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THE VAJRASŪCĪ OF AŚVAGHOSA
A Study of the Sanskrit Text and Chinese Version
B;
Sujitkumar Mukhopadhyaya
With Introduction English Translation and Voics
VIS$,$111?
.. 11

·গনা
মাসিনোমালিন
पिन शान्तिप्रमिद मपरंपनी पत्र
পান তিতা না না।
শ্বাস: তথ্য ও গান বল
িনমিনি এরা। গত

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

·INTRODUCTION In Sanskrit Literature, there is a small but quite well-known text called Vajrasūci. 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 Mañjuglioși, the spiritual teacher of the world, I. Ašvaghoşa compose Vajrasuci, in conformity with the scriptures." "Vedas are the authorities, Smſtis arc 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 Brühmaņa ? Is the soul Brahmaņı ? Or the body Brahmaņa ? Is a man Brāhmaṇa by his birth or is he Brāhmaṇa by his knowledge ? Is he Brahmaņa by following the traditional usages, or by his profession or by his mastery Over thic Vedas 7" ·VAJRASVCI 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, beasts, human beings as well as gods in different existences. Does a man become Brāhmana by birth? With passages quoted from the Smoptis, the author attempts to prove that one does not become Brahmaņa by birth or by caste. Viśyāmitra, 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 Brahmaņa, and the Father is Brāhmaṇa, the child should be Bribmaņa. There is the following reply : "In this case, those who are born from maidservants, conceived by Brāhmaṇas, will also be entitled to be Brāhmanas. But Brāhmaṇas 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 Sūdras. "So Brahmanabood by birth is absurd. "According to Manu, if a Brāhmaņa degrades himself by selling milk, meat, etc., he becomes Sudra immediately. Now, if one is Brabmana by birth, how can he change? He may be bad ; but does a bad horse change to a pig ? 1 "So this theory of Brāhmaṇahood by birth does not stand, "The body too cannot he Brāhmana. If the body is Brahmana, then (in the funeral ceremony) the god of fire commits Brahmanicide (1 e, the great sin of killing a Brāhmana ). So do the sons and Telations of the deceased Brāhmaṇa. "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 Brāhmaṇa, but they are not called Brāhmaṇas. "Does one become Brāhmaṇa by mastery over the Vedas ? No. The demon Răvaņa 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 Brahmana ? 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 Brāhmana. "Truth is Brahmanahood, austerity is Brāhmaṇahood, control over the senses is Brāhmaṇahood, compassion towards all sentient beings is the characteristic 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, "cmdinalest arut", "dantausthair"; i. 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 Umā before Maheśvara. So is the compound : Brahma-Ksatriya-Vit-Sudrah (Brāhmaṇa, Ksatriya, Vaisya, 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 we 13 ·X VAJRASUCI find any distinction in their feelings : in joy, in suffering, in fear or in pain. *So caste is one and not different, "You say that Brāhmaṇa was born from the mouth, Ksatriya from the arms, Vaiśya 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 Whiose life is for others, Who practises tolerance day and night, He is Brāhmaṇa : In whom there is tolerance In whom there is compassion In whom there is Charity, Purity and Truth, He is Brahmana." ctc. In conclusion it is sard : "In order to destroy the delusion of the Brahmaņas 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 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." Dr. 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 wculd 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 Vajrasūct 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 Ghosha. VII --A Disputation respecling Castely a Cuddhist, in the firm of a Series of Propasitions supposed to be put by a Santa and refuted by the Disputant.-Communicated ly D. IT. Jodjson, Esq. U. P. A S. Read January 1, 1931. A letter follow this ( Vide Notes, p. 25 ) teſcre tbe Erglish translation beging.

·xii VAJSASUCI It appears to be a different text, a similar work of the same nature, probably an adaptation of the original Vajrasīci by Dharmakirti,1 who is said to be its author, in the Chinese translation. So, we do not find any definite evidence against Aśvaghoşa being the author of tbe 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 there is any mention of the Puranas. The author in his introductory verse says: "The Vedas and the Smitis are the authorities." From all these it appears, at the time, when this work was writter, the Purānas were either rot composed at all or were 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 the Brahmanical scriptures, must have quoted various useful and more suitable passages than what he has quoted here. The main objections against the authorship of Ašvaghoşa raised by eminent scholars like Winternitz are : () It is not enumerated either by I-tsing or in the Tibetan Tanjur among the works of Asvaghoşa. (11) In the catalogues of the Chinese Tripitaka, a Vajrastici. 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 roan named Dharmakirti (Vide A History of Indian Literature, Vol I, p. 265 ). The above objections are not at all serious, for : (1) There are some other important works of Asvaghoșa which are neitber enumerated by I-tsing nor found in the Chinese and Tibetan Tripitaka ( Tanjur and Kanjur ). 1 Prof. Sylvain Leitco poggests the same: "It may be that Dharmaklit made a New Edition, resised and complete, from the treatise cote pceed criginally by Alvagtesa" Journal Asiatuur, 2503, 8, 10, T. XII. , 71, ·INTRODUCTION 20 For example, the Saundaran anda and the Sariputra-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 ) Vajrasūcī In the original Vajrasūci, 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 Vajrasūcī 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 authorship of Ašvaghoșa : "Both in the Buddhacarita and the Saundarananda (Saundarananda ) there are abundant allusions to Brahmanical legends and epic narratives ..., "The Vajrasāci also tevcals an intimate knowledge of 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. Covers even ten This little work which hardly ragcs in print, is so lrighly 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 VAJRASUCI "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 Asvaghosa, 1t 15 quite reasonable to conclude that the work was written by no other Master mind than Ašvaghoșa. A comparative study of the Buddhacarita, Saundarananda and Vairasaicī, will also result in the same conclusion. The Chinese transition most probably made by a Chinese is full of mistakes. Some of them are really ridiculous For example : In one place, Rşi Viśvāmitra is taken as two persons One 15 Visva 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 Kesapingala, while (mother) Tittiri to Rsi Tittiri'. It has been translated, 'father Uluki gave birth to Keśapifugala, father Tittiri gave birth to Rşi Titeri'. 1 These quctations from Winteraitz god Hodgson italicized by te gupport the vlows of Sylvain Léri and mide that the Fajrasīt by Dbarzakszti is a different Tork 2 C1.Vnrasno: "Neither 3D their limbs, por in plin, Hocd, flesh, bones ... Doria their isstic, apy distinction is found. They are equal in joy and ErrOW, ... io birth and death, is sengaal enjoyment."

·INTRODUCTION (iii) Renuka 'janaradramam, i. e. Renukā gave birth to Rāma. This sentence is translated as-'Nukā gave birth to Drāma'.1 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 or Wilkinson's editions or from the Chinese translation, 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 Vajrasacī, remarks that this text of Vajrasuci is a commentary to the Vajrasāci-Upanişad. One of our Mss. also gives it the name of commentary : "atha vajrasucyupanişad 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 commentary. 1 Hodgson's translation of this is also interesting: 'Rõus (was boro) from deat's 2 I mag very esger to collate this 31s., bal opfotloostely, lbst was act posllle. My appoil to tho Secretary, Bihar Research Society (who is the Cottotl30 of the alus, ci the JRI.), received no response, ·xvi VAJRASUCI we 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 Vajrasūcyupanişad 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 Viśvāmitra is said to be born from a Kşatriga mother, Gautama from the back of a rabbit and Agastya from an earthen pot. While according to this text. Visvamitra was born from a Candala woman, Gautama from a clump of reeds and Agastya from the Agastı dower. 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, Mahāmahopādhyāya Haraprasad Šāstri: "Besides, the works attributed to him (Asvaghosa ) 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 Sarakara 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. Mr. Williamson (Wilkinson) got a copy of the work at Elichpur, in the Berars, published it in 1839, with a refutation by a Brāhmana, entitled Vajrasucitanka 2 A Ms of the work is to be found in our Library. But in our Library there are other copies of the Vajrasaci written 1 That the Upanişad was com posa1 much later may be seen algo from the mention of thg Parīgas there along with the Vedas and Smrtia. It may be evidenced from the word õpta shich was used as an adjective of tho Vpad1614: Aplicajrasach, 800 Veber, The Ilusfory of Indian Literature, p. 101, 2 The history of sta origia is Fery lateresting : The Pandit employed ty Wilkinson refased to cooperate with tim, until he promised to append a Rejoigder, ·वज्रसूची ·वज्रसूची ओं नमो मञ्जुनाथाय । जगद्गुरु मजुघोपं नत्वा वाकायचेतसा। 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, धयमन ग्रूमः, फोऽयं ब्राह्मणो नाम । किं जीचः फि जातिः किं शरीरं किं ज्ञानं किमाचारः कि कर्म कि चेद इति। [B] तत्र जीवस्तापद् ब्राह्मणो न भवति । फस्माद् । वेदस्य प्रामाण्याद् । उक्त हि घेदे: [C] 'ओं सूर्यः पशुरासीत्, सोमः पशुरासीद, इन्द्रः पशुरासीत् ।' पशयो देवाः। आद्यन्ते देवपशयः। श्यपाका अपि देवा' भवन्ति। [D] अतो वेदप्रामाण्यान्मन्यामहे जीवत्वाद् ब्राह्मणो न भवति । प्रामाण्यादपि। रक हि भारते: भारत- सप्तन्याधा दशाणेपुः मृगाः फालअरे गिरी। 1 . B, धी। अय वनाषीप्रन्यः। A, It, P omit it.d, पागयुष. नियाल्या। Ad, B, \l'il. omit this sentence. 3A,C, Homit it. A,C, I, II, जीवत्याद् । , B, Ad, IVil. यद। G B, Ad, ITI. अयन्ते, Ch भारते। 7 A, ममगा। 8 Miss. दमारगे। PA, Ch, कालिन Ad, C", , til. Get ·2 VAJRASUCI चक्रवाकाः शरद्धीपे छसाः सरसि मानसे ॥३॥ तेऽपि जाताः कुरक्षेत्रे ब्राह्मणा घेदपारगाः ॥ [E] अतो भारतप्रामाण्याद् व्याधमृगह सचक्रवाफदर्शनसम्भवान्मन्यामहे जीवस्तावद् ब्राह्मणो न भवति । मानवधर्मग्रामाण्यादपि । उक्त हि मानवे .. अधीत्य चतुरो वेदान्साङ्गोपाङ्गने तत्वतः । शूद्रात्प्रतिग्रहवाही ब्राह्मणो जायते खरः ॥५॥ खरो द्वादशजन्मानि पटिजन्मानि सूकरः111 भ्यानः सप्ततिजन्मानि-इत्येवं मनुखवीत् ॥६॥ [F] अतो मानवधर्मप्रामाण्याज्जीयस्तावद् ब्राह्मणो न भवति । [G] जातिरपि ब्राह्मणो न भवति । कस्मात् । स्मृतिप्रामाण्याद् । उक्त हि स्मृती: हस्तिन्यामचलो जात उलूक्मां केशपिङ्गलः। अगस्त्योऽगस्तिपुष्पाच कौशिकः कुशसम्भवः ॥७॥ कपिलः कपिलाजातः शरगुल्मा गौतमः। द्रोणाचार्यस्तु कलशात्तित्तिरिस्तित्तिरीसुतः १८॥ रेणुकाऽजनयद्राममृष्यशृङ्गमुनि मृगी। कैवर्तिन्यजनयद् व्यासं कुशिक13 चैध शूद्रिका ॥६ विश्वामित्रंच चण्डाली वसिष्टं चैव उर्वशी। न तेषां ब्राह्मणी माता लोकाचाराय ब्राह्मणाः ॥१०॥ [A] अतः स्मृतिप्रामाण्यामन्यामहे जातिस्तावद् ब्राह्मणो न भवति । [1] अथ मन्यसे माता पाऽब्राह्मणी भवेत्। तेषां पिता ब्राह्मण स्ततो 11 10 Ad, B,C, II,12, Vil. omit अपि । A, B, C, P, शु०॥ 12 A, Ad, C, I2, Wil. शाल, B शालि., II, शाल, शार० । 13 Mss. कौ० । 14 B, चाण्डाली। A, B, C, II, P, वशिष्ठं । " B, Ad, Wil. •ण्याजाति। 16 Aiss. omit ब्राह्मणः ।

