The householder may say (to the mendicant): ‘ O long-lived 6'rama«a! stay a while till they have cooked or prepared our food, &c., then we shall give you, O long-lived one! your alms-bowl filled with food or drink; it is not good, not meet that a mendi¬ cant should get an empty alms-bowl.’ After con¬ sideration, the mendicant should answer: ‘ O longlived one! (or, O sister!) it is indeed not meet for me to eat or drink food &c. which Is Adhdkarmika; do not cook or prepare it; if you want to give me anything, give it as it Is.’ After these words the householder might offer him the alms-bowl filled with food or drink which had been cooked or pre¬ pared: he should not accept such an alms-bowl, for it is impure and unacceptable. (10) Perhaps the householder will bring and give the mendicant an alms-bowl; the mendicant should then, after consideration, say; ‘ O long-lived one! (or, O sister!) I shall in your presence closely inspect the interior of the bowl.’
The Kevalin says: This is the reason: In the alms-bowl there might be living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the interior of the alms-bowl, (ii) All that has been said in the Lecture called Begging of Clothes (II, 5, i, § 15 down to the end) is mutatis mutandis to be repeated here. (In § 15, add before perfumes) with oil, ghee, butter or marrow.
This is the whole duty, &c.
Thus I say. (12) Second Lesson.
A monk or a nun, entering the abode of a house¬ holder for the sake of alms, should after examining their alms-bowl, taking out any living beings, and wiping off the dust, circumspectly enter or leave the householder’s abode.
The Kevalin says: This is the reason: Living beings, seeds or dust might fall into his bowl. Hence it has been said to the mendicant, &c., that he should after examining his alms-bowl, taking out any living beings, circumspectly enter or leave the householder’s abode, (i) On such an occasion the householder might per¬ haps, going in the house, fill the alms-bowl with cold water and, returning, offer it him; (the mendi¬ cant) should not accept such an alms-bowT either in ^ Though the alms-bowl is expressly mentioned, it must stand here for water, as the commentators interpret the passage.
Ax-aranga s6tra.
the householder’s hand or his vessel; for it is impure and unacceptable. (2) Perhaps he has, inadvertently, accepted it; then he should empty it again in (the householder’s) water-pot; or (on his objecting to it) he should put down the bowl and the water somewhere, or empty it in some wet place. (3) A monk or a nun should not wipe or rub a wet or moist alms-bowl. But when they perceive that on their alms-bowl the water has dried up and the moisture is gone, then they may circumspectly wipe or rub it. (4) A monk or a nun wanting to enter the abode of a householder, should enter or leave it, for the sake of alms, with their bowl; also on going to the out-ofdoor place for religious practices or study; or on wandering from village to village.
If a strong and widely spread rain pours down, they should take the same care of their alms-bowl as is prescribed for clothes (in the preceding Lecture, Lesson 2, § i).
This is the whole duty, &c.
Thus I say. (5) End of the Sixth Lecture, called Begging for a Bowl.
SEVENTH LECTURE, REGULATION OF POSSESSION ^ First Lesson.
‘ I shall become a 6rama«a who owns no house, no property, no sons, no cattle, who eats what others give him; I shall commit no sinful action; Master, I renounce to accept anything that has not been given.’ Having taken such vows, (a mendicant) should not, on entering a village or scot-free town, &c., take him¬ self, or induce others to take, or allow others to take, what has not been given. A mendicant should not take or appropriate any property, viz. an umbrella ^ or vessel or stick, &c. (see II, 2, 3, § 2), of those monks together with whom he stays, without getting their permission, and without having inspected and wiped (the object in question); but having got their permission, and having inspected and wiped (the ob¬ ject in question), he may take or appropriate it*, (i) He may beg for a domicile in a traveller’s hall, &c.
^ Oggahapa<35mi.
“ The commentator (.S'lldhka) states that the monks in Kuhkawade^a, &c., are allowed to carry umbrellas, because of the heavy rains in that country.
* Ogiwhe^^a vS paggiwhe^^d vd. The commentators explain these words ‘to take for once’ (sakrft) and ‘to take repeatedly’ {aneka^as). Later on the Guzerati commentator explains oggiwhe^^d by mSge, ‘he should ask.’
