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THE
SACRED
BOOKS
OF
THE EAST
[]
Hontron
HENRY FROWDE
OXFOBD
UNIVERSITY PRESS WAREHOUSE
AMEN CORNER
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XXII
AT THE CLARENDON PRESS
1884
[All rights reserved]
GAINA StlTRAS
TRANSLATED FROM P R A K R I
T
BY
HERMANN JACOBI
PART 1
A A A
THE AA^ARANGA SUTRA
THE KALPA SUTRA
AT THE CLARENDON PRESS
1884
[
All rights reserved
]
CONTENTS
Introduction
PAGE
ix
A^ARANGA SUTRA,
FIRST BOOK.
Lecture 1
.
Knowledge of the Weapon
2. Conquest of the World
3. Hot and Cold
4. Righteousness
5. Essence of the World
6. Cleaning
7. Liberation
8. The Pillow of Righteousness
i
i5
28
36
42
53
62
79
Lecture 1.
2.
3.
4.
5.
6.
7.
Lecture 8.
9.
10.
11.
12.
13.
14.
SECOND BOOK.
First Part.
Begging of Food
Begging for a Couch
Walking
Modes of Speech
Begging of Clothes
Begging for a Bowl
Regulation of Possession
Second Part.
88
120
136
149
157
166
171
178
179
180
183
185
186
188
Vlll CONTENTS.
Third Part.
Lecture 15. The Clauses
Fourth Part.
Lecture 16. The Liberation
PAGE
I89
211
KALPA SUTRA.
Lives of the (tinas . . . .
INTRODUCTION.
The origin and development of the Caina sect is a
subject on which some scholars still think it safe to speak
with a sceptical caution, though this seems little warranted
by the present state of the whole question
;
for a large and
ancient literature has been made accessible, and furnishes
ample materials for the early history of the sect to all who
are willing to collect them. Nor is the nature of these
materials such as to make us distrust them. We know
that the sacred books of the 6"ainas are old, avowedly
older than the Sanskrit literature which we are accus-
tomed to call classical. Regarding their antiquity, many
of those books can vie with the oldest books of the
northern Buddhists. As the latter works have success-
fully been used as materials for the history of Buddha
and Buddhism, we can find no reason why we should
distrust the sacred books of the Camas as an authentic
source of their history. If they were full of contradictory
statements, or the dates contained in them would lead to
contradictory conclusions, we should be justified in viewing
all theories based on such materials with suspicion. But
the character of the Caina literature differs little in this
respect also from the Buddhistical, at least from that of
the northern Buddhists. How is it then that so many
writers are inclined to accord a different age and origin
to the Caina sect from what can be deduced from their
own literature ? The obvious reason is the similarity, real
or apparent, which European scholars have discovered
between Cainism and Buddhism. Two sects which have
so much in common could not, it was thought, have been
independent from each other, but one sect must needs
X
GAINA SUTRAS.
have grown out of, or branched off from the other. This
a priori opinion has prejudiced the discernment of many
critics, and still does so. In the following pages I shall try-
to destroy this prejudice, and to vindicate that authority
and credit of the sacred books of the Camas to which they
are entitled. We begin our discussion with an inquiry
about Mahavira, the founder or, at least, the last prophet
of the Caina church. It will be seen that enough is
known of him to invalidate the suspicion that he is a
sort of mystical person, invented or set up by a younger
sect some centuries after the pretended age of their
assumed founder.
The Cainas, both wSvetambaras and Digambaras, state
that Mahavira was the son of king Siddhartha of Kunda.-
pura or Ku/Miagrama. They would have us believe that
Kuudagrams. was a large town, and Siddhartha a powerful
monarch. But they have misrepresented the matter in
overrating the real state of things, just as the Buddhists
did with regard to Kapilavastu and 6uddhodana. For
Kundagrama is called in the A/arariga Sutra a sawnivesa,
a term which the commentator interprets as denoting a
halting-place of caravans or processions. It must therefore
have been an insignificant place, of which tradition has
only recorded that it lay in Videha (Aka.ra.hga. Sutra II,
15, 17).
Yet by combining occasional hints in the Baud-
dha and Caina scriptures we can, with sufficient accuracy,
point out where the birthplace of Mahavira was situated
;
for in the Mahavagga of the Buddhists
1
we read that
Buddha, while sojourning at Ko/iggama, was visited by
the courtezan Ambapali and the ILlkk/iavis of the neigh-
bouring capital Vesali. From Ko/iggama he went to where
the TVatikas
2
(lived). There he lodged in the iVatika Brick-
hall
2
,
in the neighbourhood of which place the courtezan
1
See Oldenberg's edition,
pp. 231, 232; the translation,
p. 104 seq., of the
second part, Sacred Books of the East, vol. xvii.
2
The passages in which the iVatikas occur seem to have been misunderstood
by the commentator and the modern translators. Rhys Davids in his transla-
tion of the Mahaparinibbana-Sutta (Sacred Books of the East, vol. xi) says in a
note,
p. 24 :
'
At first Nadika is (twice) spoken of in the plural number ; but then,
INTRODUCTION. XI
Ambapali possessed a park, Ambapalivana, which she
bequeathed on Buddha and the community. From there
he went to Vesali, where he converted the general-in-chief
(of the Li^Mavis), a lay-disciple of the Nirgranthas (or
Ga'ma. monks). Now it is highly probable that the Ko/ig-
gama of the Buddhists is identical with the Ku/^aggama
of the <9ainas. Apart from the similarity of the names,
the mentioning of the iVatikas, apparently identical with the
Gnatrika Kshatriyas to whose clan Mahavira belonged, and
of Siha, the aina, point to the same direction. Ku</a-
grama, therefore, was probably one of the suburbs of Vai-yali,
the capital of Videha. This conjecture is borne out by the
name Vesalie, i. e. Vaualika given to Mahavira in the Sutra-
kr/taiiga I,
3
1
. The commentator explains the passage in
question in two different ways, and at another place a third
explanation is given. This inconsistency of opinion proves
that there was no distinct tradition as to the real meaning of
Vai^alika, and so we are justified in entirely ignoring the arti-
ficial explanations of the later ainas. VaLralika apparently
means a native of Vai^ali : and Mahavira could rightly
be called that when Ku//</agrama was a suburb of VaLrali,
just as a native of Turnham Green may be called a
Londoner. If then Ku/z</agrama was scarcely more than
an outlying village ofVaLyali, it is evident that the sovereign
of that village could at best have been only a petty chief.
Indeed, though the Gainas fondly imagine Siddhartha to
have been a powerful monarch and depict his royal state
in glowing, but typical colours, yet their statements, if
stripped of all rhetorical ornaments, bring out the fact
thirdly, in the last clause, in the singular. Buddhaghosa explains this by saying
that there were two villages of the same name on the shore of the same piece of
water.' The plural iVatika denotes, in my opinion, the Kshatriyas, the singular
is the'adjective specifying Gig'akavasatha, which occurs in the first mention of
the place in the Mahaparinibbana-Sutta and in the Mahavagga VI,
30, 5,
and must be supplied in the former book wherever Nadika is used in the singular.
I think the form Nadika is wrong, and A
r
atika, the spelling of the Mahavagga,
is correct. Mr. Rhys Davids is also mistaken in saying in the index to his trans-
lation :
'
Nadika, near Patna.' It is apparent from the narrative in the Maha-
vagga that the place in question, as well as Ko/iggama, was near Vesali.
1
See Weber, Indische Studien, XVI, p.
262.
xii GAINA SUTRAS.
that Siddhartha was but a baron
;
for he is frequently
called merely Kshatriya

his wife Truala is, so far

as I remember, never styled Devi, queen, but always
Kshatriyam. Whenever the Gn&trika Kshatriyas are men-
tioned, they are never spoken of as Siddhartha's Samantas
or dependents, but are treated as his equals. From all this
it appears that Siddhartha was no king, nor even the head
of his clan, but in all probability only exercised the degree of
authority which in the East usually falls to the share of land-
owners, especially of those belonging to the recognised
aristocracy of the country. Still he may have enjoyed a
greater influence than many of his fellow-chiefs ; for he is
recorded to have been highly connected by marriage. His
wife Truala was sister to Ketaka., king of Vauali \ She is
called Vaidehi or Videhadatta
2
,
because she belonged to the
reigning line of Videha.
Buddhist works do not mention, for aught I know,
Kefaka, king of VaL?ali ; but they tell us that the government
of Vesali was vested in a senate composed of the nobility
and presided over by a king, who shared the power with a
viceroy and a general-in-chief
3
. In C7aina books we still
have traces of this curious government of the Li^/^avis
;
for in the Nirayavali Sutra
4
it is related that king K&taka.,
whom Kunika, al. A^ataj-atru, king of A'ampa, prepared to
attack with a strong army, called together the eighteen
confederate kings of Ka.ri and Kayala, the Li^/^avis and
Mallakis, and asked them whether they would satisfy Kuni-
ka's demands or go to war with him. Again, on the death of
Mahavira the eighteen confederate kings, mentioned above,
instituted a festival to be held in memory of that event
5
,
but no separate mention is made of Ketaka, their pretended
sovereign. It is therefore probable that A'e/aka was simply
one of these confederate kings and of equal power with
them. In addition to this, his power was checked by the
1
See Kalpa Sutra, my edition,
p. 113. Ketaka. is called the maternal uncle of
Mahavira.
2
See Kalpa Sutra, Lives of the Ginas,

no ; AMraftga Sutra II,
15, 15.
3
Tumour in the Journal of the Royal As. Soc. of Bengal, VII, p. 992.
4
Ed. Warren,
p. 27.
5
See Kalpa Sutra, Lives of the Ginas.
INTRODUCTION. Xlll
constitution of Vesali. So we are enabled to understand
why the Buddhists took no notice of him, as his influence
was not very great, and, besides, was used in the interest of
their rivals. But the Chinas cherished the memory of the
maternal uncle and patron of their prophet, to whose
influence we must attribute the fact, that Vaij-ali used to
be a stronghold of c7ainism, while being looked upon by
the Buddhists as a seminary of heresies and dissent.
We have traced the connection of Mahavira's family not
out of mere curiosity, which indiscriminately collects all
historical facts however insignificant in themselves, but for
the reason that the knowledge of this connection enables
us to understand how Mahavira came to obtain his success.
By birth he as well as Buddha was a member of a feudal
aristocracy similar to that of the Yadavas in the legends
about Krishna., or that of the Rajpoots of the present day.
In feudal societies family ties are very strong and long
remembered
l
. Now we know for certain that Buddha at
least addressed himself chiefly to the members of the aris-
tocracy, that the Gainas originally preferred the Kshatriyas
to the Brahmans
2
. It is evident that both Mahavira and
Buddha have made use of the interest and support of their
families to propagate their order. Their prevalence over
other rivals was certainly due in some degree to their con-
nection with the chief families of the country.
Through his mother Mahavira was related to the ruling
dynasty in Magadha ; for A^e/aka's daughter Kellana
3
was married to SezHya Bimbhisara
4
or Bimbisara, king of
Magadha, and residing in Ra^agrz'ha. He is praised by
the 6"ainas and Buddhists, as the friend and patron of both
1
The Gainas are very particular in stating the names and gotras of Mahavira's
relations, ofwhom they have recorded little else. Kalpa Sutra, Lives of the Ginas,
109.
a
See Kalpa Sutra, Lives of the Ginas,
17
and 18.
3
See Nirayavali Sutra, ed. Warren, p.
22. She is commonly called by the
Buddhists Vaidehi
; in a Thibetan life of Buddha her name is Sribhadra, which
reminds us of the name of A'e/aka's wife Subhadra. See Schiefner in Memoires
de l'Academie Imperiale de St. Petersbourg, tome iv,
p. 253.
*
He is usually called only Seiya or AYemka
; the full name is given in the
Dasasrutaskandha, Weber, Ind. Stud. XVI, p. 469.
XIV GAINA SUTRAS.
Mahavira and Buddha. But Kunika or, as the Buddhists
call him, A^-ata^atru
\
his son by Kellana., the Videhan
lady, showed no favour to the Buddhists in the earlier part
of his reign ; only eight years before Buddha's death he
became his patron. We should go wrong in believing him
to have sincerely been converted. For a man who avowedly
murdered his father
2
,
and waged war against his grand-
father
3
,
is not likely to have cared much about theology.
His real motive in changing his religious policy we may
easily guess. He planned to add Videha to his dominions,
just as his father had added Anga to his kingdom of Maga-
dha
;
he therefore built the fort at Pa/aligrama
4
,
in order
not to repel but subdue the Va^ians or Yrigis, a tribe of
Videha, and at last fixed a quarrel on the king of Vauali,
his grandfather. As the latter was the maternal uncle of
Mahavira, A^ataj-atru, by attacking this patron of the
ainas, lost in some degree their sympathy. Now he
resolved on siding with their rivals, the Buddhists, whom
he formerly had persecuted as friends of his father's, whom,
as has been said above, he finally put to death. We know
that A^ata-yatru succeeded in conquering Vauali, and that
he laid the foundation of the empire of the Nandas and
Mauryas. With the extension of the limits of the empire
o f Magadha a new field was opened to both religions, over
which they spread with great rapidity. It was probably
this auspicious political conjuncture to which (9ainism and
Buddhism chiefly owed their success, while many similar
sects attained only a local and temporal importance.
The following table gives the names of the relations of
Mahavira, or, as we should call him when not speaking of
1
That the same person is intended by both names is evident from the fact
that according to Buddhist and Gaina writers he is the father of Udayin or
Udayibhaddaka, the founder of Paialiputra in the records of the Gainas and
Brahmans.
2
The story is told with the same details by the Buddhists ; see Kern, Der
Buddhismus und seine Geschichte in Indien, I, p. 249 (p. 195
of the original),
and the Gainas in the Nirayavali Sutra.
3
See above.
*
Mahaparinibbana-Sutta I, 26, and Mahavagga VI, 28, 7
seq.
INTRODUCTION.
XV
him as a prophet of the Gainas,
Vardhamana or Guk-
trz'putra
1
:

SupaLrsva Siddhartha Trisala or Ze/aka

Subhadra
Videhadatta king of Vaisali
Nandivardhana
Vardhamana Sudarsana Bimbisara iTellana
married to
king of Magadha
Yasoda I
Anog-g-a. m. to
Kunika or Agatasatru
Gamali
]
Udayin, founder of
Seshavati.
Pataliputra.
I do not intend to write a full life of Mahavira, but to
collect only such details which show him at once a distinct
historical person, and as different from Buddha in the most
important particulars.
Vardhamana was, like his father,
a Ka-syapa. He seems to have lived in the house of his
parents till they died, and his elder brother, Nandivardhana,
succeeded to what principality they had. Then, at the age
of twenty-eight, he, with the consent of those in power,
entered the spiritual career, which in India, just as the
church in Roman Catholic countries, seems to have offered
a field for the ambition of younger sons. For twelve years
he led a life of austerities, visiting even the wild tribes of
the country called Ra^a. After the first year he went
about naked
2
. From the end of these twelve years of pre-
paratory self-mortification dates
Vardhamana's Kevaliship.
Since that time he was recognised as omniscient, as a
prophet of the Cainas, or a Tirthakara, and had the titles
Gina, Mahavira, &c, which were also given to Sakyamuni.
The last thirty years of his life he passed in teaching his
religious system and organising his order of ascetics, which,
as we have seen above, was patronised or at least counte-
nanced chiefly by those princes with whom he was related
through his mother, viz. Ketaka, Sremka, and Kunika, the
1
Nataputta in Pali and Prakrit. The Buddhists call him Nigawtta Nataputta,
i. e. G/7atn'putra the Nirgrantha or Gaina monk.
2
This period of his life is the subject of a sort of ballad incorporated in the
A^arariga Sutra (I, 8).
XVI GAINA SUTRAS.
kings of Videha, Magadha, and Anga. In the towns which
lay in these parts he spent almost all the rainy seasons
during his spiritual career
1
,
though he extended his travels
as far west and north as .SYavastl and the foot of the Hima-
laya. The names of his chief disciples, the eleven Ga;/a-
dharas or apostles of the ainas, as detailed in the Kalpa
Sutra (List of Sthaviras,