·SANSKRIT TEXT ब्राह्मणो भवतीति । यद्यवं दासीपुत्रा अपि ब्राह्मणजनिता ब्राह्मणा भवेयुः । न चैतद्भयतामिष्टम् । [I] किं च। यदि ब्राह्मणपुत्रो ब्राह्मणस्तहि ब्राह्मणाभावः प्राप्नोति । इदानीन्तनेषु ब्राह्मणेपु पितरि सन्देहादु। गोब्राह्मणमारभ्य ब्राह्मणीनां शूद्रा-17 भिगमनदर्शनाद् । अतो18 जातिव्रह्मणो न भवति । मानवधर्मप्रामाण्यादपि। उक्त हि मानवे धर्म: सद्यः पतति मांसेन लाक्षया लवणेन च । ध्यहाच्छूद्रश्च भवति ब्राहाणः क्षीरविक्रयी ॥११॥ आकाशगामिनो विप्राः पतन्ति20 मांसभक्षणात् । विप्राणां पतनं दृष्ट्रा ततो मांसानि धर्जयेत् ॥१२॥ [K] अतो मानवधर्मप्रामाण्याज्जातिस्तावद् ब्राह्मणो न भवति । यदि दि जातिव॑ह्मणः स्यात्, तदा पतने शूद्रभावो नोपपद्यते । किं खलु दुटोs. प्यश्वः सूकरो भवेत्। तस्माज्जातिरपि ब्राह्मणो न भवति।। [L] शरीरमपि ब्राह्मणो न भवति । फस्माद्। यदि शरीरं ब्राह्मणः स्यात् तईि पायकोऽपि ब्राहा स्याद् । ब्रह्महत्या च बन्धूनां शरीरदहनादयेद् । ग्राह्मणशरीरनिस्यन्दजाताश्च क्षत्रियवैश्यशदा अपि ब्राह्मणाः स्युः। न चैतद् दृष्ट। ब्राह्मणशरीरविनाशाच्च यजनयाजनाध्ययनाध्यापनदानप्रतिमहादीनां शरीरजनितानां फलस्य विनाशः स्यात् । न चैतदिष्टम् । अतो मन्यामहे शरीरमपि ब्राह्मणो न भवति । बाह्मण- 21 17 B, Ad, Vil. समपर्यन्तममिः । 18 A, C, D, I, सतो । 19 A, B, १० । 20 B, Ad, IFil. .न्ते । Mss. न. 1 22 A,C, I ,12, १० । 23 A, B, C,1,०। 24 B,Ad, M. मवेत् । A, C,II, य.। 26 d, C,IIWWil. मामयदा, 12, 27 A,B,C,1,Wil. • ·4 VAJRASUCI [M] ज्ञानमपि ब्राह्मणो न भवति । कुतः। ज्ञानवाहुल्याद्। ये ये ज्ञानयन्तः शूद्रास्ते सर्व एव ब्राह्मणाः स्युः। दृश्यन्ते28 व कचित् शूद्रा अपि वेदव्याकरणमीमांसासांख्यवैशेषिकनमा जोचकादिसर्यशास्त्रार्थविदः । ब्राह्मणाः स्युः। अतो मन्यामहे ज्ञानमपि ब्राह्मणो न भवति । [N] आवारोऽपि ब्राह्मणो न भवति। कुतः। यद्याचारो ब्राह्मणः स्यात् । तदा ये य आचारयन्तः शूद्रास्ते सर्वे ब्राह्मणाः स्युः। दृश्यन्ते च नटभट-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] देनापि ब्राह्मणो न भवति। कस्माद् । रावणो नाम राक्षसोऽ. भूत् । तेनाधीताश्चत्वारो वेदाः । ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदश्चेति । राक्षसानामपि गृहे गृहे वेदव्यवहारः प्रवर्तत एव । न च ते ब्राह्मणाः स्युः। अतो मन्यामहे वेदेनापि ब्राह्मणो न भवतीति ! [0] कथं तहि ब्राह्मणत्वं भवति। उच्यत: ब्राह्मणत्वं न शास्त्रेण न संस्कारैर्न जातिभिः। न कुलेन न देन न कर्मणा भवेत्ततः ॥१३॥ [R] फुन्देन्दुधवलं हि ब्राह्मणत्व नाम सर्वपापस्यापाकरणमिति । 28 A, Ad, C, D, दृश्यते । 29 Miss. •ल। Ad, लग्नाजीवि० । 30 B, Ad, Wil. omit it. 31 B, मवेन् । 32 A, भटमण्ड। 33 A, •णोऽपि। 34 B omits it. 35 B, Ad, Vil. कादि । 36A,C, , 2 omit इति । 37 B, Ad, IL, Wil. फर्मणा न । 38 A, of हिCण नाम, I2, of नाम । 39 A,C,1,I, ५० ।

·SANSKRIT TEXT S [SJ उक्त हि। ततपोनियमोपचासदानदमशमसंयमोपचाराच्च । तथा चोक्त वेदे: निर्ममो निरहङ्कारो निःसङ्गो निष्परिग्रहः । रागद्व पविनिमुक्तस्तं देवा ब्राह्मणं विदुः ॥१४॥ सर्वशास्त्रेऽप्युक्त सत्यं ब्रह्म तपो ब्रह्म ब्रह्म चेन्द्रियनिग्रहः । सर्वभूते दया ब्रह्म एतद् ब्राह्मणलक्षणम् ॥१५॥ सत्यं नास्ति तपो नास्ति नास्ति चेन्द्रियनिग्रहः । सर्वभूते दया नास्ति एतचाण्डाललक्षणम् ॥१६॥ देवमानुपनारीणां तिर्यग्योनिगतेष्वपि । मैथुनं नाधिगच्छन्ति ते विप्रास्ते च ब्राहाणाः ॥ इति ॥१७॥ शुक्रणाप्युक्त: नजाति श्यते तावद् गुणाः कल्याणकारकाः। चण्डालोऽपि हि तत्रस्थस्तं देवा ब्राह्मणं विदुः ॥१८॥ [T] तस्मान्न जातिर्न जीयो न शरीरं न ज्ञानं नाथारो न कर्म न वेदो ब्राह्मण इति। [D] अन्यच भवतोक्तम् । 'इह शूद्राणां प्रव्रज्या न विधीयते। ब्राह्मण शुश्रूपैच तेषां धर्मो विधीयते । चतुर्यु धणेप्यन्ते पचनात्तै नीचा' इति । [V] यद्यमिन्द्रोऽपि नीचः स्यात्। 'श्वयुवमघोनामतद्धिते' इति सूत्र- पचनात्। श्या इति पुक्कुरः। युवा इति पुरुषः । मघवा इति सुरेन्द्रः । तयोः श्य पुरुषयोरिन्द्र एवं नीचः स्यात्। न चैतद् इप्टं। कि हिs चचनमाण दोपो भवति । तथा च। उमामहेश्वरी । दन्तोष्टमित्यपि लोके प्रयुज्यते । 40 A, oमाचा.. 41 A,C, II, , दो। 42 Ad, Vil. ०१०। 43A,C, II,, मनुष्य । 43 B omits. 45, 46, 47 Ad, B, Vil. omit इनि। 48 A, C, II, 12 omit 'व। 49 A,I, दान ० Comits it. HA,C,1,Romit इति ।

·6 VAJRASUCI न च दन्ताः प्रागुत्पना उमा घा। केवलं धर्णसमासमात्रं क्रियते। ब्रह्मक्षत्र.53 विझूदा इनि। तरमाद्या भवदीय प्रतिज्ञा 'ब्राह्मणशुश्रूषच तेषां धर्मो', [सा] न' भवति। [W] कि चानिश्चितोऽयं ब्राह्मणप्रसङ्गः। उक्त हि मानवे धर्म : वृपलीफेनपीतस्य निःश्वासोपहतस्य च । तत्रैव च प्रसूतस्य निष्कृति पलभ्यते ॥१६॥ शूद्रीहस्तेन यो भुंक्त मासमेकं निरन्तरम् । जोवमानो भवेच्छूद्रो मृतः भ्यानश्च जायते ॥२०॥ शूद्रीपरिवृतो विप्रः याद्री च गृहमेधिनी । वर्जितः पितृदेवेन रौरवं सोऽधिगच्छति ॥२१॥ [X] अतोऽस्य पवनस्य प्रामाण्यादनियतोऽयं ब्राहाणप्रसङ्गः। [Y] फि चान्यत्। शूद्रोऽपि ब्राह्मणो भवति । को हेतुः। इह हि मानवे धर्मेऽभिहितं: अरणी गर्भसम्भूतः कठो नाम महामुनिः । तपसा ब्राह्मणो जातस्तस्माजातिरकारणम् ॥२२॥ कैवतीगर्भसम्भूतो व्यासो नाम महामुनिः। तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२३॥ उर्वशीगर्भसम्भूतो पसि टोऽपि महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२॥ हरिणीगर्भसम्भूत ऋष्यलो महामुनिः । तपसा ब्राह्मणो जातस्तस्माज्जातिरकारणम् ॥२५॥ : 52 Miss. उत्पन्ना 3 C, II, I, क्षत्रिय , A, ब्राह्मक्षत्रियः । 34 Ad, B, Wil. oया। 55 A, C, I omit 11 36 C, vậe 1 Bomits धर्म। '57 Ch, णीतो। 58 A,C, II,IR, धनप्रा० । 59 Ch, इरिणी, II Ad, Vil. अरिणी। 60A,C,II, I2,Ch, कटिनो। 6r Ad, B, Wil. omit this sloka. 62 A, B, C, I , 12, ०शि० । 63A,C, II, प, .छो नाम ।

·8 VAJRASUCI [BB] यत्रोच्यते । ब्राह्मणा यहो, न जायन्ते युत्तो मुखतो जाता ब्राह्मणा इति21 इह हि कैवर्तरजकचण्डालकुलेप्यपि ब्राह्मणाः सन्ति । तेपा- मपि चूडाकरणमुझदण्डकाष्ठादिभिः। संस्काराः नियन्ते । तेपामपि ब्राह्मण- संज्ञा क्रियते । तस्माद् ब्राह्मणवत्क्षत्रियोदयोऽपि । इति पश्याम एकचों, नास्ति चातुर्वर्ण्य मिति। [CC] अपि च । एकपुरुषोत्पन्नानां कथं चातुर्वर्ण्यम् । इह कश्चिद्देव- दत्त एकस्यां स्त्रियां चतुरः पुत्राम् जनयति । न च तेषां वर्णभेदोऽस्ति । अयं ब्राह्मणोऽयं क्षत्रियोऽयं वैश्योऽयं शद इति । कस्माद् । एकपितृकरत्वाद्। एवं ब्राह्मणादीनां कथं चातुर्वर्ण्यम् । [DD] इह हि गोहस्त्यश्वमृगसिंहव्याघ्रादीनां पदविशेषो दृष्टः । गोपदमिदं हस्तिपदमिदमश्चपदमिदं मृगपदमिदं8 सिंहपदमिदं व्याद्रपदमिद- मिति न च ब्राह्मणादीनां ब्राह्मणपदमिदं क्षत्रियपदमिदं वैश्यपदमिदं शूद्र- पदमिदमिति11 अतः पदविशेषाभावादपि पश्याम एकवों, नास्ति चातु- चर्यम्। [EE] इह गोमहिपाश्चकुञ्जरखरवानरलागडकादीनां भगलिङ्गवर्ण- संस्थानमलमूत्रगन्धध्वनिविशेषो दृष्टः । न तु ब्राह्मणक्षत्रियादीनाम् । अतोऽ- प्यविशेषादेक एच वर्ण इति । [FF] अपि च । यथा हंसपारावतशुककोकिलशिखण्डिग्रभृतीनां रूपवर्णलोमतुण्डविशेषो दृष्टः । रणादीनाम् । अतोप्यविशेषादेक एच वर्ण इति। [GG] यथा घटयकुलपलाशाशोकतमालनागकेसर शिरीपचम्पकप्रभृतीनां वृक्षाणां . विशेषो दृश्यते, यदुत4 दण्डतच पत्रतश्च पुप्पतश्च तथा फलतश्च , 82 A omits it. 3 Ad, B, C, II, IL, IVil. दन्त (Ch दण्ड )। 84 Ad, B, Vil, दिसंस्का० । 85 A,C,1, 12, क्षत्रा० । 86 A, C, II 2 omit इति। 87 A,C, II, I2 omit का 88 A, C, , momit मृगपद । 89 A, C, II, I omit इति । १० AC, II J2 addal 91 C, Pomit इदं । 92 A omits it. 93 A, C, 11, 12, शर.. 94 Ad, B, Wil. पदतो।