(see II, I, 8, § 2), having reflected (on its fitness for a stay); he should ask permission to take possession of it from him who is the landlord or the steward of that place: ‘ Indeed, O long-lived one! for the time, and in the space which you concede us, we shall dwell here. We shall take possession of the place for as long a time as the place belongs to you; and of as much of it as belongs to you; for as many fellowascetics (as shall stand in need of it); afterwards we shall take to wandering^.’ (2) Having got possession of some place, a mendicant should invite to that food, &c., which he himself has collected, any fellow-ascetics arriving there who follow the same rules and are zealous brethren; but he should not invite them to anything of which he has taken possession for the sake of somebody else. (3) Having got possession of some place (in a tra¬ veller’s hall, &c.), a mendicant should offer a foot¬ stool or bench or bed or couch, which he himself has begged, to any fellow-ascetics arriving there who follow other rules than he, yet are zealous brethren; but he should not offer them anything of which he has taken possession for the sake of somebody else. (4) Having got possession of some place in a tra¬ veller’s hall, &c., a mendicant might ask from a householder or his sons the loan of a needle or a Pippalaka^ or an ear-picker or a nail-parer, he should not give or lend it to somebody else; but * Compare the corresponding precept in II, 2, 3, § 3.
® The Guzerati commentator only says that pippalaka is some utensil. The older commentators do not explain this passage.
BOOK II, LECTURE 7, LESSON 2, 1 73 having done that for which he wanted one of the above articles, he should go with that article there (where the householder, &c., is), and stretching out his hands or laying the article on the ground, he should, after consideration, say: ‘ Here it is! here it is!’ But he should not with his own hand put it in the hand of the householder. (5) A monk or a nun should not take possession of anything^ on the bare ground, on wet ground, where there are eggs, &c.; nor on pillars or such an above-ground place (II, 2, i, § 7); nor on a wall, &c.; nor on the trunk of a tree, &c.; nor where the householder or fire or water, or women or children or cattle are, and where it is not fit for a wise man to enter or to leave, &c., nor to meditate on the law; nor where they have to pass through the householder’s abode or to which there is no road, and where it is not fit, &c.; nor where the house¬ holder or his wife, &c., bully or scold each other, &c. (see II, 2, I, § 9, and 3, f 7); nor where they rub or anoint each other’s body with oil or ghee or butter or grease; nor where they take a bath, &c.; nor where they go about naked, &c. (all as in II, 2, 3, This is the whole duty, &c.
Thus I say. (6-12) Second Lesson.
He may beg for a domicile in a traveller’s hall, &c. (see II, I, 8, § 2), having reflected (on its fit¬ ness); he should ask permission to take possession * Oggaha.
ak-ArAnga s<jtra.
of it from the landlord or the steward of that place: ‘ Indeed, O long-lived one! for the time and in the space you concede us, we shall dwell here^,’&c. (see I, § 2). Now what further after the place is taken possession of? He should not remove from without to within, or vice versa, any umbrella or stick, &c, (see II, 2, 3, § 2) belonging to 6rama«as or Brihma»as (previously settled there); nor should he wake up a sleeping person, nor offend or molest the (inmates), (i) A monk or a nun might wish to go to a mango park; they should then ask the landlord’s or steward’s permission (in the manner described above). Now what further after the place is taken possession of? Then they might desire to eat a mango. If the monk or the nun perceive that the mango is covered with eggs, living beings, &c. (see II, i, i, § 2), they should not take it; for it is impure, &c. (2) If the monk or the nun perceive that the mango is free from eggs, living beings, &c., but not nibbled at by animals, nor injured, they should not take it; for it is impure, &c. But if they perceive that the mango is free from eggs, living beings, &c., and is nibbled at by animals and injured, then they may take it; for it is pure, &c.^ (3) The monk might wish to eat or suck one half of a mango or a mango’s peel or rind or sap or smaller particles. If the monk or the nun perceive that the above-enumerated things are covered with eggs, or living beings, they should not take them; for they are impure, &c. But they may take them, if they are * § 2 of the preceding Lesson is repeated word for word.