i), are given without any varia-
tion by both divisions of the church, the .Svetambaras
and Digambaras. Of the details of Mahavira's life, men-
tioned in the canonical books, his rivalry with, and victory
over Go.ra.la, the son of Makkhali, and lastly, the place of
his death, the small town Papa, deserve to be noticed. Nor
are we by any means forced to rely on the tradition of the
Gainas only, since for some particulars we have the testi-
mony of the Buddhists also, in whose writings Mahavira is
mentioned under his well-known name Nataputta, as the
head of the Nigaw^as or aina monks and a rival of
Buddha. They only misstated his Gotra as that of Agni-
valsyayana ; in this particular they confounded him with
his chief apostle Sudharman, the only one of all the apostles
who survived him and took the lead in the church after his
teacher's death. Mahavira being a contemporary of Buddha,
they both had the same contemporaries, viz. Bimbisara and
his sons, Abhayakumara and A^ataj-atru, the lAkkhavls
and Mallas, Goj-ala Makkhaliputra, whom we accordingly
meet with in the sacred books of either sect. From the
Buddhist Pi/akas it appears, as we have seen above, that
Mahavira's followers were very numerous in VaLrali, a fact
that is in perfect accordance with what the Cainas relate
about his birth in the vicinity of that town, and which at
the same time well agrees with his connection with the
chief magistrate of the place. In addition to this, some
tenets of the Niga///as, e.g. the Kiriyavada and the belief
that water is inhabited by souls, are mentioned in the
sacred books of the Buddhists, in perfect accordance with
1
SeeKalpaSfitra,LivesoftheGinas,i22;#ampa,3;
Vabali, 12;
Mithila,6;
Rag-agr/ha, 14;
Bhadrika, 2 ;
Alabhika, 1
; Parcitabhumi, 1 ;
Sravasti, 1;
Papa, 1.
All these towns, with the exception of Pawitabhiimi, Sravasti, and perhaps
Alabhika, lay within the limits of the three kingdoms mentioned in the text.
INTRODUCTION.
XV11
the Caina creed. Lastly, the Buddhists are correct in
assuming the town Papa as the scene of Nataputta's
death.
Comparing this outline of Mahavira's life with that of
Buddha's, we can detect little or nothing in the former
which can be suspected as having been formed after the
latter by tradition. The general resemblance between the
lives of both is due to their being lives of ascetics, which
from the nature of the things must present some uniformity,
which certainly will appear greater to the mind of a European
historian of our times than to that of an ancient Hindu.
Some names of Mahavira's relations are similar to those of
Buddha's : the former's wife was Ya.?oda, the latter's Ya^o-
dhara
;
the former's elder brother was Nandivardhana, the
latter's step-brother Nanda ; Buddha's name as a prince
was Siddhartha, which was the name of Mahavira's father.
But if the similarity of these names proves anything, it
proves no more than that names of this description were
much used then among the Kshatriyas, as surely they were
at all times \ Nor is it to be wondered at that two Ksha-
triyas should have founded sects in opposition, or at least in
disregard to the authority of the Brahmans. For, as I shall
try to prove in the sequel, the Kshatriyas were the most
likely of all to become what the Brahmans would call
'
untrue ascetics.'
We shall now put side by side the principal events of
Buddha's and Mahavira's lives, in order to demonstrate
their difference. Buddha was born in Kapilavastu, Maha-
vira in a village near VaLsali ; Buddha's mother died after
his birth, Mahavira's parents lived to see him a grown-up
man
;
Buddha turned ascetic during the lifetime and
against the will of his father, Mahavira did so after the
death of his parents and with the consent of those in
power; Buddha led a life of austerities for six years,
Mahavira for twelve ;
Buddha thought these years wasted
time, and that all his penances were useless for attaining
his end, Mahavira was convinced of the necessity of his
1
See Petersburg Dictionary, ss.vv.
[22]
b
XVlii GAINA SlJTRAS.
penances
3
,
and persevered in some of them even after
becoming a
Tirthakara. Amongst Buddha's opponents
Goj-ala
Makkhaliputra is by no means so prominent as
amongst Mahavira's, nor among the former do we meet
Gamkli, who caused the first schism in the Caina church.
All the disciples of Buddha bear other names than those
of Mahavira. To finish this enumeration of differences,
Buddha died in Kusinagara, whereas Mahavira died in
Papa, avowedly before the former.
I have dwelt so long on the subject of Mahavira's life in
order to make the reader acquainted with facts which must
decide the
question whether the origin of ^ainism was
independent of Buddhism or not. Though most scholars
do not go the length of denying that Mahavira and Buddha
were different
persons, yet some will not admit that this
decides the
question at issue. Professor Weber, in his
learned treatise on the literature of the ainas
2
,
says that
he still regards 'the Cainas merely as one of the oldest
sectsofBuddhism.
According to my opinion,' he writes,
'this is not precluded by the tradition about the origin of
its founder having partly made use of another person than
Buddha Sakyamuni; nay, even of one whose name is fre-
quently mentioned in Buddhist legends as one of Buddha's
contemporary
opponents.
This rather suggests to me that
the ainas intentionally
disowned Buddha, being driven to
this extremity by the animosity of sect. The number and
importance of coincidences in the tradition of either sect
regarding their founders is, on the whole, overwhelming.'
Professor Weber's last argument, the very one on which
he seems to base his theory, has, according to my opinion,
been fully refuted by our preceding inquiry. This theory, in
itself, would require the strongest proof before we could admit
it as even probable.
Generally, heterodox sects claim to be
the most authentic and correct
interpreters of the words and
1
These twelve years of penance were indeed always thought essential for
obtaining perfection, and every ascetic who endeavours to quit this life with
the best claims to enter one of the highest heavens, or even Nirvana, has to
undergo a similar course of preparatory penance, which lasts twelve years.
2
Indische Studien, XVI, 210.
INTRODUCTION. XIX
tenets of their founders. If a sect begins to recognise
another authority than that of the original founder of the
main church, it either adopts another faith already in exist-
ence, or starts a new one. In the first case the previous
existence of the Gaina faith in some form or other has to be
admitted ; in the second we must suppose that the malcontent
Buddhists searched in their scriptures for an opponent of
Buddha, on whom they might foist their heretical theories,
a course in which they were not followed by any other of the
many sects of Buddhism. Now, granted for argument's
sake, that they really did what they are charged with, they
must have proceeded with the utmost dexterity, making use of,
and slightly altering all occasional hints about the Niga;z///as
and Nataputta which they were able to hunt up in their
ancient scriptures, inventing new facts, and fabricating docu-
ments of their own, which to all, not in the secret, would
seem just as trustworthy as those of their opponents. Indeed
the Buddhistical and Caina traditions about Mahavira, the
circumstances in, and the people with whom he lived, so
very well tally with, complete and correct each other that
the most natural and plausible way to account for this fact,
which our preceding inquiry has established, seems to be
that both traditions are, in the main, independent of each
other, and record what, at the time of their attaining a fixed
form, was regarded as historical truth.
We shall now consider the resemblance between Buddhism
and Cainism which has struck so many writers on this topic
and greatly influenced their opinion regarding their mutual
relation. Professor Lassen
1
adduces four points of coinci-
dence which, according to his opinion, prove that the
6"ainas have branched off from the Bauddhas. We shall
discuss them one after the other.
Both sects give the same titles or epithets to their prophets:
Gina, Arhat, Mahavira, Sarva^wa, Sugata, Tathagata,
Siddha, Buddha, Sambuddha, Parinivrzta, Mukta, &c. All
these words occur more or less frequently in the writings of
both sects ; but there is this difference, that with the exception
1
Indiiche Alttrthnmskuntle, IV,
p. 763
seq.
b 2
XX GAINA SUTRAS.
of Cina, and perhaps >S"rama/za, the preference is given to
some set of titles by one sect, and to another set by the
rival sect; e.g. Buddha, Tathagata, Sugata, and Sam-
buddha are common titles of 6akyamuni, and are only
occasionally used as epithets of Mahavira. The case is
exactly reverse with regard to Vira and Mahavira, the usual
titles of Vardhamana. More marked still is the difference
with regard to Tirthakara, meaning prophet with the G^ainas,
but founder of an heretical sect with the Bauddhas. What
then may be safely inferred from the peculiar choice which
either sect made from these epithets and titles ? That the
(7ainas borrowed them from the older Buddhists ? I think
not. For if these words had once been fixed as titles, or
gained some special meaning beyond the one warranted
by etymology, they could only have been adopted or
rejected. But it was not possible that a word which had
acquired some special meaning should have been adopted,
but used in the original sense by those who borrowed it
from the Buddhists. The most natural construction we can
put on the facts is, that there was and is at all times a
number of honorific adjectives and substantives applicable
to persons of exalted virtue. These words were used as
epithets in their original meaning by all sects; but some
were selected as titles for their prophets, a choice in which
they were directed either by the fitness of the word itself, or
by the fact that such or such a word was already appro-
priated by heterodox sects as a title for their highest
authority. Thus the etymological meaning of Tirthakara
is founder of a religion, prophet, and accordingly this title
was adopted by the ^ainas and other sects, whereas the
Buddhists did not adopt it in this sense, but in that of an
heterodox or heretical teacher, showing thereby their enmity
towards those who used Tirthakara as an honorific title.
Again, Buddha is commonly used in about the same
sense as mukta, that is a liberated soul, and in this
meaning it is still employed in Gaina writings, whilst with
the Buddhists the word has become a title of their prophet.
The only conclusion which might be forced from these
facts is, that the Buddhists at the time when they formed
INTRODUCTION.
XXI
their terminology were opponents of the Cainas, but not
vice versa.
Lassen, as a second argument in favour of the priority of
Buddhism, adduces the fact that both sects worship mortal
men, their prophets, like gods, and erect statues of them in
their temples. As Buddhism and Cainism excepted none
of the many sects, the founders of which pretended, like
Buddha or Mahavira, to omniscience and absolute perfection,
have continued long enough to come within the reach of our
knowledgeand all or many of them may, for aught we
know, have given the same divine honours to their saints,
as the Buddhists and ainas did to their own prophetsit
cannot be alleged that the practice of the Buddhists rather
than of any other sect was imitated by the Camas, or vice
versa. On the contrary, there is nothing in the notion of
Buddha that could have favoured the erecting of statues
and temples for his followers to worship them, but rather
much that is inconsistent with this kind of adoration,
while the Camas commit no inconsistency in worshipping
Mahavira in his apotheosis. But I believe that this worship
had nothing to do with original Buddhism or Cainism, that
it did not originate with the monks, but with the lay com-
munity, when the people in general felt the want of a higher
cult than that of their rude deities and demons, and when
the religious development of India found in the Bhakti the
supreme means of salvation. Therefore instead of seeing in
the Buddhists the originals, and in the Cainas the imitators,
with regard to the erection of temples and worship of sta-
tues, we assume that both sects were, independently from
each other, brought to adopt this practice by the perpetual
and irresistible influence of the religious development of
the people in India.
The third point of resemblance between both sects, the
stress which is laid on the ahiwzsa or not killing of living
beings, will be treated more fully in the sequel. For this
reason I quickly pass over to Professor Lassen's fourth
argument, viz. that the Buddhists and Cainas measure the
history of the world by those enormous periods of time
which bewilder and awe even the most imaginative fancy.
XXli GAINA SUTRAS,
It is true that regarding this the Cainas outdo the Bud-
dhists, but they have the idea of such periods in common
not only with the latter but also with the Brahmans. The
main features of the chronological system of the Cainas
equally differ from those of the Buddhists as from those
of the Brahmans. For it is impossible to derive the Ut-
sarpi;/i and Avasarpi/zi eras, with their six Aras, from the
Buddhistical four great and eighty smaller Kalpas, which are
as it were the acts and scenes in the drama of the suc-
cessive creations and dissolutions of the universe, nor from
the Yugas and Kalpas of the Brahmans. I am of opinion
that the Buddhists have improved on the Brahmanic
system of the Yugas, while the Cainas invented their
Utsarpiwi and Avasarpi/zi eras after the model of the day
and night of Brahma.
We have postponed the discussion of Professor Lassen's
third argument, the ahi;/zsa, because it will be better
treated together with the other moral precepts of both
sects. Professor Weber
1
has pointed out the near relation
existing between the five great vows of the Camas and the
five cardinal sins and virtues of the Buddhists ; and Pro-
fessor Windisch
2
has compared the Caina vows (mahavrata)
with the ten obligations of the Buddhists (dasasil).
The Ten Precepts for the Buddhist
ascetics are the
following
3
:
i. I take the vow not to destroy life.
2. I take the vow not to steal.
3.
I take the vow to abstain from impurity.
4.
I take the vow not to lie.
5.
I take the vow to abstain from intoxicating drinks
which hinder progress and virtue.
6. I take the vow not to eat at forbidden times.
7.
I take the vow to abstain from dancing, singing,
music, and stage plays.
8. I take the vow not to use garlands, scents, unguents,
or ornaments.
1
Fragment der Bhagavati, II,
pp. 175, 187.
a
Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXVIII,
p. 222,
note.
3
Rhys Davids, Buddhism,
p.
160.
INTRODUCTION.
XX111
9.
I take the vow not to use a high or broad bed.
10. I take the vow not to receive gold or silver.
The Buddhists have also Eight Precepts
(aM&angaslla),
of which the first five
(pa/liasila) are binding on every
Buddhist, while the rest are only recommended to pious
laymen
1
:
1. One should not destroy life.
2. One should not take that which is not given.
3.
One should not tell lies.
4.
One should not become a drinker of intoxicating
drinks.
5.
One should refrain from unlawful sexual intercourse

an ignoble thing.
6. One should not eat unseasonable food at nights.
7.
One should not wear garlands or use perfumes.
8. One should sleep on a mat spread on the ground.
The five Buddhist vows nearly agree with those of the
Caina ascetics, viz.
:
1. Not to destroy life (ahiwzsa).
2. Not to lie (sunrz'ta).
3.
Not to take that which is not given (asteya).
4.
To abstain from sexual intercourse
(brahmaarya).
5.
To renounce all interest in worldly things, especially
to call nothing one's own (aparigraha).
The fifth precept of the Cainas is much more compre-
hensive than the corresponding one of the Buddhists, but
the other precepts are the same, in a different order, as Nos.
1-4 of the Buddhists. The agreement is indeed so striking
that it would seem hard to avoid the conclusion that one sect
borrowed their precepts from the other. Yet the question
whether the Buddhists or the Camas were the borrowers,
would still remain an open one. It can be shown, how-
ever, that neither the Buddhists nor the Camas have in this
regard any claim to originality,
but that both have only
adopted the five vows of the
Brahmanic
ascetics (saf/mya-
sin). The latter must keep the following five vows
r , -i
1
Rhys Davids, Buddhism, p. 139.
2
Baudhayana II, 10, 18 ;
see Bidder's
translation, Sacred Books of the East,
-vol. xiv,
p. 275.
XXIV GAINA SUTRAS.
i. Abstention from injuring living beings.
2. Truthfulness.
3.
Abstention from appropriating the property of others.
4. Continence.
5.
Liberality.
And five minor vows :
6. Abstention from anger.
7.
Obedience towards the Guru.
8. Avoidance of rashness.
9.
Cleanliness.
10. Purity in eating.
The first four great vows of the Sa;;myasin agree with
those of the aina Bhikshu, and are enumerated in the
same order. It is therefore probable that the Ga'ma.s have
borrowed their own vows from the Brahmans, not from the
Buddhists, because the latter have changed the order of
the vows, making truthfulness either the third or fourth
cardinal virtue instead of giving it the second place. Be-
sides it is highly improbable that they should have imitated
the Buddhists, when they had in the Brahmanic ascetics
much older and more respected models.
It is worth remarking that the fifth great vow or precept
is peculiar to each of the three religious systems, probably
because the Brahmanic fifth vow, viz. liberality, could not
be enjoined on mendicants such as the monks of the
Buddhists and Cainas were. The (^ainas previous to
Mahavira's time had only four great vows, since the fourth
was included in the fifth. But Mahavira brought the
number of the vows again up to five, a number which seems
to have been regarded as solemn, since the Buddhists have
adopted it likewise in their moral code.
Our foregoing inquiry suggests where we have to look
for the originals of the monastic orders of the ^ainas and
Buddhists. The Brahmanic ascetic was their model, from
which they borrowed many important practices and insti-
tutions of ascetic life. This observation is not an entirely
new one. Professor Max Miiller has already, in his Hib-
bert Lectures
(p. 351),
started a similar opinion
;
likewise
Professor Biihler, in his translation of the Baudhayana Sutra
INTRODUCTION.
XXV
(passim) ; and Professor Kern, in his History of Buddhism
in India. In order to show to what extent the life of aina
monks is but an imitation of the life of the
Brahmanic
ascetics, I shall now compare the rules given to the latter
in Gautama's and Baudhayana's
law-books
1
with the rules
for aina monks. In most cases the Buddhists conform to
the same rules ; this will also be briefly noticed.
ii. 'An ascetic shall not possess (any) store
2
.'
The
aina and Buddhist monks are also forbidden to have any-
thing which they could call their own. See the fifth vow
of the ainas (aparigraha). Even those things which the
aina monk always carries about
himself, as clothes,
alms-bowl, broom, &c, are not regarded as his property,
but as things necessary for the exercise of religious duties
(dharmopakarawa).
12. '(He must be) chaste.'
This is the fourth great
vow of the ainas and in Baudhayana, the fifth of the
Buddhists.
13.
'
He must not change his residence during the rainy
season
3
.'
Buhler remarks in a note : 'This rule shows that
the Vasso of the Bauddhas and ainas is also derived from
a Brahmanic source.'
14. 'He shall enter a village only in order to beg.' The
Cainas are not so strict in this respect, as they allow a
monk to sleep in a village or town.
However he must not
stay too long
4
. Mahavira did not stay longer than one
night in a village or five nights in a town
5
.
15.
'
He shall beg late (after people have finished their
meals), without returning twice
6
.'
The Caina monks collect
food in the morning or at noon, probably to avoid meeting
with their rivals. They generally but once in a day go out
begging ; but one who has fasted for more than one day
may go a begging twice a day
7
.
1
See Biihler's translation, Sacred Books of the East, vol. ii,
pp.
191, 192.
The numbers in the text refer to the paragraphs in Gautama's third book. The
similar passages of Baudhayana are referred to in the notes.
2
Compare Baudhayana II, 6, 11, 16.
3
Baudhayana II, 6, 11,
20.
4
AMranga Sutra II, 2, 2,
6.
5
Kalpa Sutra, Lives of the Ginas,

1
19.
6
Baudhayana II, 6, 12, 22.
7
Kalpa Sutra, Rules for Yatis,

20.
XXVI GAINA SUTRAS.
1 6.
'
Abandoning all desires (for sweet food).' The same
is prescribed in the fourth clause of the fifth great vow of
the Cainas
1
,
and is, besides, the apparent motive in many
rules for the acceptance or rejection of alms.
17.
'He shall restrain his speech, his eyes, (and) his
actions.' This nearly agrees with the three Guptis of the
Camas, or the restraining of the mind, speech, and body
2
.
18.
'
He shall wear a cloth to cover his nakedness
3
.'
The
C7aina rules about dress are not so simple ; for they allow
a Caina to go naked or to wear one, two, or three garments,
but a young, strong monk should as a rule wear but one
robe
4
. Mahavira went about naked
5
, and so did the
Cinakalpikas, or those who tried to imitate him as much
as possible. But they also were allowed to cover their
nakedness
6
.
19.
'Some (declare that he shall wear) an old rag after
having washed it.' Baudhayana
7
says: 'He shall wear a
dress dyed yellowish-red.' This rule agrees more with the
practice of the Buddhists than that of the Cainas. The latter
are forbidden to wash or dye their clothes, but they must
wear them in the same condition in which they are given
8
.
However, the Cainas have only carried into the extreme
the original intention of the Brahmanic rule, viz. that the
dress of ascetics should be as simple and mean as possible.
For they seem to take a sort of pride in outdoing their
Brahmanic rivals as regards rigorous conduct, mistaking
nastiness and filthiness for the highest pitch of ascetic
virtue
9
,
while on the other hand the Buddhists studied to
bring their conduct in accordance with the dictates of
humanity.
20. 'He shall not take parts of plants and trees except
such as have become detached (spontaneously).' The
Cainas have the same precept, but they go still farther
1
AMnlnga Sutra II, 15,
v, 15.
2
Kalpa Sutra, Lives of the Ginas,

118.
s
Baudhayana, I.e.

16.
*
AHrahga Sutra II,
5, 1,
1.
5
Kalpa Sutra, Lives of the Ginas, 117.
6
AHrahga Sutra I,
7, 7,
1.
7
L. c.
21.
8
AHrahga Sutra II,
5,
2, 1, and I,
7, 5,
2.
9
Compare A^arahga Sutra II, 2, 2, 1.
INTRODUCTION. XXV11
in allowing- a Caina to eat only such vegetables, fruits, &c.
as have no trace of life left
1
.
21. 'Out of season he shall not dwell a second night
in (the same) village.' We have seen above that Mahavira
carried out this precept whatever may have been the prac-
tice of the monks in general.
22.
'
He may either shave or wear a lock on the crown of
the head.' The Cainas have improved on this rule as they
make baldness binding for all monks. According to Bau-
dhayana
2
a Brahman on becoming an ascetic had to cause
'
the hair of his head, his beard, the hair on his body, and
his nails to be cut.' The same practice, at least as regards
the cutting of the hair, was observed by the Cainas on the
same occasion. Hence the phrase: 'becoming bald (or
tearing out one's hair) to leave the house and enter the
state of houselessness
3
.'
23.
'
He shall avoid the destruction of seeds.' The reader
will observe, in many passages of the second book of the
A/aranga Sutra, how careful Caina monks should be of
avoiding to injure eggs, living beings, seeds, sprouts, &c.
It seems therefore that the Camas have only generalised
the above rule in applying it to all small beings of the
animal and vegetable world.
24.
'(He shall be) indifferent towards (all) creatures,
whether they do him an injury or a kindness/
25.
'He shall not undertake (anything for his temporal
or spiritual welfare).'
The last two rules could just as well be taken from a
sacred book of the Cainas, for they are in full accordance
with the drift of their religion. Mahavira strictly carried
them out.
'
More than four months many sorts of living
beings gathered on his body, crawled about it, and caused
there pain
4
.' '
Always well guarded, he bore the pains (caused
by) grass, cold, fire, flies, and gnats
;
manifold pains
5
.' '
He
with equanimity bore, underwent, and suffered all pleasant
1
AJaranga Sutra II, i,
7, 6, and 8th Lesson.
2
Baudhayana II, ro,
17, 10.
3
Muwrfe bhavitta agarao awagariyaw pavvaie.
*
AJaranga Sutra I, 8, 1, 2.
5
AHranga Sutra I,
8, 3,
1,
xxviii GAINA SfJTRAS.
or unpleasant occurrences, arising from divine powers, men,
or animals
1
.'
It is frequently said of the ascetic in the last
stage of his spiritual career that 'he does desire neither life
nor death V
There are some more precepts in Baudhayana which bear
a close resemblance to such of the Cainas.
'
With the three
means of punishment, (viz.) words, thoughts, and acts, he
shall not injure created beings
3
/ This is only an amplifi-
cation of the first great vow (see above).
'
Means of punish-
ment' is what the ainas call weapon (.yastra
4
).
'
He shall carry a cloth for straining water for the sake of
purification.' 'He shall perform the necessary purifications
with water which has been taken out (of a well or a tank)
and has been strained
5
.'
These rules are strictly observed
by the Ga'ma. monks. They also carry a cloth for straining
water. The commentator Govinda explains pavitra, 'a cloth
for straining water,' by
'
a bunch of Kiua grass for removing
insects from the road
G
.'
If Govinda be right, and had the
authority of a really old tradition, which I do not doubt,
we have here the Brahmanic counterpart of the broom
(ra^oharaz/a or padapro;/^ana) with which the Caina monks
sweep the road and the place where they walk or sit down,
for removing insects.
The outfit of a Brahmanic ascetic consists in 'sticks, a
rope, a cloth for straining water, a water vessel, and an alms-
bowl
7
.'
The ^aina monks also carry sticks, at least now-
a-days, though I remember no passage in the Pitakas
expressly allowing the use of a stick. They have also
a rope belonging to the alms-bowl
8
,
an alms-bowl, and a
water vessel
9
. Of the cloth for straining water, and the
broom, we have already spoken. The filter for the mouth
(mukhavastrika) remains as the only article exclusively used
1
Kalpa Sutra, Lives of the Ginas,
117, towards the end.
2
E.
g.
Kalpa Sutra, Rules for Yatis,