·SANSKRIT TEXT १ त्वगस्थिवीजरसगन्धतश्व, न तथा ब्राह्मण क्षत्रियविशूद्राणामङ्गप्रत्यङ्गविशेषो च त्वङ्मांसशोणितास्थिशुक्रमलवर्णसंस्थानविशेषणं नापि प्रसव विशेपो दृश्यते । ततोऽप्यविशेषादेक एच वर्णों भवति । [HH] अपि भो ब्राह्मण सुखदुःखजीवितबुद्धिव्यापारव्यवहारमरणो. त्पत्तिभयमैथुनोपचारसमतया नास्त्येव विशेषो ब्राह्मणादीनाम् । [II] इदं चावगम्यतां। यथैकवृक्षोत्पन्नानां फलानां नास्ति वर्णभेद उदुम्यरपणसफलवद् । उदुम्बरस्य हि पणसस्य च फलानि कानिचित् शाखातो भवन्ति कानिचिद् दण्डतः कानिचित्स्कन्धतः कानिचिन्मूलतः। न च तेषां भेदोऽस्तीदं ब्राह्मणशफलमिदं क्षत्रियफलमिदं वैश्यफलमिदं शूद्रफलमिति । एकवृक्षोत्पनत्वाद् । एवं नराणामपि नास्ति भेदः । एफपुरुषोत्पनत्वाद् । [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 क्रियाविशेषतश्चातुर्वर्ण्य मिति : पाण्डोस्तु विश्रुतः पुत्रः स वै नाम्ना युधिष्ठिरः। वैश पनमागम्य प्राञ्जलिः परिपृच्छति ॥३२॥ के 100 ते वाहाणाः प्रोकाः किं वा ब्राह्मणलक्षणम् । एतदिच्छामि भो ज्ञातु तद्भधान व्याकरोतु मे ॥३३॥ वैशम्पायन उवाच: क्षान्त्यादिभिगुणैर्युक्तस्त्यकदण्डो निरामिपः । न हन्ति सर्वभूतानि प्रथमं ब्रह्मलक्षणम् ॥३४॥ तथा 95 Ad, B, Wil. ब्रह्म । 96 A, I add : स्तथैकपुरुषोत्पन्नानां पुरुषाणां नास्ति वर्णभेदः । 97 B, ब्राह्मणस्य । 98A, ब्राह्मणो जातो ब्राह्मण्या० । 99 Mss. पण्डितो। 100 A,C, I, चैः। .

·10 VAJRASUCI यदा सर्व परद्रव्यं पथि धा101 यदि घा गृहे। अदत्तं नैव गृह्णाति द्वितीयं ब्रह्मलक्षणम् ॥३५॥ त्यता क्रूरस्थ12 भावं तु निर्ममो निष्परिग्रहः । मुकश्चरति यो नित्यं तृतीयं ब्रह्मलक्षणम् ॥३६॥ देवमानुपा० नारीणां तिर्यग्योनिगतेप्चपि । मैथुनं हि सदा त्यक्तं चतुर्थं ब्रह्मलक्षणम् ॥३७॥ सत्यं शोचं दया शौचं शौचमिन्द्रियनिग्रहः । सर्वभूत1 दया शौचं तपः शौचञ्च05 पश्चमम्106 ॥३८॥ पञ्चलक्षणसम्पन्न ईदृशो यो भवेद् द्विजः । तमहं ब्राह्मणं व्रयां शेषाः शूद्रा युधिष्ठिर ॥३६॥ न फुलेन न जात्या या क्रियाभिळह्मणो भवेत् । चण्डालो103 ऽपि हि वृत्तस्थो ब्राह्मणः स युधिष्ठिर100 ॥४०॥ फिच भूयो पैशम्पायनेनोक्तम् : एकवर्णमिदं पूर्य1० विश्वमासीद् युधिष्ठिर । फर्मक्रियाविशेषण चातुर्वर्ण्य प्रतिष्टितम् ॥४१॥ सर्व पै योनिजा माः सर्वे मूत्रपुरीषिणः । एकेन्द्रियेन्द्रियार्थाश्च सम्माच्छीलगुणविज्ञाः ॥१२॥ शद्रोऽपि शीलसम्पन्नो गुणवान् ब्राह्मणो भयेत् । ब्राह्मणोऽपि क्रियाहोनः शूद्रात्मत्यवगे! भवेत् ॥४॥ lon 11,पाप्यथ। 102 A,C,1,P, .स्य । 103 A,C, II, I', मनुष्य। 104 Ad, Wil. .ते.। 10 A, तु। 106 B omits सीमन्दिय सर्वभूतदया शौच'। 107 A,C, , ,च। 1088, पांगको। 109 A adds here the following sloka which is found also in 12 , but within (first ) brackets : अदिमा मनचर्य व विशुद्धाच्च प्रतिप्रदः । फलेन न मम प प्रामणः स्याधुधिष्टिर ॥ Hd, il. पूर्ण। A, Ad, C, II, I', Wil. • एयपरो।

·SANSKRIT TEXT " इदं च वैशम्पायनवाक्यम् : पञ्चेन्द्रियार्णवं घोरं यदि शूद्रोऽपि तीर्णवान् । तस्मै दान प्रदातव्यमप्रमेयं युधिष्ठिर ॥४४॥ न जातिश्यते राजन गुणाः कल्याणकारकाः। जीवितं यस्य धर्मार्थ 12 परार्थे यस्य जीवितम् । अहोगत्रं चरेत्क्षान्ति तं देवा ब्राह्मणं विदुः ॥४५॥ परित्यज्य गृहावासं ये स्थिता मोक्षकाक्षिणः । कामेप्यसकाः कौन्तेय ब्राह्मणास्ते युधिष्ठिर ॥४६ अहिंसा निर्ममत्वं चारी मतकृत्यस्य पर्जनम्। राग पनिवृत्तिश्च एतद् ब्राह्मणलक्षणम् ॥४७॥ क्षमा दया दमो दानं सत्यं शौचं स्मृतिणा। विद्या विज्ञानमास्ति। क्यमेतद् ब्राह्मणलक्षणम् ॥४८॥ गायत्रीमात्र116 सागेऽपि वरं117 विप्रः सुयन्त्रितः । नायन्त्रितश्चतुर्वेदी18 सर्वाशी सर्वविक्रयो ॥४॥ एकरात्रोषितस्यापि या गतिव्रह्मचारिणः । न तत्कतुसहस्रण प्राप्नुवन्ति युधिष्ठिर ॥५०॥ पारगं सर्ववेदानां सर्वतीर्थाभिपेवनम् । मुक्त119 श्चरति यो धर्म तमेव ब्राह्मणं विदुः ॥५१॥ यदा न कुरुते पापं सर्वभूतेषु दारुणम् । कायेन मनसा चावा ब्रह्म सम्पद्यते तदा ॥ इति ॥५२॥ अस्माभिरुक्त यदिदं द्विजानां मोह निहन्तु हतयुद्धिकानाम् । गृह्णन्तु सन्तो यदि युक्तमेतन्मुञ्चन्त्वथायुक्तमिदं यदि स्यात् ॥५३॥ कृतिरियं सिद्धाचार्याश्वघोपपादानामिति ।। शुभम् ।। - , 112 A, B, C, IP, Vil. og's 113 (Ch, afat) A reads both #7fia and शान्ति। Ad, B, C, II, ID , Wil. कान्ति। 114 A, Ad, C, 1, IR, Vil, या । IIS Mss. •धि | 116 Ch, मन्त्र। 117 Miss. चरन् । 118Mss. नाधीस्य चतुरो वेदान्। 119 A, IP, युक्त। 120 hd, & Vil, omit it3B B, इति लघुटङ्कः, C, शुभम्। इति पन्नसूची समासमिति । शुभम् ॥

·ENGLISH TRANSLATION Om. Salutations to Mañunātha. Having paid homages to Mañughoșa, the spiritual teacher of the world, in mind speech and with body, I Aśvaghoşa compose Vajra - sūcī, in conformity with the scriptures, 1, The Vedas are the authorities, the Smộtis 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 authority ? 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 "Om. 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 ( Šrapakas) become gods (or Brāhmaṇas ). [D] So, according to the authorities of the Vedas, we think the soul is not Brāhmana. 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 Kalañjara hill, cakrarakas in the Śara 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 seeing the soul, as hunter, deer, swan, and cakravaka, we think it (soul) is not Brähmana. It may be cstablished also on the authority of the Manavadharma, where it is said ; "Haying studied the four Vedas, with all their branches, in accordance with their true meaning, a Brahmana who accepts offerings from a Sadra, becomes donkey." 5.

·14 VAJRASUCI "He remains as donkey for twelve successive births. Then he becomes a pig for sixty successíve births. Afterwards, hc changes into a dog for seventy successive births So said Manu." 6. [F] Hence, according to the authority of the Manavadharma, the soul is not Brāhmaṇa. [G] A man is not Brāhmaņa also by birth. Why? On the authority of the Smytis. It is said in the Smſtis : "Acala was born of the she-elephant, Keśapingala 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 Candāla woman to Visvāmitra and Urvasi to Vasistha. Their mothers were not Brāhmaṇas by castes, but they are regarded as Brāhmaṇas by popular customs." 7-10 [H] So, on the authority of the Smộtıs, we think, a man is nor Brālmana by birth. [I] Now, if you think, that the mother may be non-Brāhmana, but as the father is Brāhmaṇy, so the son is Brahmana If it is so, then the sons of mardservants conceived by Brāhmanas also become Brāhmanas But it is not agreeable to you. [J] Again, if the son of a Brāhmaṇa is Brāhmana, then there is no Brahmana 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 Brahmanas 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 Brabmana degrades himself by selling meat, lac, and salt. The Brāhmaṇa who sells milk, becomes Śūdra 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 [&] Thus, on the authority of the Manavadharma, one is not Brahmaņa by birth. If a man is Brahmaņa 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 Brāhmaṇa by birth. [L] The body is also not Brāhmaṇa. Why? If the body is Brāhmaṇa then (in the funeral ceremuny, 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 Brāhmaṇa, then the Ksatriyas, Vaišyas and Sudras who are born from the body of the Brahman, (or all who are born from Kşatriya, Vaisya and Sudra women conceived by Brāhmanas) also would liave become Brālımaņas. 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, wlocver have knowledge among the ſadras, 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, Mimāms, 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 Brahmanas. Hence, we think, (one possessing) knowledge too is Brahmana. [N) A man is not Brahmina, also by following the traditional usages Why? In that case, the Śadras who follow cliae, would live become Prslimanis. It is also scen. Sodras, such as, the Nafas, Bhagas, Kaivortas, Bhandas and others are following the various traditional usages, more vehemently : but they do not become Mrafimanis, Hence a min is not Brahmaņi, ly following the traditional usages. (O) Amin is not Bislimans also by profesion Why? Because it is seen the ksztrisas, Vaistas, and the Sudras, eren 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 Rávaņa who studied the four Vedas. 112., Rgº, Yajurº, Sãmaº 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 Brāhmaņa 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 Brahmanbood 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 "Bradmanhood 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, be 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 the senses is Brahmanhood, compassion towards all sentient beings is Brahmanhood These are the characteristics of a Brāhmana." 15 "Want of truth, want of austerity, want of control over the scnscs and absence of compassion towards ail sentient beings, are 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 śukra : "It is not birth but the good qualities that are the source of good. Even if a Candala 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 Śūdras 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-vetsūdyāḥ )." (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 indecd 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 1. e., Umā and Maheśvara, teeth and lips. [It does not mean that lips are inferior to the teeth or Mabesvara to Umā.) It does not mean that teeth came out before lips or Umā before Maheśvara. So is the compound: Brahma-ksatra. mi[-Sudraḥ (Brāhmaṇa, Kşatriya, Vaisya and Sūdra ). These are simply compound words and nothing else. Hence, the 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 Manaradharma : "The Brāhmaṇa wito sleeps with a ſudra woman, kisses fier, begets a child in her, becomes degraded. There is no escape for him (1.6., ire cannot be purified )." 19. "He wilo cats 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 fiell 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 Brābmana. What is the reason ? Because it is said here in the Manava. dharma : "The great sage named Katha, who was born from the womb of Arani, became Brāhmaṇa 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 Bralımanhood). The great sage named Vasistha 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 Rsyaśróga 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 Višvāmitra who was born from the womb of a Candala woman, became Brāhmana by means of austerity. Therefore, birth is not the cause of Brahmanhood ). The great sage Nārada who was born from the womb of Tandulí (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-subdved one who governed his senses by conquering the five, became Brabmana by means of austerity, by continence and chastity." 28. "Those persons (nz, Katha and others ) are not sons of Bratimana mothers, but they are Brāhmanas to the people. Brahmanbood 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, having attained the moral conduct." 30.