free from eggs, &c., and nibbled at by animals or injured\ (4) A monk or a nun might wish to go to a sugar¬ cane plantation. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck sugar-cane. In that case the same rules as for eating mango apply also; like¬ wise if they wish to chew or to suck the sugar-cane’s pulp, fibres, sap, or smaller particles. (5) A monk or a nun might wish to go to a garlic field. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck garlic. In that case the same rules as for eating mangoes apply also; likewise if they wish to chew or suck the bulb or peel or stalk or seed of garlic^. (6) A monk or a nun, having got possession of a place in a traveller’s hall, &c., should avoid all occasions to sin (proceeding from any preparations made by) the householders or their sons, and should occupy that place according to the following rules. (7) Now this is the first rule: He may beg for a domicile in a traveller’s hall, &c., having reflected (on its fitness for a stay), &c. (§ 2 of the preceding Lesson is to be repeated here).
This is the first rule. (8) Now follows the second rule: A monk resolves: ‘ I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants.
* In the text § 3 is repeated with the necessary alterations.
® 5 'flSnka, in his commentary, remarks that the meaning of the Sfitras about eating mangoes, sugar-cane, and garlic should be learned from the Sixteenth Lesson of the Nishitha Shtra.
liTARANGA S^TRA.
and having taken possession of it for their sake, I shall use it’ This is the second rule. (9) Now follows the third rule: A monk resolves: ‘ I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants, and having taken possession of it for their sake, I shall not use it’ This is the third rule. (10) Now follows the fourth rule; A monk resolves: ‘ I shall not ask for possession of a dwelling-place, &c., for the sake of other mendi¬ cants; but if the dwelling-place, &c., has already been ceded to them, I shall use it.’
This is the fourth rule, (ii) Now follows the fifth rule: A monk resolves; ‘ I shall ask for possession of a dwelling-place for my own sake, not for two, three, four, or five persons.’
This is the fifth rule. (12) Now follows the sixth rule; If a monk or a nun, occupying a dwelling-place in which there is Ikka^ifa reed,&c. (see II, 2, 3, § 18), get this thing, then they may use it; otherwise they should remain in a squatting or sitting posture. This is the sixth rule. (13) Now follows the seventh rule: A monk or a nun may beg for a dwelling-place paved with clay or wood. If they get it, then they may use it; otherwise they should remain in a squatting or sitting posture.
This is the seventh rule.
One who has adopted one of these seven rules, should not say, &c. (all as in II, i, ii, ^ 12). (14) I have heard the following explanation by the venerable (Mahivira): The Sthaviras, the venerable ones, have declared that dominion ^ is fivefold: The lord of the gods’ dominion; The king’s dominion; The houseowner’s^ dominion; The householder’s® dominion; The religious man’s * dominion.
This is the whole duty, &c.
Thus I say. (15) End of the Seventh Lecture, called Regulation of Possession.
' Oggaha, avagraha.
^ GShSvat, gnhapati. In another part of the commentary it is explained grSmamahattar^di, his dominion is grS.mapa/akSdikam.
® SSgSriya, sagarika. It is explained rayy 3,tara, host. His dominion is shampasSlS.di.
* S^hammiya, sadharmika. His dominion is vasaty^di, his domicile which extends for a Yog-ana and a quarter. When he takes possession (parigraha) of it, he must ask permission of the possessors.
N A^ArAnga sOtra.
SECOND PART.
THE SEVEN LECTURES\ Eighth Lecture ^ When a monk or a nun wishes to perform religious postures they should enter a village or a scot-free town, &c.; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c.; for such a place is impure and unacceptable. In this way all that has been said about couches (in the Second Lecture) should be repeated here as far as ‘water-plants’ (II, 2, i, Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures.
This is the first rule: I shall choose something inanimate*, and lean against it; changing the position of the body, and moving about a little, I shall stand there.
This is the first rule. (2) Now follows the second rule: I shall choose something inanimate, and lean ^ Sattikao.
against it; changing the position of the body, but not moving about a little, I shall stand there.