51.
3
Baudhayana II,
6, 11, 23.
*
AMranga Sutra,
p. 1, note 2.
5
Baudhayana II, 6, 11,
24, 25.
6
See Professor Buhler's translation,
p. 260, note.
7
Baudhayana II, 10,
17,
11.
8
AJarahga Sutra,
p. 67, note
3.
1
Though a monk is allowed to carry a water vessel besides his alms-bowl,
still it is thought more meritorious to have but one bowl.
INTRODUCTION.
XXIX
by the Camas. On the whole, therefore, the Cainas were
outfitted very much like their Brahmanic models, the
Sawnyasins or Bhikshus.
'
Let him eat food, given without asking, regarding which
nothine has been settled beforehand, and which has reached
him accidentally, so much only as is sufficient to sustain
life
1
.
1
The reader will find on perusing the Caina 'rules
for begging
2 '
that only that food is considered 'pure and
acceptable' which has been obtained under exactly the
same circumstances as have been laid down in the above
rule of Baudhayana for Brahmanic ascetics. The Bud-
dhists are not so strict in this regard, as they accept invita-
tions for dinner, of course, prepared especially for them.
From the comparison which we have just instituted
between the rules for the Brahmanic ascetic and those for
the Caina monk, it will be apparent that the latter is but a
copy of the former. But now the question may be raised
whether the Nirgrantha is a direct copy of the Sa;/znyasin,
or an indirect one. For it might be assumed that the Nir-
grantha copied the Buddhist Bhikkhu, who himself was but
a copy of the Sawnyasin. As I have hinted above, this
suggestion is not a probable one, for there being a model
of higher antiquity and authority, the Cainas would proba-
bly have conformed rather to it than to the less respected
and second-hand model of their rivals, the Buddhists. But
besides this prima facie argument against the assumption
in question, the adoption of certain Brahmanic rules, noticed
above, bythe Cinas, which were not followed by the Buddhists,
proves that the latter were not the model of the former.
There remains another possibility, but a still more im-
probable one, viz. that the Brahmanic ascetic copied the
Buddhist Bhikkhu or Caina monk. I say still more im-
probable, because, firstly, the Sa/wnyasin makes part of the
system of the four stages, or Ajramas, which if not so old
as Brahmanism itself, is at least much older than both
Buddhism and Cainism
;
secondly, the Brahmanic ascetics
were scattered all over India, while the Buddhists were
1
Baudhayana II, 10, 18, 13.
2
AHranga Sutra II, 1.
XXX
GAINA SUTRAS.
confined, at least in the first two centuries of their church,
to a small part of the country, and therefore could not
have been imitated by all the Sawnyasins ; thirdly, Gau-
tama, the lawgiver, was certainly older than the rise of
Buddhism. For Professor Biihler thinks that the lower
limit for the composition of the Apastamba Sutra must
be placed in the fourth or fifth century B. C.
l
Baudhayana
is older than Apastamba ; according to Biihler
2
,
the dis-
tance in years between them must be measured rather by
centuries than by decades. Again, Gautama is older than
Baudhayana
3
. Gautama, therefore, and perhaps Baudha-
yana, must have lived before the rise of Buddhism, and as
the former teaches already the complete system of Brah-
manic ascetism, he cannot have borrowed it from the
Buddhists. But if Biihler should be wrong in his estima-
tion of the time when those codes of sacred laws were
composed, and if they should turn out to be younger than
the rise of Buddhism, they certainly cannot be so by many
centuries. Even in that case, which is not a probable one,
those lawgivers are not likely to have largely borrowed
from the Buddhists whom the Brahmans at that time must
have despised as false pretenders of a recent origin. They
would certainly not have regarded laws as sacred which were
evidently
appropriated from heretics. On the other hand
the Buddhists had no reason not to borrow from the Brah-
mans, because they greatly respected the latter for the
sake of their intellectual and moral superiority. Hence
the C7ainas and Buddhists use the word Brahmawa as an
honorific title, applying it even to persons who did not
belong to the caste of Brahmans.
It may be remarked that the monastical order of the
ainas and Buddhists though copied from the Brahmans
were chiefly and originally intended for Kshatriyas. Buddha
addressed himself in the first line to noble and rich men,
as has been pointed out by Professor Oldenberg
4
. For
1
Sacred Laws of the Aryas, part i, introduction,
p.
xliii.
2
L. c.
p.
xxii. 3
L. c. p. xlix.
4
Buddha, sein Leben, &c, p. 157
seq.
INTRODUCTION.
XXXI
Buddha, in his first sermon at Benares, speaks of his reli-
gion as that yass' atthaya
kulaputta sammad eva
agarasma anagariyaw pabba^anti: for the sake of
which sons of noble families leave the house and enter the
state of houselessness
1
. That the c7ainas too gave the
Kshatriyas the preference over the Brahmans is proved by
that curious legend about the transfer of the embryo of
Mahavira from the womb of the Brahmam Devananda to
that of the Kshatriyawi Trisala, it being alleged that a
Brahma/n or another woman of low family was not worthy
to give birth to a Tirthakara
2
.
On the other hand it is probable that Brahmanic ascetics
did not regard fellow-ascetics of other castes as quite their
equals, though they were just as orthodox as themselves..
For in later times the opinion prevailed that only Brah-
mans were entitled to enter the fourth A^rama, and as a
1
Mahavagga I, 6, 12.
2
This legend is rejected as absurd by the Digambaras, but the SVetambaras
staunchly uphold its truth. As it is found in the AMraiiga, the Kalpa Sutra,
and many other books, it cannot be doubted that it is very old. However, it
is not at all clear for what reason so absurd a legend could have been invented
and have gained currency. Yet I may be allowed to offer my opinion on this
dark point. I assume that Siddhartha had two wives, the Brahmai Devananda
the real mother of Mahavira, and the Kshatriyani Trisala
;
for the name of
the alleged husband of the former, viz. .R/shabhadatta, cannot be very old, be-
cause its Prakrit form would in that case probably be Usabhadinna instead of
Usabhadatta. Besides, the name is such as could be given to a Gaina only,
not to a Brahman. I therefore make no doubt that to'shabhadatta has been
invented by the Gainas in order to provide Devananda with another husband.
Now Siddhartha was connected with persons of high rank and great influence
through his marriage with Trisala. It was, therefore, probably thought more
profitable to give out that Mahavira was the son, and not merely the step-son
of Trisala, for this reason, that he should be entitled to the patronage of her
relations. This story could all the more easily have gained credence as
Mahavira's parents were dead many years when he came forward as a prophet.
But as the real state of things could not totally have been erased from the
memory of the people, the story of the transfer of the embryos was invented.
The latter idea was not an original conception of the Gainas, but it is evidently
borrowed from the Purawic story of the transfer of the embryo of Krishna
from the womb of Devaki to that of Rohua. The worship of Krishna seems to
have been popular during the first centuries of the development of the Gaina
creed ; for the Gainas have reproduced the whole history of Krishna, with
small alterations, in relating the life of the twenty-second Tirthakara, Arish/a-
nemi, who was a famous Yadava.
XXXli
GAINA SUTRAS.
proof for this theory a verse of Manu, VI,
97,
as Professor
Biihler informs me, was quoted. But not all commentators
drew the same inference from that verse. Leaving aside
this controverted point, it certainly became, in later times,
the custom that a Brahman, as a rule, passed through four,
a nobleman through three, a citizen through two, a Sudra
A
through one of the four Ajramas
1
.
From all this it becomes probable that the non-Brahma-
nic ascetics even in early times were regarded as an order
separate and distinguished from the Brahmanic ascetics.
We can understand that this position of non-Brahmanic
ascetics led to the formation of sects inclining to dissent.
That the untrue ascetics had such an origin, may be col-
lected from a remark of Vasish/Zra. It is known that the
performance of religious ceremonies was discontinued by
the ascetics, but some went beyond this and discontinued
the recitation of the Veda. Against transgressors of this
kind Vasish///a
2
has the following quotation :
'
Let him dis-
continue the performance of all religious ceremonies, but
let him never discontinue the recitation of the Veda. By
neglecting- the Veda he becomes a 6udra; therefore he
shall not neglect it.' An inhibition pronounced so em-
phatically presupposes the real occurrence of the practices
forbidden. If therefore some ascetics already had ceased
to recite the Veda, we may conclude that others began to
disregard it as revelation and the highest authority. That
those who were regarded as a sort of inferior ascetics, the
non-Brahmanic
ascetics, were most likely to make this step,
is easy to imagine. We see thus that the germs of dissent-
ing sects like those of the Buddhists and the ainas were
contained in the institute of the fourth Asvama., and that
the latter was the model of the heretical sects ; therefore
Buddhism and Cainism must be regarded as religions de-
veloped out of Brahmanism not by a sudden reformation,
but prepared by a religious movement going on for a long
time.
1
Max Mtiller, The Hibbert Lectures,
p. 343.
2
Chapter x, 4.
Biihler's translation.
INTRODUCTION.
XXX1U
We have seen that neither the G^aina legends about their
last prophet, nor the ascetic life ordained for 6aina monks,
nor any other religious practices adhered to by the faithful,
warrant our assuming that the G"aina sect has developed,
in one way or other, out of the Buddhistical church. It
remains for me to show that the difference of both creeds
as regards the principal tenets is such as not to admit a
common origin. Whatever Buddha may have taught and
thought about the state of Nirva7*a, whether he went the
length to identify it with absolute non-existence, or imagined
it to be a sort of existence different from all we know or
can conceive, it is beyond doubt, and a striking feature of
Buddha's philosophy, that he combated the Brahmanic
theory of the Atman, as being the absolute and permanent
soul, according to the pantheist as well as the monadic
point of view. But the 6"ainas fully concur in the Brahmanic
A
theory of the Atman, with only this difference, that they as-
A
cribe to the Atmans a limited space, while the Brahmans of
the Sahkhya, Nyaya, and Vai^eshika schools contend that the
Atmans are co-extensive with the universe. On the other
hand, the Buddhistical theory of the five Skandhas with their
numerous subdivisions have no counterpart in the psycho-
logy of the 6"ainas. A characteristic dogma of the 67ainas
which pervades their whole philosophical system and code
of morals, is the hylozoistic theory that not only animals
and plants, but also the smallest particles of the elements,
earth, fire, water, and wind, are endowed with souls (^"iva).
No such dogma, on the other hand, is contained in the
philosophy of the Buddhists. To Indian philosophers the
various degrees of knowledge up to omniscience are
matters of great moment. The G*ainas have a theory of
their own on this head, and a terminology which differs
from that of the Brahmanic philosophers and of the Bud-
dhists. Right knowledge, they say, is fivefold: (i) mati,
right perception
; (2)
jruta, clear knowledge based on mati;
(3)
avadhi, a sort of supernatural knowledge
; (4)
mana//-
paryaya, clear knowledge of the thoughts of others;
(5)
kevala, the highest degree of knowledge, consisting in
omniscience. This psychological theory is a fundamental
f22l c
XXXIV
GAINA SUTRAS.
one of the ainas, as it is always before the mind of the
authors of the sacred books when describing the spiritual
career of the saints. But we search in vain for something
analogous in the Buddhist scriptures. We could multiply
the instances of difference between the fundamental tenets
of both sects, but we abstain from it, fearing to tire the
reader's patience with an enumeration of all such cases.
Such tenets as the Cainas share with the Buddhists, both
sects have in common with the Brahmanic philosophers, e.
g.
the belief in the regeneration of souls, the theory of the
Karman, or merit and demerit resulting from former actions,
which must take effect in this or another birth, the belief
that by perfect
knowledge and good conduct man can avoid
the necessity of being born again and again, &c. Even the
theory that from time immemorial prophets (Buddhas or
Tirthakaras)
have proclaimed the same dogmas and re-
newed the sinking faith, has its Brahmanic counterpart in
the Avataras of Vislv/u. Besides, such a theory is a
necessary
consequence both of the Buddhistical and Caina
creed. For what Buddha or Mahavira had revealed was,
of course, regarded by the followers of either as truth and
the only truth ; this truth must have existed from the
beginning of time, like the Veda of the Brahmans
;
but
could the truth have remained unknown during the infinite
space of time elapsed before the appearance of the prophet ?
No, would answer the pious believer in Buddhism or
^ainism, that was impossible ; but the true faith was re-
vealed in different periods by numberless prophets, and so
it will be in the time to come. The theory of former
prophets seems, therefore, to be a natural consequence of
both religions; besides, it was not wholly unfounded on
facts, at least as regards the Cainas. For the Nirgranthas
are never spoken of in the Buddhist writings as a newly
risen sect, nor Nataputta as their founder. Accordingly the
Nirgranthas were probably an old sect at the time of
Buddha, and Nataputta only the reformer of the aina
church, which may have been founded by the twenty-third
Tirthakara, Par^va. But what seems astonishing is the
fact that the Cainas and Bauddhas have hit on nearly the
INTRODUCTION. XXXV
same number of prophets believed to have risen since the
creation of the present order of things, the former worship-
ping twenty-four Tirthakaras, the latter twenty-five Bud-
dhas. I do not deny that in developing this theory one sect
was influenced by the other ; but I firmly believe that it
cannot be made out which of the two sects first invented,
or borrowed from the Brahmans, this theory. For if the
twenty-five Buddhas were worshipped by the Buddhists
of the first centuries after the Nirvana, the belief in
twenty-four Tirthakaras is equally old, as it is common
to the Digambaras and .Svetambaras, who separated pro-
bably in the second century after the Nirvana. However
the decision of the question whether the Buddhists or
the ainas originally invented the theory of the succes-
sion of prophets, matters little ; it cannot influence the
result to which the previous discussion has led us, viz.
(1)
that Cainism had an origin independent from Buddhism,
that it had a development of its own, and did not largely
borrow from the rival sect;
(2)
that both ^ainism and
Buddhism owed to the Brahmans, especially the Sa;/mya-
sins, the groundwork of their philosophy, ethics, and
cosmogony.
Our discussion has as yet been conducted on the supposi-
tion that the tradition of the ^ainas as contained in their
sacred books may on the whole be credited. But the intrin-
sic value of this tradition has been called into question by a
scholar of wide views and cautious judgment. Mr. Barth, in
the Revue de l'Histoire des Religions, vol. iii,
p. 90,
admits
that an historical personage is hidden under Nataputta, but
he doubts that valid inferences may be drawn from the
sacred books of the ^ainas which, avowedly, have been
reduced to writing in the fifth century A. D., or nearly a
thousand years after the foundation of the sect. For, in
his opinion,
5
the self-conscient and continuous existence of
the sect since that remote epoch, i. e. the direct tradition of
peculiar doctrines and records, has not yet been demon-
strated. During many centuries,' he says, ' the Cainas had
not become distinct from the numerous groups of ascetics
who could not boast of more than an obscure floating
c 2
XXXVI
GAINA SUTRAS.
existence/ The tradition of the Cainas appears to Mr. Barth
to have been formed of vague recollections in imitation of
the Buddhist tradition.
Mr. Barth seems to base his theory on the assumption
that the Camas must have been careless in handing down
their sacred lore, since they formed, for many centuries, but
a small and unimportant sect. I cannot see the force of
this argument of Mr. Barth's. Is it more likely that a sect
of which the not very numerous followers are scattered over
a large country, or a church which has to satisfy the reli-
gious wants of a great multitude, will better preserve its
original tenets and traditions? It is impossible to decide
this question on a priori grounds. The Jews
and the
Parsis may be adduced as instances in favour of the former
view, the Roman Catholic church as one in favour of the
latter. But we are not obliged to rely on such generalities
in order to decide the question at issue with regard to the
Camas, for they were so far from having only dim notions
of their own doctrines that they pronounced as founders
of schisms those who differed from the great bulk of the
faithful in comparatively unimportant details of belief. This
fact is proved by the tradition about the seven sects of the
vSvetambaras made known by Dr. Leumann
1
. The Digam-
baras also, who separated from the 5vetambaras probably
in the second or third century after the Nirva/za, differ from
their rivals but little with regard to philosophical tenets
;
yet
they were nevertheless stigmatised by the latter as heretics
on account of their rules of conduct. All these facts show
that the Camas, even previous to the redaction of their
sacred books, had not a confused and undefined creed, which
would have been liable to become altered and defiled by
doctrines adopted from widely different religions, but one
in which even the minutest details of belief were fixed.
What has been said about the religious doctrines of the
Cainas can also be proved of their historical traditions.
For the detailed lists of teachers handed down in the
several Ga/l'Zras
2
. and those incorporated in their sacred
1
See Indische Studien, XVI.
2
See Dr. Klatt, Tnd. Ant. XL
INTRODUCTION. XXXVII
books, show that the G"ainas did possess an interest in the his-
tory of their church. I do not deny that a list of teachers may
be invented, or an incomplete one filled up or made pakka,
as the Hindus would say
;
the necessity of proving itself to
be legitimately descended from a recognised authority may
induce a sect to invent the names of a line of teachers.
But what could have caused the C7ainas to fabricate
such a detailed list of teachers, Ganas, and vSakhas as
that in the Kalpa Sutra? Of most of the details the
Cainas of later times knew nothing beyond what they
found in the Kalpa Sutra itself,and that is unfortunately
very little,nor did they pretend to anything more. For
all practical purposes the short list of Sthaviras, as it stands
in the Kalpa Sutra, would have been sufficient ; the pre-
servation of the detailed list, containing so many bare
names, proves that they must have had an interest for the
members of the early church, though the more accurate
knowledge of the times and events chronicled in that list
was lost after some centuries.
However, it is not enough to have proved that the 6"ainas,
even before the redaction of their sacred books, possessed
the qualities necessary for continuing their creed and tradi-
tion, and preserving them from corruptions caused by large
borrowings from other religious systems
;
we must also
show that they did do what they were qualified to do.
This leads us to a discussion of the age of the extant
C7aina literature. For if we succeed in proving that the
C7aina literature or at least some of its oldest works were
composed many centuries before they were reduced to
writing, we shall have reduced, if not closed, the gap sepa-
rating the prophet of the Cainas from their oldest records.
The redaction of the Caina canon or the Siddhanta took
place, according to the unanimous tradition, on the council
of Valabhi, under the presidency of Devarddhi. The date of
this event, 980 (or
993)
A.V., corresponding to
454
(or
467)
A. D.V, is incorporated in the Kalpa Sutra
(
148).
Devard-
dhi Gawin, says the tradition, perceiving the Siddhanta in
1
It is possible, but not probable, that the date of the redaction fell sixty years
later,
514 (527)
A. D. ; see Kalpa Sutra, introduction, p. 15.
XXXVlii GAINA SfJTRAS.
danger of becoming extinct, caused it to be written in
books. Before that time teachers made no use of written
books when teaching the Siddhanta to novices, but after
that time they did use books. The latter part of this
statement is evidently true. For in olden times books
were not used, it being the custom of the Brahmans to
rely rather on the memory than on the MSS., and in this
they were, almost without doubt, followed by the Gainas
and Buddhists. But now-a-days Yatis use MSS. when
teaching the sacred lore to their novices. There is no
reason why we should not credit the tradition that this
change in the method of instruction was brought about by
Devarddhi Gamn
;
for the event was of too great import-
ance not to be remembered. To provide every teacher or
at least every Upa-sraya with copies of the sacred books,
Devarddhi Gamn must have issued a large edition of the
Siddhanta. This is probably the meaning of the traditional
record that Devarddhi caused the Siddhanta to be written
in books, for it is hardly credible that the Gaina monks
should never before have attempted to write down what
they had to commit to memory ; the Brahmans also have
MSS. of their sacred books, though they do not use them
in handing down the Veda. These MSS. were intended
for private use, to aid the memory of the teacher. I make
no doubt that the same practice was observed by the Gaina
monks, the more so as they were not, like the Brahmans,
influenced by any theory of their own not to trust to MSS.,
but were induced merely by the force of the prevalent
custom to hand down their sacred lore by word of mouth.
I do not maintain that the sacred books of the ainas were
originally written in books, for the same argument which
has been brought forward to prove that the Buddhist
monks could have had no MSS., as they are never men-
tioned in their sacred books, in which ' every movable thing,
down to the smallest and least important domestic utensils,
is in some way or other referred to
1
,'
the same argument, I
say, holds good with regard to the (Jainas as long as the
1
Sacred Books of the East, vol. xiii, introduction,
p.
xxxiii.
INTRODUCTION. XXXIX
monks led a wandering life ; but when the monks were
settled in Upasrayas exclusively belonging to themselves,
they may have kept there their MSS. as they do now-
a-days.
Devarddhi's position relative to the sacred literature of
the Cainas appears therefore to us in a different light from
what it is generally believed to have been. He probably
arranged the already existing MSS. in a canon, taking
down from the mouth of learned theologians only such
works of which MSS. were not available. Of this canon a
great many copies were taken, in order to furnish every
seminary with books which had become necessary by the
newly introduced change in the method of religious instruc-
tion. Devarddhi s edition of the Siddhanta is therefore
only a redaction of the sacred books which existed before
his time in nearly the same form. Any single passage in a
sacred text may have been introduced by the editor, but
the bulk of the Siddhanta is certainly not of his making.
The text of the sacred books, before the last redaction of
the Siddhanta, did not exist in such a vague form as it
would have been liable to if it were preserved only by the
memory of the monks, but it was checked by MSS.
On this premise we now proceed to inquire into the date
of the composition of the sacred books of the Gainas. Their
own dogmatical theory that all sacred books were revealed
by the first Tirthakara, shall only be noticed to be dis-
missed. We must try to discover better grounds for fixing
the age when the chief works of the Siddhanta were
composed.
As single passages may have crept into the text at any
time, we can draw no valid inferences from them, even if
they be sanctioned by Devarddhi's receiving them into his
revised text. I attach therefore no great weight to the lists
of barbarous or un-Aryan tribes
1
,
nor to the mention of
all seven schisms, the last of which occurred
584
a. V.
2
Nothing is more common than that such details should be
1
Among the latter Arava may denote the Arabs, as Weber thinks, or, as I
prefer to think, the Tamils, whose language is called Aravamu by the Dravidians.
2
See Weber, Indische Studien, XVI,
p. 237.
xl GAINA SUTRAS.
added as a gloss, or be incorporated even in the text, by
those who transmitted it either in writing or in instructing
their pupils. But an argument of more weight is the fact
that in the Siddhanta we find no traces of Greek astro-
nomy. In fact the Caina astronomy is a system of incre-
dible absurdity, which would have been impossible, if its
author had had the least knowledge of the Greek science.
As the latter appears to have been introduced in India about
the third or fourth century A. D., it follows that the sacred
books of the Cainas were composed before that time.
Another argument which offers itself for fixing the period of
the composition of the sacred books, is the language in which
they are written. But, unfortunately, it is not at all clear
whether the sacred books have been handed down in that lan-
guage in which they were composed, or in that in which they
were pronounced, and transcribed in later generations, accord-
ing to the then current idiom, till Devarddhi's edition put an
end to the modernising of the language of the sacred books.
I am inclined to believe the latter view to be correct,and look
upon the absence of a self-consistent orthography of the
Gaina. Prakrit as the effect of the gradual change of the
vernacular language in which the sacred books were re-
cited. In all MSS. of Gaina. texts, the same word is not
always spelt in the same way. The differences of spelling
refer chiefly to the retention, omission, or attenuation of
single consonants between vowels, and the retention of the
vowels e,o, before two consonants, or their change in i, u. It is
hardly possible that the different spellings of a word should
all correctly represent the pronunciation of that word at any
given time, e.g. bhuta, bhuya
;
udaga, udaya, uaya;
lobha, loh a',
&c. ; but probably we must regard these
methods of spelling as historical spellings, that is to say, that
all different spellings presented in the MSS. which formed the
materials for Devarddhi's edition of the Siddhanta, were
looked upon as authentical and were preserved in all later
copies of the sacred texts. If this assumption is correct, we
1
I do not contend that no double forms of any word were current at am
time, for there must have been a good many double forms, but I doubt thai
nearly every word should have existed in two or three forms.
INTRODUCTION. xli
must regard the most archaic spellings as representing the
pronunciation at or shortly after the epoch of the composi-
tion of the sacred books, and the most modern one as repre-
senting the pronunciation at or shortly before the redaction
of the Siddhanta
1
. Now on comparing the C7aina Prakrit
especially in the oldest form attainable with the Pali on one
side, and the Prakrit of Hala, Setubandha, &c. on the other,
it will appear to approach more the Pali than the later
Prakrit. We may therefore conclude that chronologically
also the sacred books of the ^ainas stand nearer those of
the Southern Buddhists than the works of later Prakrit
writers.
But we can fix the date of the Caina literature between
still narrower limits by means of the metres employed
in the sacred books. I am of opinion that the first book
of the A/'arahga Sutra and that of the Sutrakrz'tanga
Sutra may be reckoned among the most ancient parts of
the Siddhanta
;
the style of both works appears to me to
prove the correctness of this assumption. Now a whole
lesson of the Sutrakrz'tanga Sutra is written in the Vaitaliya
metre. The same metre is used in the Dhammapadam and
other sacred books of the Southern Buddhists. But the Pali
verses represent an older stage in the development of the
Vaitaliya than those in the Sutrakr/taiiga, as I shall prove
in a paper on the post-Vedic metres soon to be published in
the Journal of the German Oriental Society. Compared
with the common Vaitaliya verses of Sanskrit literature, a
small number of which occur already in the Lalita Vistara,
the Vaitaliya of the Sutrakr/tanga must be considered to
represent an earlier form of the metre. Again, ancient Pali
A
works seem to contain no verses in the Arya metre ; at least
there is none in the Dhammapadam, nor have I found one
in other works. But both the A^aranga and Sutrakrz'tahga
1
It might be objected that archaic spellings are due to the influence of the
knowledge of Sanskrit ; but the Gainas must always have been so well acquainted
with Prakrit that they needed not any help from the Sanskrit to understand
their sacred books. On the contrary, in their Sanskrit MSS. we frequently
meet with words spelt like Prakrit words. Besides, some spellings cannot be
explained as Sanskriticisms, e.g. daraga for daraya, the Sanskrit prototype
being daraka.
xlii GAINA SUTRAS.
contain each a whole lecture in Arya. verses of a form which
is decidedly older than, and probably the parent of the
common Arya. The latter is found in the younger parts
of the Siddhanta, in the Brahmanical literature, both in
Prakrit and in Sanskrit, and in the works of the Northern
Buddhists, e.
g.
the Lalita Vistara, &c. The form of the
Trish/ubh metre in ancient aina works is younger than
that in the Pali literature and older than that in the
Lalita Vistara. Finally the great variety of artificial
metres in which the greater number of the Gathas in the
Lalita Vistara, &c, is composed and which are wanting
in the aina Siddhanta, seems to prove that the literary
taste of the Cainas was fixed before the composition of
the latter works. From all these facts we must conclude
that the chronological position of the oldest parts of the
t7aina literature is intermediate between the Pali literature
and the composition of the Lalita Vistara. Now the Pali
Pi/akas were written in books in the time of Va^/a Gama^i,
who began to reign 88 B.C. But theywere in existence already
some centuries before that time. Professor Max Muller
sums up his discussion on that point by saying: 'We must
be satisfied therefore, so far as I can see, at present with
fixing the date, and the latest date, of a Buddhist canon at
the time of the Second Council,
377
B.C.
1
'
Additions and
alterations may have been made in the sacred texts after
that time ; but as our argument is not based on a single
passage, or even a part of the Dhammapada, but on the
metrical laws of a variety of metres in this and other Pali
books, the admission of alterations and additions in these
books will not materially influence our conclusion, viz. that
the whole of the t7aina Siddhanta was composed after the
fourth century B. C.
We have seen that the oldest works in the Caina canon
are older than the Gathas in the Lalita Vistara. As this
work is said to have been translated into Chinese
65 a. D.,
we must place the origin of the extant Caina literature
before the beginning of our era. If we may judge about
1
Sacred Books of the East, vol. x,
p.
xxxii.
INTRODUCTION. xll111
the distance in time of the questionable date from either
limit by the greater or less resemblance of the oldest
aina works in verse with such of the Southern and North-
ern Buddhists as regards metrical or stylistic peculiarities,
we should place the beginning of the Caina literature
nearer the time of the Pali literature, rather than that of
the Northern Buddhists. This result agrees pretty well
with a tradition of the .Svetambaras. For they say
1
that
after the twelve years' famine, while Bhadrabahu was the
head of the church, the Ahgas were brought together by
the Sahgha of Pa/aliputra. Now Bhadrabahu's death is
placed 170 a. V. by the wSVetambaras, and 162 A. V. by the
Digambaras ; he lived therefore, according to the former,
under A'andragupta, who is said to have ascended the
throne
155
A.v. Professor Max Miiller assigns to Kandra.-
gupta the dates 315-291 B.C.; Westergaard prefers 320
B.C.
as a more likely date for ATandragupta, and so does Kern
2
.
However this difference matters little : the date of the collec-
tion or, perhaps more correctly, the composition of the Caina
canon would fall somewhere about the end of the fourth or
the beginning of the third century B.C. It is worth noticing,
that according to the above-cited tradition, the Sahgha of
Pafeliputra collected the eleven Ahgas without the assist-
ance of Bhadrabahu. As the latter is claimed by the
Digambaras for one of their teachers, and as the -SVetambaras,
though doing the same,still continue the list of Sthaviras from
Sambhutavi^aya, Bhadrabahu's fellow Sthavira, not from
Bhadrabahu himself, it seems to follow that the Ahgas,
brought together by the Sahgha of Pa/aliputra, formed the
canon of the .SVetambaras only, not that of the whole ^aina
church. In that case we should not go wrong in placing the
date of the canon somewhat later, under the patriarchate of
Sthiilabhadra, i. e. in the first part of the third century B. C.
If the result of our preceding inquiry deserves credit

