·নায়িদায়িন
पिन शानिमिद मपरिपनी: द पत्र
পান তিতানা না না।
বাস: বি এ গ্লাস বা
িনমিনি এরা। গত ৫

·CONTENTS
Introduction
vii-xvii
xviii
1
Abbreviations
Sanskrit Text
English Translation
Notes and Parallel Passages
13
25
APPENDIX:
49
52
Vajrasucyupanişat
Bibliography
Index of slokas of the Text
Index of slokas of the Notes and Parallel Passages
Index of Slokas of the Footnotes & Vajrastcyupanişat
55
57
64

·INTRODUCTION In Sanskrit Literature, there is a small but quite well-known text called Vajrasuci. It is to be found among the minor Upanişads. There is a similar text of the same name which is bigger in size, more explicit, well-written, but not ivell-known at all. Not that it was never printed. During the nineteenth century, it was printed twice ; first in 1839, by Lancelot Wilkinson and then by the celebrated scholar A. Weber. He published it in Berlin, in the German Journal ABA., May, 1859. It was not republished after that until the middle of the twentieth century. The interval was long enough for the text to be buried in oblivion. After ninety years, in 1949, it was published for, the first time by an Indian, in the Visva-Bharati Annals, Vol. II. It was reprinted in the next year, and published by the Sino-Indian Cultural Society at Santiniketan. A revised Second Edition of the treatise is now being published again by Visva-Bharati. This work is attributed to Ašvaghoșa, the famous Buddhist poet and philosopher who flourished between 50 B, C. and 50 A. D. The text begins with these two verses : "Having paid homage to Mañjugliosa, the spiritual teacher of the world, I, Ašvaghoşa compose Vajrasuci. in conformity with the scriptures.' "Vedas are the authorities, Smộtis are the authorities, Speeches conformable to duty and interest are the authorities. He who does not regard the authority as authority, who will regard his speech as authority ?" After this, there are the following questions : "Who is Bršhmana ? Is the soul Brāhmaṇi ? Or the body Bralımaņa ? Is a man Brühmaņa by his birth or is he Brāhmana by his knowledge ? Is hc Brāhmaṇa by following the traditional usages, or by his profession or by his mastery over the Vedas 7" ·viii VAJRASUCI With the help of quotations from the Vedas, Mahabharata and Manusmytı, it is shown that soul cannot be Brāhmaṇa, as the same soul becomes birds, beascs, human beings as well as gods in different ezistences, Does a man become Brāhmana by birth? With passages quoted from the Smptis, the author attempts to prove that one does not become Brāhmaṇa by birth or by caste. Viśvāmitra, Kapila and so many others became Brāhmaṇas, though they were not born from Brāhmaṇa'mothers. Now, if one says that when the mother is not Brabmaņa, and the Father is Brahmaņa, the cbild should be Bribmana. There is the following reply : "In this case, those who are born from maidservants, conceived by Brahmaņas, will also be entitled to be Brāhmanas. But Brābmaņas do not want this ! "Moreover, whether the Brāhmaṇas of modern times are born from Brāhmaṇa fathers is very doubtful. Because it is seen from the ancient times that the wives of the Brāhmaṇas had and still have illicit connections with men of all castes, even with the Sudras. "So Brahmanabood by birth is absurd. "According to Manu, if a Brāhmaṇa degrades himself by selling milk, meat, etc., he becomes Sudra immediately. Now, if one is Brābmaņa by birth, how can be change? He may be bad ; but does a bad horse change to a pig ? "So this theory of Brahmanaboad by birth does not stand, 1 "The body too cannot be Brāhmaṇa. If the body is Brahmana, then (in the funeral ceremony) the god of fire commits Brahmaņicide (ie, the great sin of killing a Brāhmaṇa ). So do the sons and relations of the deceased Brahmaņa. "Again, if the body is Brāhmaṇa, then all the four castes become Brabmanas as they were created from the body of the Brahman. "Does one become Brāhmaṇa by knowledge ?

·INTRODUCTION ix "No. Then all who have knowledge would become Brāhmaṇas. There are many Śūdras who are well-versed in the Vedas, and in all branches of knowledge. But they do not become Brāhmaṇas. "A man is not Brāhmaṇa by his work or by his profession. "There are many persons in other castes who follow the profession of a Brahmana, but they are not called Brāhmaṇas. "Does one become Brāhmaṇa by mastery over the Vedas? No. The demon Rāvana was well-versed in all the four Vedas. Besides, in every family of demons, Vedic studies were undertaken. But they did not become Brāhmaṇas. "Then who is Brahmaņa? What is Brāhmaṇahood ? "Brāhmaṇahood is abstinence from all sins. It is clean and beautiful like the Kunda flower and the Moon. ""He who is free from lust and ill-will, he who is greedless, selfless, detached from all the objects of the senses, is known as Brāhmaṇa. "Truth is Brahmanahood, austerity is Brāhmaṇahood, control over the senses is Brāhmaṇahood, compassion towards all sentient beings is the chatacteristic of a Brāhmaṇa." After describing thus, the characteristics of a Brāhmaṇa by quoting passages from the scriptures, the author resumes his discussion: "You say, Śūdra is the lowest, because his name is cited last. If so, then Indra, the king of gods, becomes worse than even dogs. Because in the aphorism ( Pāņini, 6-4-133 ), viz. "of the dog, youth and Indra...", his name is put last ; is he even lower than dogs ? In language, such compounds of words are made without any such intention, For example, "acmanalest arut", "dantausthum"; 1. e. "Umā and Maheśvara", "teeth and lips" ; it does not mean lips are inferior to the teeth or Maheśvara is inferior to Umā. Neither does it mean teeth came out before lips or Uma before Maheśvara. So is the compound : Brahma-Kșatriya-Vit-Śadrah (Brāhmaṇa, Kşatriya, Vaišya, and Sudra). "Again, no difference or distinction of any kind is found in the constitution of the body of the Brāhmaṇa and other castes, as we find among different animals or among different trees. Neither do wc 11 13 ·X VAJRASUCI find any distinction in their feelings : in joy, in suffering, in fear of in pain. "So caste is one and not different, "You say that Brāhmaṇa was born from the mouth, Kșatriya from the arms, Vaiſya from the thighs, while Śūdras from the feet of the Brabman; so they are different. "How can it be? We see jack-fruits and figs grow from all parts of the trees. Some from the trunk, others from the branches, while some others just above the root. Do we find any difference in the fruits ?" After this, the author quotes again passages from the Maha. bharata and other stiptures to show that at first, there was only one caste, and then according to professions it was classified into four divisions. Castes were but classes. The system was originally a division of labour. At the end, again he describes the characteristics of a Brāhmana with apt quotations from the scriptures. They are very high and noble "Whose life is for the Law Wliose life is for others, Who practises tolerance day and night, He is Brāhmaņa ; In whom there is tolerance In whom there is compassion In whom there is Charity, Purity and Truth, He is Erahmana." ctc. In conclusion it is $ard : "In order to destroy the delusion of the Brahmanas who have lost all their senses, what we have said here, Ict the honest men accept if it is reasonable, otherwise let them reject it." The Vajrasuci became hrst known to the English-knowing scholars when B H. Hodgson translated it into English in 1829 and ·INTRODUCTION xi published it in the Transactions of the Royal Asiatic Society, Vol. III, 1835.1 B. H. Hodgson and L. Wilkinson (who published the text in 1839, together with the English translation of Hodgson were both charmed by the democratic spirit of the author of this ancient text, who defends the equality of all classes of human beings : "as they are equal in feelings-- in joy and sorrow, in life, in intellect, in conduct, in birth and death, in sexual enjoyment, in fear." De. Winternitz, in his History of Indian Literature, ( Vol. II, p: 266 ) remarks: "For the sake of the quotations from Brahmanical texts, if on no other grounds, this work would be of great importance in the history of literature, if only we had certain data about the author and the date of the work." In reply to this last remark of the great savant, we humbly note that there is sufficient evidence to ascribe the authorship of the Vajrasīcī to Ašvaghoșa Our edition is made from six Mss Among them, there are two original Mss. which we borrowed from the Asiatic Society of Bengal and from the Bhandarkar O. R. Institute, Poona ; one Transcription made from a Ms. of the Adyar Library, Madras; and three Rotographs, one from the Cambridge University, and two from India Office, London, which were kindly made for us and sent here, even during the War in Europe. All these Mss. attribute the work to Ašvaghosa. The Chinese translation which was made by Dharmadeva between 973 and 981 A, D., ascribes it to Bodhisattva Dharmakirti But this translation is so obscure and defective that we could not make out whether it is really a translation of the original work or a commentary. We find in it additions, omissions and in many places even alterations of the original. 1 A Disputation respecting Caste, by Ashu Ghosho. VII-A Disputation respecling Castely a Cuddhisi, in the firm of a Series of Preposilions supposed to be put by a Santa and refuted by the Disputni.-Communicated ly D.I. Jodyson, Esq. 1. D. A S. Read January 1, 1$31. A letter follow this ( Vide Notes, p. 25 ) tefcre the Ecgl19h translation begins.

·VAJRASUCI It appears to be a different text, a similar work of the same nature, probably an adaptation of the original Vajrasici by Dharrakirti, 1 who is said to be its author, in the Chinese translation. So, we do not find any definite evidence against Ašvaghoşa being the author of the Sanskrit text. Moreover, there are internal evidences to prove the antiquity of the work Throughout the work, old texts are referred to the Vedas, the Mahabharala and the Manaradharma (-Sastra ). Nowhere tbere is any mention of the Purānas. The author in his introductory verse says: "The Vedas and the Sinitis are the authorities." were From all these it appears, at the time, when this work was written, the Purānas were either rot composed at all Or not old, or well-known enough to be quoted in the work of a distinguished author. Otherwise, the author wbo seems to be so well-versed in tbe Brahmanıcal scriptures, must have quoted various useful and more suitable passages than what he has quoted here. The main objections against the authorship of Ašvaghosa raised by eminent scholars like Winternitz are : (1) It is not enumerated either by I-tsing or in the Tibetan Tanjur among the works of Ašvaghoşa. (11) In the catalogues of the Chinese Tripitaka, a Vajrasuci, which is said to contain "a refutation of the four Vedas," and which was translated into Chinese between 973 and 981 A, D, is ascribed to a toan named Dharmakirti ( Vide A History of Indian Literature, Vol I, p. 265 ). The above objections arc not at all serious, for : (1) There are some other important works of Asvaghoşa which are neitber enumerated by I-tsing nor found in the Chinese and Tibetan Tripitaka ( Tanjur and Kanjur ). 1 Prof. Sylvaip teritco puggests the same: "It may be that Dharmaklıtl made a New Edition, resised and complete, from tbe treatise composed originally by Alvagboga" Joamal Asiatique, 2503, 8, 10, T. XII. 2,71.

·INTRODUCTION Ni For example, the Saundaran anda and the Śariputra-Prakarana are not enumerated by I-tsing. They are to be found neither in the Chinese por Tibetan. (ii) As we have already remarked the Chinese version which is attributed to Dharmakirti appears to be a different work ; for its standpoint is fundamentally different from the original ( Sanskrit ) Vajrasuci In the original Vajrasuci, there is nowhere any refutation of Brāhmaṇıcal scriptures; on the contrary, it is the. Brāhmanical scriptures that are used as its support; while in the Chinese Vajrasācı there is a refutation of the four Vedas' which are the foundation of all Brāhmaṇical scriptures. The very words of Dr. Winternitz may be utilized in support of the authorsliip of Ašvaghoșa : "Both in the Buddhacarita and the Saundarananda (Saundarananda ) there aie abundant allusions to Brahmanical legends and epic narratives ..., also reveals an intimate knowledge of "The Vajrasīci Brahmanical literature "This work refutes the Brahmanical caste system very cuttingly. The author's method is extremely effective, for he takes up the Brahmanıcal standpoint, and seeks to prove from the Brahmanıcal texts themselves, by quotations from the Veda, the Mahabharata and the law-book of Manu, how frail the claims of the Brahman caste are. "They (Hodgson and Wilkinson ) were quite charmed with the democratic spirit with which the author defends the equality of all classes of men "For the sake of the quotations from Brahmanical texts, if on no other grounds, this work would be of great importance, in the history of literature ..." Ibid, pp 265-6. This little work which hardly COvers even ten rages in print, is so highly spoken of, by such an eminent scholar that it is proved to be the work of a master mind. That is further supported by the high tributes paid to it by Hodgson :

·xiy VAJRAŞUCI "It consists of a shrewd and argumentative attack, by a Bauddha upon the Brahmanical doctrine of caste : and what adds to its pungency is, that throughout, the truth of the Brahmanical writings is assumed, and that the author's proofs of the erroneousness of the doctrine of caste are all drawn from those writings. He possesses himself of the enemy's battery, and turns their own gunst against them ... "We all know that the Brahmans scorn to consider the Sudras as of the same nature with themselves, in this respect resembling the bigoted Christians of the dark ages, who deemed in like manner of the Jews The manner in which our author treats this part of his subject is, in my judgment, admirable ! Indeed it bears the closest resemblance to the style of argument used by Shakspeare, in covertly assailing the analogous European prejudice already averted to. I need not point more particularly to the glorious passage in The Merchant of Venice : "Hath not a Jew eyes, hands, organs, dimensions, senses, passions ; fed with the same food, hurt by the samc diseases ?" etc etc? And as all the Mss, both in the beginnings and in the colophons, ascribe the work to Ašvaghosa, it is quite reasonable to conclude that the work was written by no other Master mind than Aſvaghoșa. A comparative study of the Buddhacarita, Saundayananda and Vajrasticī, will also result in the same conclusion. The Chinese translation most probably made by a Chinese is full of mistakes. Some of them are really ridiculous For example : (i) In one place, Rşi Viśvāmitra is taken as two persons One 15 V1Sva and the other is Mitta. In other places, he is taken as one, (11) In the text it is said, '(mother) Ulūki gave birth to Rşi Keśapıngala, while (mother) Tittiri to Rsi Tittiri'. It has been translated, 'father Uluki gave birth to Keśapingala, father Tittiri gave birth to Rşi Tittri'. 1 These quctations from Wioternitz &od Hodgson italici&cd by te gupport the plaws of Sylvain Lévi and mine that the Farasīct by DbarmakIrti is a diflezeot ork 2 C1. Vyrasno: "Neather in their limbs, Dor in skin, Blood, flesh, bones ... nor lo their isstles, apy distinction is found. They are equal in joy and sorrow, ... in birth and death, id sensual enjoyment."