This is the second rule. (3) Now follows the third rule: I shall choose something inanimate, and lean against it; not changing the position of the body, nor moving about a little, I shall stand there.
This is the third rule. (4) Now follows the fourth rule: I shall choose something inanimate, but I shall not lean against it; not changing the position of the body, nor moving about a little, I shall stand there. Abandoning the care of the body, abandoning the care of the hair of the head, beard, and the other parts of the body, of the nails, perfectly motionless, I shall stand there.
This is the fourth rule. (5) One who has adopted one of these four rules, &c.
This is the whole duty, &c.
Thus I say.
Ninth Lecture b When a monk or a nun wishes to go to a pure place for study, they ^ should not accept one which is infected by eggs or living beings, &c.; for it is im¬ pure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it; for it is pure and acceptable.
* Nislhiyasattikkayaw; nishithikS = svSdhyayabhfimiA.
* The original has the first person /fetissami.
In this way all that has been said in the corre¬ sponding passage about couches^ should be repeated here as far as ‘ water-plants.’ (i) If parties of two, three, four, or five (mendicants) resolve to go to the place for study, they should not embrace or hug, bite with their teeth or scratch with their nails each other’s body.
This is the whole duty, &c.
Thus I say. (2) Tenth Lecture^.
A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk or a nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground. (1) A monk or a nun, knowing that the householder with regard to such a place for the sake of one or many, male or female fellow-ascetics, for the sake of many. 5 rama«as or Brihma«as whom he has well counted, kills living beings and commits various sins, should not ease nature on such a place or any other of the same sort, whether that place be appro¬ priated by another person or not^ &c. (see II, i, i, * S^^a-game«a.
“ UMarap^savawasattikkao, discharging of feces and urine.
® Purisa»?taraka(/a, here translated svikrfta. The text pro¬ ceeds ^dva bahiyS. nthadam vi, which I do not know how to apply to the object in question. As § 3 differs from § a only in giving BOOK II, LECTURE lO.
l8l Now he should know this: If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4) A monk or a nun should not ease nature on a ground which for their sake has been prepared or caused to be prepared (by the householder), or has been occupied by main force, or strewn with grass, or levelled, or smeared (with cowdung), or smoothed, or perfumed. (5) A monk or a nun should not ease nature on a ground where the householders or their sons remove from outside to inside, or vice versa, bulbs, roots, A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7) A monk or a nun should not ease nature on the bare ground or on wet ground or on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8) A monk or a nun should not ease nature in a place where the householders or their sons have, do, or will put^ by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud.
the negative attributes (apurisawtarakac/aw), I have contracted both paragraphs in the translation.
A^aranga sCtra.
stakes, sprigs, holes, caves, walls, even or uneven placesh (ii) A monk or a nun should not ease nature in fire¬ places, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks partridges, doves, or franco¬ line partridges. (12) A monk or a nun should not ease nature in a place where suicide is committed, or where (those who desire to end their life) expose their body to vultures, or precipitate themselves from rocks or trees or eat poison, or enter fire. (13) A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14) A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15) A monk or a nun should not ease nature where three or four roads meet, nor in courtyards or squares. (16) A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17) A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit. (18) A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19) A monk or a nun should not ease nature in a field of shrubs, vegetables, or roots. (20) ' The translation of some of the words in the text is merely conjectural.
^ Va//aya. I think this is the modern ba//ak, duck.
* The commentator says: where they fall like a tree, having starved themselves to death, or where they fall from trees.
BOOK 11, LECTURE II. 1 83 A monk or a nun should not ease nature in woods of A^anak.Sana^, Dhitaki®, Ketaki^, Mango, A^oka, Punniga, or other such-like places which con¬ tain leaves, flowers, fruits, seeds, or sprouts. (21) A monk or a nun should take their own chamber¬ pot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c.; then taking (the chamber-pot), they should go to a secluded spot, and leave the excre¬ ments there on a heap of ashes, &c. (see II, i, i, § 2).
This is the whole duty, &c.
Thus I say. (22) Eleventh Lecture®.