and I see no counter arguments entitling us to mistrust our

conclusionthe origin of the extant Caina literature cannot
be placed earlier than about 300 B.C., or two centuries after
1
PariMsh/a Parvan IX,
55
seqq.
2
Geschiedenis van het Buddhisme in Indie, ii, p. 266 note.
xllV GAINA SUTRAS.
the origin of the sect. But we are not from this fact
obliged to assume that the Cainas in the time intermediate
between their last prophet and the composition of their
canon had to rely on nothing more solid than a religious
and legendary tradition, never brought into a fixed form.
In that case, Mr. Barth's objections to the trustworthiness
of the 6"aina tradition would, it is true, not be without
ground. However, we are told by the 5vetambaras, as well
as the Digambaras, that besides the Ahgas, there existed
other and probably older works, called Purvas, of which
there were originally fourteen. The knowledge of these
Purvas was gradually lost, till at last it became totally
extinct. The tradition of the ^vetambaras about the four-
teen Purvas is this : the fourteen Purvas had been in-
corporated in the twelfth Ahga, the Dr/sh/ivada, which
was lost before iooo A.V. But a detailed table of con-
tents of it, and consequently of the Purvas, has survived
in the fourth Ahga, the Samavayahga, and in the Nandi
Sutra
1
. Whether the Purvas, contained in the Drz'sh/i-
vada, were the original ones, or, as I am inclined to believe,
only abstracts of them, we cannot decide ; at all events
there has been a more detailed tradition about what they
contained.
Now we should as a rule be careful in crediting any
tradition about some lost book or books of great antiquity,
because such a tradition is frequently invented by an
author to furnish his doctrines with an authority from
w
r
hich they may be derived. But in our case, there are no
grounds for suspecting the correctness of so general and
old a tradition as that about the Purvas. For the Ahgas do
not derive their authority from the Purvas, but are believed
to be coeval with the creation of the world. As a fraud,
the tradition about the Purvas would therefore be unin-
telligible
;
but accepted as truth, it well falls in with our
views about the development of the Gaina literature.
The name itself testifies to the fact that the Purvas were
superseded by a new canon, for purva means former,
1
See Weber, Indische Studien, XVI,
p. 341
seqq.
INTRODUCTION.
:lv
earlier
1
;
and it is assuredly not by accident that the know-
ledge of the Purvas is said to have commenced to fade away
at the same time when the Angas were collected by the
Sangha of Pa/aliputra. For after Bhadrabahu, only ten
out of the fourteen Purvas were known.
This then is the most natural interpretation we can place
on the tradition about the fourteen Purvas, that they were
the oldest sacred books, which however were superseded by
a new canon. But as regards the cause of the abolition of
the old canon and the composition of a new one, we are
left to conjecture, and only as such I shall give my opinion.
We know that the Drz'sh/ivada, which included the fourteen
Purvas, dealt chiefly with the drz'sh/is or philosophical
opinions of the G^ainas and other sects. It may be thence
inferred that the Purvas related controversies held between
Mahavira and rival teachers. The title pravada, which is
added to the name of each Purva, seems to affirm this view.
Besides, if Mahavira was not the founder of a new sect, but
as I have tried to prove, the reformer of an old one, it is
very likely that he should vigorously have combated the
opinions of his opponents, and defended those he had
accepted or improved. The founder of a religion has to
establish his own system, he is not so much in danger to
become a mere controversialist as a reformer. Now if the
discourses of Mahavira, remembered and handed down by
his disciples, were chiefly controversies,
they must have lost
their interest when the opponents of Mahavira had dred and
the sects headed by them had become extinct. Could such
contentions about philosophical questions which were no
more of any practical importance, and bickerings of divines
all but forgotten, though these things were of paramount
interest to the contemporary world, serve as a canon for
later generations who lived in thoroughly changed circum-
stances ? The want of a canon suiting the condition of the
1
The Gainas explain the meaning of the word purva in the following way.
The Tirthakara himself taught the Purvas to his disciples, the Garcadharas. The
Ga?*adharas then composed the Angas. There is evidently some truth in this
tradition, as it does not agree with the dogma of the Angas, being taught already
by the first Tirthakara. See Weber, Indische Studien, XVI,
p. 353.
xlvi GAINA SfjTRAS.
community must have made itself felt, and it led, in my
opinion, to the composition of a new canon and the neglect
of the old one.
Professor A. Weber
1
assigns as the probable cause of
the Drz'sh/ivada being lost, that the development of the
vSVetambara sect had arrived at a point where the diversity
of its tenets from those embodied in that book became too
visible to be passed over. Therefore the Drz'sh/ivada, which
contained the Purvas, fell into neglect. I cannot concur in
Professor Weber's opinion, seeing that the Digambaras also
have lost the Purvas, and the Ahgas to boot. It is not
probable that the development of Cainism during the
two first centuries after the Nirvana should have gone on
at so rapid a pace that its two principal sects should have
been brought to the necessity of discarding their old canon.
For, as stated above, after the splitting of the church in
these two sects the philosophical system of the t7ainas
remained stationary, since it is nearly the same with both
sects. As regards ethics, both sects, it is true, differ more.
But as the extant canon of the .SVetambaras is not falling
into neglect, though many practices enjoined in it have long
since been abandoned, it is not more probable that they
should have been more sensible on the same score at the
time when the Purvas formed their canon. Besides, some
of the Purvas are said to have continued to be extant long
after the time which we have assigned for the formation of
the new canon. At last they disappeared, not by an
intentional neglect, I presume, but because the new canon
set into clearer light the Caina doctrines, and put them
forward more systematically than had been done in the
controversial literature of the Purvas.
Our discussion, which we here close, has, I hope, proved
that the development of the Caina church has not been, at
any time, violently interrupted by some very extraordinary
events; that we can follow this development from its true
beginning through its different stages, and that Cainism
is as much independent from other sects, especially from
1
Indische Studien, XVI,
p. 248.
INTRODUCTION. xlvii
Buddhism, as can be expected from any sect. We must
leave to future researches to work out the details, but I
hope to have removed the doubts, entertained by some
scholars, about the independence of the Caina religion and
the value of its sacred books as trustworthy documents for
the elucidation of its early history.
It remains for me to add a few remarks about the two
works which have been translated in this book.
The AMrahga Sutra, or, as it is sometimes called, the
Samayika
1
,
is the first of the eleven Arigas. It treats of
the aara, or conduct, which falls under the last of the four
heads, or anuyogas, into which the sacred lore is divided,
viz. Dharmakatha, Ga/zita, Dravya, and iTaraz/akarawa.
The Akarariga Sutra contains two books, or wSrutaskandhas,
very different from each other in style and in the manner in
which the subject is treated. The subdivisions of the
second book being called Kulks, or appendices, it follows
that only the first book is really old. That it was consi-
dered so even in later times, is apparent from a remark of
vSilanka, who wrote the commentary, which is the oldest one
extant
2
. For speaking of the mahgala or auspicious sen-
tence which, according to a current theory, must occur at
the beginning, in the middle, and at the end of each work,
vSilarika points out as such the first sentence of the first
lesson of the first lecture, the first sentence of the fifth
lesson of the fifth lecture, and the latter half of the 16th
verse in the fourth lesson of the eighth lecture of the first
book. It is evident that he regarded the Akarahga Sutra
as ending with the last-named passage, which is the last but
one of the first book.
The first book, then, is the oldest part of the AMranga
Sutra ;
it is probably the old Akarahga Sutra itself to which
other treatises have been added. For it is complete in
1
See Professor Weber's remarks on the possible bearing of this name in the
treatise I had so often occasion to quote, p. 243
seqq.
2
It was not, however, the first commentary, for -Silanka mentions one by
Gandhahastin.
xlviii GAINA SUTRAS
itself; it describes in rather enigmatical language the pro-
gress of the faithful towards the highest perfection. The
last lecture, a sort of popular ballad on the glorious suffer-
ing of the prophet, was perhaps added in later times, but
as it stands now it serves well to illustrate and to set a high
example of the true ascetic's life. But the greater part of
the book is in prose of the most bewildering kind. Fre-
quently we meet with fragments only of sentences, or with
sentences which it is impossible to construe. This reminds
us of the style of the Brahmanical Sutras ; but there is
this difference, that in the last-named works the single
aphorisms are the necessary links in the logical concatena-
tion of ideas, while in our book the single sentences or parts
of sentences do not seem to be connected with one another
in order to carry on the illustration of an idea. They do
not read like a logical discussion, but like a sermon made
up by quotations from some then well-known sacred books.
In fact the fragments of verses and whole verses which are
liberally interspersed in the prose text go far to prove the
correctness of my conjecture ; for many of these 'disjecta
membra
'
are very similar to verses or Padas of verses
occurring in the Sutrakrztanga, Uttaradhyayana, and
Daj-avaikalika Sutras. They must therefore be taken as
allusions to standard authorities. The same must be
assumed of at least some prose sentences, especially those
which are incomplete in themselves. Other passages again
seem to be added to those quotations in order to explain
or to complete them. I shall give a few specimens. I,
4,
1, 3
we read, aho ya rao ^atamae dhire
;
this is a
Pada of a Trish/ubh, and accordingly a quotation. The
words which follow, saya agayapannawe, explain the
meaning of that quotation, aho ya rao = saya, ^ata-
mawe dhire = agayapannawe. The text continues
pa matte bahiya. pas a. This is probably a Pada of a
.Sloka ; the rest of the sentence, appamatte saya
parakkarae^a, is the moral application of the pre-
ceding one. We should therefore translate :
''
Day and
night exerting himself and steadfast/ i. e. always having
ready wisdom.
'
Look, the careless stand outside,' (there-
INTRODUCTION.
xllX
fore) being careful he should always exert himself. The
commentator however does not separate the quotations
from the glosses, but takes all these passages as parts of
one sentence, which he interprets in the way that it has
been rendered in the text of my translation,
p. 37.
In this as in many other cases I have preferred to give in
my translation the meaning which J>ilanka has given in his
commentary. For it is sometimes extremely difficult to
separate the quotations from the remaining text. I have
never dared to do so when they could not be proved to be
parts of verses. I had therefore to leave unnoticed all such
passages which, as the one quoted above, might be taken as
a Pada of a .Sloka
;
for in every prose work such passages
occur, though they never were meant for verse. They may,
therefore, only accidentally resemble parts of a .Sloka in
our book too, though the great number of such passages
is rather suspicious. The greatest difficulty however we
should incur if we were to point out the prose quota-
tions, though there are certainly such, e.g. I,
3,
1, 1, sutta
amui, mui//o satataw ^agaranti. Such phrases
differ in style from the rest of the prose part ; but it would
be impossible to draw the line between them and the work
of the real author. From what has been said, it will appear
how difficult it is to do justice to such a work as the first
book of the A^aranga in the first attempt to translate it.
In most cases I have contented myself with rendering the
text according to the interpretation of the commentator. It
must be left to future labours to come nearer the meaning
of the author than it has been preserved by the tradition of
the scholiasts.
Formerly the first book contained nine lectures instead of
eight, one lecture, the Mahaparinna, being now lost. It was,
according to some authorities, Samavayanga, Nandi, Ava-
syaka. Niryukti, and Vidhiprabha
l
,
the ninth lecture; but
according to the Niryukti of the AMrariga Sutra, which
contains a systematic exposition of the subjects treated in
the single lectures and lessons of the A^aranga itself, and
1
See Weber, Indische Studien, XVI,
p. 251 seq.
[22]
d
1 GAINA SUTRAS.
to J>ilahka and the other commentators, it was the eighth
lecture. It contained seven lessons, and treated of some
details of ascetic life
1
. The fact that the same subjects
were treated in the second book probably occasioned the
loss of the Mahaparinna, 'because it was superfluous
2.'
The second book consists of four parts (A'ula) or appen-
dices. There were originally five ATulas, but the fifth, the
Nisihiya^/zawa, is now reckoned as a separate work. The
first and second parts lay down rules for conduct. Their
style is very different from that of the first book, being
rather cumbrous, and not at all aphoristical. The greatest
difficulty in translating these parts is caused by the numer-
ous technical terms, some of which remain obscure, notwith-
standing the explanation of the commentary ;
others again
are simply transcribed into Sanskrit by the scholiast, and
seem to require no definition to be understood by the
modern Gainas. But it is different with us, who are fre-
quently reduced to guessing at the meaning of techni-
calities which a Yati could explain at once. It is therefore
to be hoped that some scholars in India, who can avail
themselves of the instruction of a Yati, will turn their
attention to this subject, and get an authentic explanation
of the many technical terms the meaning of which cannot
be ascertained by a European scholar by the means of
Caina works only.
The third and fourth A'ulas have, according to the Pari-
.yish/a Parvan IX, been revealed to the eldest sister of Sthu-
labhadra by Simandhara, a c7ina living in Purvavideha, a
mythical continent. This tradition is very remarkable, as
it assigns what we should call the composition of the two
last parts of the A/aranga Sutra to the same time when
the Kalpa Sutra, which treats of a similar subject, was
composed.
The third part is of great interest, as it contains the
materials from which the Life of Mahavira in the Kalpa
Sutra has been worked out. In fact most of the prose
paragraphs occur with but small alterations in the Kalpa
1
See Calcutta edition, I, p.
435
seq., vv. 251-26S.
2
Saisayattae>;a, Weber, 1. c.
INTRODUCTION.
li
Sutra. The latter work adds little that is material from an
historical point of view, but a great deal of descriptions
which have become typical and are to be found in other
Caina works adapted to similar circumstances. The Akk-
ranga Sutra contains, besides the above-mentioned para-
graphs, some verses which are wanting in the Kalpa Sutra.
On comparing these verses with those in the eighth lecture
of the first book, we become aware of the great difference
which subsists between both portions of the A^aranga
A
Sutra, for in both, kindred subjects are treated in Arya
verses, yet the difference in style and in the treatment of
the metre is such as can only be explained by the assump-
tion of a considerable distance of time.
The latter part of the third Afula, which treats of the five
great vows, with their twenty-five clauses, calls for no fur-
ther remark ; nor is anything more to be said about the
twelve verses which make up the fourth TTula, but that they
are probably old, and have been added here for want of a
better place.
The translation of the A^aranga Sutra is based on my
edition of the text in the Pali Text Society
1
,
and the
commentaries printed in the Calcutta edition of the AH-
raiiga Sutra. They are :
i. 21ka of wSilanka, also called Tattvaditya, said to have
been finished in the Saka year
798
or 876 A.D., with the
help of Vahari Sadhu.
2. Dipika of Cinaha;sa Suri, a teacher of the Brz'hat
Kharatara Ga//a. The Dipika is almost verbally copied
from the 71ka, which it pretends to reduce to a smaller
compass. But the reduction consists almost entirely in the
omission of vSilanka's comments on the Niryukti verses,
which form his introduction to every lecture and lesson.
3.
Parjva^andra's Balavabodha or Gu^erati Gloss. In
some parts of the second book, which are not explained
in the older commentaries, this gloss was the only help
I had. It generally closely follows the explanation of the
older commentaries, more especially that of the Dipika.
About the Kalpa Sutra I have spoken at some length in
1
The Ayarawga Sutta of the Cvetambara Jains,
London, 1SS2.
d 2
lii gaina sOtras.
the introduction to my edition of that work
1
,
to which I
refer the reader for further particulars. Since that time
Professor Weber has taken up the subject in his treatise
on the Sacred Books of the Gainas and corrected some
mistakes of mine. He ascertained that the whole Kalpa
Sutra is incorporated as the eighth lecture in the Daia-
j-rutaskandha, the fourth AV/eda Sutra. Professor Weber
concurs in my opinion that the
'
Rules for Yatis ' may be
the work of Bhadrabahu
2
,
and that the
'
List of Sthaviras
'
probably has been added by Devarddhi, the editor of the
Siddhanta. I do not think, however, that Devarddhi was
the author of the Life of Mahavira also, as Professor Weber
suggests. For if it were the work of so well known a man,
tradition would certainly not have allowed such a fact to
become forgotten. It was a different thing with the List
of Sthaviras, which consists of four or five distinct treatises
only put together and added to the Lives of the G'mas by the
editor of the work. We cannot argue from the style of the
Lives of the inas that that part must be younger than
the Rules for Yatis
;
for the same difference of style occa-
sioned by the diversity of the matter exists between the
third A'ula of the AMranga Sutra and the two preceding
ones. Nor can the meagreness of the contents be adduced
as an argument against the antiquity of the Lives of the
Cinas, since they were probably not intended for bio-
graphical treatises, but served a liturgical purpose; for
when the images of the Tirthakaras are worshipped in
the temples they are addressed with hymns, one of which
sums up the Kalyawakas or auspicious moments
3
. It is
1
The Kalpa Sutra of Bhadrabahu, Leipzig,
1879. Abhandlungen fur die
Kunde des Morgenlandes, VII, 1.
2
That the
'
Rules for Yatis ' must have been composed at least six genera-
tions after Mahavira is evident from