·INTRODUCTION (ii) Renuka 'jana:adramam, i.e. Renukā gave birth to Rāma. This sentence is translated as 'Nukā gave bicch to Drāma'.) We cannot believe that Dharmadeva who is said to be an Indian and a śramaņa from Nalanda could make such ridiculous mistakes. The translator must have been a Non-Indian, probably a Chinese, a pupil of Dharmadeva, who with a superficial knowledge of Sanskrit translated the text, with occasional help from his teacher and paid tribute to him, by attributing to him the authorship of the translation. The Sanskrit text is quite clear. Only in a few places there are mistakes which we have tried to correct. In this, we got some help from the edition of Dr. Weber. In one place, the reading is indistinct. Here we got no help exther from Dr. Weber's Wilkinson's editions or from the Chinese translation, OI We are glad to note that the indistinct reading is now made clear, with the help of the Ms. of the Jayaswal Research Institute, Patna, We express our deep gratitude to the late lamented Dr. A. S. Altekar, Director, Jayaswal Research Institute, who, just before his death, very kindly sent us a copy from the said Ms. of the passage in question, Dr. J. Takakusu in his Japanese translation of Vajrasucī, remarks that this text of Vajrasuci is a commentary to the Vajrasūcī-Upanişad. One of our Mss. also gives it the name of commentary : "atha vajrasucyupanışad vyakhya." But it is not at all a commentary. It is not written in the way in which a commentary is written. It is similar, bigger and more explicit, and so has been wrongly taken for a commentary. But similarity, expansion and explicity are not the only characteristics of a commentary. Except these, there is nothing else, in this text, which we expect to find in a kommentary. 1 Hodgson's translation of this is also interesting : "Raus (was boro) irom dget' 2 I was very eager to collate this 318., but unfortunately, tbat mas act porsllle. My appsal to the Secretary, Bihar Retesrch Society (who is the Cattolso of the glas.cf tho JRT.), received no response, ·xvi VAJRASUCI On the other hand, find signs which go against the supposition of its being a commentary of the Upanişad. For example: (i) Some of the questions as well as their answers which are found in the Vajrasütyupanişad are omitted in the text. (ii) The important passages, describing the characteristics of a Brāhmaṇa, are different in these two texts, (ii) In the Vajrasacyupanişad, Rşi Visvāmitra is said to be born from a Kşatriya mother, Gautama from the back of a rabbit and Agastya from an earthen pot. While according to this text. Viśvāmitra was born from a Candāla woman, Gautama from a clump of reeds and Agastya from the Agast lower. How can a commentary differ from the text like this? In fact, the Vajrasūcyupanısad (even if Sankara is not its author) is a Brāhmaṇical version of this text, where the adverse criticism and vehement attacks on the Brāhmanas are omitted We find there also an attempt to correct the history of the birth of Rsis, as Agastya was born from the earthen pot ( and not from Agasti flower ). We quote here in support of our view, the following observations of the great Indian scholar, Mahāmahopadhyāya Haraprasad Šāstri: “Besides, the works attributed to him (Ašvaghosa ) by Nanjio and Suzuki, there is another work known in India alone which has undergone a peculiar transformation in the hands of the followers of Sarkara This work is entitled Vajrasīcī or diamond-needle. It is a polemical work written with great power against the caste-system. Professor Bendall describes it in his Cambridge Catalogue. Rev. Mc. Williamson (Wilkinson) got a copy of the work at Elichpur, in the Berars, published it in 1839, with a refutation by a Brāhmana, entitled Vajrasacitanka2 A Ms of the work is to be found in our Library. But in our Library there are other copies of the Vajrastici written 1 Tbat the Upanlşad was com pose1 much later may be seen also from the mention of th: Parīgas there along with the Vedas and Smrlis, It may be evidenced from the word āpta which was used as 10 adjective of the Upad1624 : Aplicajrasuci, kto Veber, The Hisory of Indian Literature, p. 101. 2 The history of its origin is very loteresting : The Pandit employed by Wilkinson refused to cooperate with tim, until he promised to appeal a Rejoinder, ·वज्रसूची .

·वज्रसूची ओं नमो मञ्जनाथाय जगद्गुरु मजुघोपं नत्वा पाकायचेतसा! अश्वघोपो चनसूची सूत्रयामि यथामतम् ॥१॥ वेदाः प्रेमाणं स्मृतयः प्रमाणं धर्मार्थयुक्त पचनं प्रमाणम् । यस्य प्रमाणं न भवेत्नमार्ण फस्तस्य फुर्याद्वयनं प्रमाणम् ॥२॥ [A] इह भवता यदिष्ट 'सर्ववर्णप्रधानं ब्राह्मणवर्ण' इति, पयमन ग्रूमः, फोऽयं ब्राह्मणो नाम । किं जीचः किं जातिः किं शरीरं किं ज्ञानं किमाचारः कि कर्म कि वेद इति। [B] तत्र जीवस्ताच ब्राह्मणो न भवति । फस्माद् । वेदस्य प्रामाण्याद् । उक्त हि घेदे: [C] 'ओं सूर्यः पशुरासीत्, सोमः पशुरासीद, इन्द्रः पशुरासीत् ।' पशयो देवाः। आद्यन्ते देवपशवः। श्वपाका अपि देवा भवन्ति। [D] अतो वेदप्रामाण्यान्मन्यामहे जीवत्वाद् ब्राह्मणो न भवति । भारत- प्रामाण्यादपि । उक्त हि भारते: ससव्याधा दशाणेपुः मृगाः फालअरे गिरी। 1 B, धीः । अप वापीप्रन्धः। A, II, P oniit itAd, पाग- নিশানা। Ad, B, Wil. omit this sentence. 3A,C ,, ]omit it. A,C, I', ', जीवत्याद् । , B, Ad, Til. पद। G BAd, I. अयन्ते, Ch भारते। 7 A, ममता। 8 Mss. दमारगे। PA, Ch, कालि.Ad, C",til. wed ·2 VAJRASUCI : चक्रवाकाः शरद्धीपे छसाः सरसि मानसे ॥३॥ तेऽपि जाताः कुरक्षेत्रे ब्राह्मणा घेदपारगाः ॥el [E] अतो भारतप्रामाण्याद् व्याधमृगह सचत्रवाफदर्शनसम्भवान्मन्यामहे जीवस्तावद् ब्राह्मणो न भवति । मानवधर्मग्रामाण्यादपि। उक्तं हि मानवे धर्म: अधीत्य चतुरो वेदान्साङ्गोपाङ्गन तत्वतः । शूद्रात्प्रतिग्रहग्राही ब्राह्मणो जायते खरः ॥५॥ खरो द्वादशजन्मानि पटिजन्मानि सूकर111 भ्यानः समतिजन्मानि-इत्येवं मनुखीत् ॥६॥ [F] अतो मानवधर्मप्रामाण्याज्जीवस्तावद् ब्राह्मणो न भवति । [G] जातिरपि ब्राह्मणो न भवति । कस्मात् । स्मृतिप्रामाण्याद् । उक्त हि स्मृती: हस्तिन्यामचलो जात उलूक्मां केशपिङ्गलः। अगस्त्योऽगस्तिपुष्पाच कोशिकः कुशसम्भवः ॥७॥ कपिलः कपिलाजातः शरगुल्माञ्च गौतमः । द्रोणाचार्यस्तु कलशात्तित्तिरिस्तित्तिरीसुतः ॥८॥ रेणुकाऽजनयद्राममृष्यशृङ्गमुनि मृगी। कैवर्तिन्यजनयद् व्यासं कुशिक चैध शूद्रिका || विश्वामित्रंच चण्डाली वसिष्टं चैव उर्वशी। न तेषां ब्राह्मणी माता लोकाचाराच ब्राह्मणाः ॥१०॥ [H] अतः स्मृतिप्रामाण्यामन्यामहे जातिस्तावद् ब्राह्मणो न भवति । [1] अथ मन्यसे माता पाऽब्राह्मणी भवेत्। तेषां पिता ब्राह्मण स्ततो 11 , 12 , 10 Ad, B,C, II, I2, Vil. omit अपि । A, B, C, R A, Ad, C, 2 , Vil. शाल, B शालि., II शाल, शार. । Mss. कौ० । 14 B, चाण्डाली। A, B, C, II, I, वशिष्ठं । 15 B, Ad, Wil. •प्याजाति । 16 Miss. omit ब्राह्मणः ।

·SANSKRIT TEXT 3 ब्राह्मणो भवतीति । यद्यवं दासीपुत्रा अपि ब्राह्मणजनिता ब्राह्मणा भवेयुः । न चैतद्भवतामिष्टम् । [3] किं च। यदि ब्राह्मणपुत्रो ब्राह्मणस्तहि ब्राह्मणाभावः प्राप्नोति । इदानोन्तनेषु ब्राह्मणेपु पितरि सन्देहाद्। गोत्रव्राह्मणमारभ्य ब्राह्मणीनां शूद्रा-17 भिगमनदर्शनाद् । अतोis जातिव्रह्मणो न भवति । मानवधर्मप्रामाण्यादपि। उक्त हि मानवे धर्म: सद्यः पतति मांसेन लाक्षया लवणेन च । त्र्यहाच्छूद्रश्च भवति ब्राह्मणः क्षीरविक्रयी ॥११॥ आकाशगामिनो विप्राः पतन्ति20 मांसभक्षणात्। विमाणां पतनं दृष्ट्रा ततो मांसानि धर्जयेत् ॥१२॥ [K) अतो मानवधर्मप्रामाण्याज्जातिस्तावद् ब्राह्मणो न भवति । यदि हि जातिव्रह्मणः स्यात्, तदा पतने शूदभावो नोपपद्यते। किं खलु दुष्टोऽ. प्यश्वः सूकरो3 भवेत्। तस्माज्जातिरपि ब्राह्मणो न भवति । [L] शरीरमपि ब्राह्मणो न भवति । कस्मादु। यदि शरीरं ब्राह्मणः स्यात् तहि पावकोऽपि ब्रहाहा स्याद् । ब्रह्महत्या च बन्धूनां शरीरदहनादवेद । ग्राह्मणशरीरनिस्यन्दजाताच क्षत्रियवैश्यशदा अपि ब्राह्मणाः स्युः । न चैतद् दृष्टी ब्राह्मणशरीरविनाशाच यजनयाजनाध्ययनाध्यापनदानप्रतिमहादीनां ब्राह्मण शरीरजनितानां फलस्य विनाशः स्यात् । न चैतदिष्टम्भ। अतो मन्यामहे शरीरमपि ब्राह्मणो न भवति । 21 Mss. 4.1 17 B, Ad, Wil. समपर्यन्तममिः । 18 A, C, I, I', सतो । 19 A, B, १० । 20 B, Ad, Itil. .न्ते । 22 A,C, L,2,१०। 23 A, B, C,1,०। 24 B,Ad, wil. मवेत् । A, CII,II, य.। 26 Ad, C,II, Wil. ग्रासयदा 2, 27 A,B,CH, wil..। .

·4 VAJRASUCI [M] ज्ञानमपि ब्राह्मणो न भवति । कुतः। ज्ञानवाहुल्याद्। ये ये ज्ञानवन्तः शूद्रास्ते सर्व एच ब्राह्मणाः स्युः। दृश्यन्ते 29 च कचित् शूद्रा अपि वेदव्याकरणमीमांसासांख्यवैशेषिकनमा जीवकादिसर्वशास्त्रार्थविदः । ब्राह्मणा: स्युः। अतो मन्यामहे ज्ञानमपि ब्राह्मणो न भवति । [N] आवारोऽपि ब्राह्मणो न भवति। कुतः। यद्याचारो ब्राह्मणः स्यात्। तदा ये य आचारयन्तः शूद्रास्ते सर्व ब्राह्मणाः स्युः। दृश्यन्ते च नदमट-2 कैवर्तभण्डप्रभृतयः प्रचण्डतरविविधाचारवन्तो, न च ते ब्राह्मणा भवन्ति । तस्मादावारोऽपि ब्राह्मणो न भवति। [0] कर्मापि ब्राह्मणो न भवति । कुतः। दृश्यन्ते हि क्षत्रियवैश्य- शूद्रा यजनयाजनाध्ययनाध्यापनदानप्रतिग्रहप्रसङ्ग विविधानि फर्माणि कुर्वन्तो, न च ते ब्राह्मणा भवतां सम्मताः। तस्मात्कर्मापि ब्राह्मणो न भवति । [P] घेदेनापि ब्राह्मणो न भवति। कस्माद। रावणो नाम राक्षसोऽ. भूत् । तेनाधीताश्चत्वारो वेदाः । ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदश्चेति । राक्षसानामपि गृहे गृहे घेदव्यवहारः प्रवर्तत एव । न च ते ब्राह्मणाः स्युः। अतो मन्यामहे वेदेनापि ब्राह्मणो न भवतीति3G ! [0] कथं तहि ब्राह्मणत्वं भवति। उच्यत: ब्राह्मणत्वं न शास्त्रेण न संस्कारैर्न जातिभिः । न कुलेन न वेदेन न कर्मणा भवेत्ततः ॥१॥ [R] फुन्देन्दुधवलं हि ब्राह्मणत्वं नाम सर्वपापस्यापकिरणमिति । 28 A, Ad, C, D, दृश्यते । 29 Mss. °ल। Ad, लामाजीवि० । 30 B, Ad, Wil. omit it. 3I B, मवेन् । 32 A, भटमण्ड। 33 A, णोऽपि । 34 B omits it. 38 B, Ad, Wil. कादि० । 36A,C, 11, 12 onmit इति । 37 B, Ad, H, Vil. फर्मणा न । 38 A, of हि, C, •ण नाम, I2, of नाम । 39 A,C,II,I, ०५० ।

·SANSKRIT TEXT [SJ उक्त हि। ततपोनियमोपचासदानदमशमसंयमोपचाराच्च । तथा चोक्तं वेदे: निर्ममो। निरहङ्कारो निःसङ्गो निष्परिग्रहः । रागद्व पविनिमुक्तस्तं देवा ब्राह्मणं विदुः ॥१४॥ सर्यशास्त्रेऽप्युक्त सत्यं ब्रह्म तपो ब्रह्म ब्रह्म चेन्द्रियनिग्रहः । सर्वभूते दया ब्रह्म एतद् ब्राह्मणलक्षणम् ॥१५॥ सत्यं नास्ति तपो नास्ति नास्ति चेन्द्रियनिग्रहः । सर्वभूते दया नास्ति एतचाण्डाललक्षणम् ॥१६॥ देवमानुपनारीणां तिर्ययोनिगतेप्वपि । मैथुनं नाधिगच्छन्ति ते विप्रास्ते च ब्राहाणाः ॥ इति ॥१९॥ शुक्रणाप्युक्त: नजातिदश्यते तावद् गुणाः कल्याणकारकाः। चण्डालोऽपि हि तत्रस्थस्तं देवा ब्राहाणं विदुः ॥१८॥ [T] तस्मान जातिन जीयो न शरीरं न ज्ञानं नायारो न कर्म न वेदो ब्राह्मण इति। [I] अन्यच भवतोक्तम् । 'इह शूद्राणां प्रव्रज्या न विधीयते। ब्राह्मण शुथूपच तेषां धर्मो विधीयते। चतुर्यु धणेप्यन्ते पचनात्तं नीचा' इति । [V] यद्यमिन्दोऽपि नीचः स्यात्। 'श्वयुवमघोनामतद्धिते' इति सूत्र- पचनात्। श्या इति कुक्कुरः। युवा इति पुरुषः । मघवा इति सुरेन्द्रः । तयोः श्यापुरुपयोरिन्द्र एव नीचः स्यात्। न चैतद् दूष्टं कि हि50 वचनमाण दोपो भवति । तथा च। उमामहेश्वरी । दन्तोष्टमित्यपि लोके प्रयुज्यते । 40 A, भाचा 41 A,C,1, 2, दो। 42 Ad, Vil. ०३० । 43A,C,II, P, मनुष्य । 43 B omits. 45, 46, 47 Ad, B, Vil. omit इति। 48 A, C, II, 12 omit'। 49 A, 12, दान so Comits it. HA,C,1, I omit इति ।

·6 VAJRASUCI न च दन्ताः प्रागुत्पना उमा घा। केवलं धर्णसमासमात्रं क्रियते। ब्रह्माक्षत्र-53 विशूदा इनि। तस्माद्या भवदीय प्रतिज्ञा 'ब्राह्मणशुश्रूषच तेषां धर्मो', [सा] न' भवति। [W] कि चानिश्चितोऽयं ब्राह्मणप्रसङ्गः। उहि मानवे धर्म : वृपलीफेनपीतस्य निःश्वासोपहतस्य च । तत्रैव च प्रसूतस्य निष्कृति पलभ्यते ॥१६॥ शूद्रीहस्तेन यो भुंक्त मासमेकं निरन्तरम् । जोवमानो भवेच्छूद्रो मृतः श्वानश्च जायते ॥२०॥ शूद्रीपरिवृतो विप्रः भाद्री च गृहमेधिनी । वर्जितः पितृदेवेन रौरवं सोऽधिगच्छति ॥२१॥ [X] अतोऽस्य ववनस्य प्रामाण्यादनियतोऽयं ब्राहाणप्रसङ्गः [Y] फि चान्यत्। शूद्रोऽपि ब्राह्मणो भवति । को हेतुः। इह हि मानवे धर्मऽभिहित: अरणी गर्भसम्भूतः कठो नाम महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२२॥ कैवतीगर्भसम्भूतो व्यासो नाम महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥1॥२॥ उर्चशीगर्भसम्भूतो पसिष्ठोऽपि महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२॥ हरिणीगर्भसम्भूत ऋष्यशृङ्गो महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२५॥ । -- 12 Mss, उत्पन्ना। 53 C, II, II, क्षनिय , A, ब्राह्मक्षत्रियः । 34 Ad, B, Wil. oया। 5A,C, Iomit न | 56 C, ३० । Bomits धर्म, '57 Ch, णीती। 58 A,C, II,IR, घनप्रा० । 59 Ch, हरिणी, 1 Ad, Vil. अरिणी। 60 A,C,II, I2,Ch, कटिनो। 6r Ad, B, Vil. omit this sloka. 62 A, B, C, P, 12, ०शि० । G3A,C, II, . •छो नाम । . .