·ENGLISH TRANSLATION 19 [Z] Who are those Brāhmaṇa sages, 22., Katha, Vyāsa, Vasistha, Rşyaśțnga, 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, Kșatriya from the arms, Vaiſya from the thighs, while the Sudra is from the feet (of the Brahman )." 31. [BB] To this, we observe : There are many kinds of Brāhmanas. It is not known, where are those Brāhmanas who are born from the mouth 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 Kșatriyas 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 Brāhmany, the other a Ksatriya, another a Vaisya, and the rest a Śūra. Why? Because they are born from the same father. Then, how can there be four castes among Brāhmana ctc, (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 Brāhmana, 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 VAJRASUCI [EE] In this world, we find distinction in the male and female organs, in colour, complexion, and form, in stools and in urine, in smelt and in yoice, 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 etc.; there is no such distinction found among Brāhmaṇa etc As there is want of distinction here too, the caste is only one. (GG) As we find distinction in different kinds of trees, t'iz, Vața, Bakula, Palaša, Asoka, Tamāla, Nāgakesara, Śrrisa, Campaka etc., in their stem, leaves, flowers, fruits, barks, wood, seeds, juice and smell, we do not find so in the case of Brāhmaṇa 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. [HR] 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 [11] 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 the Brahmına fruit, 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 | 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 Yudhişthira 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." 34 "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 Brāhmaṇa." 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 as animal, possesses the fourth characteristic of a Bralimana." 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 Brahmana; the rest arc Sadras," 39, or "A man is not Brihmıņi, by birth or by lincagc, by ceremonics. Even if a Candála possos3 good conduct, he is Brāhmaṇa." 40. Here is something more that is said by Vaišampāyana :

·22 VAJRASUĆI senses. "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. "All are mortals and born from the same place (1. 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 Brāhmanus." 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 Sūdra, 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 practiscs tolerance day and night, is recognized as Brāhmana by the gods." 45. "Oh, the son of Kunti! 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 ( Smyt ), 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 possesses (the learning of ) the four Vedas, but is without self-control, eating everything and selling everything." 49. "The state which 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. it ·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 Brāhmana," 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 Brāhmaṇas 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 Asvaghoşa 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 my learned old Bauddha friend brought me a little tract in Sanscrit, with such an evident air of pride and pleasure, that I jmmediately asked him what it contained. "Ob, 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 ) soon declined cooperation with us, full of indignation at the 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 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 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 4 ·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 comparable 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 Shakspears. in covertly assailing the analogous European prejudice already adverted to. Y 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 ?" 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 "in 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 be 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. (Communicated 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 Karya, and the Nands-Bukhasughosha Aradan, and other Morte,

·NOTES AND PARALLEL PASSAGES
27
प्रमाणमप्रमाणं पै यः कुर्यादबुधो जनः।
नस प्रमाणतामों विवादजननो हि सः॥
Mahai, Ani', 162. 25.
[0] Vajasaneyi-Samhita, XXIII. 17 : Taittiriya-Samhita, v. 7.
26 : Satapatha-Brahmana, XIII. 2. 7. 13-15; Kathaka, Asvamedha,
V.5,4.
3-4 Vide Harivamsa, XXIV. 20-21, तेऽमिजाता।
[E] जराजन्मान्तरक्लेशदुष्टप्राइकुलाकुलम् ।
नरतिर्यगसच्छूद्रयोनिदुःखोमिसङ्कटम् ॥
दौःस्थित्यरोगशोकार्तिजलावर्तसमन्वितम् ।
श्वानशकरचाण्डालकृमिकर्मादिकायकम् ।।
संसारसागरं घोरं मनः खलु परिप्लवन् ।
भूरिपापभराकान्तः स जीयो ब्राह्मणः कथम् ॥
ब्रह्म उवाच ॥
सप्तव्याधकथा विप्रा मनुना परिकीर्तिता।
तां निशम्य यदुश्रेष्ठ नित्य जातिपदं त्यजेत् ॥**
तस्मान जीवे व्राह्मण्यं पश्यामो हि कथञ्चन ॥
Bhavnzyad, 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 शक्नेः पुत्रात् पराशरात् ॥ Mabar, Adi,6o. 2.
जातो व्यासातु कैवल्ः श्वपाक्याश्च पराशरः ।
शुक्याः शुकः कणादाख्यस्तयोलूक्या सुनोऽभवत् ॥

·28 VAJRASUCI मृगीजोऽयशोऽपि वसिष्टो मणिकात्मजः। (और्वशेय, Buddbacarita, IX.9) मन्दपालो मुनिश्रेष्टो नाविकापत्यमुच्यते ।। माण्डौ मुनिराजस्तु मण्डूकीगर्भसम्भवः । बहनोऽन्येऽपि विश्व प्राप्ता ये पूर्ववद् द्विजाः ।। Bhariya', Book 1. 42. 22-24. Cf. Buddhacarita of Ašvaghoşa, IV. 76: IX. 9. Nowhere we could find that Agastya was born from Agasti power. He was born in an eartben pot (kumbha) Byhadderata, V. 149-52. उदासम्म (1. c.) Descendant of king Kuša. Vide Vişnupurana, IV. 7. 3-6: Harnamsa,XXVII. 12-17: Bhagavata', IX. 15.4. तपाव कोशिकस्तान तपोनियो जितेन्द्रियः । तरमा पे गुतप्तेन माझणसमाप्तवान् ॥ Maha. Salya, 40. 11. Gautama ! ... Krracarya. Vide Maka, Adi. 130. 12-13:137. 15%3B Uim. IV. 19 16-18: Hamarna. XXXII. 72-74 Kapila was a son of a Ksatriya. Vide Haris ain«. XXXII. 15-20; Kapila, son of a Kşatriya who afterwards became Brahmina. Vide Vişnu, IV. 19. 10. माचार्यः कामाखातो दोगदारमता पर Maha, Adi. 137. 15: Sira', Dharmasam hita. 12 76 Renuhi was Kşatrist by caste, sec, Mahi , Vana, 116 2: Hariramsa xxVII. 39-39; Vamu', IV. 7. 16: VE. IT. 29.85-87 : Bhagarata', Ix. 15.12 मोगर्भसमुत्पत्रः पुशिश्य महामुनिः । Kufika was a Rşi rhubad equal status with Vasigha, Dharadvaja and Gautama. Bihadderuat2, IV. 98. मालमे लापवान् पत्र विश्वामित्रस्तथा मुनिः।। Maksad, 137. 14:175. 47: Satya. 39. 37: Anu- Sasana, 4. 43:18 17:Alank'. VII. 42: Ramayana, Book 1, 65 36-23: Vaju, II. 29. 111; Matsya', 198 2.C. Buddha', 1.49: Bhagarata'. Ix.16.28.

·NOTES AND PARALLEL PASSAGES
29
वैश्ययोन्या समुत्पन्नाः शूद्रयोन्यां तथैव च ।
ब्रह्मर्षय इति प्रोताः पुरामा द्विजसत्तमाः ॥
कथमेतन्महाराज तत्त्वं शंसितुमर्हसि ।
भीष्म उवाच।
कपिजलादो ब्रह्मपिश्चण्डाल्यामुदपद्यत ॥
(CE. Buddha', IV.77.)
वैश्यचित्रमुखः कन्या वसिम्तनयस्य थे।
शुभां प्रादाद्यतो जातो ग्रह्मपितु पराशरः।"
तथैव दाशकन्यायां सत्यवत्यां महानृपिः ।
पराशरात्प्रसूतश्च व्यासो योगमयो मुनिः ॥
(CE. Buddha', IV. 76.)
ऋष्यशाः समुत्पनो ब्रह्मचारी महायशाः।
विमाण्डकस्य मायां च तपोयोगात्मको मुनिः ।
शार्या च मन्दपालस्य चत्वारो ब्रह्मादिनः ।
जाता ब्रह्मर्षयः पुण्या यः स्तुतो हव्यवाहनः ॥
महः कालगृक्षस्य शकुन्त्यामेव जशिवान् ।
हिरण्यहस्तो भगवान् महर्षिः काचनप्रमः ॥
शाण्डिल्यश्चाग्नितो जातः काश्यपस्यात्मजः प्रभुः।
शरद्वतःशरस्तम्बाकूपश्च कृपया सह।
(CF. Bhagavata', IX. 22. 36.)
घ्यायोन्या ततो जाता बसिष्टस्य महात्मनः ।
एकोनविंशतिः पुत्राः ख्याता व्याघ्रपदादयः॥
*
एते चान्ये च विख्याताः पृथियो गोत्रतां गताः ।
* * नाऽसाय तपसा तेषां विद्ययात्मगुणः परः।
Maha, Anu, 21 (Tanjore Mss. ), To be found in the cdition
of the Bhandarkar Oriental Re:circh Institute, Poonam.

·30 VAJRASUCI पराशर उवाच॥ पितामहश्च मे पूर्वमृश्यनाथ काश्यपः । वेदनाण्यः कृपश्चैत्र काशीयकमठादयः ।। यवनोतच नृपते द्रोणश्च पदतां वरम् । आयुर्मतगो दत्तच दुमदो मात्स्य एव च ॥ एते स्वां प्रकृति प्राप्ता वैदेह तपसोऽऽधयात् । प्रतिष्ठिना वेदविदो दमेन तपसैव हि ॥ Maha'. Santi, 296. 14-16. References to Kapila, Vyasa, Kusika, Vasistha, or Aurvaseya. Rşyaſſága, Visvāmitra, Agastya and Rāma are found also in other works ( such as Buddhacarnta) of Asvaghosa. CE. Buddha', XII. 21 : I. 47, IV. 16; I. 49: I. 47, 57, IV.77, IX.9.70; IV. 19; I. 49, IV. 20%3B IV.73 IX.26:1X.25,69,77. In this text, Visvāmitta is said to be born from the womb of a Candala woman. According to the Mahabharata and other Sanskrit works, he was a Kşatriya by birth who became Brahmaņa afterwards by virtue of his Tapas ( austerity ) We could not find anywbere that he was born of a Candala woman except in the fragment of a Tantrik text found in Kucha (Central Asia ), where he is described as a Candala king: नमो विधामिग्रमावराजस्य । Vide Indian Hastorical Quarterly, June, 1936, Vol. XII. No.2. pp 201, 212. [3] किं ब्राह्मणस्य पितरं किमु पृच्छसि मातरम्। श्रुतं चेदस्मिन् वेद्य स पिता स पितामहः ॥ Kathaka, XXX. 1. जातिरत्र महासर्प मनुष्यत्वे महामते । सकरात्सर्ववना 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, Matangopakhyana, Anu', 27. According to the Smſtis, a son born of a Brāhmaṇa woman conceived by a ſūdra is called Candāla (or untouchable ). From this too, 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 Untouchability.' 11. Manu", X. 92, Yajñavalkya', III, 40, Vasiştha', II, Atri". sloka, 21. [L] पृथिव्युकवाध्वग्निपरिणामाविशेषतः । देहतः सर्वभूतानां ब्राह्मणत्वप्रसङ्गतः ।। 'तस्मान देहे ग्रामप्यं नापि देहात्मकं भवेत् ॥ पर्णापसदचाण्डालवादादीनां प्रसज्यते । यदि देहस्य विप्रत्वं मवद्विमगम्यते। 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 Tirthańkara of the Ājivakas 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 development of Mahāyira's doctrine. Gosala introduced the philosophy of natural transformation (parināmarada ) which he formulated from the generalisation of the periodical reanimations of plant lifc.