3-8, but probably the work is still
younger. For in

6 the Sthaviras, who come immediately after the disciples of
the Garcadharas, are spoken of in some contrast to the
'
Sramawas Nirgranthas
of the present time.' Yet the work cannot be comparatively young, because it
appears from

28-30 that the Ginakalpa had not yet fallen into disuse, as
it had done in later times.
3
The rites are described and the hymns given in a modern work called
A'aturvimsatitirthankaraam puga, a MS. of which belongs to the Deccan
College.
INTRODUCTION.
liil
with these Kalyawakas that the Lives of the Ginas are
chiefly concerned, and this fact seems to prove that the
custom of mentioning the Kalyawakas in the worship of
the Tirthakaras is a very old one ; for otherwise it would
be impossible to conceive what could have induced an
author to treat so largely of so barren a subject as has been
done in the Kalpa Sutra. But whatever may be the age of
the several parts of the Kalpa Sutra, it is certain that this
work has been held in high esteem by the CTainas for more
than a thousand years. It therefore deserves a place in
this collection of translations from the Sacred Books of
the East. I could only have wished to make my transla-
tion more worthy of the place where it is to make its
appearance ; but if I have somewhat fallen short in my
performance, I hope it will be accepted as an excuse that
I had to translate into a language which is not my own,
works of a literature which, notwithstanding all that has
been done for it, still is all but virgin soil to us.
'S*
HERMANN JACOBI.
Munster, Westphalia,
June, 1884.
/V
A
AA'ARANGA
SUTRA.
AAA.RANGA SUTRA.
FIRST BOOK
1
.
FIRST LECTURE
2
,
CALLED
knowledge of the weapon.
First Lesson
3
.
long-lived (Cambusvamin
4
)
! I (Sudharman)
have heard the following discourse from the vene-
rable (Mahavira): (i)
Here many do not remember
whether they have
descended in an eastern direction (when they were
born in this world), or in a southern, or in a western,
or in a northern direction, or in the direction from
above, or in the direction from below, or in a direc-
tion intermediate (between the cardinal points), or in
a direction intermediate between these (and the
1
Suyakkhawdha, jrutaskandha.
2
kgghayzna,, adhyayana. The first lecture is called sattha-
pari#a (^astra-pari^wa), 'knowledge of the weapon.' Weapons
are divided into material weapon and weapon consisting in a state
(bhava). The latter is explained to be non-control (asawzyama)
or the wrong use of mind, speech, and body. Knowledge (pari^la)
is twofold : comprehension and renunciation. The subject of the
first lecture is, therefore, the comprehension and renunciation of
everything that hurts other beings.
3
Uddesaya, udderaka.
4
ambusvamin was the disciple of Sudharman, one of the
eleven chief disciples (gawadhara) of Mahavira.
[22]
*
aatarAnga s^tra.
cardinal points).
(2)
Similarly, some do not know
whether their soul is born again and again or not
;
nor what they were formerly, nor what they will be-
come after having died and left this world.
(3)
Now
this is what one should know, either by one's own
knowledge or through the instruction of the highest
(i. e. a Tlrthakara), or having heard it from others :
that he descended in an eastern direction, or in any
other direction (particularised above). Similarly, some
know that their soul is born again and again, that it
arrives in this or that direction, whatever direction
that may be.
(4)
He believes in soul
1
,
believes in
the world
2
,
believes in reward
3
,
believes in action
(acknowledged to be our own doing in such judgments
as these) :
'
I did it
;'
'I shall cause another to do it
;'
'I shall allow another to do it
4
.'
In the world, these
are all the causes of sin
5
,
which must be compre-
hended and renounced.
(5)
A man that does not
comprehend and renounce the causes of sin, descends
in a cardinal or intermediate direction, wanders to all
cardinal or intermediate directions, is born again and
again in manifold births, experiences all painful
feelings.
(6)
About this the Revered One has taught
1
I.e. in a permanent soul, different from the body. This is
said against the A^arvakas.
2
I. e. the plurality of souls, not in one all-soul, as the Vedantins.
3
Kamma (karma) is that which darkens our intellect, &c. Its
result is the suffering condition of men, its cause is action
(kiriya, kriya).
4
The different tenses employed in these sentences imply, ac-
cording to the commentators, the acknowledgment of the reality
of time, as past, present, future.
5
Kamma-samarawbha. Kamma has been explained above.
Samarawbha, a special action (kriya), is the engaging in something
blamable (savadyanush/^ana).
BOOK I, LECTURE I, LESSON 2.
the truth (comprehension and renunciation). For
the sake of the splendour, honour, and glory of this
life, for the sake of birth, death, and final liberation,
for the removal of pain, all these causes of sin are at
work, which are to be comprehended and renounced
in this world. He who, in the world, comprehends
and renounces these causes of sin, is called a reward-
knowing sage (mum). Thus I say
1
.
(7)
Second Lesson
2
.
The (living) world is afflicted, miserable, diffi-
cult to instruct, and without discrimination. In
this world full of pain, suffering by their different
acts, see the benighted ones cause great pain.
(1)
See ! there are beings individually embodied (in
earth ; not one all-soul). See ! there are men who
1
These words (tti bemi) stand at the end of every lesson. The
commentators supply them also for the beginning of each lesson.
2
After the chief tenets of Gainism with regard to soul and actions
have briefly been stated in the first lesson, the six remaining
lessons of the first lecture treat of the actions which injure the six
classes of lives or souls. The Gainas seem to have arrived at their
concept of soul, not through the search after the Self, the self-
existing unchangeable principle in the ever-changing world of phe-
nomena, but through the perception of life. For the most general
Gaina term for soul is life (giva), which is identical with self (aya,
atman). There are numberless lives or souls, not only embodied
in animals, men, gods, hell-beings (tasa, trasa), and plants (vawassai,
vanaspati), but also in the four elementsearth, water, fire, wind.
Earth, &c, regarded as the abode of lives is called earth-body, &c.
These bodies are only perceptible when an infinite number of them
is united in one place. The earth-lives, &c, possess only one organ,
that of feeling; they have undeveloped (avyakta) intellect and feelings
(vedana), but no limbs, &c. The doctrines about these elementary
lives are laid down in Bhadrabahu's Niryukti of our Sutra, and are
commented upon in ^ilahka's great commentary of it. They are
very abstruse, and deal in the most minute distinctions, which baffle
our comprehension.
B 2
AJiTARANGA stjTRA.
control
themselves,
(whilst others only) pretend
to be
houseless (i.e. monks, such as the Bauddhas,
whose conduct differs not from that of house-
holders), because one destroys this (earth-body) by
bad and injurious doings, and many other beings,
besides, which he hurts by means of earth, through
his doing acts relating to earth.
(2)
About this the
Revered One has taught the truth : for the sake of the
splendour, honour, and glory of this life, for the sake
of birth, death, and final liberation, for the removal
of pain, man acts sinfully towards earth, or causes
others to act so, or allows others to act so. This
deprives him of happiness and perfect wisdom.
About this he is informed when he has understood
or heard, either from the Revered One or from the
monks, the faith to be coveted.
(3)
There are some
who, of a truth, know this (i. e. injuring) to be the
bondage, the delusion, the death, the hell. For this
1
a man is longing when he destroys this (earth-body)
by bad, injurious doings, and many other beings,
besides, which he hurts by means of earth, through
his doing acts relating to earth. Thus I say.
(4)
As somebody may cut or strike a blind man
(who cannot see the wound), as somebody may cut
or strike the foot, the ankle, the knee, the thigh, the
hip, the navel, the belly, the flank, the back, the
bosom, the heart, the breast, the neck, the arm,
the finger, the nail, the eye, the brow, the forehead,
the head, as some kill (openly), as some extirpate
1
Ikk' atthaz. The commentators think this to be a reference to
the sentence, For the sake of the splendour, &c. It would be more
natural to connect it with the foregoing sentence
;
the meaning is,
For bondage, &c, men commit violence, though they believe it to be
for the happiness of this life.
BOOK I, LECTURE I, LESSON
3.
(secretly), (thus the earth-bodies are cut, struck, and
killed though their feeling is not manifest).
(5)
He who injures these (earth-bodies) does not
comprehend and renounce the sinful acts ; he who
does not injure these, comprehends and renounces
the sinful acts. Knowing them, a wise man should
not act sinfully towards earth, nor cause others to
act so, nor allow others to act so. He who knows
these causes of sin relating to earth, is called a
reward-knowing sage. Thus I say.
(6)
Third Lesson
1
.
(Thus I say) : He who acts rightly, who does
pious work, who practises no deceit, is called
houseless.
(1)
One should, conquering the world,
persevere in that (vigour of) faith which one had
on the entrance in the order ; the heroes (of
faith), humbly bent, (should retain their belief in)
the illustrious road (to final liberation) and in the
world (of water-bodies) ; having rightly compre-
hended them through the instruction (of Mahavlra),
(they should retain) that which causes no danger
(i. e. self-control). Thus I say.
(2)
A man should
not (himself) deny the world of (water-bodies), nor
should he deny the self. He who denies the world
(of water-bodies), denies the self; and he who denies
the self, denies the world of (water-bodies).
(3)
See ! there are men who control themselves
;
1
The water-lives which are treated of in this lesson are, as is the
case with all elementary lives, divided into three classes :
the sen-
tient, the senseless, and the mixed. Only that water which is the
abode of senseless water-lives may be used. Therefore water is
to be strained before use, because the senseless lives only are
believed to remain in water after that process.
AATARANGA SUTRA.
others pretend only to be houseless ; for one de-
stroys this (water-body) by bad, injurious doings,
and many other beings, besides, which he hurts by
means of water, through his doing acts relating to
water.
(4)
About this the Revered One has taught
the truth : for the sake of the splendour, honour,
and glory of this life, for the sake of birth, death,
and final liberation, for the removal of pain, man
acts sinfully towards water, or causes others to act
so, or allows others to act so.
(5)
This deprives
him of happiness and perfect wisdom. About this
he is informed when he has understood and heard
from the Revered One, or from the monks, the faith
to be coveted. There are some who, of a truth,
know this (i. e. injuring) to be the bondage, the
delusion, the death, the hell. For this a man is
longing when he destroys this (water-body) by bad
and injurious doings, and many other beings, besides,
which he hurts by means of water, through his doing
acts relating to water. Thus I say.
(6)
There are beings living in water, many lives ; of
a truth, to the monks water has been declared to be
living matter. See ! considering the injuries (done
to water-bodies), those acts (which are injuries, but
must be done before the use of water, e.g. straining)
have been distinctly declared. Moreover he (who
uses water which is not strained) takes away what
has not been given (i.e. the bodies of water-lives).
(A Bauddha will object) :
'
We have permission, we
have permission to drink it, or (to take it) for toilet
purposes.' Thus they destroy by various injuries
(the water-bodies). But in this their doctrine is of
no authority.
He who injures these (water-bodies) does not
BOOK I, LECTURE I, LESSON
4.
comprehend and renounce the sinful acts
;
he who
does not injure these, comprehends and renounces
the sinful acts.
(7)
Knowing them, a wise man
should not act sinfully towards water, nor cause
others to act so, nor allow others to act so. He
who knows these causes of sin relating to water, is
called a reward-knowing sage. Thus I say.
(8)
Fourth Lesson.
(Thus I say) : A man should not, of his own
accord, deny the world (of fire-bodies), nor should
he deny the self. He who denies the world (of
fire-bodies), denies the self; and he who denies the
self, denies the world (of fire-bodies).
(1)
He who
knows that (viz. fire) through which injury is done
to the long-living bodies (i.e. plants) *, knows also
that which does no injury (i. e. control) ; and he who
knows that which does no injury, knows also that
through which no injury is done to the long-living
bodies.
(2)
This has been seen by the heroes (of
faith) who conquered ignorance ; for they control
themselves, always exert themselves, always mind
their duty. He who is unmindful of duty, and
desiring of the qualities (i.e. of the pleasure and
profit which may be derived from the elements)
is called the torment
2
(of living beings). Knowing
this, a wise man (resolves) :
'
Now (I shall do) no
more what I used to do wantonly before.'
(3)
See !
there are men who control
themselves ;
others
pretend only to be houseless ; for one destroys this
(fire-body) by bad and injurious doings, and many
1
The fire-bodies live not longer than three days.
2
Dawi/a,
8 A22ARANGA SUTRA.
other beings, besides, which he hurts by means of fire,
through his doing acts relating to fire. About this
the Revered One has taught the truth : for the sake
of the splendour, honour, and glory of this life, for
the sake of birth, death, and final liberation, for the
removal of pain, man acts sinfully towards fire,
or causes others to act so, or allows others to
act so.
(4)
This deprives him of happiness and
perfect wisdom. About this he is informed when
he has understood, or heard from the Revered One
or from the monks, the faith to be coveted. There
are some who, of a truth, know this (i.e. injuring)
to be the bondage, the delusion, the death, the hell.
For this a man is longing, when he destroys this
(fire-body) by bad and injurious doings, and many
other beings, besides, which he hurts by means of
fire, through his doing acts relating to fire. Thus
I say.
(5)
There are beings living in the earth, living in
grass, living on leaves, living in wood, living in
cowdung, living in dust-heaps, jumping beings which
coming near (fire) fall into it. Some, certainly,
touched by fire, shrivel up ; those which shrivel up
there, lose their sense there ; those which lose their
sense there, die there.
(6)
He who injures these (fire-bodies) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards fire, nor cause others to act so,
nor allow others to act so. He who knows the
causes of sin relating to fire, is called a reward-
knowing sage. Thus I say.
(7)
BOOK I, LECTURE I, LESSON
5.
Fifth Lesson
1
.
'
I shall not do (acts relating to plants) after having
entered the order, having recognised (the truth about
these acts), and having
conceived that which is free
from danger (i.e. control).'
He who does no acts (relating to plants), has
ceased from works ; he who has ceased from
them is called
'houseless.' (i) Quality is the whirl-
pool (ava//a
= sawsara),
and the whirlpool is
quality. Looking up, down, aside, eastward, he sees
colours, hearing he hears sounds;
(2)
longing up-
wards, down, aside, eastward, he becomes
attached
to colours and sounds. That is called the world
;
not guarded
against it, not obeying the law (of the
Tirthakaras), relishing the qualities,
conducting him-
self wrongly, he will wantonly live in a house (i.e.
belong to the world).
(3)
See ! there are men who control themselves
;
others
pretend only to be houseless, for one destroys this (body
of a plant) by bad and injurious doings, and manyother
1
The discussion of the
'
wind-bodies,'
which should follow that
of the fire-bodies, is postponed for two lessons in which the vege-
table and animal world is treated of. The reason for this inter-
ruption of the line of exposition is, as the commentators state,
that the nature of wind, because of its
invisibleness, is open to
doubts, whilst plants and animals are admitted by all to be living
beings, and are, therefore, the best support of the hylozoistical
theory. That wind was not readily
admitted by the ancient
Indians to be a peculiar substance may still be recognised in the
philosophical Sutras of the Brahmans.
For there it was thought
necessary to discuss at length the
proofs for the existence of a
peculiar substance, wind. It should be remarked that wind was
never identified with air, and that the Gainas had not yet separated
air from space.
IO AA'ARANGA SUTRA.
beings, besides, which he hurts by means of plants,
through his doing acts relating to plants.
(4)
About
this the Revered One has taught the truth : for the
sake of the splendour, honour, and glory of this life,
for the sake of birth, death, and final liberation, for
the removal of pain, man acts sinfully towards
plants, or causes others to act so, or allows others
to act so. This deprives him of happiness and
perfect wisdom. About this he is informed when
he has understood, or heard from the Revered
One or from the monks, the faith to be coveted.
There are some who, of a truth, know this (i.e.
injuring) to be the bondage, the delusion, the death,
the hell. For this a man is longing when he destroys
this (body of a plant) by bad and injurious doings,
and many other beings, besides, which he hurts by
means of plants, through his doing acts relating to
plants. Thus I say.
(5)
As the nature of this (i.e. men) is to be born and
to grow old, so is the nature of that (i. e. plants) to be
born and to grow old ; as this has reason, so that
has reason
1
;
as this falls sick when cut, so that
falls sick when cut ; as this needs food, so that needs
food ; as this will decay, so that will decay ; as this
is not eternal, so that is not eternal ; as this takes
increment, so that takes increment ; as this is chang-
ing, so that is changing.
(6)
He who injures these
(plants) does not comprehend and renounce the sinful
1
The plants know the seasons, for they sprout at the proper
time, the Asoka buds and blooms when touched by the foot of a
well-attired girl, and the Vakula when watered with wine; the
seed grows always upwards : all this would not happen if the
plants had no knowledge of the circumstances about them. Such
is the reasoning of the commentators.
BOOK I, LECTURE I , LESSON 6. 1
1
acts ; he who does not injure these,
comprehends
and renounces the sinful acts. Knowing them, a wise
man should not act sinfully towards plants, nor cause
others to act so, nor allow others to act so. He who
knows these causes of sin relating to plants, is called
a reward-knowing
sage. Thus I say.
(7)
Sixth Lesson.
Thus I say : There are beings called the animate,
viz. those who are produced 1. from eggs (birds,
&c), 2. from a fetus (as elephants, &c),
3-
from a
fetus with an enveloping
membrane (as cows,
buffaloes, &c), 4.
from fluids (as worms, &c),
5.
from sweat (as bugs, lice, &c), 6. by
coagulation
(as locusts, ants, &c), 7.
from sprouts (as butterflies,
wagtails, &c), 8. by regeneration (men, gods, hell-
beings). This is called the Sa^sara
(1)
for the
slow, for the ignorant. Having well considered it,
having well looked at it, I say thus
:
all beings,
those with two, three, four senses, plants, those with
five senses, and the rest of creation,
(experience)
individually pleasure or displeasure, pain, great
terror, and unhappiness. Beings are filled with
alarm from all directions and in all directions. See
!
there the benighted ones cause great pain. See
!
there are beings individually
embodied.
(2)
See ! there are men who control themselves
;
others pretend only to be houseless, for one destroys
this (body of an animal) by bad and injurious doings,
and many other beings, besides,
which he hurts by
means of animals, through his doing acts relating
to animals.
(3)
About this the Revered One has
taught the truth : for the sake of the splendour,
12 AXARANGA SfjTRA.
honour, and glory of this life, for the sake of birth,
death, and final liberation, for the removal of pain,
man acts sinfully towards animals, or causes others
to act so, or allows others to act so. This de-
prives him of happiness and perfect wisdom. About
this he is informed, when he has understood, or
heard from the Revered One or from the monks,
the faith to be coveted. There are some who, of
a truth, know this (i.e. injuring) to be the bondage,
the delusion, the death, the hell. For this a man
is longing, when he injures this (body of an animal)
by bad and injurious doings, and many other beings,
besides, which he hurts by means of animals, through
acts relating to animals. Thus I say.
(4)
Some slay (animals) for sacrificial purposes, some
kill (animals) for the sake of their skin, some kill
(them) for the sake of their flesh, some kill them
for the sake of their blood ; thus for the sake of
their heart, their bile, the feathers of their tail,
their tail, their big or small horns, their teeth, their
tusks, their nails, their sinews, their bones
x
;
with
a purpose or without a purpose. Some kill animals
because they have been wounded by them, or are
wounded, or will be wounded.
(5)
He who injures these (animals) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards animals, nor cause others to act
so, nor allow others to act so. He who knows
1
The word after bones (a//Me) is a.///iimimga.e, for which
buffaloes, boars, &c. are killed, as the commentator states. I do
not know the meaning of this word which is rendered ast tu-
rn iil^- a.
BOOK I, LECTURE I, LESSON
J.
1
3
these causes of sin relating to animals, is called a
reward-knowing sage.
Thus I say.
(6)
Seventh Lesson.
He who is averse from (all actions relating to)
wind, knows affliction.
Knowing what is bad, he
who knows it with regard to himself, knows it with
regard to (the world) outside ; and he who knows
it with regard to (the world) outside, knows it with
regard to himself : this reciprocity (between himself
and) others (one should mind). Those who are
appeased, who are free from passion, do not desire
to live, (i)
See ! there are men who
control themselves
;
others pretend only to be houseless, for one destroys
this (wind-body) by bad and injurious doings, and
many other beings, besides, which he hurts by means
of wind, through his doing acts relating to wind.
(2)
About this the Revered One has taught the truth :
for the sake of the splendour, honour, and glory
of this life, for the sake of birth, death, and final
liberation, for the removal of pain, man acts sinfully
towards wind, or causes others to act so, or
allows others to act so. This deprives him of
happiness and perfect wisdom. About this he is