·8 VAJRASUCI हृष्टः । [BB] यत्रोच्यते । ब्राह्मणा ययो, न भायन्ते युतो मुखतो जाता ब्राह्मणा इति । इह हि कैवर्तरजकवण्डालकुलेप्यपि ब्राह्मणाः सन्ति। तेषा- मपि चूडाकरणमुञ्जदण्डकाष्ठादिभिः। संस्काराः क्रियन्ते । तेपामपि ब्राह्मण- संज्ञा क्रियते । तस्माद् ब्राह्मणवत्क्षत्रियादयोऽपि । इति पश्याम एकयों, नास्ति चातुर्वण्र्य मिति। [CC] अपि च । एकपुरुषोत्पन्नानां फथं चातुर्वर्ण्यम् । इह कश्चिद्देव- दत्त एकस्यां स्त्रियां चतुरः पुत्राम् जनयति । न च तेषां वर्णभेदोऽस्ति । अयं ब्राह्मणोऽयं क्षत्रियोऽयं वैश्योऽयं शृद्ध इति । कस्माद् । एकपितृकरत्वाद्। एवं ब्राह्मणादीनां कथं चातुर्वर्ण्यम् । [DD] इह हि गोहस्त्यश्वमृगसिंहव्याघ्रादीनां पदविशेषो गोपदमिदं हस्तिपदमिदमश्चपदमिदं मृगपदमिदं8 सिंहपदमिदं व्याद्रपदमिद- मिति ! न च ब्राह्मणादीनां ब्राह्मणपदमिदं क्षत्रियपदमिदं वैश्यपदमिदं शूद्र- पदमिदमिति अतः पदविशेषाभावादपि पश्याम एकवणों, नास्ति चातु- चर्यम्। [EE] गोमहिपाश्चकुञ्जरखरवानरन्छागंडकादीनां भगलिङ्गवर्ण- संस्थानमलमूवगन्धध्वनिविशेषो दृष्टः । न तु ब्राह्मणक्षत्रियादीनाम् । अतोऽ- प्यविशेषादेक एव वर्ण इति । [FF] अपि च । यथा हंसपारावतशुककोकिलशिखण्डिप्रभृतीनां रूपवर्णलोमतुण्डविशेषो दृष्टः न तथा ब्राह्मणादीनाम् । अतोप्यविशेषादेक एच वर्ण इति । [GG] यथा घटयकुलपलाशाशोकतमालनागकेसरशिरीषचम्पकप्रभृतीनां वृक्षाणां . विशेषो दृश्यते, यदुत4 दण्डतश्च पत्रतश्च पुष्पतश्च . 82 A omits it. 83 Ad, B, C, 11, Wil. दन्त (Ch दण्ड )। 84 Ad, B, Vil, दिसंस्का० । 85 A,C,I1, 12 , क्षत्रा० । 86 A, C, II.I2 omit इति । 87 A,C, II, I omit का 88 A, C, 11, momit मृगपद । 89 A, C, II, I omit इति । १० AC, IL 12 add 1 91 C, Pomit इदं । 92 A omits it. 93A, C, 11, 12, शर. 94 Ad, B, Vil. पदतो।

·SANSKRIT TEXT १ त्वगस्थिवीजरसगन्धतश्च, न तथा ब्राह्मण क्षत्रियविशूद्राणामङ्गप्रत्यङ्गविशेषो च त्वङ्मांसशोणितास्थिशुक्रमलवर्णसंस्थानविशेषणं नापि प्रसव विशेपो दृश्यते। ततोऽप्यचिशेपादेक एच वर्णों भवति । [HH] अपि भो ब्राह्मण सुखदुःखजीवितबुद्धिव्यापाख्यवहारमरणो. त्पत्तिभयमैथुनोपचारसमतया नास्त्येव विशेषो ब्राह्मणादीनाम् । [II] इदं चावगम्यतां । यथैकवृक्षोत्पन्नानां फलानां नास्ति वर्णभेद उदुम्बरपणसफलवद् । उदुम्बरस्य हि पणसस्य च फलानि कानिचित् शाखातो भवन्ति कानिचिद् दण्डतः कानिचित्स्कन्धतः कानिचिन्मूलतः । न च तेषां भेदोऽस्तीदं ब्राह्मण फलमिदं क्षत्रियफलमिदं वैश्यफलमिदं शूद्रफलमिति । एकवृक्षोत्पनत्वाद्। एवं नराणामपि नास्ति भेदः । एकपुरुषोत्पन्नत्वाद् । [JJ] अन्यच्च दूषणं भवति । यदि मुखतो जातो भवति ब्राह्मणो ब्राह्मण्याः कुत उत्पत्तिः। मुखादेवेति चेद्। हन्त तर्हि भवतां भगिनीप्रसङ्गः स्यात् । तथा गम्यागम्यं न सम्भाव्यते। तच्च लोकेऽत्यन्तविरुद्धं । तस्माद. नियतं ब्राह्मण्यम् । [KK] क्रियाविशेषेण खलु चतुर्वर्णव्यवस्था क्रियते । युधिष्ठिराध्येपितेन वैशम्पायनेनाभिहितं क्रियाविशेषतश्चातुर्वर्ण्यमिति : पाण्डोस्तु विश्रुतः पुत्रः स वै नाना युधिष्ठिरः। वैशम्पायनमागम्य प्राञ्जलिः परिपृच्छति ॥३२॥ के 100 ते वाहाणाः प्रोकाः किं वा ब्राह्माणलक्षणम् । एतदिच्छामि भो ज्ञातु तद्भधान व्याकरोतु मे ॥३३॥ वैशम्पायन उवाच: क्षान्त्यादिभिर्गुणयुक्तस्त्यकदण्डो निरामिपः । न हन्ति सर्वभूतानि प्रथमं ब्रह्मलक्षणम् ॥३४॥ तथा च 96 A, ra add : स्तथैकपुरुषोत्पन्नानां पुरुषाणां 98 A, ब्राह्मणो जातो नामण्या० । 9 Ad, B, Wil. ब्रह्म । नास्ति वर्णभेदः । 97 B, बाह्मणस्य । 99 Mss. पण्डितो। 100 A,C, I', चैः।

·10 VAJRASUCI यदा सर्वे परद्रव्यं पथि धा101 यदि घा गृहे। अदत्तं नैव गृह्णाति द्वितीयं ब्रह्मलक्षणम् ॥३५॥ त्यता क्रूरस्थ102 भायं तु निर्ममो निष्परिग्रहः । मुकश्चरति यो नित्यं तृतीयं ब्रह्मलक्षणम् ॥३६॥ देवमानुपा० नारीणां तिर्यग्योनिगतेप्चपि । मैथुनं हि सदा त्यक्तं चतुर्थ ब्रह्मलक्षणम् ॥३७॥ सत्यं शोचं दया शौचं शौचमिन्द्रियनिग्रहः । सर्वभूत101 दया शौचं तपः शौचञ्च105 पञ्चमम्106 ॥३८॥ पञ्चलक्षणसम्पन्न ईदृशो यो भवेद् द्विजः । तमद ब्राह्मणं घूयां शेषाः शूदा युधिष्ठिर ॥३६॥ न धुन्लेन न जात्या चा क्रियाभिाह्मणो भवेत् । चण्डालो10 ऽपि हि वृत्तस्थो ब्राह्मणः स युधिष्ठिर10 ॥४०॥ फिन भूयो पैशम्पायनेनोक्तम् : एकवर्णमिदं पूर्य। विश्वमासीद् युधिष्ठिर । फर्मक्रियाविशेषेण चातुर्वर्ण्य प्रतिष्ठितम् ॥४२॥ सर्व पै योनिजा माः सर्वे मूत्रपुरीषिणः । एकेन्द्रियेन्द्रियार्थाश्च तम्माच्छीलगुणद्विजाः ॥४२॥ शूद्रोऽपि शीलसम्पनो गुणवान् ब्राह्मणो भयेत्। ब्राह्मणोऽपि क्रियाहोनः शूद्रात्प्रत्यवगे।11 भवेत् ॥४॥ lol 102 1, पाप्यथ। A,C, II, P, .स्य । 103 A,C, II, I', मनुष्य। 1041d, Wil. .ते। JOS 106 B omits जीवामन्द्रिय सर्वभूतदया गी'। 107 A, C ,, 108 B, चांगलो। 109 A adds here the following slnka which is found also in 12, but within (first ) brackets : अधिमा माचर्यचविगुवाच्च प्रतिप्रदः । फोन न मम प मामगः स्याधुधिष्टिर ॥ 10 Ad, vil पूर्ण। A, Ad, C,II,I, Wil. .यपरो।

·SANSKRIT TEXT rt इदं च वैशम्पायनवाक्यम् : पञ्चेन्द्रियार्णवं घोरं यदि शूद्रोऽपि तीर्णवान् । तस्मै दान प्रदातव्यमप्रमेयं युधिष्ठिर ॥४४॥ न जातिश्यते राजन गुणाः कल्याणकारकाः। जीवितं यस्य धर्मार्थ112 पराथै यस्य जीवितम् । अहोरात्रं चरेशान्ति तं देवा ब्राह्मणं विदुः ॥४५॥ परित्यज्य गृहावासं ये स्थिता मोक्षकाक्षिणः । कामेष्वसकाः कौन्तेय ब्राह्मणास्ते युधिष्ठिर ॥४६॥ अहिंसा निर्ममत्वं चा। मतकृत्यस्य पर्जनम् । रागद्ध पनिवृत्तिश्च एतद् ब्राह्मणलक्षणम् ॥४७॥ क्षमा दया दमो दानं सत्यं शौचं स्मृतिघृणा। विद्या विज्ञानमास्ति। क्यमेतद् ब्राह्मणलक्षणम् ॥४८॥ गायत्रीमात्र16 सागेऽपि वर विप्रः सुयन्त्रितः। नायन्त्रितश्चतुर्वेदी18 सर्वाशी सर्वविक्रयो ॥४॥ एकरात्रोषितस्यापि या गतिब्रह्मचारिणः । न तत्वतुसहस्रण प्राप्नुवन्ति युधिष्ठिर ॥५०॥ पारगं सर्ववेदानां सर्वतीर्थाभिपेचनम् । मुक्त!19 श्चरति यो धर्म तमेव ब्राह्मणं विदुः ॥५१॥ यदा न कुरुते पापं सर्वभूतेषु दारुणम् । कायेन मनसा चावा ब्रह्म सम्पद्यते तक्ष ॥ इति ॥५२॥ अस्माभिरुक्त यदिदं द्विजानां मोह निहन्तु हतबुद्धिकानाम् । गृह्णन्तु सन्तो यदि युक्तमेतन्मुञ्चन्त्वथायुक्तमिदं यदि स्यात् ॥५३॥ कृतिरिय सिद्धाचार्याश्वघोषपादानामिति ।। शुभम्।। ।। - , 112 Ad, B, C, II , Vil. ०1 113 (Ch, क्षान्ति) A reads both कान्ति and शान्ति। Ad, B, C, It , ID , Vil. कान्ति । II A, Ad, C, 11, 12, Vil, वा० । II Mss. •घि । 16 Ch, मन्त्रः । 117 Miss. चरन् । 118 Mss. नाधीय चतुरो वेदान्। 19 A, J2, युक्त। 120 Ad, & Vil. omit it; B, इति लघुटङ्कःC, शुभम्। इति पन्नसूची समामिति । शुमम् ॥

·ENGLISH TRANSLATION Om. Salutations to Mañjunātha. Having paid homages to Mañughoşa, the spiritual teacher of the world, in mind speech and with body, I Ašvaghoşa compose Vajra - sūcī, in conformity with the scriptures. 1. The Vedas are the authorities, the Smštis are the authorities, speeches conformable to duty and interest are the authorities. He who does not accept authorities as authorities, who will accept his speech as an au hority ? 2. [ A ] In this world, according to you, the Brāhmaṇa is the best of all castes ; we like to put some questions here : Who is Brāhmana ? Is the soul Brāhmaṇa or the body Brāhmaṇa ? Is a man Brāhmaņa by birth or by knowledge ? Is he Brāhmaṇa by following the traditional usages or by profession, or by mastery over the Vedas ? [B] The soul is not Brāhmana. Why? On the authorities of the Vedas. It is said in the Vedas. [oj "Oņ. Sürya was an animal. Soma was an animal. Indra was an animal." Animals became gods. In the beginning and at the end the same persons are animals and gods (through transmigration ). Even the dog-eaters ( Śrapukas ) become gods (or Brāhmaṇas ). [D] So, according to the authorities of the Vedas, we think the soul is not Brahmana. It is also confirmed on the authority of the (Maha.) Bharata. It is said in the Bharata : "Those who were the seven hunters in Daśārņa, deer in the Kālañjara hill, cakrarakas in the Sara island, swans in the Mānasa lake, became Brāhmaṇas well-versed in the Vedas in Kuruksetra." 3-4. [E) So, according to the authority of the Bharata, as there is the possibility of sceing the soul, as hunter, deer, swan, and cakra. vaka, we think it (soul) is not Brahmana. It may be cstablished also on the authority of the Manavadharma, where it is said : "Having studied the four Vedas, with all their branches, in accordance with their truc meaning, a Brahmana who accepts offerings from a Sudra, becomes donkey," 5.