·VAJRASUCI
a
The basic idea of this philosophy implies 'a process of natural and
spiritual evolution, through ceaseless round of births and deaths
( sansarafuddhi ).'
This philosophy of saṁsārafuddhi inspires us with great
message of hope that even the puniest thing of the creation, that even
a dewdrap 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 Ājīvaka confirms our view.
It may be mentioned here that Nagga (Nagna ) 1. e. Kșapamaka
is mentioned as a religious sect by the Jain teacher Kālakācárga.
Some chapters of the Visnupuräna confuse Nagna or Kșapaņaka
with Buddha. The passage which is very amusing is quoted here :
को नग्नः किसमाचारो नमसंज्ञा नरो लभेत् ।
नमस्वरूपमिच्छामि यथावद् गदितुं त्वया ॥४॥
पराशर उवाच। ऋग्यजु सामसज्ञेयं त्रयी वर्णारतिहिन ।
एनामुज्झति यो मोहात् स नमः पातकी स्मृतः ॥५॥
प्रयी समस्तवर्णानां द्विज संवरण यतः।
नमो भवत्युज्मितायामतस्तस्यामसंशयम् ॥६॥
इत्युको भगवास्तेभ्यो देवेभ्यो)मायामोहं शरीरतः।
तरत्याय ददौ विशुः प्राह चेदं सुरोत्तमान ॥४१॥

·NOTAS AND PARALLEL PASSAGES 33 श्रीमगवानुवाच । मायामोहोऽयमविगत देयांसान मोहयिष्यति । ततो पाया भविष्यन्ति वेदमार्गवहिपताः ॥४२॥ तपस्यामिरतान सोऽय मायामोहो महासुरान् । मैनेय ददशे गत्वा नर्मदातीरसंश्नयात् ॥१॥ वतो दिगम्बरो मुण्डो महिपत्रयो द्विज । मायामोहोऽसुरान् लक्षणमिदं वचनमरवोद् ॥२॥ मायामोह उवाच। पुरुष्वं मम पाश्यानि यदि मुक्किममोप्सथ । अहवं धर्ममेतच मुद्धिारमसंतम् ॥५॥ धर्मों विमुकरहोश्य नैतस्मादपरः परः । अमेवावस्थिताः स्वर्ग विमुक्ति या गमिष्यथ । अहवं धर्ममेतं च सर्वे पूर्य महाबलाः ॥६॥ पराशर उवाच। एवं प्रकाईहुभियुकिदर्शनधितः। मायामोहन दैत्यास्ते वेमार्गादपाता: num तेन दर्शयता दैत्या स्वधर्मास्याजिना द्विज ॥१०॥ मईयम महाधर्म मायामोहेन ते रतः। प्रोतारतमाभिता धर्ममार्दवास्तेन तेऽभवन् ॥११॥ मायामोह नशघ । स्वर्गाय यदि पाना को निर्वाणार्थमयापुर। तदलं पशुपातादिष्टधर्म नियोधत ॥१५॥ विज्ञानमयमेवैतदोषमतगच्छय। पुष्पध्य मे पप सम्पग पुषैरेषगुदीरितम् ॥१६॥ एवं पत पुष्प पुप्पमितीरपा । मायामोह सदैव पान धर्ममत्याचयनितम् men Vimupurina, Bock 3. C). XVII-XVIII.

·34 VAJRASUCI शक्षा देशान्तरं गत्या ब्रामण्यं क्षत्रिय श्रिताः। व्यापाराकारमापायेविप्रतुल्याः प्रकल्पिताः ॥ वेदानधीत्य वेदी या वेदं याऽपि यथामसम् । प्रोद्वइन्ति शुभां कन्या मुद्धमाशगजा नराः ॥ अथ पाधीत्य वेदास्तु उद्वहन्ति द्विजस्त्रियः । गौडपूर्वा तामीयुर्जाति वा दाक्षिणात्यजाम् ।। अपरिशातरादत्वाद् ब्रामण्यं यान्ति कामतः । सस्मान ज्ञायते भेदो वेदाध्यायविन्याकृतः ।। Bhavisya, Book 1. 41. 1-6. 13 न योनि पि संस्कारोन श्रुतं नापि सन्ततिः । कारणानि द्विजत्वस्य धृत्तमेव तु कारणम् ॥ Mahal,Ans.143.50. पुत्रो गृत्समदस्यापि शुनको यस्य शीनकाः। ब्राह्मणाः क्षत्रियाश्चैव वैश्याः शदास्तथैव च ।। Harivamsa, XXIX. 8; Visnu", IV, 8. 1; Vayu", II. 30. 43: Agni,Ch278. 10-11 वत्सस्य वत्समिस्तु मार्गभूमिस्तु भार्गवात् । एवे त्वशिरसः पुना जाता वंशेष्य मार्गदे। ब्राह्मणाः क्षत्रिया वैश्याः सदाश्च भरतर्षम ॥ Harivamsa,xxIx.82-83 :XXXII. 40-41: Vinu'. IV. 8.9. ..नामागनेदिष्टकरपयुपमाख्याः पुत्रा बभूवुः। पृपधातु गुरुगोवधायदत्तमगमत् । करपात्कारपा महाबला: क्षत्रिया बभूवुः ।...... ...नेदिष्टपुत्रस्तु वैश्यतामगमत् । Visnu', IV. 1. 5-15: Hanvamsa, XI. 9-11; Agni',273, 17-18: Markandeya', Ch. 112-113. गच्छिनिस्ततो गार्या शैन्याः । क्षत्रोपेता द्विजातयो बभूवुः । Viru, IV. 19.9; Bhagarata', IX 21. 19. Matsya, Ch. 49.41. मनो......

·NOTES AND PARALLEL PASSAGES
35
मुगलाच 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 कावायना द्विजा पभः।
Vimu'.10.19.2, 10. Matsya , Ch. 49. 46.47.
महावीयांदुरक्षयो नाम पुत्रोऽभूत् । तस्य..पुत्रनयमभूत् ।
सध त्रितयमपि पवाद् विप्रतामुपजगाम ।
Vime, IV. 19. 10.
[R] पन्दं व विमलं सुद्धं विपसन्नमनाविलं।
नन्दीमषपरिकीणं तमहं व्रमि ग्रामणं ।।
Dhammapada, 413.
[S) शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
मार्न विज्ञानमास्तिस्य मनकर्म स्वभावजम् ।।
Bhagavad-Gha, XVIII. 42.
शमो दमस्तपः शौच सन्तोषः क्षान्तिरार्जनम् ।
शान दयाच्युतात्मत्वं सत्यं घ मालक्षणम् ॥
Bhagarata', VIL.11.21:XI. 17.16.
सत्य दानं क्षमा शीलमास्यं तो प्रमा।
यसयते स स प्राइम इन स्ट
Maha'. 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. II[ 30. निर्ममः शान्तो। Ibid, XVIII, 53. निर्ममा निरहवारा निन्दा निष्परिप्रहाः ॥ Mahad, Anup, 108.5. निर्ममो निरहवारो नियोगक्षेम आत्मवान् । निराशीनिर्गुणः शान्ती निरासको निराश्रयः ।। Maha, Asva', 45 45-46%; 47.9, 15. निर्ममो निरदकरो निरयेसो निराशियः। निराश. सर्वभूतेषु निराशी निष्परिप्रदः ।। न सुवृत्त न दुर्वृत्तं वेद कश्चित्स ब्राह्मणः ॥ Brhaspati vacanam, quoted in the Yatidharmasamgraha, P89 सत्यं ब्रह्म तपः सत्यं । Maha”, Santi, 193. 1. सत्य ब्रह्म यथाभूत वषन्तो ब्राह्मणाय ते ॥ Vast,8. 163. निर्दय- सर्वभूतेषु विप्रयाण्डाल उच्यते। Atri, sloka, 374. न पात्या ब्राह्मण धात्र क्षत्रियो पैश्य एव च। न मो न च वै म्लेच्छो भेदिता गुणकर्ममिः। शान्तो दान्नो दयानुष ब्राझणय गुणः पुनः॥ Sukraniti, L [ 75-80 ( lines ) ). 16 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।
सांकृताः शूद्भवणेन ब्रह्मवर्णमुपागताः ॥
Bhavisyaº, Book 3, 94. 72.
'म्लेच्छास्ते वैष्णवाश्वासन रामानन्दप्रमावतः ॥
Ibid, Book 3,95.54.
[v] युवमधोनामतद्धिवे।
Parini, VI. 4. 133.
19 घृपलीफेनपीतस्य।
Mani, III. 19.
20 Angirasº, I. 48; Āpastambaº, VIII 7; Vyasa', IV. 67,
21 शुदा शयनमारोप्य ब्राह्मणो यात्यधोगतिम् ।।
मालन्ति पितृदेवास्तन च स्वर्ग स गच्छति ॥
Manu', III. 17-18 : Maha', Anu', 47.9%3B
याय शहा पचेनित्यं शदा गृहमेधिनी ॥
पजितः पितृदेवैस्तु रौरवं याति स द्विजः ।
V yasa", IV. 68.
[४] सत्यफामो जाबाल:-"नाहमेतद्वेद मो यगोत्रोऽहमरम्पपृच्छं मातरं सा मा
प्रत्यत्रवौद् बढ्दई परन्ती परिचारिणी यौवने त्वामलभे। साहमेतर वेद
यगोत्रस्त्वमसि । जबाला तु नामाहमस्मि, सत्यकामो नाम त्वमसीति । सोऽह
सत्यकामो नाबालोऽस्मि मो इति।"
......त होवाच नेतनामो विवत मह ति, समिध सौम्याहरोप त्वा नेष्ये ।"
Chandogsd, IV.4.
-

·38 VAJRASUCI Thus, Satyakāma Jābāla, the illegitimate son of a maidservant was recognized as a Brahmana for his merit of truthfulness, by the Rşi Gautama, Kavaşa Ailusa :--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, be was received and regarded as a Rşi, on account of his merits, by the same Rșis who had insulted him. He composed Vedic hymns ( Rgreda, X. 30-34. ) Vide Astareya', II. 19. Kakşīvān Aušija ;-He was the son of a slave-girl who became a Rşi. and composed Vedic hymns (Rgveda, I. 116-126 ). Vide Vayu", II. 37. 70 94. Mabidāsa Aitatesa 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, Aitareya Aranyaka ). 22 Arani-a forcign woman ; cf. arana, foreigner, 23-26 हरिणोगर्भसम्भूत ऋष्यको महामुनिः। तपसा प्राधागो जाता। TITLE: FACT PRET ! 7997 AT 377: 1 उल्फीगर्भमभूतः भादास्यो महामुनिः। तपसा प्राणो जातः.. मगिकागर्भसम्भूतो पसिधव महामुनिः । तपमा ब्राह्मणो जाता। मारिकगर्भसम्भूतो मन्दपालो मामुनिः। मपमा मागोजाना Bhansya Book 1. 42, 26-30. 27 Narada was a son of a maidscrsant. Vide Bhagarata", L. 6. 6-7, पेथिका माधणापरते। Yardharma'. p. 33

·NOTES AND PARALLEL PASSAGES
39
निमं निर्मलं ब्रह्म यत्र तिष्ठति स दिनः ।
Maha', Ant, 143. 52; Brahmapurine, 223. 59.
29-30 सत्यं दमस्तपो दानमहिंसा धर्मनित्यता।
साधकानि सदा पुंसां न जातिन कुलं नृप ।।
Maha , Vana. 181. 42 43
शुद्धे चैतद्भवेश्य द्विजे तच्च न विद्यते ।
न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ।।
Maha", Vana, 180. 25-26; Sunti, 189. 8.
31
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
अरू तदस्य यद् वैश्यः पयो शूद्रोऽजायत ।
RV. 10,90. 123 VS. 31. 11: AV. 19.6.6: TA. 3. 12.5.
[CC] रत्वार एकस्य पितुः सुताश्च तेषां सुतानां खलु जातिरेका।
एवं प्रजानां हि पितक एव पित्रकमावान च जातिभेदः ॥
Bhartsyal, Book 1, 41. 45.
सर्व वर्णा ब्राह्मणा ब्रह्माजाच
सर्वे निसं व्याहरन्ते ल ब्रह्म ।
तत्त्वं शारनं ब्रह्मवुद्ध्या प्रवीमि
सर्व विखं ब्रह्म चैतत्समस्तम् ॥
Nahi'. Santi, 318. 89.
[DD-HH} गोर्गमध्यं च गतो रयानो निर्धार्यते : सुविचक्षणत्वात् ।
मनुष्यभावादविशिष्यमागस्तद्वद् द्विगः शुदगणान मिन्नः ।
Bhavişya", Book 1, 40.20.
न सुखादी न चैवय नाशायां नो भयेभ्यपि ।
न बोये नाती नाक्षे न म्यापार न पायुपि
नाई पुष्टे न दौर्बल्ये न स्यय नापि चापले ।
न प्रज्ञायां न वराये न ध न पराक्रमे ।।