informed when he has understood, or heard from
the Revered One or from the monks, the faith to
be coveted. There are some who, of a truth, know
this to be the bondage, the delusion, the death, the
hell. For this a man is longing when he destroys
this (wind-body) by bad and injurious acts, and many
other beings, besides, which he hurts by means of
wind, through his doing acts relating to wind. Thus
I say.
(3)
14
AA'ARANGA SUTRA.
There are jumping beings which, coming near
wind, fall into it. Some, certainly, touched by wind,
shrivel up ; those which shrivel up there, lose their
sense there ; those which lose their sense there, die
there.
(4)
He who injures these (wind-bodies) does not com-
prehend and renounce the sinful acts ; he who does
not injure these, comprehends and renounces the
sinful acts. Knowing them, a wise man should not
act sinfully towards wind, nor cause others to act so,
nor allow others to act so. He who knows these
causes of sin relating to wind, is called a reward-
knowing sage. Thus I say.
(5)
Be aware that about this (wind-body) too those
are involved in sin who delight not in the right
conduct, and, though doing acts, talk about religious
discipline, who conducting themselves according to
their own will, pursuing sensual pleasures, and en-
gaging in acts, are addicted to worldliness. He
who has the true knowledge about all things, will
commit no sinful act, nor cause others to do so,
&c.
(6)
Knowing them, a wise man should not
act sinfully towards the aggregate of six (kinds of)
lives, nor cause others to act so, nor allow others to
act so. He who knows these causes of sin relating
to the aggregate of the six (kinds of) lives, is called
a reward-knowing sage. Thus I say.
(7)
End of the First Lecture, called Knowledge of the
Weapon.
BOOK I, LECTURE 2, LESSON I.
1
5
SECOND
LECTURE,
CALLED
conquest of the world.
First Lesson.
Quality is the seat of the root, and the seat of
the root is quality \ He who longs for the qualities,
is overcome by great pain, and he is careless
2
.
(For he thinks) I have to provide for a mother,
for a father, for a sister, for a wife, for sons, for
daughters, for a daughter-in-law, for my friends, for
near and remote relations, for my acquaintances
3
,
for different kinds of property, profit, meals, and
clothes. Longing for these objects, people are
careless, suffer day and night, work in the right
and the wrong time, desire wealth and treasures,
commit injuries and violent acts, direct the mind,
again and again, upon these injurious doings (de-
scribed in the preceding lecture), (i) (Doing so),
the life of some mortals (which by destiny would
have been long) is shortened. For when with the
deterioration of the perceptions of the ear, eye,
organs of smelling, tasting, touching, a man becomes
aware of the decline of life, they
4
after a time
1
I. e. in the qualities of the external things lies the primary cause
of the Sawsara, viz. sin ; the qualities produce sin, and sinfulness
makes us apt to enjoy the qualities.
2
I. e. gives way to love, hate, &c.
s
Saw thuya. The commentators explain this word acquaint-
ance or one who is recommended to me.
4
I. e. these failing perceptions.
A
1
6
AtfARANGA SUTRA
produce dotage. Or his kinsmen with whom he
lives together will, after a time, first grumble at
him, and he will afterwards grumble at them.
They cannot help thee or protect thee, nor canst
thou help them or protect them.
(2)
He is not
fit for hilarity, playing, pleasure, show. There-
fore, ah ! proceeding to pilgrimage, and thinking
that the present moment is favourable (for such
intentions
1
),
he should be steadfast and not, even
for an hour, carelessly conduct himself. His youth,
his age, his life fade away.
A man who carelessly conducts himself, who
killing, cutting, striking, destroying, chasing away,
frightening (living beings) resolves to do what has
not been done (by any one)him his relations with
whom he lived together, will first cherish, and he
will afterwards cherish them. But they cannot help
thee or protect thee, nor canst thou help them or
protect them.
(3)
Or he heaps up treasures for the benefit of some
spendthrifts, by pinching himself. Then, after a
time, he falls in sickness ; those with whom he
lives together will first leave him, and he will after-
wards leave them. They cannot help thee or protect
thee, nor canst thou help them or protect them.
(4)
Knowing pain and pleasure in all their variety
2
,
and seeing his life not yet decline, a wise man should
know that to be the proper moment (for entering
a religious life) ; while the perceptions of his ear,
eye, organs of smelling, tasting, touching are not
1
I.e. his present life; for the birth in aryakshetra and in a
noble family is difficult to obtain in this Sawsara.
2
Patteyaw, singly, with regard to the living beings.
BOOK I, LECTURE 2, LESSON 2. I
7
yet deteriorated, while all these perceptions are not
yet deteriorated, man should prosecute
1
the real end
of his soul
2
. Thus I say.
(5)
Second Lesson.
A wise man should remove any aversion (to con-
trol
3
);
he will be liberated in the proper time.
Some, following wrong instruction, turn away (from
control). They are dull, wrapped in delusion.
While they imitate the life of monks, (saying), ' We
shall be free from attachment,' they enjoy the plea-
sures that offer themselves
4
. Through wrong in-
struction the (would-be) sages trouble themselves
(for pleasures) ; thus they sink deeper and deeper
in delusion, (and cannot get) to this, nor to the
opposite shore
5
. Those who are freed (from attach-
ment to the world and its pleasures), reach the
opposite shore
6
. Subduing desire by desirelessness,
he does not enjoy the pleasures that offer them-
selves. Desireless, giving up the world, and
ceasing to act, he knows, and sees, and has no
wishes because of his discernment
7
;
he is called
houseless.
(1)
1
Samawuvase^asi (tti bemi) is taken by the commentators
for the second person, which always occurs before tti bemi, but
nowhere else. I think si belongs to tti bemi, and stands for se
=
asau.
2
Viz. control.
3
Arati is usually dislike, au//ai exercise; but, according to the
commentators, these words here mean sawyamarati and nivar-
tayati.
4
E.g. the Buddhists, &c, Sakyadaya/j.
5
I. e. they are neither householders nor houseless monks.
6
I. e. moksha, final liberation.
7
Viz. between good and bad, or of the results of desire.
[22]
C
I 8 AA'ARANGA SUTRA.
(But on the contrary) he suffers day and night,
works in the right and the wrong time, desires wealth
and treasures, commits injuries and violent acts,
again and again directs his mind upon these in-
jurious doings
1
;
for his own sake, to support or
to be supported by his relations, friends, the an-
cestors, gods, the king, thieves, guests, paupers,
5Vama;/as.
(2)
Thus violence is done by these various acts,
deliberately, out of fear, because they think
'
it is
for the expiation of sins
V
or for some other hope.
Knowing this, a wise man should neither himself
commit violence by such acts, nor order others to
commit violence by such acts, nor consent to the
violence done by somebody else.
This road (to happiness) has been declared by
the noble ones, that a clever man should not be
defiled (by sin). Thus I say.
(3)
Third Lesson.
'
Frequently (I have been born) in a high family,
frequently in a low one ; I am not mean, nor noble,
n3r do I desire (social preferment).' Thus reflect-
ing, who would brag about his family or about his
glory, or for what should he long ?
(1)
Therefore a wise man should neither be glad nor
angry (about his lot) : thou shouldst know and con-
sider the happiness of living creatures. Carefully
conducting himself, he should mind this : blindness,
deafness, dumbness, one-eyedness, hunchbacked-
1
See I, 2, 1,
1.
2
The sacrificial rites of the Brahmawas are meant.
BOOK I, LECTURE 2, LESSON
3. 1
9
ness
l
,
blackness, variety of colour (he will always
experience) ; because of his carelessness he is born
in many births, he experiences various feelings.
(2)
Not enlightened (about the cause of these ills) he
is afflicted (by them), always turns round (in the
whirl of) birth and death. Life is dear to many
who own fields and houses. Having acquired dyed
and coloured (clothes), jewels, earrings, gold, and
women, they become attached to these things.
And a fool who longs for life, and worldly-minded
2
,
laments that (for these worldly goods) penance,
self-restraint, and control do not avail, will igno-
rantly come to grief.
(3)
Those who are of a steady conduct do not desire
this (wealth). Knowing birth and death, one should
firmly walk the path (i.e. right conduct), (and not
wait for old age to commence a religious life),
For there is nothing inaccessible for death. All
beings are fond of life
3
,
like pleasure, hate pain,
shun destruction, like life, long to live. To all life
is dear
4
.
(4)
Having acquired it (i.e. wealth), employing bipeds
and quadrupeds, gathering riches in the three ways
5
,
1
Hereafter va</abhattaz explained by vinirgatapr/thivi
va<fabha-lakshaa/ra.
2
Saw/puaw=sampura^, lit. complete, i.e. the complete
end of human existence is enjoyment of the world.
3
Another reading mentioned by the commentator is piyayaya,
fond of themselves.
4
The original of this paragraph reads partly metrical ; after the
verse marked in my edition there follow three final padas of a
.yloka.
5
According to the commentators, the three modes of activity
(yoga), action, order, consent, or the three organs of activity
(karaa), mind, speech, body, are meant.
C 2
20
AtfARANGA sfJTRA.
whatever his portion will be, small or great, he will
desire to enjoy it. Then at one time, his manifold
savings are a large treasure. Then at another time,
his heirs divide it, or those who are without a living
steal it, or the king takes it away, or it is ruined in
some way or other, or it is consumed by the con-
flagration of the house. Thus a fool doing cruel
deeds which benefit another, will ignorantly come
thereby to grief.
(5)
This certainly has been declared by the sage
1
.
They do not cross the flood
2
,
nor can they cross
it ; they do not go to the next shore, nor can they
go to it ; they do not go to the opposite shore, nor
can they go to it.
And though hearing the doctrine, he does not
stand in the right place
;
but the clever one who
adopts the true (faith), stands in the right place (i.e.
control)
3
.
He who sees by himself, needs no instruction. But
the miserable, afflicted fool who delights in pleasures,
and whose miseries do not cease, is turned round in
the whirl of pains. Thus I say.
(6)
1
I. e. the Tirthakara.
!
I.e. the Saw/sara, represented under the idea of a lake or slough,
in the mud of which the worldly are sinking without being able to
reach the shore.
3
Ayaniggam kz. adaya tammi ///ae na it//iai I
avitahaw pappa
kheyanne tammi //zawammi k\tlh&\ 11 These words form a regular
jloka, which has not been noticed by any commentator. -Silahka
seems to have read vitaha/w pappa akheyanne, but I consider
the reading of our MSS. better, for if we adopt it, ///a;/a retains the
same meaning (viz. control) in both parts of the couplet, while if
we adopt Silahka's reading, thhiz. must in the one place denote
the contrary of what it means in the other; adaniya, doctrine, lit. to
be adopted.
BOOK I, LECTURE 2, LESSON 4.
21
Fourth Lesson.
Then, after a time, he falls in sickness : those
with whom he lives together, first grumble at him,
and he afterwards grumbles at them. But they
cannot help thee or protect thee, nor canst thou
help them or protect them, (i)
Knowing pleasure and pain separately
1
,
they
trouble themselves about the enjoyment (of the
external objects). For some men in this world have
(such a character that) they will desire to enjoy their
portion, whether it be large or small, in the three
ways
2
. Then, at one time, it will be sufficiently
large, with many resources. Then, at another time,
his heirs divide it, or those who have no living
steal it, or the king takes it away, or it is ruined
in some way or other, or it is consumed by the
conflagration of the house. Thus a fool, doing
cruel acts, comes ignorantly to grief.
(2)
Wisely reject hope and desire
3
,
and extracting
that thorn (i. e. pleasure) thou (shouldst act rightly).
People who are enveloped by delusion do not
understand this : he who (gathers wealth) will,
perhaps, not have the benefit of it.
The world is greatly troubled by women. They
(viz. men) forsooth say,
'
These are the vessels (of
happiness).' But this leads them to pain, to delusion,
1
The meaning seems to be : If people do not know that
pleasure and pain are the result of their own works, &c.
2
The commentators give no explanation of what is meant by
'
the three ways,' yet cf.
3,
5.
3
The words &sa.m ia Md.mda.rn ka, vigiw^a dhire form a trish/ubh
pada.
2 2
AZARANGA S^JTRA.
to death, to hell, to birth as hell-beings or brute
beasts. The fool never knows the law.
(3)
Thus spake the hero * : 'Be careful against this
great delusion
;
the clever one should have done
with carelessness by considering death in tranquillity,
and that, the nature of which is decay (viz. the
body) ; these (pleasures), look ! will not satisfy (thee).
Therefore have done with them ! Sage, look ! this
is the great danger, it should overcome none whom-
soever. He is called a hero who is not vexed by
(the hardships caused) by control. He should not
be angry because the (householder) gives him little.
If turned off, he should go. Thou shouldst conform
to the conduct of the sages.' Thus I say.
(4)
Fifth Lesson.
That for this (viz. pleasure) the wants of the
world should be supplied by bad injurious doings :
for one's own sons, daughters, daughters-in-law,
kinsmen, nurses, kings, male and female slaves,
male and female servants, for the sake of hospitality,
of supper and breakfast, the accumulation of wealth
is effected.
(1)
(This is) here for the enjoyment of some men.
(But a wise man) exerting himself, houseless, noble,
of noble intellect, of noble perception recognises the
proper moment (for all actions). He should not
accept, nor cause others to accept, or permit them
1
The MSS. have udahu dhire. The last word is a frequent
mistake for vire, which is adopted by the commentators. They
explain udahu by ud-aha =uktavan.
BOOK I, LECTURE 2, LESSON 5. 23
to accept anything unclean
1
. Free from uncleanli-
ness he should wander about.
(2)
Being not seen in buying and selling, he should
not buy, nor cause others to buy, nor consent to the
buying of others.
This mendicant who knows the
time, the strength (of himself), the measure (of all
things), the practice
2
,
the occasion (for begging, &c),
the conduct, the religious precepts
3
,
the true con-
dition (of the donor or hearer), who disowns all
things not requisite for religious purposes
4
,
who
is under no obligations, he proceeds securely (on
the road to final liberation) after having cut off both
(love and hate). Clothes,
alms-bowls,
blankets,
brooms, property
5
,
straw mats, with regard to these
things he should know (what is unclean). When
he receives food he should know the quantity
required. This has been declared by the Revered
One : he should not rejoice in the receipt of a gift,
nor be sorry when he gets nothing.
Having got
much, one should not store it away; one should
abstain from things not requisite for religious
purposes. With a mind different (from that of
common people) a seer
abandons (these things).
This is the road taught by
the noble ones, well
acquainted with which one should not be defiled (by
sin). Thus I say.
(3)
1
Amagandha, unclean, is also a Buddhist term; see Rhys
Davids' Buddhism,
pp. 131,
181.
2
Kheda
= abhyasa, or the pain of worldly existence.
3
Samaya.
4
Pariggaha; it might also be translated, who disowns attach-
ment.
5
Oggahaavagraha property e.g. the ground or space which
the householder allows the mendicant who stays in his house,
24
AAARANGA SUTRA.
Pleasures are difficult to reject, life is difficult to
prolong. That man, certainly, who loves pleasures,
is afflicted (by their loss), is sorry in his heart, leaves
his usual ways, is troubled, suffers pain. The far-
sighted one who knows the world, knows its inferior
part (hell), its upper part (heaven), its side-long part
(the state of brute beasts). He who knows the
relation (of human affairs, viz.) that he who desires
for the world is always turned round (in the saw-
sara), is called among mortals a hero, who liberates
those who are fettered.
(4)
As the interior (of the body is loathsome), so is
the exterior
; as the exterior, so is the interior. In
the interior of the body he perceives the foul interior
humours, he observes their several courses (or
eruptions). A well-informed man knowing (and
renouncing the body and pleasures), should not eat
(his saliva
x
)
;
he should not oppose himself to the
(current of knowledge). Certainly, that man who
engages in worldly affairs, who practises many tricks,
who is bewildered by his own doings, acts again and
again on that desire which increases his unrighteous-
ness
2
. Hence the above has been said for the
increase of this (life)
3
. (A man addicted to pleasures)
acts as if immortal, and puts great faith (in pleasure)
;
but when he perceives that this body sustains pains,
he cries in his ignorance.
Therefore keep in
your
mind what I say.
(5)
I.e. what he has thrown away, vomited, as it were;
pleasures.
Veraw \a.ddAei
appawo, apparently the close of a doka;
see I,
3, 2, 3.
The
commentators supply jarfrasya, the body. For sinful acts
injure the bodies of living
beings ; therefore they are increased by
our abstaining
from sin.
BOOK I, LECTURE 2, LESSON 6.
2$
A heretic
1
professes to cure (the love of pleasure),
while he kills, cuts, strikes, destroys, chases away,
resolves to do what has not been done before. To
whom he applies the cureenough of that fool's
affection
2
;
or he who has (the cure) applied, is a
fool. This does not apply to the houseless. Thus
I say.
(6)
Sixth Lesson.
He who perfectly understands (what has been
said in the preceding lesson) and follows the (faith)
to be coveted, should therefore do no sinful act,
nor cause others to do one. Perchance he meditates
a sin (by an act against only) one (of the six
aggregates of lives) ; but he will be guilty (of sin
against) every one of the six. Desiring happi-
ness and bewailing much, he comes ignorantly to
grief through his own misfortune, (i) Through
his own carelessness every one produces that phase
of life in which the vital spirits are pained.
Observing (the pain of mundane existence, one
should) not (act) with violence. This is called the
true knowledge (and renunciation). He who ceasing
from acts relinquishes the idea of property, relin-
quishes property itself. That sage has seen the
path (to final liberation) for whom there exists no
property. Knowing this, a wise man, who knows
the world and has cast off the idea of the world,
1
~Pa,mdite =ipa7idita.mma.m, who believes or pretends to be a
learned man.
2
Alawz balassa sa?gea, a pada of jloka; followed by the
words in note
2, p. 24,
it forms the hemistich of verse
3
in the
Second Lesson of the next Chapter.
26
AA'ARANGA SUTRA.
should prudently conquer
1
the obstructions to
righteousness. Thus I say.
(2)
The hero does not tolerate discontent,
The hero does not tolerate lust.
Because the hero is not careless,
The hero is not attached (to the objects of the
senses).
Being indifferent against sounds (and the other)
perceptions, detest the comfort of this life.
A sage adopting a life of wisdom, should treat
his gross body roughly.
The heroes who have right intuition, use mean
and rough food
2
.
Such a man is said to have crossed the flood (of
life), to be a sage, to have passed over (the sa;;2-
sara), to be liberated, to have ceased (from all
activity). Thus I say.
(3)
A sage is called unfit who does not follow the
law and fails in his office. (But on the contrary)
he is praised as a hero, he overcomes the connection
with the world, he is called the guide (or the right
way). What has been declared to be here the un-
happiness of mortals, of that unhappiness the clever
ones propound the knowledge.
(4)
Thus
understanding
(and renouncing) acts, a man
who recognises the truth, delights in nothing else
;
and he who delights only in the truth,
recognises
nothing else. As (the law) has been revealed for
the full one, so for the empty one ; as for the empty
1
See
p. 17, note 1.
These words
apparently form a jloka, though the third pada
is too short by one syllable
; but this fault can easily be corrected
by inserting
fa: pamUm
luhaw ka. sevanti. The commentators
treat the passage
as prose,
BOOK I, LECTURE 2, LESSON 6. 2>]
one, so for the full one
1
. But he (to whom the
faith is preached) will perhaps disrespectfully beat
(the preacher). Yet know, there is no good in this
(indiscriminate preaching). (But ascertain before)
what sort of man he is, and whom he worships. He
is called a hero who liberates the bound, above,
below, and in the sideward directions. He always
conforms to all knowledge (and renunciation) ; the
hero is not polluted by the sin of killing. He is
a wise man who perfectly knows the non-killing
2
,
who searches after the liberation of the bound.
The clever one is neither bound nor liberated ;
he
should do or leave undone (what the hero does
or does not do) ; he should not do what (the hero)
leaves undone
:
Knowing (and renouncing) murder of any kind
and worldly ideas in all respects
3
.
He who sees himself, needs no instruction. But
the miserable and afflicted fool who delights in
pleasures and whose miseries do not cease, is turned
round in the whirl of pains
4
. Thus I say.
(5)
End of the Second Lecture, called Conquest of the
World.
1
The full and the empty designate those who adopt the true
faith, and those who do not.
2
Awugghayawa. According to the commentator, the destruc-
tion of karman.
3
This is again a stray half jloka. The text abounds in minor
fragments of verses, trish/ubhs, or .rlokas.
4
See the end of the Third Lesson.
2 8
AA'ARANGA SUTRA.
THIRD LECTURE,
CALLED
hot and cold.
First Lesson:
The unwise sleep, the sages always wake. Know,
that in this world the (cause of) misery
1
brings forth
evil consequences ! Knowing the course of the
world
2
,
one should cease from violent acts. He
who correctly possesses
3
these (sensual perceptions),
viz. sounds, and colours, and smells, and tastes, and
touches (i), who self-possessed, wise, just, chaste,
with right comprehension understands the world, he
is to be called a sage, one who knows the law, and
righteous. He knows the connection of the whirl
(of births) and the current (of sensation with love
and hate). Not minding heat and cold, equanimous
against pleasure and pain, the Nirgrantha does not
feel the austerity of penance. Waking and free
from hostility, a wise man, thou liberatest (thyself
and others) from the miseries.
(2)
But a man always benighted, subject to old age
and death, does not know the law. Seeing living
beings suffering, earnestly enter a religious life
4
.
Considering this, O prudent one, look
!