·14 VAJRASUCI "He remains as donkey for twelve successive births. Then he becomes a pig for sixty successíve births. Afterwards, he changes into a dog for seventy successive births So said Many."' 6. [F] Hence, according to the authority of the Manavadharma, the soul is not Brāhmana, [G] A man is not Brāhmaņa also by birth. Why? On the authority of the Smộtis. It is said in the Smſtis : "Açala was born of the she-elephant. Kesapingala of the sheowl, Agastya from the agasti flower, Kausika of Kuša, Kapila of Kapila, Gautama from the clump of reeds, Dronācāt ya was born in an earthen pot, Rşi Tittiri of the Tittiri bird Renukā gave birth to Rāma, while a she-deer to the sage Rsya-sſága A maid who was a Kasvarta by caste, gave birth to Vyāsa, a Sudra woman to Kusika, a Caņdāla woman to Visvāmitra and Urvasi to Vasistha. Their mothers were not Brahmanas by castes, but they are regarded as Brāhmaṇas by popular customs." 7-10 [H] So, on the authority of the Smštis, we think, a man is not Brālmana by birth. [1] Now, if you think, that the mother may be non-Brāhmana, but as the father is Brāhmaṇy, so the son 18 Brahmana If it is so then the sons of maidservants conceived by Brāhmanas also become Brahmanas But it is not agreeable to you. [J] Again, if the son of a Brāhmaṇa is Brāhmina, then there is no Brahmaņa at all. Because the Brāhmanas of modern times, whether they are born from Brāhmana father is doubtful From the olden days, since the time of the first Brāhmaṇa in the lineage, it is noticed the wives of Brāhmaṇas had and still have illicit connection with men of all castes, even) with the Sudras Thus, a man is not Brāhmana bg birth. It is also confirmed on the authority of the Manaradharma, where it is said : "A Brāhmana degrades himself by selling meat, lac, and salt. The Brāhmaṇa who sells milk, becomes Sudra in three days Brāhmaṇas who soar in the sky (by chcir psychic powers ), fall down if they eat meat. So, seeing the fall of Brāhmanas, one should give up meateating" 11-12 (&3 Thus, on the authority of the Manavadharma, one is not Brahmaņa by birth. If a man is Brahmana by birth, it is not reasonable ·ENGLISH TRANSLATION IS that he becomes Sudra by degradation. Does a horse that has defects become a pig? Hence a man is not Brāhmana by birth. [L] The body is also not Brāhmaṇa. Why? If the body is Brāhmaṇa then in the funeral ceremony, the god of fire, the purifier, commits the crime of ) Brahminicide ( Brahmahatya or the murder of a Brahmin ). So do the relations by burning the (dead ) body ( of the deceased Brāhmana ). Again, if the body were Brāhmaṇı, then the Ksatriyas, Vaisyas and Sudras who are born from the body of the Brahman, ( or all who are born from Kșatriya, Vaisya and Śūdra women conceived by Brāhmanas) also would have become Brāhmaṇas. But it is not seen so. Again ( if the body were Brāhmaṇa ), the merits resulted from acts, such as, sacrifices, urging others to sacrifices, study, tcaching, charity, acceptance of offerings ( all these are known as profession of a Brāhmaṇa ) would also have been destroyed, with the destruction of the body of Brāhmaṇa. But it is not agreeable. Hence we think the body is not Brahmana. (M) (A man possessing ) Knowledge too is not Brāhmana Why? Because of the diversity of knowledge. In that case, whocver have knowledge among the Sodras, would all become Brahmanas. It is also seen, in some places, even the Sadras are versed in the meaning of all the scriptures, all branches of knowledge, such as the Vedas, Vyakaranas, Mimāmsā, Sankhya, Vaišesika, the science of the Jains (Nagna ), the science of the Ajivaka sect ( founded by Gosila, Mahkhali-putta ). ctc, but they do not become Bothmanas. Hence, we think, (onc possessing) knowledge too is Brahmana. [N) A man is not Brahmına. also by following the tradition 11 usages Why? In that case, the Sadras who follos cliae, would mee become Bralimanns. It is also seen, Śotras, such as, the Naiss, Bhagas, Kaivortas, Bhand is and others are following the various traditional usages, more vehemently : but they do not become Brahimanış. Hence a min is not Brahmaņa, Isy following the traditional usages. (O) Amin is nor Bislimans also by profesion Why? Because it is seen, the Kiştrisas, Vaidyas, and the Sudras, even by following not ·16 VAJRASUCI profession in connection with the various acts, such as, sacrifice, urging others to sacrifice, learning, teaching, charity and acceptance of offerings (1. e, the profession of a Brāhmana ) are not considered Brāhmaṇas by you. Hence, a man is not Brāhmaṇa by profession. [P] A man is not Brahmana also by mastery over the Vedas. Why? There was a demon called Rávana who studied the four Vedas, 112., Rgº, Yajurº, Sāmaº and Atharva'. There was indeed the study of the Vedas, in every house of demons. But they were not Brāhmaṇas. So we think, a man is not Brāhmana also by mastery over the Vedas. [Q] How then is the Brahmanhood brought about ? It is said : "Neither by knowledge of the scriptures, nor by sanctifying ceremonies, nor by birth, nor by caste, nor by (the mastery Over ) the Vedas, nor by profession is Brahmanhood brought about." 13 [R] "Abstinence from all sins is Brahmanhood, which is white (i e. pure ) like the Kunda flower and the Moon." [S] It is said "Brabmanhood is attained also by following and performing vows, austerity, precept, abstinence from food, charity, control of both outward and inward senses, and concentration of mind" It is also said in the Vedas "He who is free from selfishness, free from the sentiment of cgotisrn, free from attachment, he who is without any possession, free from lust and hatred, is recognised as Brāhmaṇa by the gods." 14 Thus it is said in all the scriptures : "Truth is Brahmanhood, austerity is Brahmanhood, control over tbe senses is Brahmanhood, compassion towards all sentient beings is Brahmanhood These are the characteristics of a Brāhmang." 15 "Want of truth, want of austerity, want of control over the senscs and absence of compassion towards all sentient beings, arc the characteristics of a Candāla." 16.

·ENGLISH TRANSLATION 17 "Those who do not enjoy sexual pleasure, while they are born as gods, or as men, or even when they are born as animals, are Vipras or Brāhmaṇas." 17. It is also said by Sukra : "It is not birth but the good qualities that are the source of good. Even if a Candāla possess them, he is recognised as Brāhmaṇa by the gods." 18. [1] "Therefore, it is neither birth, nor soul, nor body, nor knowledge, nor traditional usages, nor profession, nor the Vedas that make a Brāhmaṇa." [U] You said also the following: "In this world, the Sūdras are not entitled to renunciation. Their only duty is to serve the Brahmaņas. Sudra is the lowest as his name is cited last of all the four castes (in the scriptures, in the following compound word. Brahma-ksatra-vitsūdyah )." [V] If so, then even Indra (the king of gods ) becomes low, according to the following aphorism, viz., "of the dog, youth and Indra, except in the Taddhita" (cf. Panini, 6-4-133 ). Indra is indeed then worse than mcn (youth) and dogs. But it is not seen so. Does one become blamable only because he (or his name ) is cited last ? [ In language, such compound words are made without any such intention ] For example. Umamaheśvarau Dantaustham :. e., Umā and Maheśvara, teeth and lips. (It does not mean that lips are inferior to the teeth or Maheśvara to Umā.) It does not mean that teeth came out before lips or Umā before Maheśvara. So is the compound : Brahma-ksatra. rat-Sūdraḥ (Brahmaņa, Kşatriya, Vaisya and Sūdra ). These are simply compound words and nothing else. Hence, tbe proposition which you hold, viz., "their only duty is to serve the Brāhmaṇas,'* is not right. [W] Moreover, the application of the term Brāhmana is not fixed as it is said in the Mänavadharma : "The Brāhmaṇa wilo siceps with a Sudra woman, kisses lier, begets a child in her, becomes degraded. There is no escape for him (1. e., îne cannot be purificd )." 19. "He who eats food cooked by a Sudra woman, continuously for a month, becomes Sadra while living, and a dog wien dead." 20, 3 ·18 VAJRASUCI "A Brālimaņa who is surrounded by Sudra women, who has a Sudra woman as his housewife, loses his right to perform religious rites in honour of the gods and the ancestors. He gets into the liell called Raurara," 21. [X] Hence, on the authority of this quotation, the application of the term Brāhmaṇa is not fixed. [Y] There is something else, that is, even a Sudra becomes Brābmaņa. What is the reason ? Because it is said here in the Manava. dharmo: "The great sage named Katha, who was born from the womb of Arani, became Brahmana by means of austerity. Therefore, the birth is not the cause (of Brabmanhood The great sage named Vyāsa, who was born from the womb of a Kaivarta woman, became Brahmana by means of austerity. Therefore, birth is not the cause of Brahimanhood). The great sage named Vasiştha who was born from the womb of Urvašī, became Brāhmana by means of austerity. Therefore, birth is not the cause of Brahmanhood ). The great sage Rsyasrnga who was born from the womb of a decr became Brāhmaṇa by means of austerity. Therefore, birth is not the cause ( of Brahmanhood). The great sage Viśvāmitra who was born from the womb of a Candāla woman, became Brahmana by means of austerity. Therefore, birth is not the cause ( of Brahmanhood ). The gicat sage Nārada who was born from the womb of Tánduli (a maidservant who used to husk rice") became Brābmaņa by means of austerity. Therefore, birth is not the cause ( of Brahmanhood ) " 22-27. "The matchless self-subdued one who governed his senses by conquering the five, became Brabmana by means of austerity, by continence and chastity." 28. "Those persons ( 112, Katha and others ) are not sons of Brāti. mana mothers, but they are Brāhmanas to the people. Brahmanhood is full of morality and purity. So, birth is not the cause ( of Brahmanhood)." 29. "It is not birth or lineage but the moral conduct that is considered essential. What is the use of birth or lincage, if a man is devoid of moral conduct ? Many wise persons born in low families, have gone to heaven, baving attained the moral conduct." 30.

·ENGLISH TRANSLATION 19 [Z] Who are those Brāhmaṇa sages, z., Katha, Vyāsa, Vasistha, Rşyaśộnga, Višvāmitra etc.? They are all born in low castes, but they are Brāhmaṇas to the people. Hence, on the authority of this quotation, the application of the term Brāhmaṇa is not fixed. A man becomes Brāhmaṇa even if he is born in a Śūdra-family. (AA) You hold another view, that is : "Brāhmaṇa is born from the mouth, Ksatriya from the arms, Vaiſya from the thighs, while the Sudra is from the feet (of the Brahman )." 31. [BB] To this, we ve: There are many kinds of Brāhmanas. It is not known, where are those Brāhmanas who are born from the mouth 1 Here are Brāhmanas even in the families of Kaivarta, Rajaka, and Candāla. The sanctifying ceremonies are done for them too, such as, by "forming crest", by giving them the "Brahmanical girdle", made of muñja-grass, and the "staff" ( given at investiture with the sacred thread ) etc. They are also called Brāhmanas. So is the case with the Kşatriyas and others ( - Vaisyas ) too. Hence, the caste is only one and not four. [CC] Again, how there is the possibility of four castes among those who are born from the same person (1. e, the Brahman). Here is a man called Devadatta who gives birth to four sons from one wife. These sons do not belong to different castes, so that you may call one, a Brāhmanı, the other a Ksatriya, another a Vaisya, and the rest a Śūdra. Why? Because they are born from the same father. Then, how can there be four castes among Brāhmana etc. (DD) In this world, we find distinction in the footprints of cattle, clephant, horse, deer, lion, tiger etc., such as we easily recognize, this is the footprint of a cow, that is of elephant, this is of horse, that is of deer, this is of lion, that is of tiger and so on. But it is not so, in the case of Brāhmana etc. We cannot define as, this is the footprint of a Brāhmaṇa, that is of a Ksatriya, this is of a Vaiſya and that is of a sudra. So, as there is want of distinction also in the footprints, wc sce only one caste and not four.

·20 VAJRASUCt [EE] In this world, we find distinction in the male and female organs, in colour, complexion, and form, in stools and in urine, in smell and in voice, of cattle, buffalo, horse, elephant, donkey, monkey, goat, sheep etc. But it is not so, in the case of Brāhmaṇa etc. Here too, as there is want of distinction, the caste is only one. [FF] Again, we find distinction in form, in colour, in furs and in beaks, of the swan, pigeon, partot, cuckoo, peacock ctc. ; there is no such distinction found among Brahmaña etc As there is want of distinction bere too, the caste is only one. [GG] As we find distinction in different kinds of trees, miz, Vața, Bakula, Palaša, Asoka, Tamāla. Nāgakesara, Sirisa, Campaka etc., in their stem, leaves, flowers, fruits, barks, wood, seeds, juice and smell, we do not find so in the case of Brāhmana etc. ; neither in their limbs, nor in skın, blood, flesh, bones, semen, stools, nor in form and complexion, nor in their issues. As there is want of distinction here too, the caste is only one. [HA] Again, Oh Brahmana, as there is similarity in joy and sorrow, in life, in intellect, in functions, in conduct or in behaviour, in birth and death, in sexual enjoyments and in fear, there is indeed no distinction in Brahmana and others [II] This too, you ought to know that there is no distinction of castes among the fruits produced from the same tree. For cxample, take the fruits of the fig and jack trees. Among the fruits of these two trees, some grow from the stem, or trunk, others from the branches, and some others just above the root. They have no such distinction as, this is thc Brahmina fruie, that is the Ksatriya fruit, this is the Vaisya fruit and that is the Sudra fruit; as they are produced from the same tree. There is no such distinction among human beings too, as they are also born from the same person ( e., the Brahman). (J3} There is another defect in your proposition. If the Brāhmana is born from the mouth, where is the Brahmana woman born from ? Certainly from the mouth, Alas 1 Then she is your sister I So, you do not regard the convention of licit and illicit intercourse 1 But that is extremely repugnant to the people of this world. So Brahmanhood is uncertain ·ENGLISH TRANSLATION 21 [KK] This arrangement of four classes is made according to the difference in functions. So it was observed by Vaišampāyana when he was asked by Yudhisthira : "The system of four classes is founded on distinction or division of labour." "The well-known son of Pandu named Yudhisthira comes to Vaišampāyana, and asks him with folded hands : 32. "Who are those that are called Brāhmanas or what are the characteristics of a Brāhmana, I like to know this, let the venerable one explain it." 33 Vaišampāyana said : "He who is adorned with merits, such as, tolerance or endurance etc., he who has abandoned weapons, and has given up meat-eating, he who does not kill any creature, possesses the first characteristic of a Brāhmaṇa." 84 "When he does not take anything that belongs to others, unless it is given to him, whether that is in one's house or lying on the way, possesses the second characteristic of a Brāhmana." 35. "He who having abandoned the crucity in his nature, becomes free from all selfishness, free from all worldly connexions, without any possession moves about always free, possesses the third characteristic of a Brāhmana," 36. "He who abandons sexual pleasures while he is born as god, as human being or even animal, possesses the fourth characteristic of a Brahmana." 37. "Truth is purity, kindness is purity, control over the senses is purity, compassion towards all sentient beings is purity, austerity is purity. This is the fifth characteristic ( of a Brāhmana )." 38. "He who possesses these five characteristics, Oh, Yudhisthira, him I call a Brāhmana; the rest arc Sudras." 39, or "A man is not Brðhmiņi, by birth or by lincage, by ceremonics. Even if a Caņdala posso93 good conduct, he is Brāhmaṇa." 40. Here is something more that is said by VaišampJyana :

·22 VAJRASUĆI "Oh, Yudhisthira ! In ancient times, all the world was of one caste. The system of four classes was established according to the distinction of profession and functions." 41. senses. "All are mortals and born from the same place (z. e., produced from the womb ). All have ( within them, dirty things, such as, ) stools and urine. All have got the same senses and same objects of So, it is only by good conduct and merit that men become Brahmanus." 42, "Even if a Sūdra possess good conduct and merit, he becomes Brāhmana and if a Brāhmana is without good actions, he is inferior to a Sudra." 43. These are also the words of Vaišampāyana : "Oh, Yudhisthita I If the 'dreadful ocean of five senses" is crossed even by a Śūdra, he is to be given offerings immeasurablc." 44. "The caste is not seen It is the good qualities that are the source of good. It is he whose life is for the Law, whose life is for others, who practises tolerance day and night, is recognized as Brāhmana by the gods." 45. "Oh, the son of Kuntı ! Those who having abandoned their hcarths and being detached from passions, are longing for Liberation, are known as Brāhmanas,' 46. "Non-violence, selflessness, abstinence from actions that are not approved ( by the scriptures ), and detachment from lust and hatred, are the characteristics of a Brāhmana." 47. "Tolerance, compassion, control over the senses, charity. truth, purity, remembrance ( Smytı ), pity, learning, wisdom and belief in the other world are the characteristics of a Brāhmana." 48. "Better is the well-controlled Brāhmana who possesses nothing else but the Gayatri, than he who possesscs (the learning of) the four Vedas, but is without self-control, eating everything and selling cvcrything." 49. "The state which a Brahmaçārin attains, if he practiscs abstinence, from the objects of the senses, cven for a night, cannot be obtained by others with thousand of sacrifices (of animals )." 50.