A monk or a nun should not resolve to go where they will hear sounds of a Mrfdahga, Nandimrfdahga, or 6^>^allari®, or any such-like various sounds of drums, (i) If a monk or a nun hear any sounds, viz. of the Vi« 4, Vipa»/il, Vadvlsaka, Tu«aka, Pa;^aka, Tumbav\n\kk, or Dhawku^a, they should not resolve to go where they will hear any such-like various sounds of stringed instruments. (2) The same precepts apply to sounds of kettle¬ drums, viz. of the T 4 la, Lattiyd, Gohiyi’^, or Kirikiriyi; (3) * Terminalia Tomentosa. ^ Crotolaria Juncea.
* Grislea Tomentosa. * Pandanus Odoratissimus.
® Saddasattikkayam. Lecture on Sounds.
® These are different kinds of drums.
’’ Lattiyd and gohiyd would be in Sanskrit lattika and godhikS; both words are names of lizards.
AX-ARANGA SUTRA.
Also to sounds of wind instruments, viz. the conch, flute, Kharamukhi, or Piripiriya. (4) monk or a nun should not, for the sake of hearing sounds, go to walls or ditches, &c. (see II, Nor to marshes, pasture grounds, thickets, woods, strongholds in woods, mountains, strongholds in mountains; (6) Nor to villages, towns, markets, or a capital, her¬ mitages, cities, halting-places for caravans; (7) Nor to gardens, parks, woods, forests, temples, assembly halls, wells; (8) Nor to towers, pathways, doors, or town gates; (9) Nor where three or four roads meet, nor to courtyards or squares; (10) Nor to stables (or nests) of buffaloes, cattle, horses, elephants, &c. (see 10, § 12); (ii) Nor to places where buffaloes, bulls, horses, &c., fight; (12) Nor to places where herds of cattle, horses, or elephants are kept; (13) Nor to places where story-tellers or acrobats per¬ form, or where continuously story-telling, drama¬ tical plays, singing, music, performance on the Wina, beating of time, playing on the Thrya, clever playing on the Pa/aha is going on; (14) Nor to places where quarrels, affrays, riots, con¬ flicts between two kingdoms, anarchical or revolu¬ tionary disturbances occur; (15) ^ The beginning, ‘If a monk or a nun hear particular sounds somewhere, viz.,’ and the end, ‘they should not resolve to go to such¬ like or other places for the sake of hearing sounds,’ are in the text repeated in all, §§ 5-16. In the translation the text has been somewhat abridged.
Nor to places where a young well-attended girl, well-attired and well-ornamented, is paraded, or where somebody is led to death. (i6) A monk or a nun should not, for the sake of hearing sounds, go to places where there are many great temptations^, viz. where many cars, chariots, Mle^/^^as, or foreigners meet. (17) A monk or a nun should not, for the sake of hearing sounds, go to great festivals where women or men, old, young, or middle-aged ones are welldressed and ornamented, sing, make music, dance, laugh, play, sport, or give, distribute, portion or parcel out plenty of food, drink, dainties, and spices. (18) A monk or a nun should not like or love, desire for, or be enraptured with, sounds of this or the other world, heard or unheard ones, seen or unseen ones.
This is the whole duty, &c.
Thus I say. (19) Twelfth Lecture.
If a monk or a nun see various colours (or forms), viz. in wreaths, dressed images, dolls, clothes ^ wood¬ work, plastering, paintings, jewelry, ivory-work, strings, leaf-cutting, they should not for the sake of pleasing the eye resolve to go where they will see various colours (or forms). All that has been said * Mahisava, mahasrava. The word has probably here the original meaning, conflux; or mahisava is a mistake for mahosava, which would be identical with mahussava, great festivals, in the next paragraph.
” I have translated the last four words, ga«ithimS.«i, vtdhlia^ni, pflrimiwi, saw«ghitimS.«i, according to the commentary. Later on I shall translate them garlands, ribbons, scarfs, and sashes.
A^aranga sCtra.
in the last chapter with regard to sounds should be repeated here with regard to colours (or forms); only the passages on music are to be omitted, (i) T HIRTEENTH LeCTURE.
One should neither be pleased with nor prohibit the action of another which relates to one’s self, and produces karman.