Knowing the misery that results from action,
The deluded and careless one returns to life
;
!
I. e. ignorance and delusion.
1
Regarding
the evil-doer.
3
And renounces.
Again
a half jloka, unnoticed as such by the commentators.
BOOK I, LECTURE
3,
LESSON 2.
29
Disregarding sounds and colours, upright,
Avoiding Mara one is liberated from death
1
.
Carefully abstaining from pleasures and ceasing
from bad works he is a hero, guarding himself, who
is grounded in knowledge
2
.
(3)
He who knows the
violence done for the sake of special objects, knows
what is free from violence
3
;
he who knows what
is free from violence, knows the violence done for
special objects. For him who is without karman,
there is no appellation
4
. The condition of living-
beings arises from karman.
Examining karman and the root of karman, viz.
killing
5
,
examining (it) and adopting its contrary
6
,
he
is not seen by both ends
7
. Knowing this, a wise man
who knows the world and has cast off the idea of
the world, should prudently conquer the obstructions
to righteousness
8
. Thus I say.
(4)
Second Lesson.
Look, Sir, at birth and old age here,
Examine and know the happiness of the living,
Thence the most learned, knowing (what is called)
the highest good,
He who has right intuition, commits no sin.
(1)
1
A trish/ubh unnoticed by the commentators.
2
Kheyanna=kheda-wa nipu/za. I think the Sanskrit would
rather be kshetra^fia.
3
I. e. control.
4
As man, god, hell-being, young, old, &c.
5
See
p. 28, note
4.
Literally, the left side (savyam); control is intended.
7
I. e. he is not touched by love and hate, which cause death.
8
See I, 2, 6
(2).
30
AATARANGA sOtRA.
Undo the bond with mortals here
;
He who lives by sins, is subject to both
\
Desirous of pleasures they heap up karman,
Influenced by it they are born again.
(2)
Killing (animals) he thinks good sport, and derives
mirth from it
:
Away with that fool's company, he increases his
own unrighteousness.
(3)
Thence the most learned, knowing (what is called)
the highest good,
Aware of the punishment, commits no sin
;
Wisely avoid the top and the root
2
!
Cutting them off, he knows himself free from
karman.
(4)
That man will be liberated from death
;
he is
a sage who sees the danger
3
,
knowing the highest
good in this world, leading a circumspect life, calm,
guarded, endowed (with knowledge, &c), always
restrained, longing for death, he should lead a
religious life. Manifold, indeed, appear sinful
actions
;
therefore prove constant to truth ! Delight-
ing in it
4
,
a wise man destroys all karman.
(1)
Many, indeed, are the plans of this man (of the
world) ; he will satisfy his desires ; he (thereby
causes) the slaughter of others, the pain of others,
the punishment of others, the slaughter, the blame,
1
Literally, sees both, i.e. experiences bodily and mental (agonies),
those of this world and of the next.
The root means delusion, the top the rest of the sins.
5
Arising from worldliness. The same words occur in 2, 6, 2;
but bhae (bhaya) stands here instead of pahe, road. Bhae
occurs also in the former place in some MSS.
4
Ettho 'varae is usually
'
ceasing from it, i. e. activity.' But
here the commentators explain it as translated above.
BOOK I, LECTURE
3,
LESSON
3. 3
1
the punishment of a whole province. Doing such
things, some have exerted themselves \
(2)
Therefore the second (i.e. the wrong creed) is
not adhered to. The knowing one seeing the vanity
(of the world) [knowing the rise and fall of the
souls
2
],
the Brahman follows the unrivalled (control
of the (^ainas). He should not kill, nor cause others
to kill, nor consent to the killing of others.
'
Avoid
gaiety, not delighting in creatures (i.e. women),
having the highest intuition,' keeping off from sinful
acts.
(3)
And the hero should conquer wrath and pride,
Look at the great hell (as the place) for greed.
Therefore the hero abstaining from killing,
Should destroy sorrow, going the road of easiness
3
.
Here now the hero, knowing the bondage,
Knowing sorrow, should restrain himself.
Having risen to birth among men,
He should not take the life of living beings.
Third Lesson.
1
Knowing the connection of the world, (careless-
ness is not for his benefit
4
).' '
Look at the exterior
1
Samu/Miya is commonly used in the sense of right effort, and
thus explained by the commentators in this place, though we should
expect the contrary.
2
The words in brackets
[]
are a gloss upon the preceding
sentence. If we leave them out, the rest forms half a jloka.
3
Laghubhuya, i. e. nirvawa.
4
This is a very difficult passage.
Connection (sandhi) is ex-
plained in different ways, as
karmavivara, samyagg-nanavapti, and
the state of the soul, which has only temporarily and not thoroughly
come to rest. To complete the sentence the commentators add
pramado na jreyase. As the words of the text form the pada of a
jloka, it is probable that something like pamao neva se^ase
32
AbtArAnGA S^JTRA.
(world from analogy
with thy own) self; [then] thou
wilt
neither
kill nor destroy (living beings);' viz.
out of reciprocal
regard [well examining] he does
no sinful act.
What is the characteristic of a sage ?
'
Recognising the equality (of all living beings), he
appeases hisself.' (i)
Knowing the highest good, one should never be
careless
;
Guarding
one's self, always prudent, one should
pass life on the right road.
'
One should acquire disregard of sensual enjoy-
ment, being with a great one (i.e. a god) or the
small ones (men).' When one knows whence men
come and where they go, and when both ends are
out of sight
1
,
one is not cut, nor slit, nor burnt,
nor struck
2
(2)
by any one in the whole world
3
.
Some do not remember what preceded the pre-
sent :
'
what has been his past ? what will be his
future?' Some men here say: 'what has been his
past, that will be his future V
There is no past thing, nor is there a future one
;
So opine the Tathagatas.
He whose karman has ceased and conduct is right,
concluded the hemistich. The meaning is,
'
Make good use of
any opening to get out of worldly troubles.'
1
See 1, lesson
4.
2
The reading of the Nagarguniyas, according to the com-
mentary, was,
'
Knowing well and essentially the five (perceptions)
in the object and the three degrees (i. e. good, middle, bad), in the
twofold (i. e. what is to be avoided and to be adopted), one is not
marred by either (love and hate).' These words form a .rloka.
The commentary connects these words with the preceding
sentence, saying that the accusative stands for the instrumental,
by any one.
4
The words of the original read like a trish/ubh in disorder; the
same is the case with a different reading quoted by the commentator.
BOOK I, LECTURE
3,
LESSON 4.
3$
who recognises the truth (stated above) and destroys
sinfulness (thinks)
:
What is discontent and what is pleasure ? not sub-
ject to either, one should live
;
Giving up all gaiety, circumspect and restrained,
one should lead a religious life.
(3)
Man ! Thou art thy own friend ; why wishest
thou for a friend beyond thyself ? Whom he knows
as a dweller on high
l
,
him he should know as a
dweller far (from sin) ; and whom he knows as
a dweller far (from sin), him he should know as a
dweller on high. -Man! restraining thyself (from
the outward world)
'
thou wilt get free from pain.'
Man, understand well the truth ! exerting himself in
the rule of truth a wise man overcomes Mara.
(4)
'
The gifted man
2
,
following the law, sees well his
true interest.' In a twofold way
3
,
for the sake of
life's splendour, honour and glory (some men exert
themselves), wherein they go astray. The gifted
2
,
touched by calamity, are not confounded.
'
Mind
this ! the worthy one, in this world, gets out of the
creation V Thus I say.
(5)
Fourth Lesson.
That man (i.e. the liberated) conquers wrath,
pride, deceit, and greed. This is the doctrine of
the Seer who does not injure living beings and has
put an end (to acts and to sa^sara). Preventing
1
There is apparently a pun in the text : ukka\a.iy&m is explained
by uX'/alayitaram =remover (of sins), but as contrasted with dura-
laiya it has the meaning we have adopted above.
2
With knowledge, &c.
3
For the sake of love and hate, or worldly and heavenly bliss.
4
If loyaloya is omitted, the last words form the half of a ^loka.
[22]
D
->4 AiSTARANGA SUTRA.
3
propensity to
sin destroys former actions. He who
knows one thing, knows all things; and he who
knows
all things,
knows one thing
1
.
He who is
careless in all respects, is in danger
2
;
he who is not
careless in all respects, is free from danger, (i)
He who conquers one (passion), conquers many
;
and he who conquers many, conquers one.
'
Know-
ing the misery of the world' rejecting the connection
with the world,
' the heroes go on the great journey,'
they rise
gradually ;
'
they do not desire life.'
(2)
He who avoids one (passion), avoids (them all)
severally ; and he who avoids them severally, avoids
one. Faithful according to the
commandment (of
the Tirthakaras),
wise, and understanding the world
according to the commandmentsuch a man is
without danger
2
from anywhere. There are de-
grees in injurious acts, but there are no degrees in
control.
(3)
He who knows
3
wrath, knows pride
;
he who knows
pride, knows deceit; he who knows deceit, knows
greed ; he who knows greed, knows love ;
he who
knows love, knows hate ; he who knows hate, knows
delusion
;
he who knows delusion, knows conception
;
he who knows conception, knows birth ;
he who
knows birth, knows death ; he who knows death,
knows hell ; he who knows hell, knows animal exist-
ence
;
he who knows animal existence, knows pain.
Therefore, a wise man should avoid wrath, pride,
deceit, greed, love, hate, delusion, conception, birth,
death, hell, animal existence, and pain.
1
Because true knowledge of one thing is inseparable from true
knowledge of all things.
'
2
I. e. he heaps up karman.
:1
And accordingly avoids wrath.
BOOK I, LECTURE
3,
LESSON 4.
35
This is the doctrine of the Seer, who does not
injure living beings and has put an end (to acts
and to sa?;zsara). Preventing the propensity to sin
destroys former actions. Is there any worldly
weakness in the Seer ? There exists none, there
is none. Thus I say.
(4)
End of the Third Lecture, called Hot and Cold.
d 2
36
AJTARANGA SUTRA.
FOURTH
LECTURE,
CALLED
righteousness.
First Lesson.
The Arhats and Bhagavats of the past, present,
and future, all say thus, speak thus, declare thus,
explain thus : all breathing, existing, living, sentient
creatures
1
should not be slain, nor treated with
violence, nor abused, nor tormented,
nor driven
away, (i)
This is the pure, unchangeable, eternal law, which
the clever ones, who understand the world, have
declared : among the zealous and the not zealous,
among the faithful and the not faithful, among the
not cruel and the cruel, among those who have
worldly weakness and those who have not, among
those who like social bonds and those who do not
:
'
that is the truth, that is so, that is proclaimed in
this (creed).'
(2)
Having adopted (the law), one should not hide it,
nor forsake it. Correctly understanding the law,
one should arrive at indifference for the impressions
of the senses
2
,
and 'not act on the motives of the
world.' 'He who is not of this mind
3
,
how should
he come to the other
4 ?'
1
Paa bhiiya ^iva satta. In the sequel we translate these
words, all sorts of living beings.
2
Literally, what one sees.
3
Who acts not on worldly motives.
4
Sinfulness.
BOOK I, LECTURE
4,
LESSON 2.
37
What has been said here, has been seen (by the
omniscient ones), heard (by the believers), acknow-
ledged (by the faithful), and thoroughly understood
by them. Those who acquiesce and indulge (in
worldly pleasures), are born again and again.
'
Day
and night exerting thyself, steadfast,' always having
ready wisdom, perceive that the careless (stand)
outside (of salvation) ; if careful, thou wilt always
conquer. Thus I say.
(3)
Second Lesson.
There are as many asravas
1
as there are parisra-
vas, and there are as many parisravas as there are
asravas. There are as many anasravas as there are
aparisravas, and there are as many aparisravas as
there are anasravas. He who well understands
these words and regards the world according to the
instruction (and understands), that which has been
distinctly declared, that 'wise man proclaims (the
truth) here to men,' who still belong to the sarasara,
who are awakened, and have reached discrimina-
tion.
(1)
'
Those also who are afflicted and careless '
(will
be instructed). I say this as a truth. There is
nothing secure from the mouth of death. Those
who are led by their desires, who are the tabernacle
of fraud, 'who seized by Time dwell in the heap
(of karman),' are born again and again. [Many who
are again and again (immersed) in delusion, (will
1
Asrava is that by means of which karman takes effect upon the
soul, parisrava that (nir^ara, &c.) by which the influence of karman
is counteracted. Anasrava is that by which asrava is avoided
(religious vows), and aparisrava that by which karman is acquired.
38
AtfARANGA SUTRA.
often renew) their acquaintance with the places of
pain ; they experience the pains inherent in re-
generation. He who often does cruel acts, often
undergoes (punishment in hell, &c.) He who
seldom does cruel acts, seldom undergoes (punish-
ment).]
1
(2)
Some say thus, also the wise ones ; the wise ones
say thus, also some others
2
. Many and several in
this world, Brahma;zas or .Srama/zas, raise this dis-
cussion : We have seen, heard, acknowledged,
thoroughly understood, in the upper, nether, and
sidelong directions, and in all ways examined it
:
all sorts of living beings may be slain, or treated
with violence, or abused, or tormented, or driven
away. Know about this : there is no wrong in
n.
(3)
That is a doctrine of the unworthy. But those
who are teachers, have said : You have wrongly
seen, wrongly heard, wrongly acknowledged, wrongly
understood, in the upper, nether, and sidelong
directions, in all ways wrongly examined it, when
you say thus, speak thus, declare thus, explain
thus : All sorts of living beings may be slain, or
treated with violence, or abused, or tormented, or
driven away. Know about this : there is no wrong
in it. That is a doctrine of the unworthy.
(4)
But
we say thus, speak thus, declare thus, explain thus
:
The passage in brackets is introduced by the words pa/Mn-
taraw va,
' various reading.' It occurs in all MSS. I have consulted,
and is commented upon by the commentaries as belonging to the
text.
By some is meant the highest class of sages. The meaning
is that all
professors, high or low, say the same, agree in the
doctrine of ahiwsa.
BOOK I, LECTURE 4,
LESSON
3.
39
All sorts of living beings should not be slain, nor
treated with violence, nor abused, nor tormented,
nor driven away. Know about this, there is no
wrong in it. This is the doctrine of the teachers.
(5)
First the persuasion of every one should be
ascertained, and then we will ask them severally : Ye
professors ! is pain pleasant to you, or unpleasant ?
If they give the right answer, reply : For all sorts
of living beings pain is unpleasant, disagreeable,
and greatly feared. Thus I say.
(6)
Third Lesson.
'
Reflect and observe that whether you go to this
world or to that beyond, in the whole world those
who are discerning beings, who abstain from cruelty
1
,
relinquish karman. They are flesh-subduing, called
duty-knowing, upright men, aware that pain results
from actions.' Thus say those who have right
intuition.
(1)
All the professors, conversant with pain, preach
renunciation.
Thus thoroughly knowing karman,
observing the commandment, wise, unattached (to
the world), recognising thy Self as one
2
,
subdue the
body, chastise thyself, weaken thyself: 'just as fire
consumes old wood!' Thus with a composed mind,
unattached,
'unhesitatingly avoid wrath!' Con-
sidering the shortness of life 'know pain, or what
will come
3
;'
one shall feel the several feelings; and
perceive the world suffering under them.
(2)
1
NikkhittadaWa, literally, those who have laid down the rod.
2
I. e. as separate and different from the world.
''
According to the commentators the present and future pains.
40
AtfARANGA SUTRA.
Those who are free from sinful acts are called
anidana
1
. Hence a very wise man should not be
inflamed (by wrath). Thus I say.
(3)
Fourth Lesson.
One should mortify (one's flesh) in a low, high,
and highest degree, quitting one's former connec-
tions, and entering tranquillity. Therefore a hero is
careful, a person of pith
2
,
guarded, endowed (with
knowledge, &c), and always restrained. Difficult to
go is the road of the heroes, who go whence there
is no return (final liberation). Subdue blood and
flesh.
(1)
That man is called a worthy one, a hero, one to
be followed, who living in chastity [guarding his
eyes] shakes off the aggregate
3
.
He who desires the current of karman, is a fool
who has not cut off the fetters of, nor conquered
the connection with, (the world.) For such as dwell
in darkness, and are without knowledge, there is no
success in faith. Thus I say.
(2)
'Whence should he have it
4
,
who does not get it
1
If we read nivvua'a pavakammehi7?2 aiyaa viyahiya, we have
a hemistich of a jloka.
2
Sarae. The commentators translate it with svarata = su + a
(a ^ivanamaryadaya) + rata (sawyamanush/Mne), for ever delighting
in the exercise of control. I think the Sanskrit prototype of sarae
is saraka.
These words seem to have formed a jloka, which could
easily be restored if we read : purise davie vire ayirngge viyahie I
vasitta bawbhatarawsi ^e dhuwai samussayaw 11 The aggregate is
either that of the constituent parts of the body, i. e. the body itself,
or that of karman, i. e. the sum of karman.
4
Success in faith.
BOOK I, LECTURE
4,
LESSON 4. 41
early, late, or in the middle of life
?
'
But the dis-
cerning one is awakened, and ceases to act. See
that it is good to be so! Cutting off that '
whence
bondage, cruel death, and dreadful pain,'
'
and the
(desire for) external (objects) flow, he who among
mortals knows freedom from acts,'
'
seeing that acts
will bear fruit, the knower of the sacred lore, parts
from (karman).'
(3)
There are those who have established themselves
in the truth, who (were, are, or will be) heroes,
endowed (with knowledge), always exerting them-
selves, full of equanimity
1
,
valuing the world (as it
deserves) in the east, west, south, north. We shall
tell the knowledge of them who (were, &c.) heroes,
endowed (with knowledge), always exerting them-
selves, full of equanimity, valuing the world (as it
deserves).
Is there any worldly weakness in the Seer? There
exists none, there is none. Thus I say.
(4)
End of the Fourth Lecture, called Righteousness.
1
Sa7ghadada?//sio : nirantaradamna^ ^ubha^ubhasya.
42
AiiTARANGA SUTRA.
FIFTH LECTURE,
CALLED
essence of the world.
First Lesson.
Many entertain cruel thoughts against the world
with a motive or without one ; they entertain cruel
thoughts against these (six classes of living beings).
To him
1
pleasures are dear. Therefore he is near
death. Because he is near death, he is far (from
liberation). But he who is neither near (death) nor
far (from liberation), considers the life of a slow and
ignorant fool as similar to a dewdrop trembling on
the sharp point of the blade of Kusa. grass which falls
down when shaken by the wind. A fool, doing
cruel acts, comes thereby ignorantly to grief.
'
Through delusion he is born, dies, &c.' Being
conversant with the deliberation about this delu-
sion, one is conversant with the sa;;^sara ; being
not conversant with that deliberation, one is not
conversant with the sarasara. He who is clever,
should not seek after sexual intercourse. But
having done so, (it would be) a second folly of the
weak-minded not to own it. Repenting and ex-
cluding (from the mind) the begotten pleasures, one
should instruct others to follow the commandment.
Thus I say. (i)
See ! many who desire colours, are led around
The change of number here and in the analogous passages at
the beginning of the second and third lessons is one of the gram-
matical irregularities in which our text abounds.
BOOK I, LECTURE
5,
LESSON 2.
43
(in the sawsara), they (experience) here again and
again feelings (i. e. punishment) \ Many live by
injurious deeds against the world, they live by
injurious deeds against these (living beings)'
2
. Also
the fool, suffering (for his passions), delights in bad
acts here, mistaking that for salvation which is none.
Many (heretics) lead the life of a hermit (in order
to avoid worldly sorrows and pains).
(2)
Such a man has much wrath, much pride, much
conceit, much greed ; he delights in many (works),
acts frequently like a
stage-player or a rogue, forms
many plans, gives way to his impulses, is influenced
by his acts though he pretends to be awakened:
(thinking) that nobody will see him. Through the
influence of ignorance and carelessness the fool
never knows the law. Men! unhappy creatures,
world-wise are those who, not freeing themselves
from ignorance, talk about final liberation :
they
turn round and round in the whirlpool (of births).
Thus I say.
(3)
Second Lesson.
Many do not live by injurious deeds against the
world, they do not live by injurious deeds against
1
This interpretation of the scholiast can scarcely be correct.
Probably the same ideas which are introduced in the last paragraph
with the words, Being conversant with, &c, are to be repeated
here. For this passage is similar to the commencement of that
in
1, or identical if we adopt the pa/Mntaram.
2
This passage is perfectly analogous to that in the beginning of
the lesson. But the scholiast explains the locatives which we have,
according to his explanation in the former place, translated
against the world, against these, here and in the similar
passages which occur in this lecture, by, in the world, amongst
these, viz. householders.
44
A&'ARANGA SUTRA.
these (living beings). Ceasing from them, making
an end of them, he perceives : this is a favourable
opportunity
1
;
he who searches for
2
the right moment
for this body (should never be careless). This is the
road taught by the noble ones, (i)
When he has become zealous for the law, he
should never be careless, knowing pain and pleasure
in their various forms. Men act here on their own
motives ; it has been declared that they suffer for
their own sins. Neither killing nor lying, he should
(patiently) bear (all unpleasant) feelings when affected
by them. That man is called a true monk.
(2)
Those who are not given to sinful acts are
(nevertheless) attacked by calamities ; but then the
steadfast will bear them. (He has to bear) them
afterwards as (he has done) before (his conversion).
(The body) is of a fragile, decaying nature, (it is)
unstable, transient, uneternal, increasing and de-
creasing, of a changeable nature. Perceive this as its
true character. For him who well understands this,
who delights in the unique refuge
3
,
for the liberated
and inactive there is no passage (from birth to birth).
Thus I say.
(3)
Many are attached to something in the world