·38 VAJRASUCI Thus, Satyakāta Jābāla, the illegitimate son of a maidservant was recognized as a Brāhmaṇa for his merit of truthfulness, by the Rşi Gautama. Kavasa 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 Astareja', II. 19. Kaksivan Ausija :-He was the son of a slave-girl who became a Rsi. and composed Vedic hymns (Rgveda, I. 116-126 ). Vide Vayu", IL 37.7094. Mahidasa Antareya:--He was the son of a Sudra woman Citara). He became a Rşi and composed a Brahmana and an Aranyaka, called after him ( viz. Aitareya Brahmana, Attareya Aranyaka ). 22 Araņi-a foreign woman ; cf. araña, foreigner, 23-28 हरिणीगर्भसम्भून ऋष्यको महामुनिः। तपसा माझगो जातः । वपाकीगर्भसम्भूतः पिता व्यासस्य पार्थिव । तपसा ब्राह्मणो जातः । उलूकीगर्भसम्भूतः कणादाख्यो महामुनिः। सपसा प्राणो जातः । गणिकागर्भसम्भूतो धसिष्टश महामुनिः। तपसा ब्राह्मणो जातः । नाविकागर्भसम्भूतो मन्दपालो महामुनिः । तपसा मानगो जानः । Bhaiya'. Book 1,42. 26-30. 27 Narada was a son of a paidservant. Vide Bhagavata", I. 6.6-7. ये रिश्ता ब्रह्मपण माझगारते.। Yatidharma', p.33

·NOTES AND PARALLEL PASSAGES
39
निगु निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ।
Mahai, Anu', 143, 52; Brahmapurana, 223. 59.
29-30 सत्यं दमस्तपो दानमहिसा धर्मनित्यता।
सायमानि सदा पुसा न जातिर्न कुलं सुप ॥
Maha', Vana, 181. 42 43.
शू चैतद्भवेष्टदय द्विजे तच्च न विद्यते।
न वै शद्रो मवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ॥
Mahu, Vana, 180. 25-263 Santi, 189. 8.
31
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः।
करू तदस्य यद् वैश्या पद्भ्यां शोऽजायत ।
RV. 10.90 12: Vs. 31. 11; AV. 19.6.6%3 TA. 3.12.5.
ICC) तार एकस्य पितुः सुताय तेषां सुताना स जातिरेका।
एवं प्रजानां हि पितक एवं पित्रकभावान व जातिभेदः ।।
Bhavisya", Book I, 41. 45.
सर्व वर्णा ब्राह्मणा ब्रह्मजाश्च
सर्वे नित्यं व्याहरन्ते स्म ब्रह्म।
तत्त्वं शास्त्रं ब्रह्मवद्ध्या ब्रवीमि
सर्व विश्वं ब्रह्म चैतत्समरतम् ॥
Maha', Santi, 318.89.
{DD-RR] गोवर्गमध्यं च गतो यथाधो निर्धार्यते शैः सुविचक्षणत्वात् ।
मनुष्यमावादविशिष्यमाणस्तद्वद् द्विनः शवगणान मिनः ।।
Bhansya'. Book 1. 40. 20.
न मुखादौ न वैश्य नाज्ञायां नो भयेष्वपि ।
नयीय नापतौ नाक्षे न व्यापारे न वायुपि ।
नाझे पुष्टे न दौत्ये न स्यै 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 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 bis merits, by the same Rșis who had insulted him. He composed Vedic hymns (Rgveda, X. 30-34. ) Vide Aitareya". II. 19. Kakşīvān Ausija :—He was the son of a slave-girl who became a Rşi. and composed Vedic byrans (Rgveda. I. 116-126 ). Vide Vayu", II. 37.7094. Mahdasa Aitareya:-He was the son of a Sudra woman Citara). He became a Rşi and composed a Brahmana and an Ārangakı, called after him (viz, Aitareya Brahmana, Aitareya Aranyaka ). 22 Araņi-a foreign woman : cf. arana, foreigner. 23-26 हरिणोगर्भसम्भूत ऋष्यको महामुनिः। तपसा ब्राह्मगो जातः । पाकीगर्भसम्भूतः पिता ध्यासस्य पार्थिव । तपसा ब्राह्मणो जातः । उलूकीगर्भसम्भूतः कणादास्यो महामुनिः। तपसा प्राणो जातः । गगिकागर्भसम्भूतो पसिष्टच महामुनिः । सपसा मानणो जातः । नाविकागर्भसम्भूनो मन्दपालो महामुनिः। सपसा मानगो जाता। Bhantyal, Book 1,42.26-30. 27 Närada was a son of a maidservant. Vide Bhagavata", I. 6.6-7. - ये स्थिता माघयण मागास्ते। Yatidharma'.P.33.

·NOTES AND PARALLEL PASSAGES
39
निर्गुणं निर्मल ब्रह्म यत्र तिधति 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. 4243.
शुद्धे चैतद्भवेक्ष्यं द्विजे तच्च न विद्यते।
न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ।
Maha , Vana, 180. 25-25; Santi, 189.8.
31
ब्राह्मणोऽस्य मुखमासीद् वाहू राजन्यः कृतः ।
ऊरू तदस्य यद् वैश्यः पदभ्यां शूद्रोऽजायत ।
RV. 10.90. 12; VS. 31. 11: AV.19.6.6%3: TA. 3.12.5.
CC) चत्वार एकस्य पितुः सुताश्च तेषां सुतानां खलु जातिरेका।
एवं प्रजानां हि पितक एव पित्रैकमावान च जातिभेदः ॥
Bhavisyal, Book 1, 41, 45.
सर्वे वर्णा ब्राह्मणा ब्रह्माजाश्च
सर्वे नित्यं व्याहरन्ते स्म ब्रह्म ।
तवं शास्त्रं ब्रह्मयुद्ध्या प्रवीमि
सर्व विसं नाम तत्समस्तम्॥
Maki', Santi, 318. 89.
[DD-RH] गोवर्गमध्य च गतो यथाधो निर्यते : सुविचक्षणत्वात् ।
मनुष्यमावादविशिष्यमाणस्तद्वद् द्विजः शुदगणान मिनः ॥
Bhavisya'. Book 1, 40. 20.
म मुखादौ न चैवय नाज्ञायां नो भयेष्वपि ।
नबोय नाकृती नाक्षे न व्यापार न पायुपि ॥
नाझे पुष्टै न दौर्बल्ये न स्यय नापि चापले
न प्रज्ञायां न वैराग्ये न मन पराममे ।।
1

·42
VAJRASUCI
[JJ]] चातुर्वर्ण्य प्रवक्ष्यामि पशुवर्मक तव ।
भवेत्त भगिनी भार्या नेतद् ब्राह्मण युज्यते ॥
यदि तावदर्य लोको ब्रह्मणा जनितः स्वयम् ।
ब्राह्मणी ब्राह्मणस्वसा क्षत्रिया क्षत्रियम्बसा ॥
अथ वैश्यस्य पैश्या चै शूद्रा शुद्रस्य वा पुनः ।
न मार्या भगिनी युक्ता ब्रह्मगा जनिता यदि ॥
न सत्त्वा ब्रह्मणो जाता: क्लेशजाः फर्मजास्त्वमी।
नीचेश्वोच्नैश्च दृश्यन्ते सत्त्वा नानाश्रयाः पृथक् ॥
तेषां च जातिसामान्याद् ब्राह्मणे क्षत्रिये तथा ।
अथ वैश्ये च शूद्रे च समं ज्ञानं प्रवर्तते ॥
Surdulakarnavadana, P. 41.
34 निधाय दण्डं भूतेसु तसेमु थावरेसु च,
यो न हन्ति न घातेति तमहं ब्रूमि ब्राह्मण ।
Dhammapada, 403, Sutta®, 3 9 36
35 योऽध दीघ वा रसूसं वा अगुथुलं मुभामुभ,
लोके भदिन नादियति तमई बमि ब्राह्मणं ।
Ibrd, 409: Sutta°, 3.9 40.
34-37 सोध. शत्रुः शरीरस्थो मनुष्याग द्विजोतम ।
यः क्रोधमोही त्यजति तं देवा ब्राह्मणं विदुः ॥
यो वदेदिइ सत्यानि गुरु सन्तोषयेत ।
हिंसितश्च न हिंसेत तं देवा ब्राह्मणं विदुः ।।
जितेन्दियो धर्मपरः स्वाध्यायनिरतः शुचिः।
कामक्रोधी वशी यस्य तं देवा ब्राह्मणं विदुः ॥
यस्य चात्मसमो लोको धर्मज्ञस्य मनस्विनः ।
सर्वधर्मेषु चरतस्त देवा ब्राह्मण विदुः ।।
धर्म तु ब्राह्मणत्याहुः स्वाध्यायं दममार्जवम् ।
इन्द्रियाणां निप्रहं च शाश्वतं द्विजसत्तम ।।
Maha, Vana, 205 32-40.

·NOTES AND PARALLEL PASSAGES वृत्त स्थितस्तु शद्रोऽपि ब्राह्मणत्वं नियच्छति । Ibid, An,143.51. न वै शद्रो मवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः । Vana, 180. 25-26 : Santi, 189.8. 43-48 हेयोपादेयतत्त्वज्ञास्त्यकान्यायपथागमाः । जितेन्द्रियमनोवाचः सदाचारपरायणाः ॥ नियमाचारवृत्तस्था हितान्वेषणतत्पराः । संसाररक्षगोपायक्रियायुकमनोरथाः ॥२॥ सम्यग्दर्शनसम्पन्नाः समाधिस्या हतधः । स्वाध्यायमलहृदयास्त्यकसमा विमत्सराः ॥३॥ विशोका विमदाः शान्ताः सर्वप्राणिहितैपिणः। सुखदुःखसमालोका विविकस्यानवासिनः ॥४॥ मतोपयुकसझिा धार्मिकाः पापभीरवः । निर्ममा निरहवारा दानशरा दयापराः ॥५॥ सत्यप्रभाविदः शान्ताः सर्वशास्नेषु निष्टिता: 1..॥ ब्रह्मणा पूनमर्यादास्त एप मामणाः स्मृताः । योगस्तपो दया दानं सत्यं धर्मध्रुतिपणा । शाने विज्ञानमास्तिश्यमेतद् ग्रामणलक्षणम् ॥२८॥ यन पा तन वा पण उतमाघममध्यमे । निवृत्तः पापकर्मभ्यो माणः स विधीयठे ॥३०॥ शमोऽपि शीलसम्पनो मानणादधिको मवेत् । मामणो विगताधार प्रदामीनारो भवेत् ॥३॥ Bhasina'. Book 1,44. 15 जोविरा परप पना धर्मा हम्मे । मोरामाय पुस्या देवा प्राविः ॥ Maha. Santi, 245.23.

·46 VAJRASUCI 48 योऽध कामे पहत्वान अनागारो परिम्बजे, काममपरिसीयं वह भूमि हामं । Dhammapada, 415; Sutta', 3. 9. 46. 48 सत्यं दानमथाद्रोहमानृशंस्यं तपो घृणा। दृश्यन्ते यत्र नागेन्द्र स ब्राह्मण इति स्मृतः ।। Maha', Vara, 180. 21 : Santi, 189.4. ज्ञान विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ।। : Gita, XVIII. 42. 49 50 51 52 मनु II. 118. एकरात्रोपितस्यापि यतेर्या गतिरच्यते । न सा शक्या गृहस्थेन प्राप्तुतुशतैरपि ।। Visnuvacanam quoted in the Yatidharma', p 20 निमुक बन्धनः सर्वत्तं देवा ब्राह्मणं विदुः । Maha". Sants, 244. 24. यदान कुरुते। Maha', Aar, 75. 52; Santi, 174, 57; 250. 6 : 261. 173 Harsansa, 30. 43. यस्स फायेन वाचाय मनसा नस्थि दुक्कतं, संवृतं तीहि ठानेहि तमहं ब्रूमि ब्राहाणं । Dhammapada, 391. अभयं सर्वभूतेभ्यः सर्वेषाममयं यतः। सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः ॥ Maha, Santı, 268 33. नमध्येन्न प्रहष्येच मानितोऽमानितच यः। सर्वभूतेश्वभयदातं देवा माह्मणं विदुः ॥ Sants, 214 14.