One should neither be pleased with nor prohibit it ^; If another (i. e. a householder) wipes [or rubs] the mendicant’s feet; (i) If he kneads or strokes them; (2) If he touches or paints them; (3) If he smears or anoints them with oil, ghee, or marrow; (4) If he rubs or shampoos them with Lodhra, ground drugs, powder, or dye; (5) If he sprinkles or washes them with hot or cold water; (6) If he rubs or anoints them with any sort of oint¬ ment; (7) If he perfumes or fumigates them with any sort of incense; (8) If he extracts or removes a splinter or thorn from them; (9) If he extracts or removes pus or blood from them. (10) If he wipes or rubs the mendicant’s body, &c.^ (see §§ 2-8 down to) if he perfumes or fumigates it with any sort of incense, (i i) If he wipes or rubs a wound in (the mendicant’s) * In the text these words are repeated after each Sfltra in §§ i-io. ^ The text gives the whole in extenso.
body (&c.^, down to) if he sprinkles or washes it with hot or cold water; (12) If he cuts or Incises it with any sharp Instrument; if after having done so, he extracts or removes pus or blood from it. (13) If he wipes or rubs a boil, abscess, ulcer, or fistula (&c.^, down to) if he cuts or Incises it with any sharp instrument; if after having done so, he ex¬ tracts or removes pus or blood from it; (14) If he removes, or wipes off, the sweat and uncleanllness on his body; (15) If he removes, or wipes off, the dirt of his eyes, ears, teeth, or nails. (16) If he cuts or dresses the long hair of his head or his brows or his armpits; (17) If he removes, or wipes off, the nit or lice from his head. (18) One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, wipes or rubs (the mendicant’s) feet; in this way the §§ 1-18 should be repeated here. (19) One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, fastens or ties a necklace of many or less strings, a necklace hanging down over the breast, a collar, a diadem, a garland, a golden string; (20) If the other leading him to, or treating him in, a garden or a park, wipes or rubs (the mendicant’s) feet, &c. (all as above); similarly with actions done reciprocally. (21) One should neither be pleased with nor prohibit it, if the other tries to cure him by pure charms; ^ The text gives the whole in extenso as in § ii.
Ak-ArAnGA sf^TRA.
If the other tries to cure him by impure charms; If he tries to cure him, digging up and cutting, for the sake of a sick monk, living bulbs, roots, rind, or sprouts. (22) For sensation is the result of former actions; all sorts of living beings experience sensation.
This is the whole duty, &c.
Thus I say. (23) Fourteenth Lecture.
One should not be pleased with nor prohibit a reciprocal action, which relates to one’s self, and produces karman.
A mendicant should not be pleased with nor pro¬ hibit it, if (he and the other) wipe or rub each other’s feet, &c.
In this way the whole Thirteenth Lecture should be repeated here.
This is the whole duty, &c.
Thus I say. (i) End of the Second Part, called the Seven Lectures.
THIRD PART.
FIFTEENTH LECTURE, THE CLAUSES^ In that period, in that age lived the Venerable Ascetic Mahavira, the five (most important moments of whose life happened) when the moon was in con¬ junction with the asterism Uttaraphalgunito wit: In Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devinandd); in Uttaraphalguni he was removed from the womb (of Devinanda) to the womb (of TrUali); in Uttaraphalguni he was born; in Utta¬ raphalguni tearing out his hair, he left the house, and entered the state of houselessness; in Uttara¬ phalguni he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svdti the Venerable One obtained final libe¬ ration®. (i) When in this Avasarpi«i era, the Sushama-sushami period, the Sushamd period, the Sushamadu^shamd period, and much time of the Du^shamasushamd period had elapsed, seventy-five years nine and a half * Bhdvawd. The bhtvands are subdivisions of the five great vows.
® Hatthottarfi in the original. ® Kalpa Sutra, § i.