·ENGLISH TRANSLATION 23 "He who is well-versed in all the Vedas, he who purifies others (by his conduct ) as though by offering them a religious bath in all the Sacred places, he who performs his duty, free from attachment, is recognized as Brahmana," 51. "When he does not commit dreadful crimes to any sentient beings, in mind, speech, and with body, attains to the Brahman." 52. In order to destroy the delusion of the Brālimaņas who have lost all their senses, what we have said here, let the honest men accept, if it is reasonable, otherwise let them reject it. 53. This is composed by the venerable Acārya Ašvaghosa who has attained Perfection, ·NOTES AND PARALLEL PASSAGES 32493 We record here the interesting letter of B. H. Hodgson, written to the Secretary, Asiatic Society : Nepal Residency, July 11th, 1829. Sir, A few days since tny learned old Bauddha friend brought me a little tract in Sanscrit, with such an evident aic of pride and pleasure, that I jmmediately asked him what it contained. "Oh, my friend !" was his reply, ''I have long been trying to procure for you this work in the assurance that you must highly approve the wit and wisdom contained in it; and, after many applications to the owner, I have at length obtained the loan of it for three or four days. But I cannot let you have it, nor even a copy of it, such being the conditions on which I procured you a sight of it." These words of my old friend stimulated my curiosity, and with a few fair words I engaged the old gentle man to lend me and my pandit his aid in making a translation of it; a task which we accomplished within the limited period of my possession of the original, although my pandit (a Brahman of Benares ) declined cooperation with us, full of indignation at author and his work! Notwithstanding, however, the loss of the pandit's aid, I think I may venture to say that the translation gives a fair representation of the matter of the original, and is not altogether without some traces of its manner. It consists of a shrewd and argumentative attack, by a Bauddha, upon the Bralimanical doctrine of caste : and what adds to its pungency is, that throughout, the truth of the Brahmanical writings is assumed, and that the author's proofs of the erroneousness of the doctrine of caste are all drawn from those writings. He possesses himself of the enemy's battery, and turns their own guns against them. To an English reader this circumstance gives a puerile character to a large portion of the Treatise, owing to the enormous absurdity of the Soon ·26 VAJRASUCI data from which the author argues. His inferences, however, are almost always shrewdly drawn, and we must remember that not be but his antagonists must be answerable for the character of the data, To judge by the effect produced upon my Brahman pandit—a wise man in his generation, and accustomed for the last four years to the examination of Bauddha literature-by this little Treatise, it would seem that there is no method of assailing Brahmanism com. parable to that of "judging it out of its own mouth : ". We all know that the Brahmans scorn to consider the Sudras as of the same nature with themselves, in this respect resembling the bigoted Christians of the dark ages, who deemed in like manner of the Jews. The manner in which our author treats this part of his subject is, in my judgement, admirable, and altogether worthy of a European mind (italics are outs). Indeed it bears the closest resemblance to the style of argument used by Sbakspeare, in covertly assailing the analogous European prejudice already adverted to. I need not point more particularly to the glorious Passage in the Merchant of Venice: "Hath not a Jew eyes, hands, organs, dimensions, senses, passions ; fed with the same food, hurt by the same diseases pa etc. etc. The Bauddha Treatise commences in the sober manner of a title page of a book; but immediately after the author has announced kimself with due pomp, he rushes "im medias res" and to the end of his work maintains the animated style of viva l'oce disputation. Who Ashu Ghosha, the author, was, when he flourished and where, I cannot ascertain. All that is known of him in Nepal is, that he was a Maha pandit, or great sage, and wrote, besides the little treatise now translated, two larger Bauddha works of high repute, the names of which are mentioned in note.* (Comtaunicated by B. H. Hodgson, Read Jan. I, 1831 ) Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. III. London, 1835 ; reprinted in the Wujra Soochi, ed. Wilkinson, 1839. a The Buddha Charitra Kārya, and the Nandu-Alukhasughosha Atadan, and other Totti, ·NOTES AND PARALLEL PASSAGES 27 प्रमाणमप्रमाणं पे यः कुर्यादबुधो जनः । नस प्रमाणतामों विवादजननो हि सः ॥ Maha', Anu", 162. 25. [0] Vajasaneyi-Samhita, XXIII. 17 : Taittiriya-Samhita, v. 7. 26; Satapatha-Brahmana, XIII. 2. 7. 13-15; Kathaka, Afvamedha, V.5, 4. 3-4 Vide Harivamsa,xXIV. 20-21, तेऽमिजाता। [E] जराजन्मान्तरक्लेशदुष्टयाइकुलाकुलम् । नरतिर्यगसच्छूद्रयोनिदुःखोमिसङ्कटम् ॥ दौःस्थित्यरोगशोकार्तिजलावर्तसमन्वितम् । श्वानशकरचाण्डालकृमिकूर्मादिकायकम् ।। संसारसागरं घोरं मनः खलु परिप्लवन् । भूरियापमराकान्तः स जीयो ब्राह्मणः कथम् ॥ सप्तव्याधकथा विप्रा मनुना परिकीर्तिता । तां निशम्य यदुश्रेष्ठ नित्य जातिपदं त्यजेत् ॥** तस्मान्न जीवे ब्राह्मण्यं पश्यामो हि कथञ्चन ।। ब्रम उवाच ॥ Bhanzyad, Book I. 40. 23-29. 5.6 Not in Manu°; but for similar ideas see Manu, X. 109-10. अधीरय चतुरो वेदान् द्विजो मोहसमन्वितः । पतितात्प्रतिगृह्याथ खरयोनौ प्रजायते ।। Mahal, Anu, 111. 46-47. 7-10 Acala was a Devarşı. Vide Vişnupurana. 'कृष्णद्वैपायनस्तदा। जनयामास यं काली शक्त्रे पुत्रात् पराशरात् ॥ Mabar, Adi, 60. 2. जातो व्यासस्तु कैवाः श्वपाक्याश्च पराशरः । शुक्याः शुकः कणादाख्यस्तथोलूपयाः सुतोऽभवत् ॥

·28 VAJRASUCI मृगीजोऽथोऽपि वसिष्टो गणिकालना। (anata, Buddhacarita, IX. 9) मन्दपालो मुनिष्टो नाविकापत्यमुच्यते ।। Apoca fata unitats i बहवोऽन्येऽपि विधत्व प्राप्ता ये पूर्ववद् द्विजाः ।। Bharşya", Book 1, 42. 22-24. Cf. Buddhacarita of Asya ghoşa. IV. 76; IX. 9. Nowhere we could find that Agastya was born from Agasti Dower. He was born in an eartben pot (kumbha) Byhadderata, V. 149-52 कुम्बासम्म (1. c.) Descendant of king Kuša. Vide Vişnupurana, IV. 7. 3-6; Hariana, XXVII. 12-17 : Bhagarala', IX. 15. 4. तपाप कोशिकस्तान तपोनिस्यो जितेन्द्रियः। ASAT & TOT ETETTY19 n Maha", Salya, 40. 11. Gautami i e. Krpacafya. Vide Mohn". Adı. 130. 12-13: 137. 15; Vimu, IV. 19 16-18; Harrara, XXXII, 72-74 Kapila was a son of a Ksatriya. Vide Haris ainsa, XXXII. 15-20 : Kapila, son of a Kşatriya who afecrwards became Brahmana. Vide Vişnu", IV. 19. 10. 1914: FETT 97: TTT2T to 1 Mahz, Adı. 137. 15 : Siia, Dharmasarnhua, 12 76 Renuka was Ksatriys by caste, sec. Maha, Vana, 116 2; Hariranda, XXVII. 33-39; Vişnu", IV. 7. 16; Vayu, 11. 29. 85-87 ; Bhagarata', 1X. 15. 12 मोगर्भसमुत्पत्रः पुशिश्य महामुनिः । Kufika was a Rşi #hry bad equal status with Vasigha, Dharadraja and Gautama. Bihadderzt:2, IV. 98. माल लथान पर विधामियतया मुनिः।। Maha, Adı, 137. 14 : 175. 47: Salya. 39. 37: Anudisana, 4. 49:18 17; Manu", VIL. 42; Ramayana, Book 1.65 26-23; Vajrº, IL. 21. 111; Matsya', 198 2. Cf. Buddha', 1. 49: Bhagarata. IX. 16. 28.

·NOTES AND PARALLEL PASSAGES
29
वैश्ययोन्या समुत्पन्नाः इद्रयोन्यां तथैव च ।
ब्रह्मर्षय इति प्रोकाः पुराणा द्विजसत्तमाः ॥
कथमेतन्महाराज तत्वं शंसितुमर्हसि ।
भीष्म उवाच।
कपिजलादो ब्रह्मर्षिश्वण्डाल्यामुदपात ॥
(CE. Buddha', IV.77.)
वैश्यचित्रमुखः कन्या वसिननयस्य च ।
शुभां प्रादायतो जातो ग्राषिस्तु पराशरः ।।
तथैव दाशकन्यायां सत्यवत्यां महानृषिः ।
पराशरात्प्रसूतश्च व्यासो योगमयो मुनिः ॥
(CE. Duddha', IV. 76.)
अध्ययः समुत्पनो ब्रह्मचारी महायशाः ।
विमाण्डकस्य मायां च तपोयोगात्मको मुनिः ।
शायर्या च मन्दपालस्य चत्वारो ब्रह्मवादिनः ।
जाता ब्रह्मर्षयः पुण्या यः स्तुतो हव्यवाहनः ।
मह कालपक्षस्य शकुन्त्यामेव जज्ञिवान् ।
हिरण्यहस्तो भगवान् महर्षिः काञ्चनप्रमः ॥
शाण्डिल्पश्चाग्नितो जातः काश्यपस्यात्मजः प्रभुः ।
शरद्वतः शरस्तम्वाहपश्च कृपया सह।
(C. Bhagavata', IX. 22. 36.)
व्याघयोन्या ततो जाता बसिष्टस्य महात्मनः।
एकोनविंशतिः पुत्राः ख्याता श्यामपदादयः ॥
*
एते चान्ये च विख्याताः पृथिव्यां गोत्रतां गताः।
* * नाऽसाय तपसा तेषां विद्ययात्मगुणः परः॥
Maha", Anu, 21 (Tanjorc Mss. ), To be found in the cdition
of the Bhandarkar Oriental Recirch Institure, Poona.

·30 VAJRASUCI पराशर उवाच॥ पितामहश्च मे पूर्वमृश्याच काश्यपः । वेदातामध्यः कृपश्चैत्र काशीपत्कमठादयः ।। यवनोतच नृपते द्रोणश्च धदनां धरः। आयुर्मतगो दत्तच दुमदो मात्स्य एव च ।। एते स्वां प्रकृति प्राप्ता वैदेह तपसोऽऽध्यात् । प्रतिछिना वेदविदो दमेन तपसव हि ।। Maha'. Santi, 296. 14-16. References to Kapila, Vyasa, Kusika, Vasistha, or Aurvaseya. Rşyaſſága, Vißvāmitra, Agastya and Rāma are found also in other works ( such as Buddhacarita ) of Ašvagboşa. Cf. Buddha”, XII. 21; I. 47, IV. 16; I. 49; I. 47, 57, IV.77, IX.9.70; IV. 193 I. 49, IV. 203 IV.73. IX. 26:1X.25, 69,77, In this text. Visvāmitta is said to be born from the womb of a Candāla woman! According to the Mahabharata and other Sanskrit works, he was a Kşatriya by birth who became Brahmağa afterwards by virtue of his Tapas ( austerity ) We could not find anywhere that he was born of a Candala woman except in the fragment of a Tāntrik text found in Kucha (Central Asia ), where he is described as a Candála king : farm7ETTERI Vide Indian Historical Quarterly, June, 1936, Vol. XII. No. 2. pp 201, 212. [3] किं ब्राह्मणस्य पितरं किमु पृच्छसि मातरम् । श्रुतं चेदस्मिन् चेयं स पिता स पितामहः ॥ Kathaka, XXX. 1. जातिरत्र महासर्प मनुष्यत्वे महामते । सकरात्सर्ववर्णानां दुष्परीक्ष्येति मे मतिः। सबै सस्विपत्यानि जनयन्ति सदा नराः।। Mahai, Vana,180.31-32 शुद्धिवेशद्वयीशुद्धौ पित्रोः पित्रोर्यदेकशः। तदानन्तकुलादोपाददोपा जातिरस्ति का ।। Naişadhacarita, XVII. 40 ·NOTES AND PARALLEL PASSAGES 31 अनादाविद संसारे दुर्वारे मकरध्वजे । कुले च कामिनीमूले का जातिपरिकल्पना ।। Quoted in the commentary of the above sloka. Vide Mahabharata, Malangopakhyana, Anu", 27. According to the Smſtis, a son born of a Brāhmaṇa woman conceived by a ſūdra is called Candāla (or untouchable ). From this tao, it may be inferred that the Brāhmaṇa women had illicit connections with the Sūdras. It is quite natural that a good many of the children born from such secret connections were undetected by the Law-makers of the Society. The result was that they, as well as their children, were also regarded as "Pure" Brāhmanas who too might have contributed to the framing of the much cursed 'Law of Untouch. ability, 11. Manu", X. 92, Yajňavalkya', III, 40, Vasiştha", II, Atri", sloka, 21. [L] पृथिव्युकवावग्निपरिणामाविशेषतः । देहतः सर्वभूतानां ब्राह्मणत्वप्रसङ्गतः ।। 'तस्मान देहे ग्राह्मण्यं नापि देहात्मकं भवेत् ॥ पर्णापसदचाण्डालवादादीनां प्रसज्यते । यदि देहस्य विप्रत्वं भवद्भिसगम्यते । Bhavisya", Book 1, 41. 53-56. [M] The religion of the Ājivakas (or Ajīvikas ) is older than Jainism and Buddhism. It began to develop in the 7th or 8th century B. C., somewhere near the Gangetic valley. Makkhaliputta (Sanskrit: Maskari-putra) Gosāla elevated this religion into a philosophy of life. He was the central figure, the last Tirthankara of the Ajivakas as Mahavira of the Jains. They two practised austerity together for sometime. It is said that Gosāla attained to Jinahood first and he had great influence in the dcvelopment of Mabăvira's doctrine, Gosala introduced the philosophy of natural transformation (parıņāmarada ) which hc formulated from the generalisation of the periodical seanimations of plant lifc.

·VAJRASUCI
2
The basic idea of this philosophy implies *a process of natural and
spiritual evolution, through ceaseless round of births and deaths
(sarsurašuddhi ),'
This philosophy of saṁsārafuddhi inspires us with great
message of hope that even the puniest thing of the creation, that even
a dewdrop is destined to attain, in course of natural evolution, the
highest state of perfection in humanity.
The Ajīvaka sect consisted of monks and householders, both
male and female. It spread all over India and existed among rival
sects up to the fourteenth century A. D.
Some inscriptions (Hultzsch's South Indian Inscriptions, Vol. I.
pp. 88, 89, 92, 108) dated the 13th century A. D. are found in Madras
which record that a kind of poll-tax was imposed on the Ajivakas and
that probably checked the further progress of this religious sect.
The Ajīvakas Enally lost their identity and merged into the
Digambara Jain, Śrvaite and others Cf. B. Barua, Journal of the
Department of Letters, Calcutta University, Vol. II.
वैशेषिकनमाजीवकादि:
The reading here must be nagna. The association of this word
with Ajſvaka confirms our view.
It may be mentioned here that Nagga (Nagna) le. Ksapanaka
is mentioned as a religious sect by the Jain teacher Kālakācárga.
Some chapters of the Visnuputana confuse Nagna or Kșapaņaka
with Buddha. The passage which is very amusing is quoted here :
को नमः किसमाचारो नमसंज्ञां नरो लभेत् ।
नमस्वरूपमिच्छामि यथावद् गदितुं त्वया ॥४॥
पराशर आच। ऋग्यजु सामसज्ञेयं त्रयी वर्णारतिद्विज ।
एनामुमति यो मोहात् स नमः पातकी स्मृतः ॥५॥
प्रयी समस्तवर्णानां द्विज संवरण यतः ।
नमो भवत्युज्नितायामतस्तस्यामसंशयम् ॥६॥
इत्युक्तो भगवास्तेभ्यो देवेभ्यो)मायामोहं शरीरतः ।
तरत्याय ददी विष्णुः प्राइ चेदं सुरोत्तमान ॥४१॥

·NOTAS AND PARALLEL PASSAGES 3 श्रीमगवानुवाच । मायामोहोऽयमविगत देयांसान मोहयिष्यति । सतो क्या भविष्यन्ति वेदमार्गवहिष्कृताः ॥४२॥ तपस्यमिरतान सोऽय मायामोहो महासुरान् । मैनेय ददशे गत्वा नर्मदानीरसंभयात् ॥१॥ ततो दिगम्बरो मुण्डो पदिपनयो द्विज । मायामोहोऽसुरान् इलामणमिदं वचनमप्रवीद पर॥ मायामोह उवाच। पुरुष्वं मम पाश्यानि यदि मुक्किममीप्स्य। अहवं धर्ममेतय मुक्तिद्धारमसंतम् ॥५॥ धर्मों विमुक्करहोश्य नैतत्मादपरः परः । अमेवावस्थिताः स्वर्ग विमुक्ति या गमिष्यथ । अहय धर्ममैतं च सर्वे पूर्य महाबलाः ॥६॥ पराशर वाचा एवं प्रकार हुभियुक्तिदर्शनषषितः। मायामोहन दैत्यास्ते वेमार्गादपाता: num तेन दर्शयता दैत्या स्वधर्मात्याजिना द्विज nok मध्यम महाधर्म मायामोहेन ते रतः। प्रोकातिमाभिता धीमाईतास्तेन तेऽमयन् ॥११॥ मायामोह नशघ । स्वर्गार्थ यदि पाया यो निर्वाणार्थमयासुराः । तदलं पशुधातादिदुधमनियोधत ॥१५॥ विज्ञानमयमैवतदशेपमपगच्छय। पुष्पच मे पप सम्पण पुरेषगुदीरितम् ॥१६॥ एवं पुप्यत पुण्यवं पुष्यमितीरम् । পাষাণী ২যান মশালিস ॥ Vimupirana, Back 3.CH.XVII-XVIII.