·वज्रसूच्युपनिषत् पत्रसूची प्रवक्ष्यामि शास्त्रमशानभेदनम् । दूपर्ण ज्ञानहीनानां भूषणं ज्ञानवक्षुपाम् ॥ ब्रह्मक्षत्रियवैश्यशुदा इति चत्वारो वर्णास्तेषां ब्राह्मण एव प्रधान इति वेदवचना नुरूपं स्मृति भिरप्युक्तम् । तत्र चोद्यमस्ति को घा ब्राह्मणो नाम । कि जोकः किं देहः किं जातिः किं ज्ञान किं कर्म कि धार्मिक' इति । 10तत्र प्रथमो जीवो ब्राह्मण इति 11वेत्तन । अतीतानागतवर्तमाना- नेकदेहानां जीवस्यैकरूपत्वाद् । एकस्यापि फर्मघशादनेकदेहसम्भवात् । सर्वशरीराणां जीवस्यैकरूपत्वाच। तस्मान्न जीवो ब्राह्मण 1 इति । "तहि देहो ब्राह्मण इति चेतन। आचाण्डालादिपर्यन्तानां मनुष्याणां पाञ्चभौतिकत्वेन देहस्यैकरूपत्वाज्जरामरणधर्मा दिसाम्यदर्शनाद् । ब्राह्मण श्वेतवर्णः क्षत्रियो रक्तवर्णो वैश्यः पीतवर्णः शूद्रः कृष्णवर्ण1 इति नियमाभावात् । ५०पित्रादिशरोरदहने पुत्रादीनां ब्रह्महत्यादिदोषसम्भवाच्च । तस्मान22 देहो ब्राह्मण इति। 1 12 Wand some others read ब्राह्मण । 2 Some add वर्णानां । Some read : वर्णा व्यवहियन्ते । तेषां वर्णानां । 3 Womits. 4 V नानिरूपित। W निरुतम्। 6 Wadds किं वर्णः किं पाण्डित्य कि धर्मः कि धार्मिक्यं । 7 W omits. 8-9 W इत्यष्टौ विकल्पाः। 9 Some read oक्य कि वर्णः किं पाण्डित्यमित्यष्टौं प्रश्नाः। Jo Womits. II-13 W चेत्तहि सर्वस्यापि जनस्य जीवस्यैकरूपत्वात्तस्माजीवो ना. न भवत्येव। Some omit वर्तमानानेक, some omit only वर्तमान । 14 W अन्यच्च । 15-17 W चेताई चाण्डालपर्यन्तमनुष्याणां देहस्य जरामरण- दर्शनातस्माद्देहो ब्राह्मणो न भवत्येव । 16 Some add पशुपक्षिक्रिमिकोटपनादीनां । 7 Some add अधर्म। 18 Wadds अन्यच्च वर्णो ब्राह्मण इति चेत्तहि, some add तहि वर्णो ब्राह्मण इति चेन। 19 Wएवं सर्वेषां वर्णादर्शनात् । तस्माद्वौ ब्राह्मणो न भवत्येव। W पुनर्देहो ब्राह्मग इति चेत्तहि पितृमातृशरीरदहनात्पुत्राणं'। w 23 Wणो न भवत्येव। । 20 21 ०म्भवः। 22 W°। 7 ·so APPENDIX तहि जातिळह्मण इति चेत्तमः। तत्र जात्यन्तर जन्तुप्चनेकजाति- सम्भवा27 महर्पयो यतः सन्ति। ऋष्यशृङ्गो मृग्या:2 | फौशिकः धुशात् 1 इजाम्बूको जम्बूकाद् । पाल्मीको31 चल्मोकाद् । व्यासः कैवर्तकन्यकायां। शशपृष्ठाद्गीतमः । घसिष्ठ 33उर्वश्यां । 4विश्वामित्रः क्षत्रियायाम् । अगस्यः कलशे जात इति श्रुतत्या71 एतेषां जात्या विनापि सम्यग्ज्ञान- विशेषाद् ब्राह्मण्यमत्युत्तमं श्रूयते । तस्मान्न जातिव्रह्मण 40इति । तहिं ज्ञानं ब्राह्मण इति चेत्तन्न । क्षत्रियादयोऽपि परमार्थदर्शिनोऽमिक्षा यहवः सन्ति। तस्मान्न ज्ञानं ग्राह्मण इति । चहि कर्म ब्राह्मण इति चेत्तन। सर्वयां प्राणिनां प्रारख्यसञ्चितागामिल फर्मसाधर्यदर्शनात्कर्माभिप्रेरिताः सन्तो जनाः क्रियाः कुर्वन्तीति । फर्म ग्राह्मण इति। वहि धार्मिको ब्राह्मण इति चेत्तन्न । क्षत्रियवैश्यशूद्रादयोऽपि कन्यादान- गजदानगोदानहिरण्यदानमहिषीदानानां दातारो यहयः सन्ति । तस्मान50 धार्मिको ब्राह्मण इति । तस्मान्न omit जन्तु। 24W अन्यच्च। 25-27 1 चेत्तहि अन्यजातिसमुद्भवा महर्प० । 26 Some 27 Some read वात् । 28 Some read ग्यः, V ग्यां जातः। 29 W कुशास्तीणे। 30 Womits. 31 W किल्मिस्यां। 32 W •पृष्ठे गौ। 33 W वेश्यायां । 34 Some omit, and some read •मित्रः क्षत्रियः। नारदो दासीपुत्रः। 35W .स्तिः । 36 W ०शाजा। 37 W धूयते। 38 Many read अप्रे ( some अन्ये) ज्ञानप्रतिपादिता पयो धदवः सन्ति । 39W जाया। 40 Wणो न भवत्येव । 41-42 Vomits. 43 Wअन्यच्च । 44 W ०श्चेत्तहि ब्राह्मगस्य शतवणि जीवितं क्षत्रियस्य तदर्धे शूद्रस्य तदर्धमिति नियमामायात् । तस्मात्कर्म। 43 W°णो न भवत्येव । 46 Wadds अन्यच्च पाण्डित्यं ब्राह्मण इति चेत् । तहि क्षत्रियवैश्यदायोपि पदपदार्थवाक्यप्रमाणविज्ञाना बहवः सन्ति। तस्मात्सान्टियं ब्राह्मणो न भवत्येव। अन्यच्च धर्मो ब्राह्मण इति चेत् । तहि क्षत्रियवैश्यशदादय इष्टापूर्तधर्मकारिणी पदयः सन्ति। तस्माद्धमौ ब्राह्मणो न भवत्येव । W अन्यच्च। 48 W .त्तहिं। 49 Many read ज्यादयो हिरण्यदातारो बहवः । Wणो न Some add तहि पाण्डित्यं ब्राह्मण इति चेत्तन, क्षत्रियादयोऽपि पण्डिता बहवः सन्ति । तस्मान पाण्डित्य ब्राह्मण इनिन् । 47 W SI भवत्येव।

·VAJRASUCYUPANISÁT St 32413 तहि को वा ब्राह्मणो नाम । यः कश्चिद् आत्मानमद्वितीयं जातिगुण- क्रियाहीनं पडूमिपभाचेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पपशेष कपाधारमशेषमृतान्तर्यामित्वेन वर्तमानमन्तयहिश्चाकाशवदनु- स्यूतमखण्डानन्दस्वभावमप्रमेयमनुभबैकवेद्यमपरोक्षतया भासमान फरतलामलक. पत्साक्षादपरोक्षीय तार्थतया कामरागादिदोषरहितः शमदमादि सम्पनी B5भावमात्सर्यतृष्णाऽऽशामोहादिरहितो दम्भाहङ्कारादिभिरसंस्पृटवेता घर्तत एवमुक्तलक्षणां यः स एव ब्राह्मण इति श्रुतिस्मृतिपुराणेतिहासानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव । सच्चिदानन्दमात्मानमद्वितीयं ब्रह्म भावयेदात्मानं सच्चिदानन्दं ब्रह्म भावयेदित्युपनिषत् । 53 Some read विक० । 54 Some add माधन । 55 Some read लोममदमा०। 56 Some read टो वेत्ता। Page 51 : W reads : कि तु करतलामलकमिव [यः] पश्यत्यपरोक्षेण कृतार्थः। तथा फामरागद्व पादिरहितः शमदमादिसन्तोपो मानमात्सर्यतृष्णासम्मोहादिदुष्टार्थनिवृत्तः स एव ब्राह्मण उच्यते।' तथा हि: जन्मना जायते शद्रो व्रतबन्धाद् द्विजोच्यते । वेदाभ्यासी भवेद्विप्रो ब्रह्म जानाति ब्राह्मगः । अत एव ब्रह्माविदेव 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 Āranyaka, ed. Rājendralal Mitra, Bibliotheca Indica, Calcutta, 1876. Aitareya Brāhmaṇa, Das Aitareya-Brābmaņa, ed. Herausgegeben von Theodor, Aufrecht, Bonn, 1879. Angirah-Samhitā, cf. Ūnavipsa-Samhitā, ed. Panchanana Tarkaratna, Calcutta, 1310 B. S. Apascamba-Samlutā, ūņavimsa-Samhită, ed. Panchanana Tarkararna, Calcutta, 1310 B. S. Atharva-Veda, ed. Shankar Pandurang Pandit, Bombay, 1895-8. Atmopanişad, cf. The Minor Upanışads, ed. F. Otto Schrader. Adyar Library, Madras, 1912. Atri-Saphitā, cf. Ūņavimsa-Sambită. Bhagavad-Gitā, Ānandāśrama, Poona, 1909. Bhagavata-Purāņa, ed. Nityasvarupa Brahmacāri, Vrndāvana, Samivat, 1960-4 Bhavişya-Purāņa, ed & Pub, Khemaraja Shri Krishnadasa, Shri Venkateshvara Press, Bombay, 1967 Samvat. Eralima-Purāņa, ed. Panchanana Tarkasatna, Calcutta, 1316 B. S. Brhad-Devata, ed. Arthur A. Macdonell, Harvard Oriental Series (Vols. V. & VI), Cambridge, 1901. Buddhacarita of Ašvaghoșa, ed. E. H. Johnston, Punjab University, 1936 Chandogfopanişad, Anandaśrama, Poona, 1915. Chinese Version of the Vajrasuci, Nanjio, No. 1303 ; Taisho, No. 1642.

·BIBLIOGRAPHY $3 Dhammapada (4th edition ), ed. Charuchandra Basu. Calcutta, 1936. Harivamsa, ed. Ramachandrasbāstri 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. Kāçhaka-Samhita, Die Samhitā der Katha-Sakbā, Herausgegeben von Leopold von Schroeder, Leipzig, 1900. Kundikopanışad, cf. The Minor Upanişads. Mahabharata, Published by Mahāraja Pratapchandra Roy. Calcutta, Śakābda, 1809-11. Mahabhārata, Pub. Gopal Narayen & Co., Booksellers and Publishers, Kalbadavee Road, Bombay,–1901. Manu-Samhita. Nirnayasagara Press, Bombay, 1920. Mārkandeya-Purāņa, ed. Panchanana Tarkaratna, Calcutta, 1316 B. S. Matsya-Purāņa, -do- -do- -do- Naişadhacarita, Nirnaya-Sagara Press, Bombay, ( 9th ed. ), 1952. Nārada parivrājakopa nişad, cf. The Minor Upanişads. Padma-Purāņa, Anandasrama, Poona, 1893-4. Papini, Aştādhyāgi, ( The Paņini Primer ), ed. D. Banerji, Dacca, 1916. Rāmāyaṇa, pub. R. Nārāyaṇasyāmgārya, Madras, 1933. Rg-Veda, ed. F. Max Müller, London, 1849-74. Sardalakatņāvadānam, ed. Sujitkumar Mukhopadhyaya, Santiniketan, 1951.