190 A^Aranga sOtra.
months of it being left; in the fourth month of sum¬ mer, in the eighth fortnight, in the light fortnight of Ashii// 5 a, on its sixth day, while the moon was in conjunction with Uttaraphalguni, the Venerable Ascetic Mahclvira descended from the great VimAna^, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhaminaka amongst the celestial regions, where he had lived for twenty SAgaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of 6^ambudvipa, in Bharatavarsha, in the southern part of it, in the southern brahmanical part of the place Ku;z(/apura, he took the form of an embryo in the womb of DevAnandA, of the (PAlandharAgotra, wife of the BrAhma«a i?eshabhadatta, of the gotra of Koi/Ala, taking the form of a lion^. (2) The knowledge of the Venerable Ascetic MahAvlra (with reference to this transaction) was three¬ fold: he knew that he was to descend; he knew that he had descended; he knew not when he was descending. For that time has been declared to be infinitesimally small. (3) Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of Alvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, after the lapse of eighty-two days, on the eighty-third day current, the com¬ passionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tlrthakaras), removed the embryo from the southern ^ Vimanas are palaces of the gods.
^ Cf. Kalpa Sutra, § 2.
BOOK II, LECTURE 1 5, I9I brahmanical part of the place Ku«^/apura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trii'ali of the Vdsish^/^a gotra, wife of the Kshatriya Siddhirtha, of the Kii'yapa gotra, of the clan of the Gn^tris, and lodged the fetus of the Kshatriy 4;?i Truali in the womb of Devinandi of the (?ilandhar 4 ya«a gotra, wife of the Brihma^a 7?fshabhadatta, of the gotra of Ko^ila, in the southern brahmanical part of the place Ku«flh,puri. (4) The knowledge of the Venerable Ascetic Mahivira (with regard to this transaction) was threefold: he knew that he was to be removed; he knew that he was removed; he also knew when he was being removed. (5) In that period, in that age, once upon a time, after the lapse of nine complete months and seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of ATaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, the Kshatriy 4;^i Trij'ali, per¬ fectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahivlra. (6) In that night in which the Kshatriy 4 #i Tri^ali, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahivira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, 6^yotishkas, and Viminavlisins; and in the conflux of gods the bustle of gods amounted to confusion^. (7) In that night, &c., the gods and goddesses rained ^ Cf. Kalpa Sfitra, § 97.
Axaranga sOtra.
down one great shower of nectar, sandal powder, flowers, gold, and pearls^. (8) In that night the gods and goddesses (of the above-mentioned four orders) performed the cus¬ tomary ceremonies of auspiciousness and honour, and his anointment as a Tlrthakara. (9) Upwards from the time when the Venerable Mahivira was placed in the womb of the Kshatri- Trbald, that family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased^. (10) When the parents of the Venerable Ascetic Mahdvtra had be¬ come aware of this, after the lapse of the tenth day, and the performance of the purification, they prepared much food, drink, sweetmeats, and spices; and having invited a host of friends, near and remote relatives, they distributed, portioned out, bestowed (the above-mentioned materials) to 6'rama«as, Brihma^as, paupers, beggars®, eunuchs, &c., and distributed gifts to those who wanted to make presents; then they gave a dinner to the host of friends, near and remote relatives, and after dinner they announced the name (of the child) to their guests: (ii) ‘Since the prince was placed in the womb of the Kshatriyd^^i Trbald, this family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; there¬ fore the prince shall be called Vardhamana (i.e. the Increasing).’ (12) The Venerable Ascetic Mahivira was attended by five nurses: a wet-nurse, a nurse to clean him, * Cf. Kalpa Sfitra, § 98. ® Cf. Kalpa Sfltra, § 90.
• The next word, bhivvuwdaga, has been left out in the translation.
one to dress him, one to play with him, one to carry him; being transferred from the lap of one nurse to that of another, he grew up on that beautiful ground, paved with mosaic of precious stones, like a ATampaka^ tree growing in the glen of a mountain. (13) Then the Venerable Ascetic Mahivira, after his intellect had developed and the childhood had passed away, lived in the enjoyment of the allowed, noble, fivefold joys and pleasures: (consisting in) sound, touch, taste, colour, and smelP. (14) The Venerable Ascetic Mahavira belonged to the Ka^yapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamdna, because he is devoid of love and hate; (he is called) Sramana (i.e. Ascetic), because he sus¬ tains dreadful dangers and fears, the noble naked¬ ness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the gods^.