·34 VAJRASUCI 13 शुदा देशान्तरं गत्या ब्रामण्य क्षत्रिय श्रिताः। व्यापाराकारमापा विप्रतुल्याः प्रकल्पिताः ॥ वेदानधीत्य वेदी वा वेदं याऽपि यथाममम् । प्रोद्वइन्ति शुभां कन्या सुद्धमानगजा नराः ॥ अथ पाधीत्य वेदास्तु उद्वदन्ति द्विजस्त्रियः । गौडपूर्वा क्वामीयुर्जाति वा दाक्षिणात्यजाम् ।। अपरिशातहत्वाद् प्राधण्यं यान्ति कामनः । सस्मान ज्ञायते भेदो वेदाध्यायविन्याकृतः ।। Bhavisja", Book 1. 41. 1-6. न योनि पि संस्कारोन श्रुतं नापि सन्तनिः। कारणानि द्विजत्वस्य वृत्तमेव तु कारणम् ॥ Mahal,Anil, 143. 50. पुत्रो गृत्समदस्यापि शुनको यस्य शीनकाः । ब्राह्मणाः क्षत्रियाश्चैव वैश्याः शदास्तथैव च ।। Harivamsa, XXIX. 8; Visnu", IV. 8. 1 ; Vayu", II. 30. 4: Agni.ch 278. 10-11 वत्सस्य वत्समिस्तु मार्गभूमिस्लु भार्गवात् । एवे त्वगिरसः पुना जाता वंशेऽय मार्गवे। ब्राह्मणाः क्षत्रिया वैश्याः सदाश्च मरतम ॥ Harivamsa, XXIX. 82-83: XXXIL 40-41;Vişnu". IV. 8.9. मनो......नामागनेदिटकरपपधाख्या पुत्रा बभूवुः। मृपध्रप्तु गुरुगोवधासदत्वमगमत् । फरसात्कारपा महाबलाः क्षत्रिया बभूवुः 1...... ...नेदिष्टपुत्रस्तु वैश्यतामगमत् । Visan, IV. 1.5-15 : Harnvamsa, XI. 9-11; Agni, 273, 17-18: Markandeya',Ch. 112-113. गच्छिनिस्ततो गार्याः शैन्याः । क्षत्रोपेता द्विजातयो बभूवुः । Vişnu", IV. 19.9 ; Bhagarata, IX 21. 19. Matsya, Ch. 49. 41.

·NOTES AND PARALLEL PASSAGES
35
मुद्गलाच मौद्गल्याः क्षत्रोपेता द्विजातयो बभूवुः ॥
Harivamsa, XXXII 67-58: Vinu', IV. 19. 16:
Bhagavata', IX. 21. 33; Matsyad, Ch.50. 5.
रथीतराणा प्रवरा क्षत्रोपेता द्विजातयः ।।
Vişnu, IV. 2. 2.
अप्रतिरयात्कण्वस्तस्यापि मेधातिथिः । यतो काण्वायना द्विजा पभः।
Vimu'. IV. 19.2, 10. Matsya", Ch. 49.46-47.
महावीर्यादुरक्षयो नाम पुनोऽभूत् । तस्य..पुत्रनयमभूत् ।
तच त्रितयमपि पधाद् विप्रतामुपजगाम ।
Vine, IV. 19. 10.
[R] चन्द व विमल सुद्ध विपसन्नमनाविलं।
नन्दीमयपरिकीणं तमहं व्रमि प्रामणे ।।
Dhammapada, 413.
(S) शमो दमस्तपः शौचं क्षान्तिरार्जयमेव च ।
भान विज्ञानमास्तिम्यं प्रकर्म स्वभावजम् ।।
Bhagavad-G12, XVIII. 42.
शमो दमस्तपः शौच सन्तोषः क्षान्तिरार्जवम् ।
शानं दयाच्युतात्मत्वं सत्यं च मालक्षणम् ॥
Whagarata', VII. 11.21 : XI. 17. 16.
सत्य दानं क्षमा दोलमारस्य तो प्रगा।
पसायते स स प्राण पनि गुम
Moha'. Vana, 160. 21.

·36 VAJRASUCI निर्ममो निरहं मुखो। Atmopanışad, 11. Similar passages are also to be found in other minor Upanışads. निर्ममो निरहङ्कारः। Gita, II. 71: XII 13. निराशीनिर्ममो। Ibid. III 30. निर्ममः शान्तों। Ibid, XVIII, 53. निर्ममा निरहवारा निन्दा निष्परिप्रहाः ॥ Maha, Anu', 108.5. निर्ममो निरहवारो नियोगक्षेम आत्मवान् । निराशानिर्गुणः शान्नो निरासको निराश्रयः ।। Maha, Asva', 45 45-46 47.9.15. निर्ममो निरदकरो निरयेशी निराशियः। निराश. सर्वभूतेषु निराशीनिष्परिप्रदः ।। न सुत न दुर्वत वेद कधित्स ब्राह्मणः ॥ Brhaspati vacanam, quoted in the Yatidharmasamgraha, p 89 सत्यं ब्रह्म तपः सत्यं । Maha”, Santi, 199. 1. सत्य नाम यथाभूत व पन्तो ब्राह्मणाय ते॥ Vayi,8, 163. निर्दय. सर्वभूतेषु विप्रयाण्डाल उच्यते । Atri", sioka, 374. न बाल्या प्रामण धात्र क्षत्रियो पैश्य एव च। न शमो न च वै म्लेच्छो भेदिता गुणकर्ममिः। शान्तो दानो दयालय ब्राह्मणव गुणैः कृतः।। Sukraniti, L [ 75-80 ( lines ) ). 16 18 ·NOTES AND PARALLEL PASSAGES 37 न जातिः कारणं तात गुणाः कल्याणकारणम् । वृत्तस्थमपि चाण्डालं तं देवा ब्राह्मणं विदुः। Vyasa-vacanam, quoted in the Yatidharma", p. 37. मिश्रदेशोद्भवा म्लेच्छाः काश्यपेनैव शासिताः। संकृताः शदवणेन ब्रह्मवर्णमुपागताः । Bhavisya", Book 3, 94. 72. 'म्लेच्छास्ते वैष्णवाश्वासन रामानन्दप्रमावतः ।। Ibid, Book 3,95.54. [v] धुदमघोनामतद्धिवे। Parini, VI. 4. 133. 19 घृपलोफेनपीतस्य। Manul, III. 19. 20 21 Aigiras', I. 48: Apastamba', VIII 7; Vyusa', IV. 67. शूद्रां शयनमारोप्य ब्राह्मणो यात्यधोगतिम् ।। नालन्ति पितृदेवास्तन च स्वर्ग स गच्छति ॥ Manta', III. 17-18 : Maha', Anu', 47.9%; याय हा पचेन्नित्यं शदाप गृहमेधिनी ॥ पतिः पितृदेवैस्तु रौरवं याति स द्विजः । Vyasa'. IV.68. सत्यकामो जाबाला--"नाइमेतद्वेद मो यगोत्रोऽहमस्म्पपृच्छं मातरं सामा प्रत्यनवौद् बदई परन्ती परिचारिणी यौवने त्वामलभे। साहमेतर वेद यहोवस्त्वमसि । जबाला तु नामाहमस्मि, सत्यकामो नाम त्वमसीति । सोऽह सत्यकामो जाबालोऽस्मि मो इति।" [Y] है ......त होवाच तदमामो विवक्त मई ति, सनिय सौम्याहरोप त्वा नेष्ये ।" Chandogja, IV. 4.

·38 VAJRASUCI Thus, Satyakıma Jabala, the illegitimate son of a maidservant was recognized as a Brahmaņa for his merit of truthfulness, by the Rşi Gautama, Kavaşa Ailuşa :--He too was the son of a slave-girl and so was insulted and driven away. from the assembly of a sacrifice, by the Rşis. But afterwards, he was received and regarded as a Rşi, on account of his merits, by the same Rşis who had insulted him. He composed Vedic hymns (Rgveda, X. 30-34. ) Vide Axtareya', II. 19. Kakşīvān Avšija :-He was the son of a slave-girl who became a Rşi. and composed Vedic hymns (Rgveda, I. 116-126 ). Vide Vayuº, IL. 37.70 94. Mabidāsa Aitaresa ---He was tbe son of a Sadra woman (itara). He became a Rşi and composed a Brahmana and an Aranyaka, called after him ( 122., Aitareya Brahmana, Aitarega Aranyaka ). 22 Arani-a foreign woman ; cf. arana, forcigner, 23-26 हरिपोगर्भसम्भूत ऋष्यको महामुनिः। तपसा प्राधागो जान। साकीगर्भसम्भूतः पिता व्यासस्य यात्रि। तपसा प्रामगो शानः gement: 776) 98177 तपसा मानो जातः । of smann efek ya 1 বা রান্না সাল। माविकागर्भसम्भूतो मन्दपालो मामुनिः । 7559 Trr: Bhansya. Book 1. 42. 26-30. 27 Narada was a son of a maidsetsant. Vide Bhagarata", L 6. 6-7 & Port KERT Hgd. 1 Yandharma". p. 33

·NOTES AND PARALLEL PASSAGES
39
निमं निलं ब्रह्म यत्र तिष्ठति स द्विजः।
Maha ,Anil, 143. 52; Brahmaphrine, 223, 59.
29.30 सत्यं दमस्तपो दानमहिंसा धर्मनित्यता।
साधकानि सदा पुंसां न जातिन कुल नृप ।।
Maha , Vana. 181. 42 43
शूद्रे चैनस्वेहश्य द्विजे तच्च न विद्यते ।
न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ।।
Maha', Vana, 180. 25-26%3 Sunti, 189.8.
31 ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
करू तदस्य यद वैश्यः पद्भ्यां शूद्रोऽनायत ॥
RV. 10,90.125 VS. 31, 113 AV.19.6.6: TA. 3. 12.5.
ECC] रत्वार एकस्य पितुः सुताच तेषां सुलानां खलु नातिरेका।
एवं प्रजानां हि पितक एव पित्रकमावान च जातिभेदः ॥
Bhartsya', Book 1, 41. 45.
सर्व वर्णा ब्राह्मणा ब्रह्माजाच
सर्व निसं व्याहरन्ते स्म ब्रह्म ।
तत्त्वं शारनं ब्रह्मबुद्ध्या प्रवीमि
सर्व विश्वं ब्रह्म चैतत्समरतम् ॥
Maha", santi, 318. 89.
[DD.HH} गोमध्यं च गतो ययानो निर्धार्यते : मुविपक्षणत्वात् ।
मनुष्यमावादविशिष्यमाणस्तद्वद् द्विनः शुदगणान मिन्नः ॥
Bhavisya', Book 1, 40. 20.
न सुखादी न चैवये नाशायर्या नो भयेष्वपि ।
न पीयें नाली नाक्षे न पापार न पायुपि ॥
ना पुष्टे न दोबल्य न स्थैये नापि चापले ।
न प्रज्ञायां न बराये न ध न पराक्रमे ।

·38 VAJRASUCI Thus, Satyakāma Jabala, the illegitimate son of a maidservant was recognized as a Brahmaņa for his merit of truthfulness, by the Rşi Gautama. Kavasa Ailusa :--He too was the son of a slave-girl and so was insulted and driven away, from the assembly of a sactifice, by the Rşis. But afterwards, he was received and regarded as a Rşi, on account of his merits, by the same Rşis who had insulted him. He composed Vedic hymns (Rgveda, X. 30-34. ) Vide Allareja", II. 19. Kaksivän Aušija :-He was the son of a slave-girl who became a Rşi. and composed Vedic hymns (Rgveda, I. 116-126 ). Vide Vayu", IL 37.70 94. Mabīdāsa Aitareya ---He was the son of a Sodra woman (itara). He became a Rși and composed a Brahmana and an Aranyaka, called after him (viz. Aitareya Brahmana, Aitareya Aranyaka ). Arani-a foreign woman; cf. arana, foreigner, 23-26 हरिणीगर्भसम्भूत ऋष्यको महामुनिः। तपसा ब्राह्मगो जातः । पाकीगर्भसम्भूतः पिता व्यासस्य पार्थिव । TTET FETT 5115: 1 उलूकीगर्भसम्भूतः कणादाख्यो महामुनिः। सपसा प्रामणो जातः । fremteni afege erfa: 1 ATET ELTETO 5177: 7artet UT FETEFT: 1 तपसा मानगो जान:-1 Bharispa', Book 1, 42. 26-30. Nárada was a son of a maidservant. Vide Bhagavata", I. 6. 6-7. 27 ये स्थिता ब्रह्मपण माझगारते । Yarıdharma", p. 33

·NOTES AND PARALLEL PASSAGES
39
निगु निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ।
Maha , Anu'. 143.52 ; Brahmapurna, 223, 59.
29-30 सत्यं दमस्तपो दानमहिसा धर्मनित्यता ।
सायफानि सदा पुंसां न भातिर्न कुलं सुप ॥
Maha, Vana, 181. 42 43.
शूद्रे चैतद्ववेदय द्विजे तच्च न विद्यते ।
न वै शूद्रो मवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ।।
Mahi', Vane, 180. 25-26; Santi, 189. 8.
31
ब्राह्मणोऽस्य मुखमासीद् वाहू राजन्यः कृतः।
करू तदस्य यद् वैश्या पद्भ्यां शद्रोऽजायत ।
RV. 10.90 12: Vs. 31. 11: AV. 19.6.6%3D TA. 3. 12.5.
ICC) सार एकस्य पितुः सुताय तेषां सुतानां खलु जातिरेका।
एवं प्रजानां हि पितक एव पिकभावान व जातिभेदः ।।
Bhavisya, Book 1,41. 45.
सर्व वर्णा ब्राह्मणा ब्रह्मजाश्च
सबै नित्यं व्याहरन्ते स्म ब्रह्म ।
तत्त्वं शास्त्रं ब्रह्मवुद्ध्या ब्रवीमि
सर्व विश्वं ब्रह्म चैतत्समरतम् ॥
Maha", Santi, 318. 89.
{DD-HR] गोवर्गमध्यं च गतो यथाधो निर्धार्यते शैः सुविचक्षणत्वात् ।
मनुष्यमावादविशिष्यमाणस्तद्वद् द्विनः शवगणान मिनः ॥
Bhangya', Book 1. 40. 20.
न सुखादौ न वैश्य नाज्ञायां नो मयेष्वपि ।
न यो नानी नाक्षे न व्यापारे न वायुपि ।
नारे पुष्टे न दौर्बल्ये न स्य नापि धारले।
न प्रज्ञायां न वैराग्ये न प न पराक्रमे ॥
:

·38 VAJRASUCI Thus, Satsakāma Jabala, the illegitimate son of a maidservant was recognized as a Brāhmaṇa for his merit of truthfulness, by the Rşi Gautama. Kavaşa Ailuşa :-He too was the son of a slaye-girl and so was insulted and driven away, from the assembly of a sacrifice, by the Rsis. But afterwards. he was received and regarded as a Rsi, on account of bis merits, by the same Rșis who had insulted him. He composed Vedic hymns (Rgveda, X. 30-34. ) Vide Aitareya", IL. 19. Kakşīvān Ausija :-He was the son of a slave-girl who became a Rşi. and composed Vedic byoans (Rgveda, I. 116-126 ). Vide Vayu", II. 37.7094. Mahdasa Aitareya:-He was the son of a Sudra woman itara). He became a Rşi and composed a Brāhmaṇa and an Aranyaka, called after him (viz, Aitareya Brahmana, Aitareya Aranyaka ). 22 Araņi-a foreign woman : cf. arana, foreigner, 23-26 हरिणोगर्भसम्भून प्रष्य यो महासनि। तपसा प्रामगो जातः । पाकीगर्भसम्भूतः पिता ध्यासस्य पार्थिव । तपसा ब्राह्मणों जातः । उलूकीगर्भसम्भूतः कणादास्यो महामुनिः। सपसा प्राणो जातः । गगिकागर्भसम्भूतो पनिष्टश्च महामुनिः । सपसा मानगो जातः । माविकागर्भसम्भूनो मन्दपालो महामुनिः। सपसा प्राममो जात- Bhantyal, Book 1,42.26-30. 27 Närada was a son of a maidservant. Vide Bhagavata", I. 6.6-7. ये स्थित महाचर्यण मानगास्ते। Yatidharma'.p.33.