·$4 APPENDIX Satapatha Brāhmaṇa, Madhyamdina-Śakha, ed. A. Weber, Berlin and London, 1855. Saundaranandaw Kāvyam, ed. Haraprasad Śastri, Bibliotheca Indica, 1910. Śiva-Purāņa, ed. Panchanana Tarkaratna, Calcutta, 1314 B. S. Sukra-Niti, ed. B. D. Basu, translated by B. K. Sarkar. Pånini Office, Allahabad, 1923. Sutta-Nipāta, ed. Dines Andersen and Helmer Smith, London, 1913. Taittirīya Aranyaka, ed. Rājendtalat Mitra, Bibliotheca. Indica, Calcutta, 1872. Taittiriya-Samphitā, 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 Laxmaņa Šāstrī Pañasīkara, Bombay, 1912. Vasiştha-Samhitā, cf. Uņavimša-Saphitā. Váyu-Putāna, ed. Panchanana Tarkaratna, Calcutta, 1317 B S. Visnupurāņa, ed Panchanana Tarkaratna, Calcutta, 1314 B, S. Vyasa-Samhita, cf. Unavim saº. Wujra Soochi or Refutation of the Arguments upon which the Brahmanical Institution of Caste is founded, ed. Lancelot Wilkinson, College of Fort William, Calcutta, 1839. Yājāavalkya-Sambita, cf. Unavimša-Samhita. Yatıdharma-Sampgraba, by Viſvešvara Sarasvati, Anandāstama, Poona, 1909.

·INDEX OF SLOKAS OF THE TEXT page 2 6 II II 3 6 II IO 2 9 6 II अधीत्य चतुरो वेदान् अरणीगर्भसम्भूतः अस्मामिरुक्त यदिदं अहिंसा निर्ममत्वं च आकाशगामिनो विप्राः उर्वशीगर्भसम्भूतः एकरात्रोषितस्यापि एकवर्णमिदं पूर्व कपिलः कपिलाजातः केचते ब्राह्मणाः कैवर्तीगर्भसम्भूतः क्षमा दया दमो दानं क्षान्त्यादिभिगुणैर्युक्तः खरो द्वादशजन्मानि गायत्रीमात्रसारोऽपि चक्रवाकाः शरद्वीपे चण्डालीगर्भसम्भूतः जगद्गुरु मञ्जुघोपं जितात्मा निष्प्रतिद्वन्द्वः जीवितं यत्य धर्मार्थ ताण्डुलीगर्भसम्भूतः त्यक्त्वा क्रूरस्वभावं तु देवमानुपनारीणां न युलेन न जात्या या न च ते ब्राह्मगीपुत्राः न जातिश्यते तावद् १ 2 II 2 7 I 7 ... 11 ។ 1o 10 10 ... 7 , ·APPENDIX 56 page II 3 10 11 " १ II 4 7 II IO 2 2 6 न जाति श्यते राजन् निर्ममो निरहङ्कारः पश्चलक्षणसम्पन्न पञ्चेन्द्रियार्णवं घोरं परित्यज्य गृहावासं पाण्डोस्तु विश्रुतः पुत्रः पारगं सर्ववेदानां ब्राह्मणत्वं न शास्त्रेण मुखतो ब्राह्मणो जातः यदा न कुरुते पाएं यदा सर्व परद्रव्यं रेणुकाऽजनयद्राम विवामित्रं च चण्डाली पलीफेनपोतस्य वेदाः प्रमाण स्मृतयः प्रमाणं शीलं प्रधानं न पुलं प्रधान शूद्रीपरितो विप्रः शबीहस्तेन यो भुके शद्रोऽपि शीलसम्पन्नः सत्यं शौचं दया शौच सत्यं नास्ति तपो नास्ति सत्यं ब्रह्म तपो ब्रह्म सद्यः पतति मासेन सप्त व्याथा दशाणेषु सर्व पै योनिजा माः हरिणीगर्भसम्भूतः हस्तिन्यामचलो जातः I 7 6 6 TO 10 3 3 1 IO 2 ·INDEX OF ŚLOKAS OF THE NOTES AND PARALLEL PASSAGES page 33 34 42 43 27 31 34 46 33 28 32 38 अत्रैवावस्थिताः स्वर्ग अथ वाधीत्य वेदास्तु अथ वैश्यस्य वैश्या वे अद्भिर्गात्राणि शुध्यन्ति अधीत्य चतुरो वेदान् अनादाविद ससारे अपरिज्ञातशगत्वाद् अभयं सर्वभूतेभ्यः अर्हथेमं महाधर्म आचार्यः कलशाजातः इत्युक्तो भगवांस्तेभ्यः उलूकीगर्भसम्भूतः ऋग्यजुःसामसज्ञेयं ऋष्याः समुत्पन्न एक एव पुरा वेदः एकरानोषितस्यापि एकवर्णमिदं पूर्व एते चान्ये च विख्याताः एते स्वां प्रकृति प्राप्ताः एवं प्रकारेहुभिः एवं युध्यत युध्यन्वं कथमेतन्महाराज कामः क्रोधो मयं लोमः किं ब्राह्मणस्य पितर कि ब्राह्मणा ये मुकृतं त्यजन्नि कुरुध्वं मम पास्यानि 32 29 44 46 44 29 30 33 33 29 40 30 8 ·APPENDIX 18 page 27 43 43 38 39 43 44 -39 35 42 27 "कृष्णद्वैपायनस्तदा केवलं गुणसम्पन्न को नमः कि ममाचार क्रोधः शत्रुः शरीरस्थः क्षान्त्या शुध्यन्नि विद्वांसः সিল্কাশমুর गोवर्गमध्यं च गतो यथायः प्रामे गृहे वा ये द्रव्यं चतुर्वेदोऽपि दुर्वृत्त चत्वार एकस्य पितुः चन्दं व विमलं मुद्धं चातुर्वर्ण्य प्रवक्ष्यामि जराजन्मान्तरक्लेदा- जानिरत्र महासर्प जातो व्यासस्तु कैवार जितेन्द्रियो धर्मपरः जीवितं यस्य धर्मार्थ शानं तीर्थ धृतिस्तीर्थ ज्ञानं विज्ञानमास्तिवयं ततो दिगम्बरो मुण्डः तथा च कोशिकस्तान तथैव दाशकन्याय तपस्यमिरनान् मोऽथ तस्मान्न गोऽश्ववत् कचित् तस्मान्न जीवे ब्राह्मण्यं तस्मान्न देहे ब्राझभ्यं तीर्थशौचमनथित्वं 30 27 42 45 43 ... 33 28 29 33 44 27 31 43 ·INDEX OF SLOKAS OF THE NOTES AND PARALLEL PASSAGES page 33 42 32 27 42 33 43 41 . 41 46 41 44 37 तेन दर्शयता दैत्याः तेषां च जातिसामान्याद् नयी समस्तवर्णानां दो स्थित्यरोगशोकाति- धर्म तु ब्राह्मणस्याहुः धर्मों विमुक्तरोऽयं न कुलेन न जात्या का न केशेन न कर्गाभ्यां न केसेहि न सीसेन न क्रुध्येन प्रहृष्येच्च नगीवाय न अंसेहि न जटादिन गोत्तेन न जातिः कारणं तात न जात्या ब्राह्मणश्चात्र न निवगे न नैपुण्ये न योनि पि संस्कारः न विशेपोस्ति वर्णानां न वै शूद्रो मवेच्छूद्रः न सत्त्वा ब्रह्मणो जावाः न मुसादौ न चैवयें न सुरतं न दुर्वत न स्वरेण न वर्णन न हत्थेहि न पादेहि न हि ब्राह्मण आकाशाद् नाग पुष्टे न दौत्ये नाविकागसम्भूतः नाश्नन्ति पितृदेवास्तद् 36 40 34 44 42 39 36 41 40 39 38 ... 37 ·APPENDIX m page 29 40 42 45 39 36 35 36 नासाध्य तपसा तेपा नास्थिरन्धेन च प्रेम्णि निधाय दण्डं भूतेगु नियमाचारवृत्तस्थाः निर्गुणं निर्मलं ब्रह्म निर्दयः सर्वभूतेषु निर्भयो निर्ममो नित्यं निर्ममा निरहदाराः निर्ममो निरहं सुखी निर्ममो निरहङ्कारः निर्मुक्त वन्धनैः सवैः नोरसाप्यथ पाश्र्याभ्यां पादप्रचारस्तनुवर्णकेशः पिनामहश्च मे पूर्व पुनो गृत्समदस्यापि पृथिव्युद्कवाटग्नि- प्रमाणमप्रमाणं 36 35,36 46 41 40 ३० 34 31 27 4I 43 40 फलान्यथोदुम्बरक्षजातेः ब्रह्मचर्य परं तीर्थ नाणा कृतमर्यादा ब्राह्मणा योनितो जाता ब्राह्मगोऽपि मृतोन्मुष्ट ब्राह्मणोऽस्य मुसमासोद् बामण्य लन्यवान पत्र मद कालगृक्षस्य माण्डव्यो मुनिराजस्तु ६० 39 28 29 28 ·INDEX OF SLOKAS OF THE NOTES AND PÅRALLEL PASSAGES 61 page 33 37 28 37 45 41 40 40 46 42 30 44 42 मायामोहोऽयमखिलान् मिश्रदेशोद्भवा म्लेच्छाः मृगीजोऽथर्पकोऽपि म्लेच्छास्ते वैष्णवाश्चासन् यन्त्र वा तत्र वा वणे यथा एलासु जातीसु यथा प्रकाशतमसोः यथा भस्मनि सौवणे यदा न कुरुते" यदि तावदयं लोकः यवक्रीतश्च नृपते यस्तु शहो दमे सत्ये यस्य चात्मसमो लोकः यस्य शूद्रा पर्चन्नित्यं यसस कायेन वाचाय ये स्थिता ब्रह्मचर्यण योगस्तपो दया दानं योऽध कामे पहत्वान योऽध दीर्घ वा रसमं यो वदेदिह सत्यानि रथोतराणां प्रवराः पत्मस्य वत्सभूमिस्तु वर्णप्रमागाकृतिगर्भ- वर्गापसदचाण्डाल. वर्गाश्रमव्यवस्थाच वामैथुनमय जन्म विज्ञानमयमेवैतद् 37 46 38 45 46 42 42 35 34 40 31 44 33 ·APPENDIX page 45 37 33 34 29 29 29 45 35 35 29 36 29 विशोका विमदाः शान्ताः वृत्त स्थितस्तु शूद्रोपि घृपलीफेनपीतस्य वेदाध्ययनमप्येतद् वेदानधीत्य वेदो वा चैश्ययोन्यां समुत्पन्नाः वैश्यचित्रमुखः कन्यां व्याघ्रयोन्यां ततो जाता चतोपयुक्तमद्विाः शमो दमस्तपः शौचं क्षान्तिः शमो दमस्तपः शौचं सन्तोष शाण्डिल्यश्चाग्मितो जातः मान्नो दान्तो दयालुध शायर्या च मन्दपालस्य शुद्धियं शद्वयीशुद्धी शदा देशान्तरं गत्वा शूदां शयनमारोप्य शुद्रोग समुत्पन्नः शुद्रे चैनद् भवेलक्ष्य गोपि शीलसम्पनः शद्रोप्यागमसम्पन्न गु यक्ष कुल तात शौचेन मततं युक श्वपाकोगर्भसम्भूतः सादचाण्डालदासाथ समारमागरं घोरं सत्य तीर्थ क्षमा तीर्थ 30 34 37 28 39 45 44 43 43 38 33 27 43 ·INDEX OF ŚLOKAS OF THE NOTES AND PARALLEL PASSAGES 63 page 39 35 46 36 36 45 27 सत्यं दमस्तपो दानं सत्यं दानं क्षमा शीलं सत्य दानमथाद्रोहः सत्यं ब्रह्म तपः सत्य सत्यं ब्रह्म यथाभूत सत्यब्रह्मविदः शान्ताः सप्तव्याधकथा विप्राः सम्यग्दर्शनसम्पन्नाः सर्वे वर्णा ब्राह्मणाः सर्व सर्वास्वपत्यानि स्वार्थ यदि वाञ्छा वः स्वेदमूत्रपुरीपाणि हरिणीगर्भसम्भूतः हेयोपादेयतत्त्वज्ञाः 45 39 30 ... 33 40 38 45