·NOTES AND PARALLEL PASSAGES
39
निर्गुणं निर्मल ब्रह्म यत्र तिष्ठति स द्विजः ।
Maha , Anu, 143. 52; Brahmapurana, 223. 59.
29.30 सत्यं दमस्तपो दानमहिंसा धर्मनित्यता ।
साधकानि सदा पुंसां न आतिन कुलं नृप ।
Maha", Vana. 181, 42 43.
शुद्धे चैतद्भवेक्ष्यं द्विजे तच्च न विद्यते ।
न वै शूद्रो भवेच्छूद्रो ब्राहाणो न च ब्राह्मणः ।
Maha", Vana, 180, 25-26; Santi, 189.8.
31
ब्राह्मणोऽस्य मुखमासीद् वाहू राजन्यः कृतः ।
जल तदस्य यद् वैश्यः पदभ्यां शद्रोऽजायत ।
RV. 10.90. 12 VS. 31. 11: AV.19.6.6: TA. 3.12.5.
CC) चत्वार एकस्य पितुः सुताश्च तेषां सुनानां खलु नातिरेका।
एवं प्रजानां हि पितक एव पिनकमावान च जातिभेदः ।।
Bhavisyal, Book 1, 41, 45.
सर्व वर्णा ब्राह्मणा ब्रह्माजाश्च
सर्वे नित्यं व्याहरन्ते स्म ब्रह्म ।
तर शारनं प्रबुद्ध्या प्रवीमि
सर्व विक्षं ब्रह्म तत्समरतम् ॥
Maki', Surti, 318. 89.
{DD-RH] गोवर्गमध्यं च गतो यथायो निर्यिते : सुविचक्षणत्वात् ।
मनुष्यमावादविशिष्यमाणस्तद्वद् द्विजः शदगणान मिलः ।।
Bhavisya'. Book 1, 40. 20.
म मुखादौ न चैवय नाज्ञायां नो भयेष्वपि ।
नमोय नाती नाक्षे न व्यापार न पायुपि ।
ना पुष्टे न दौर्बल्ये न स्थय नापि पापले ।
न प्रज्ञायां न वैराग्ये न ध न पराममे ।।

·VAJRASUCI
[IJ] चातुर्वर्ण्य प्रवक्ष्यामि पशुधर्मका तव ।
भवेत्त भगिनी भार्या नेतद् ब्राह्मण युज्यते ।।
यदि तावदर्य लोको ब्रह्मणा जनितः स्वयम् ।
ब्राह्मणी ब्राह्मणस्वसा क्षत्रिया क्षत्रियम्बसा ॥
अथ वैश्यस्य वैश्या वै शदा शूद्रस्य वा पुनः ।
न मार्या भगिनी युक्ता ब्रह्मगा जनिता यदि ॥
न सत्त्वा ब्रह्मणो जानाः क्लेशमाः फर्मजास्त्वमी।
नीचैश्चोरनैश्च दृश्यन्ते सत्त्वा नानाश्रयाः पृथक् ।।
तेषां च जातिसामान्याद् ब्राह्मणे क्षत्रिये तथा ।
अथ वैश्ये च शूद्रे च समं ज्ञानं प्रवर्तते ।।
Sardulakarnavadana, P. 41.
38 निधाय दण्डं भूते तसेमु थावरेसु च,
यो न हन्ति न पातेति तमहं बमि ब्राह्मण ।
Dhammapada, 405, Sutta, 3 9 36
35 योऽध दीघ वा रस्सं वा अगुथुलं मुमामुर्भ,
लोके अदिन नादियति सममि ब्राह्मणं ।
Ibrd, 409: Sutta°, 3.9 40.
34-37 मोध. शनुः शरीरस्थो मनुष्यागां द्विजोत्तम ।
यः क्रोधमोही सजति तं देवा ब्रामणं विदुः ।।
यो वदेदिइ सलानि गुरु सन्तोषयेत ।
हिंसितश्च न दिसेत तं देवा ब्राह्मणं विदुः ॥
जितेन्द्रियो धर्मपरः स्वाध्यायनिरतः शुचिः।
कामक्रोधी वशी यस्य तं देवा ब्राह्मणं विदुः ।
यस्य चात्मसमो लोको धर्मज्ञस्य मनस्विनः ।
सर्वधर्मेषु चरनस्त देवा ब्राह्मणं विदुः ॥
धर्म तु ब्राह्मणत्याहुः स्वाध्यायं दममार्जवम् ।
इन्द्रियाणां निप्रदं च शावतं द्विजसत्तम ।।
,
Maha, Vana, 205 32-40.

·NOTES AND PARALLEL PASSAGES घृत्त स्थितस्तु शद्रोऽपि ब्राह्मणत्वं नियच्छति ।। Ibid, Anu. 143. 51. न वै शद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः । Vana, 180. 25-263: Santi. 189.8. 43-48 हेयोपादेयतत्त्वज्ञास्यकान्यायपथागमाः । जितेन्द्रियमनोवाचः सदाचारपरायणाः ॥ नियमाचारवृत्तस्था हितान्वेषणतत्पराः। संसाररक्षगोपायक्रियायुकमनोरथाः ॥२॥ सम्यग्दर्शनसम्पन्नाः समाधिस्या इतकुधः । स्वाध्यायमकहृदयास्त्यकसका विमत्सराः ॥३॥ विशोका विमदाः शान्ताः सर्वप्राणिहितैषिणः। सुखदुःखसमालोका विविकस्थानवासिनः ॥४॥ मतोपयुकसाझा धार्मिकाः पापभीरवः । निर्ममा निरहद्वारा दानशरा दयापराः ॥५॥ सत्यमनषिदः शान्ताः सर्वशास्त्रेषु निष्टिताः1..॥ ब्रह्मणा नमर्यादास्त एव मागाः स्मृताः । योगस्तपो दया दानं सत्यं धर्मध्रुतिर्ण गा। शानं विज्ञानमास्तिश्यमेतद् ग्रामणलक्षणम् ॥२८॥ यन पा तन वा धगें उतमाधममध्यमे । नियतः पापकर्मभ्यो माझणः स विधीयते ॥३॥ शोऽपि शीलसम्पनो मामणादधिको भवेत् । ग्रामणो गिताधारा प्रदादीनारो भवेत् ॥३१॥ Bhasina'. Book 1, 4t. 65 खोपिरा परप पा धर्मा हमेशप मोरामाय पुस्या देवा प्रावितु Maha. Santi 285.23.

·46 VAJRASUCI योऽध कामे पहत्वान भनागारो परिम्बजे, कालमपरिसीमं वह मिनाहा । Dhammapada, 415: Sutta', 3.9.46. 48 सत्यं दानमथाद्रोहमानृशंस्यं तपो घृणा। दृश्यन्ते यत्र नागेन्द्र स ब्राह्मण इति स्मृतः ।। Maha', Vana, 180. 21 : Santi, 189.4. ज्ञान विज्ञानमालिक्यं ब्रह्मकर्म स्वमावजम् । Gita, XVIII. 42. 49 50 51 मनु II. 118. एकरात्रोपितस्यापि यतेर्या गतिस्त्च्यते । न सा शक्या गृहस्थेन प्राप्तु ऋतुशतैरपि ।। Visnuvacanam quoted in the Yatidharma', 20 निमुक्त बन्धनः सर्वेस्तं देवा ब्राह्मणं विदुः । Maha', Sants, 244.24. यदा न कुरुते। Maha, Ad1, 75. 52; Santi, 174, 57; 250. 6:261. 173 Hariramsa, 30. 43. यस्स कायेन वाचाय मनसा नस्थि दुक्तं, संयुतं तीहि ठानेहि तमह मि ब्राह्मणं । Dhammapada, 391. अभयं सर्वभूतेभ्यः सर्वेषाममयं यतः। सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः ॥ Maha, Santi, 268 33. नमध्येन्द्र प्रहध्येच मानितोऽमानितच यः। सर्वभूतेश्वभयदातं देवा मानणं विदुः । Sants, 214 14.

·वज्रसूच्युपनिषत् पत्रसूची प्रवक्ष्यामि शास्त्रमज्ञानभेदनम् । दूपर्ण ज्ञानहीनानां भूषणं ज्ञानवापाम् ।। ब्रह्मक्षत्रियवैश्यशूदा इति चत्वारो वर्णास्तेषां ब्राह्मण पव प्रधान इति वेदवचना नुरूपं स्मृति भिरप्युक्तम् । तत्र चोद्यमस्ति को घा ब्राह्मणो नाम । किं जोवः किं देहः किं जातिः किं ज्ञान किं कर्म कि धार्मिक' इति । 10तत्र प्रथमो जीवो ब्राह्मण इति 11चेत्तन्न । अतीतानागतवर्तमाना- नेकदेहानां जीवस्यैकरूपत्वाद् । एकस्यापि कर्मघशादनेकदेहसम्भवात् । सर्वशरीराणां जीवस्यैकरूपत्वाच। तस्मान्न जीवो ब्राह्मण 1 इति । 1"तहि देहो ब्राह्मण इति चेतन। आचाण्डालादिपर्यन्तानां मनुष्याणां! पाञ्चभौतिकत्वेन देहस्यैकरूपत्वाज्जरामरणधर्मादिसाम्यदर्शनाद् । 18घ्राह्मणः श्वेतवर्णः क्षत्रियो रक्तवर्णों वैश्यः पीतवर्णः शूद्रः कृष्णवर्ण इति नियमाभावात् । पित्रादिशरीरदहने पुत्रादीनां ब्रह्महत्यादिदोषसम्भवाच । तस्मान22 देहो ब्राह्मण इति। I 2 12 Wand some others read ब्राह्मण। Some add वर्णानां। Some read : वर्णा व्यवहियन्ते । तेषां वर्णानां । 3 Womits. 4 17 नानिरूपितं। W निरुतम् । 6 Wadds किं वर्णः किं पाण्डित्य कि धर्मः कि धार्मिक्यं। 7W omits. 8-9 W इत्यटौ विकल्पाः। 9 Some read oक्य किं वर्णः किं पाण्डित्यमित्यष्टौ प्रश्नाः। Jo Womits. In-13W चेत्तहिं सर्वस्यापि जनस्य जीवस्यैकरूपत्वात्तस्माजीवो प्रा. न भवत्येव। Some omit वर्तमानानेक, some omit only वर्तमान । 14 W अन्यच्च । 15-17 W चेतहि चाण्डालपर्यन्तमनुष्याणां देहस्य जरामरण- दर्शनातस्माहेहो ब्राह्मणो न भवत्येव । 16 Some add पशुपक्षिक्रिमिकोटपतवादीनां । 7 Some add अधर्म। 18 Wadds अन्यच्च वर्णों ब्राह्मण इति चेत्तहि, some add तहि वर्णी ब्राह्मण इति चेन। 19 Wएवं सर्वेषां वर्णादर्शनात् । तस्माद्वौ ब्राह्मणो न भवत्येव। W पुनदेही ब्राह्मण इति चेत्तहि पितृमातृशरीरदहनापुत्राण । 23 Wणो न भवत्येव । 20 21 22 V °। 7 ·so APPENDIX सहि जातिळह्मण इति चेत्तम । तथ जात्यन्तर जन्तुप्चनेकजाति. सम्भवा27 महर्पयो यहवः सन्ति। ऋप्यङ्गो मृग्या:2 | फौशिकः पुशात् । जाम्बूको जम्बूकाद् । घाल्मीको 1 चल्मीकाद् ! व्यासः कैवर्तकन्यकायां। शशपृष्ठाद्गीतमः । घसि 33उर्वश्यां । विश्वामित्रः क्षत्रियायाम् । अगस्त्यः कलशे जात इति श्रुतस्याद् एतेषां जात्या दिनापि सम्यग्ज्ञान- विशेषाद् ब्राह्मण्यमत्युत्तमं श्रूयते । तस्मान्न जातिव्रह्मण इति । तहिं ज्ञानं ब्राह्मण इति चेत्तन्न । क्षत्रियादयोऽपि परमार्थदर्शिनोऽभिज्ञा बहवः सन्ति। तस्मान्न ज्ञानं ब्राह्मण इति । तहि कर्म ब्राह्मण इति चेत्तन। सर्वेषां प्राणिनां प्रारख्यसञ्चितागामिल फर्मसाधर्म्य दर्शनात्कर्मामिप्रेरिताः सन्तो जनाः क्रियाः कुर्वन्तीति । तस्मान्न फर्म ब्राह्मण इति वहि धार्मिको ब्राह्मण इति चेतन । क्षत्रियवैश्यशूद्रादयोऽपि कन्यादान- गजदानगोदानहिरण्यदानमहिषीदानानां दातारो यहरः सन्ति । तस्मान50 धार्मिको ब्राह्मण1 इति । omit जन्तु। भूयते। 24W अन्यच्च । 25-27 V चेत्तहि अन्यजातिसमुद्भवा महर्प० । 26 Some 27 Some read •षात् । 28 Some read ग्यः, V यां जातः। 29 W कुशास्तीण। 30 Womits. 3 W.किल्मिस्यां। 32 V •पृष्ठे गौ०। 33 W वेश्यायां। 34 Some omit, and some read .f47: क्षत्रियः। नारदो दासीपुनः। 35 W स्तिः । 36 V ०शाजा । 37 W 38 Many read भने( some अन्ये )ज्ञानप्रतिपादिता पयो बहवः सन्ति । 39W जाया। 40 Wणो न भवत्येव । 41-42 Vomits. 43 W अन्यच्च। 44 \V ०श्चेत्तहि ब्राह्मगस्य शतवर्षाणि जीवितं क्षत्रियस्य तदर्धे शुदस्य तदर्धमिति नियमामायात् । तस्मात्कर्म । 43 W°णो न भवत्येव। 46 Wadds अन्यच्च पाण्डित्यं ब्राह्मण इति चेत् । तहि क्षत्रियवैश्यदादयोपि पदपदार्थवाक्यप्रमाणविज्ञाना बहवः सन्ति। तस्मात्साष्टियं ब्राह्मणो न भवत्येव। अन्यच्च धो मानण इति चेत् । तहि क्षत्रियवैश्यशदादय इष्टापूर्तधर्मकारिणी पदयः सन्ति । तस्माद्धमाँ ब्राह्मणो न भवत्येव । 47 W अन्यच्च । 48 W •त्तहि । 49 Many read यादयो हिरण्यदानारो बहवः । 1 Wणोन भवत्येव । - Some add तहिं पाण्डित्यं ब्राह्मण इति चेत्तन, क्षत्रियादयोऽपि पण्डिता बवः सन्ति । तस्मान पाण्डित्य ब्राह्मण इति ।

·VAJRASUCYUPANISAT 30413 तहि को वा ब्राह्मणो नाम । यः कश्चिद् आत्मानमद्वितीयं जातिगुण- क्रियाहीनं पडूमिपभावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेष कल्पाधारमशेरभूतान्तर्यामित्वेन वर्तमानमन्तयहिश्वाकाशचदनु- स्यूतमखण्डानन्दस्वभावमप्रमेयमनुभवैकवेद्यमपरोक्षतया भासमान फरतलामलक. चत्साक्षादपरोक्षोन्य तार्थतया कामरागादिदोषरहितः शमदमादि सम्पन्नो B5भावमात्सर्यतृष्णाऽऽशामोहादिरहितो दमाहङ्कारादिभिरसंस्पृष्वेता घर्तत एचमुक्तलक्षणां यः स एव ब्राह्मण इति श्रुतिस्मृतिपुराणेतिहासानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव । सच्चिदानन्दमात्मानमद्वितीयं ब्रह्म भावयेदात्मानं सच्चिदानन्दं ब्रह्म भावयेदित्युपनिषत् । 53 Some read fro1 54 Some add साधन । " Some read लोममदमा। 56 Some tead oटो वेत्ता । Page it: W reads : कि तु करतलामलकमिव [यः] पश्यत्यपरोक्षेण कृतार्थः। तथा फामरागद पादिरहितः शमदमादिसन्तोपो मानमात्सर्यतृष्णासम्मोहादिदुष्टानिवृत्तः स एव ब्राह्मण उच्यते।' तथा हि जन्मना जायते शुद्रो व्रतबन्धाद् द्विजोच्यते । वेदाभ्यासी भवेद्विप्रो ब्रह्म जानाति ब्राह्मगः ।। अत एव ब्रह्मविदेव ब्राह्मणो नान्य इति निश्चयः ।।

·BIBLIOGRAPHY Abhandlungen der Berliner Akademie der Wissenschaften, May, 1859. Agnipurāņa, ed. Panchanana Tarkaratna, Calcutta, 1314 B, S. A History of Indian Literature, by M. Winternitz, Vols I & II, Calcutta University, 1927-33. Aitareya Aranyaka, ed. Rājendralal Mitra, Bibliotheca Indica, Calcutta, 1876. Aitareya Brabmaņa, Das Aitareya-Brābmana, ed. Herausgegeben von Theodor, Aufrecht, Bonn, 1879. Angirah-Samhitā, cf. Unavipsa-Samhitā, ed. Panchanana Tarkaratna, Calcutta, 1310 B. S. Apastamba-Samlutā, ūņavippša-Samhita, ed. Panchanana Tarkaratna, Calcutta, 1310 B. S. Atharva-Veda, ed. Shankar Pandurang Pandit, Bombay, 1895-8. Armopanişad, cf. The Minor Upanışads, ed. F, Otto Schrader. Adyar Library, Madras, 1912. Atri-Sapphitā, cf. Uņavimsa-Samhita. Bhagavad-Gita, Anandāšrama, Poona, 1909. Bhagavata-Purāņa, ed. Nityasvatupa Brahmacāri, Vindāvana, Sativat, Bhavisya-Putāna, ed & Pub, Khemaraja Shri Krishnadasa, Shri Venkateshivara Press, Bombay, 1967 Samvat. Eralıma-Putāna, ed. Panchanana Tarkaratna, Calcutta, 1316 B. S. Byhad-Devata, ed. Arthur A. Macdonell, Harvard Oriental Series (Vols. V. & VI ), Cambridge, 1904. Buddhacarita of Ašvaghoșa, ed. E. H. Johnston, Punjab University, 1936 Chandogsopanişad, Anandasrama, Poona, 1915. Chinese Version of the Vajrastci, Nanjio, No. 1303 : Taisho, No. 1642.

·BIBLIOGRAPHY $3 Dhammapada ( 4th edition ), ed. Charuchandra Basu. Calcutta, 1936. Harivamsa, ed. Ramachandrashāstri Kinjawadekar, Poona, 1936. Indian Historical Quarterly, June, 1936, Vol. XII, No. 2. Japanese Version of the Vajrasuci, by Junjito Takakusu, Vol. 8, Tokyo, 1923. Journal Asiatique, Dixième Série, Tome, XII. 1908. Journal of the Department of Letters, Calcutta University, Vol. II. Kāțhaka-Samhita, Die Sambitā der Katha-Sakba, Herausgegeben von Leopold von Schroeder, Leipzig, 1900, Kundikopanişad, cf. The Minor Upanişads. Mahābhārata, Published by Mahātaja Pratapchandra Roy. Calcutta, Śakābda, 1809.11. Mahabhārata, Pub. Gopal Narayen & Co., Booksellers and Publishers, Kalbadavee Road, Bombay,--1901. -do- Manu-Samhită, Nirnayasagara Press, Bombay, 1920, Mārkandeya-Purāņa, ed. Panchanana Tarkaratna, Calcutta, 1316 B. S. Matsya-Purāņa, -do- -do- Naişadhacarita, Nirnaya-Sagara Press, Bombay, ( 9th ed. ), 1952. Nāradaparivrājakopa nişad, cf, The Minor Upanişads, Padma-Purāņa, Anandasrama, Poona, 1893-4. Pāṇini, Aşțādhyāyī, ( The Paņini Primer ), ed. D. Banerji, Dacca, 1916. Rāmāyaṇa, pub. R. Nārāyaṇasyāmgārya, Madras, 1933. Rg-Veda, ed. F. Max Muller, London, 1819-74. šardala karşāvadānam, ed. Sujitkumar Mukhopadhyaya, Santiniketan, 1951.

·54 APPENDIX Satapacha Brāhmaṇa, Madhyamdina-sakha, ed. A. Weber, Berlin and London, 1855. Saundaranandaq Kāvyam, ed. Haraprasad Sastrī, Bibliotheca Indica, 1910. Śiva-Purāna, ed. Panchanana Tarkaratna, Calcutta, 1314 B. S. Sukra-Niti, ed. B. D. Basu, translated by B. K. Sarkar. Pāņini Office, Allahabad, 1923. Sutta-Nipata, ed. Dines Andersen and Helmer Smith, London, 1913. Taittirīya Aranyaka, ed. Rājendtalat Mitra, Bibliotheca. Indica, Calcutta, 1872. Taittiriya-Saphira, ed. Herausgegeben von Albrecht Weber, Leipzig. 1871 2. Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. III. London, 1835 Vājasaneyi-Samhita, ed. Wāsudeva Laumaņa Sastri Paņasīkara, Bombay, 1912. Vasiştha-Samhitā, cf. Uņavinsa-Saphitā. Vayu-Putāna, ed. Panchanana Tarkaratna, Calcutta, 1317 B S. Visņupurāņa, ed Panchanana Tarkaratna, Calcutta, 1314 B, S. Vyāsa-Satpbita, cf. Unavim saº. Wujra Soochi or Refutation of the Arguments upon wbich the Brahmanical Institution of Caste is founded, ed. Lancelot Wilkinson, College of Fort William, Calcutta, 1839. Yājāavalkya-Sambita, cf. Uņavimsa-Samhita. Yatıdharma-Sappgraba, by Visvešvara Sarasvati, Anandāscama, Poona, 1909.

·INDEX OF SLOKAS OF THE TEXT page 2 6 II II 3 6 II ro 2 9 6 II अधीत्य चतुरो वेदान् अरणीगर्भसम्भूतः अस्मामिरुक्त यदिदं अहिंसा निर्ममत्वं च आकाशगामिनो विप्राः उर्वशीगर्भसम्भूतः एकरात्रोषितस्यापि एकवर्णमिदं पूर्व कपिलः कपिलाजातः के च ते ब्राह्मणाः कैवीगर्भसम्भूतः क्षमा दया दमो दानं क्षान्त्यादिभिर्गुणैर्युक्तः खरो द्वादशजन्मानि गायत्रीमात्रसारोऽपि चक्रवाकाः शरद्वीपे चण्डालीगर्भसम्भूतः जगद्गुरुं मञ्जुघोपं जितात्मा निष्प्रतिद्वन्द्वः जीवितं यस्य धर्मार्थ ताण्डुलीगर्भसम्भूतः त्यक्त्वा फरस्वभावं तु देवमानुपनारीणां न खुलेन न जात्या पा न च ते ब्राह्मगीपुत्राः न जातिश्यते तावद् १ 2 11 2 7 ... I 7 ... 11 ... 7 10 10 ... 10 7 .. w ·APPENDIX 56 page II 3 10 11 I" १ II 4 7 ... II 10 2 2 6 न जाति श्यते राजन् निर्ममो निरहङ्कारः पश्चलक्षणसम्पन्न: पञ्चेन्द्रियार्णवं घोरं परित्यज्य गृहावासं पाण्डोस्तु विश्रुतः पुत्रः पारगं सर्दवेदाना ब्राह्मणत्वं न शास्त्रेण मुखतो ब्राह्मणो जातः यदा न कुरुते पाएं यदा सर्व परद्रव्यं रेणुकाऽजनयद्राम विश्वामित्रं च चण्डाली कृपलोफेनपोतस्य वेदाः प्रमाण स्मृतयः प्रमाणं शीलं प्रधानं न फुलं प्रधान शूद्रीपरितो विप्रः शुद्रीइस्तेन यो भुके शद्रोऽपि शीलसम्पन्नः सत्यं शोचं दया शौचं सत्यं नास्ति तपो नास्ति सत्यं ब्रह्म तपो ब्रह्म सद्यः पतति मासेन सप्त व्याथा दशाणेषु सर्वे घे योनिजा माः हरिणीगर्भसम्भूतः हस्तिन्यामचलो जाता I 7 6 6 IO IO 5 3 I IO 6 2 ·INDEX OF SLOKAS OF THE NOTES AND PARALLEL PASSAGES page 33 34 42 43 27 31 34 46 33 28 32 38 32 अत्रैवावस्थिताः स्वर्ग अथ बाधीत्य वेदास्तु अथ वैश्यस्य वैश्या वे अद्भिर्गात्राणि शुध्यन्ति अधीत्य चतुरो वेदान् अनादाविद ससारे अपरिज्ञातशुद्रत्वाद् अभयं सर्वभूतेभ्यः अहथेमं महाधर्म आचार्यः कलशाजातः इत्युक्तो भगवांस्तेभ्यः उलूकीगर्भसम्भूतः ऋग्यजुःसामसज्ञेयं ऋष्यशः समुत्पन्नः एक एव पुरा वेदः एकरानोषितस्यापि एकवर्णमिदं पूर्व एते चान्ये च विख्यानाः एते स्वां प्रकृति प्राप्ताः एवं प्रका प्रकारैहुभिः एवं बुध्या युध्यावं कथमेतन्महाराज कामः क्रोधो मयं लोमः किं ब्राह्मणस्य पितर कि ब्राह्मणा ये मुकृतं त्यजनि पुरुष्वं मम पाश्यानि 8 29 44 46 44 29 30 33 33 29 30 44 3 ·APPENDIX 58 page 27 43 42 43 38 39 43 44 -39 35 42 27 "कृष्णद्वैपायनस्तदा केवलं गुणसम्पन्न को नमः कि ममाचार क्रोधः शत्रुः शरीरस्थः क्षान्त्या शुध्यन्नि विद्वांसः गगिकागर्भसम्भूतः गोवर्गमध्यं च गतो यथाधः- प्रामे गृहे वा ये द्रव्यं चतुर्वेदोऽपि दुईत चत्वार एकस्य पितुः चन्दं व विमलं मुद्धं चातुर्वर्ण्य प्रवक्ष्यामि जराजन्मान्तरक्लेदा- जातिरत्र महासर्प जातो व्यासस्तु कैवयोः जितेन्द्रियो धर्मपरः जीवितं यस्य धर्मार्थ शानं तीर्थ धृनिस्तीर्थ ज्ञान विज्ञानमास्तिवयं ततो दिगम्बरो मुण्डः तथा च कौशिकस्तान तथैव दाशकन्यायां तपस्यमिरनान् मोऽध तस्मान्न गोऽश्ववत् कश्चित् तस्मान जीवे ब्राह्मण्यं तस्मान्न देहे ब्राह्मण्यं तीर्थशौचमनथित्यं 30 27 42 45 43 33 28 29 33 27 31 43 ·INDEX OF SLOKAS OF THE NOTES AND PARALLEL PASSAGES 19 page 33 42 32 27 42 33 43 41 41 41 44 37 तेन दर्शयता दैत्याः तेषां च जातिसामान्याद् नयी समस्तवर्णानां दौ स्थित्यरोगशोकाति- धर्म तु ब्राह्मणस्याहुः धर्मों विमुक्तरोऽयं न कुलेन न जात्या का न केशेन न कर्माभ्यां न केसेहि न सीसेन न क्रुध्येन प्रहृष्येच्च नगीवाय न अंसेहि न जटादि न गोत्तेन न जातिः कारणं तात न जात्या ब्राह्मणश्चात्र न निवगे न नैपुण्ये न योनि पि संस्कारः न विशेपोस्ति वर्णानां न वै शूद्रो भवेच्छूद्रः न सत्त्वा ब्रह्मणो जाताः न मुसादौ न वैश्वर्य न सुरत्तन दुर्वृत्तं न स्वरेण न वर्णन न हत्थेहि न पादेहि नदि ब्राह्मण आकाशाद् नार पुष्टे न दौत्ये नाविकागर्भसम्भूतः नाश्नन्ति पितृदेवालद् 36 40 34 44 45 42 39 36 41 41 40 39 38 37 ·APPENDIX page 29 40 42 45 39 36 35 36 नासाध्यं तपसा तेपा नास्थिरन्धे न च प्रेम्णि निधाय दण्डं भूतेगु नियमाचारवृत्तस्थाः निर्गुणं निर्मलं ब्रह्म निर्दयः सर्वभूतेषु निर्भयो निर्ममो नित्यं निर्ममा निरहङ्काराः निर्ममो निरहं सुखी निर्ममो निरहङ्कारः निर्मुक्त बन्धनैः सर्वः नोरसाप्यथ पाश्र्वाभ्यां पादप्रचारस्तनुवर्णकेशैः पितामहश्च मे पूर्व पुनो गृत्समदस्यापि पृथिव्युदकवादग्नि- प्रमाणमप्रमाणं ये 36 31,36 46 41 40 30 34 31 27 4I 43 फलान्यथोदुम्बरवृक्षजातेः ब्रह्मचर्य परं तीर्थ ब्रह्मणा कृतमर्यादा ब्राह्मणा योनितो जाता ब्राह्मणोऽपि मृतोमृष्ट ब्राह्मणोऽस्य मुसमासोद् नात्मण्य एकान् यत्र ६० 39 28 मह कालवृक्षस्य माण्डव्यो मुनिराजस्तु 29 28 ·INDEX OF SLOKAS OF TIIE NOTCS AND PARALLEL PASSAGES 61 page 33 37 28 37 45 41 40 40 46 42 30 44 42 मायामोहोऽयमखिलान् मिश्रदेशोद्भवा म्लेच्छाः मृगीजोऽथर्पकोऽपि म्लेच्छास्ते वैष्णवाश्चासन् यत्र वा तत्र वा वर्ण यथा एलासु जातीसु यथा प्रकाशतमसो यथा भस्मनि सौवणे यदा न कुरुते" यदि तावदयं लोकः यवक्रीतश्च नृपते यस्तु शद्रो दमे सत्ये यस्य चात्मसमो लोकः यस्य शूद्रा पनित्यं यसस कायेन वाचाय ये स्थिता ब्रह्मचर्यण योगस्तपो दया दानं योऽध कामे पहत्वान योऽध दीर्घ वा रसम यो वदेदिह सत्यानि रथोतराणां प्रवराः पत्मस्य वत्सभूमिस्तु वर्णप्रमााकृतिगर्भ- मपिसदचाण्डाल वर्गाश्रमव्यवस्थाथ पापमैथुनमय जन्म विज्ञानमयमेवैतद् 37 46 38 45 46 42 42 35 34 40 31 44 33 ·APPENDIX page 45 45 37 33 34 29 29 45 35 35 29 36 29 विशोका विमदाः शान्ताः वृत्त स्थितस्तु शूद्रोपि पलीफेनपीतस्य वेदाध्ययनमप्येतद् वेदानधीत्य वेदो वा वैश्ययोन्यां समुत्पन्नाः वैश्यश्चित्रमुखः कन्या व्याघ्रयोन्यां ततो जाता चतोपयुक्तमद्विाः शमो दमस्तपः शौचं क्षान्तिः शमो दमस्तपः शौचं सन्तोष शाण्डिल्यश्चाग्मितो जातः मान्नो दान्तो दयालुथ शाया च मन्दपालस्य शुद्धियं शद्वयीशुद्धी शदा देशान्तरं गत्वा शूदां शयनमारोप्य दीगर्गसमुत्पन्नः शुद्रे चैनद् भवेलक्ष्य गोपि शीलसम्पन्न शद्रोप्यागमसम्पन्न "गु यक्ष कुल सात शौचेन सततं युक श्वपाकीगर्भसम्भूतः सादचाण्डालदासाथ समारमागरं घोरं सत्य तीर्थ क्षमा तीर्थ 30 34 37 28 39 45 44 43 43 38 33 27 43

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सत्यं दमस्तपो दानं
सत्यं दानं क्षमा शीलं
सत्य दानमथादोहः
सत्यं ब्रह्म तपः सत्य
सत्यं ब्रह्म यथाभूतं
सत्यब्रह्मविदः शान्ताः
सप्तव्याधकथा विप्राः
सम्यग्दर्शनसम्पन्नाः
सर्वे वर्णा ब्राह्मणाः
सर्वे सर्वास्वपत्यानि
स्वार्थ यदि वाञ्छा कः
स्वेदमूत्रपुरीपाणि
हरिणीगर्भसम्भूतः
हेयोपादेयत्वज्ञाः
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