be it little or much, small or great, sentient or non-

sentientthey are attached to it (here) amongst these
(householders). Thus some incur great danger.
For him who contemplates the course of the world
and does not acknowledge these attachments (there
1
For adopting the right conduct.
2
Annesi =anveshin. I think that annesi may be an aorist of
gna, knew.
Ayatawa, i.e. the triad: right knowledge, right intuition, right
conduct.
BOOK I, LECTURE
5, LESSON 3.
45
is no such danger). Knowing that that which is well
understood is well practised, man ! with thy eyes on
the highest good, be victorious (in control). Among
such men only is real Brahmanhood. Thus I say.
(4)
I have heard this, and it is in my innermost heart
;
and the freedom from bonds is in your innermost
heart. He who has ceased (to have worldly attach-
ments), the houseless, suffers with patience a long
time.
The careless stand outside, the careful lead a reli-
gious life.
Maintain rightly this state of a sage. Thus I say.
(5)
Third Lesson.
Many are not attached to something in this world,
they are not attached to it among these (house-
holders). He is a wise man who has heard and
understood the word of the learned ones. Without
partiality the law has been declared by the noble
ones. As I have destroyed here
1
the connection
with the world, so is the connection elsewhere diffi-
cult to destroy. Therefore I say : One should not
abandon firmness.
(1)
Some who early exert them-
selves, do not afterwards slide back
;
some who early
exert themselves, afterwards slide back ; those who
do not early exert themselves, (can of course) not
slide back. That man also is of this description
2
,
who knowing the world (as worthless neverthe-
less) follows its ways.
'
Knowing this, it has been
declared by the sage.' Here the follower of the com-
1
'
Here ' and
'
elsewhere
'
mean, in the church of Mahavira,
and in that of the Tirthikas.
2
Belongs to the last category, to which belong the .Sakyas, &c.
46
AiTARANGA SUTRA.
mandment, the wise, the passionless, he who exerts
himself before morning and after evening
1
,
always
contemplating virtue
2
and hearing (the merit of it)
will become free from love and delusion.
'
Fight
with this (your body) ! why should you fight with
anything else
?'
Difficult to attain is this (human
body) which is worth the fight. For the clever ones
have praised the discernment of wisdom ; the fool
who falls from it, is liable to birth, &c.
(2)
In this
(religion of the (^ainas the cause of the fool's fall)
has been declared (to depend) on colour
3
and killing.
But a sage who walks the beaten track (to libe-
ration), regards the world in a different way.
'
Knowing thus (the nature of) acts in all regards,
he does not kill/ he controls himself, he is not
overbearing.
(3)
Comprehending that pleasure (and pain) are indi-
vidual, advising kindness, he will not engage in
any work in the whole world : keeping before him
the one (great aim, liberation), and not turning
aside,
'
living humbly, unattached to any creature/
The rich (in control) who with a mind endowed
with all penetration (recognises) that a bad deed
should not be done, will not go after it. What you
acknowledge as righteousness, that you acknowledge
as sagedom (mauna) ; what you acknowledge as sage-
dom, that you acknowledge as righteousness. It is
1
Puwavararayara, the first and the last wake (yama) of the
night ; the intermediate time is allowed for sleep.
2
Sila is either sazrcyama, control with its 18,000 subdivisions, or
it consists of
(1)
the five great vows,
(2)
the three guptis,
(3)
the
restraint of the senses,
(4)
the avoidance of sin (kashaya).
s
Colour stands for all perceptions of the senses. Of course,
the attachment to sensual pleasures is meant.
BOOK I, LECTURE
5,
LESSON 4.
47
inconsistent with weak, sinning, sensual, ill-conducted
house-inhabiting men.
(4)
'A sage, acquiring sage-
dom, should subdue his body.'
'
The heroes who
look at everything with indifference, use mean and
rough (food, &c.)' Such a man is said to have
crossed the flood (of life), to be a sage, to have
passed over (the sawsara), to be liberated, to have
ceased (from acts). Thus I say.
(5)
Fourth Lesson.
For a monk who has not yet reached discrimina-
tion
1
,
it is bad going and difficult proceeding when he
wanders (alone) from village to village. Some men
(when going wrong) will become angry when ex-
horted with speech. And a man with wary pride
is embarrassed with great delusion
2
.
(1)
There are
many obstacles which are very difficult to overcome
for the ignorant and the blinded. Let that not be
your case ! That is the doctrine of the clever one
(Mahavira). Adopting the (a/arya's) views, imi-
tating his indifference (for the outer world), making
him the guide and adviser (in all one's matters),
sharing his abode, living carefully, acting according
to his mind, examining one's way
3
,
not coming too
near (the aiarya), minding living beings, one should
go (on one's business).
(2)
1
Avyakta, either with regard to jruta, sacred knowledge, or to
his age.
2
The result will be that he thinks himself above the admonition
of the spiritual head (aMrya) of the chapter (gakMa.), and leaves
the chapter, living as a ga/Manirgata.
3
The monk must closely inspect everything with which he
comes in contact in order to avoid killing animals; this holds good
with regard to walking, sitting, sleeping, eating, drinking, &c.
48
AtfARANGA SUTRA.
(A monk should according to the aarya's or-
der) go and return, contract or stretch (his limbs),
thoroughly clean (what ought to be cleaned). Some-
times, though a monk be endowed with virtue and
walks in righteousness, living beings, coming in con-
tact with his body, will be killed. (If this happens
through mere carelessness) then he will get his
punishment in this life
;
but if it was done contrary
to the rules
1
,
he should repent of it and do penance
for it
2
. Thus he who knows the sacred lore
3
,
recom-
mends penance combined with carefulness.
(3)
(When a monk) with fully developed intuition and
knowledge, calm, guarded, endowed (with know-
ledge), always restrained, perceives (a woman tempt-
ing him), he should consider within himself: what
will this person do ? The greatest temptation in
this world are women. This has been declared
by the sage.
(4)
When strongly vexed by the influence of the
senses, he should eat bad food, mortify himself,
stand upright, wander from village to village, take
no food at all, withdraw his mind from women.
First troubles, then pleasures ; first pleasures, then
troubles
4
: thus they are the cause of quarrels. Con-
sidering this and well understanding it, one should
teach oneself not to cultivate (sensuality). Thus I
say. He should not speak of women, nor look at
them, nor converse with them, nor claim them as his
own, nor do their work. Careful in his speech and
1
Au//ikamma/=aku//ikarraan.
2
Vivega=viveka, explained as praya^ittam.
3
Vedavid.
4
In order to attain pleasure, one has to work for the means
;
after the enjoyment of the pleasures one has to undergo punish-
ment in hell, &c.
BOOK I, LECTURE 5,
LESSON
5.
49
guarding his mind, he should always avoid sin. He
should maintain this sagedom. Thus I say.
(5)
Fifth Lesson.
Thus I say: a lake is full of water, it is in an even
plain, it is free from dust, it harbours (many fish)
1
.
Look ! he (the teacher) stands in the stream (of know-
ledge) and is guarded in all directions. Look ! there
are great Seers in the world, wise, awakened, free from
acts. Perceive the truth : from a desire of (a pious)
end they chose a religious life. Thus I say.
(1)
He whose mind is always wavering, does not
reach abstract
contemplation
2
. Some, bound (by
worldly ties), are followers (i. e. understand the
truth) ; some who are not bound, are followers.
How should he not despond who amongst followers
is a non-follower ?
'
But that is truth beyond doubt,
what has been declared by the G'ma.s.'
(2)
Whatever
3
a faithful, well-disposed man, on enter-
ing the order, thought to be true, that may afterwards
appear to him true; what he thought to be true,
that may afterwards appear to him untrue
;
what he
thought to be untrue, that may afterwards appear to
him true ; what he thought to be untrue, that may
afterwards appear to him true. What he thinks to
be true, that may, on consideration,
appear to him
true, whether it be true or untrue. What he thinks
to be untrue, that may, on consideration, appear to
him untrue, whether it be true or untrue. But he
1
Like unto it is a teacher who is full of wisdom, who lives in
a quiet country, is free from passion, and protects living beings.
2
Samadhi, the means of a religious death.
3
Any article of the Gaina faith.
[22]
E
5o
AKARANGA SUTRA.
who reflects should say unto him who does not
reflect : Consider it to be true. Thus the connection
(i. e. the continuity of sins) is broken.
(3)
Regard this as the course of the zealous one, who
stands (in obedience to the spiritual guide). In this
point do not show yourself a fool
1
!
As it would be unto thee, so it is with him whom
thou intendest to kill. As it would be unto thee, so
it is with him whom thou intendest to tyrannise over.
As it would be unto thee, so it is with him whom
thou intendest to torment. In the same way (it is
with him) whom thou intendest to punish, and to drive
away. The righteous man who lives up to these sen-
timents, does therefore neither kill nor cause others
to kill (living beings). He should not intentionally
cause the same punishment for himself
2
.
(4)
The Self is the knower (or experiencer), and the
knower is the Self. That through which one knows,
is the Self. With regard to this (to know) it (the
Self) is established
3
. Such is he who maintains the
right doctrine of Self. This subject has truly been
explained. Thus I say.
(5)
Sixth Lesson.
Some not instructed (in the true law) make (only
a show) of good conduct ; some, though instructed,
1
Fool, bala
;
the scholiast explains bala as -Sakya or Parrvastha,
an outsider, or a follower of Parjva
(?).
'
For the same pain he has caused to others in this life, he will
suffer in the life hereafter.
This means that knowledge is a modification (pariwama) of
the Self, and therefore one with it, but not as a quality or action
of the Self different from it.
BOOK I, LECTURE
5,
LESSON 6. 5*
have no good conduct. Let that not be your case !
That is the doctrine of the clever one. Adopting
the (aMrya's) views, imitating his indifference (for
the outer world), making him the guide and adviser
(in all one's matters), sharing his abode, conquering
(sinfulness), one sees the truth
;
unconquered one
should be one's own master, having no reliance on
anything (in the world). He who is great and with-
draws his mind from the outer world, should learn
the teaching (of the Tirthakaras) through the teach-
ing (of the aMrya) ; by his own innate knowledge,
or through the instruction of the highest
1
,
or
having heard it from others. A wise man should
not break the commandment. Examining all (wrong)
doctrines from all sides and in all respects, one
should clearly understand (and reject) them.
'
Know-
ing the delight of this world
2
,
circumspect and re-
strained, one should lead the life of an ascetic'
Desiring liberation
3
,
a hero should, through the
sacred lore, ever be victorious. Thus I say.
(1)
The current (of sin)
4
is said to come from above,
from below, and from the sides ; these have been
declared to be the currents through which, look,
there is sinfulness.
1
Examining the whirlpool
5
,
a man, versed in the
sacred lore, should keep off from it.' Leaving the
world to avert the current (of sin), such a great
1
I. e. the Tirthakaras.
2
I. e. self-control.
3
The original has ni//^iya=nishMita.
4
It is called the door of asrava. The three directions men-
tioned in the text, are the three divisions of the universe. Objects
of desire in each induce men to sin. The original is a jloka,
noticed as such by the scholiast.
6
Of worldly desires and their objects.
E 2
52
AZARANGA SUTRA.
man, free from acts, knows and sees the truth
;
examining
(pleasures) he does not desire them.
(2)
Knowing whence we come and whither we go, he
leaves the road to birth and death, rejoicing in
the glorious (liberation).
'
All sounds recoil thence,
where speculation has no room,' nor does the mind
penetrate there
1
. The saint
2
knows well that which
is without support
3
.
(3)
(The liberated) is not long nor small nor round
nor triangular nor quadrangular nor circular ; he is
not black nor blue nor red nor green nor white
;
neither of good nor bad smell ; not bitter nor pun-
gent nor astringent nor sweet ; neither rough nor
soft /neither heavy nor light ; neither cold nor hot
;
neither harsh nor smooth ; he is without body, with-
out resurrection, without contact (of matter), he is not
feminine nor masculine nor neuter ; he perceives, he
knows, but there is no analogy (whereby to know
the nature of the liberated soul) ; its essence is with-
out form
;
there is no condition of the unconditioned.
There is no sound, no colour, no smell, no taste, no
touchnothing of that kind./ Thus I say.
(4)
End of the Fifth Lecture, called Essence of the
World.
1
It is impossible to express the nature of liberation in words,
since it cannot be reached even by the mind.
2
Oe=0-a, he who is free from love and hate.
3
I.e. liberation, or the state of the liberated. Support, pati/-
Ma;/a, is the body or karman.
BOOK I, LECTURE 6,
LESSON I.
53
SIXTH LECTURE,
CALLED
the cleaning
1
.
First Lesson.
He who is awakened amongst men, preaches;
the man to whom all these classes of lives are
well known, preaches the unparalleled wisdom. He
praises the road to liberation for those who well
exert themselves, who have forsworn cruelty, are
zealous and endowed with knowledge. Thus some
great heroes are victorious ; but, look, some others
who are wanting in control do not understand (the
welfare of) their souls. Thus I say. (i)
As in a lake a greedy leaf-covered tortoise cannot
rise up
;
as the trees do not leave their place (though
shaken by storms, &c.) : thus men, born in various
families, cry bitterly because they are attached to
the objects of the senses
2
;
on account of their
sinfulness they do not reach liberation
3
.
(2)
Now look at those who are born in these families
to reap the fruit of their own acts
4
:
Boils and leprosy, consumption, falling sickness,
blindness and stiffness, lameness and humpbacked-
ness, 1
1
Dhuta, literally, shaken. Compare the dhutahgas of the
Buddhists. Childers' Pali Diet. s. v.
2
Literally, the colours.
3
This paragraph reads like prose mixed with parts of verses.
But it is not possible to restore one complete verse.
4
'
To reap the fruit of their own acts' is, according to the com-
mentary, the meaning of ayattae=atmatvaya.
54
AtfARANGA SUTRA.
Dropsy
and
dumbness, look ! apoplexy
(?)
and eye-
disease,
trembling and crippledness, elephantiasis
and
diabetes, 2
These are the sixteen diseases enumerated in due
order ; besides them many illnesses and wounds
occur.
3
Contemplating their (i. e. the creatures') death,
knowing their births in higher and lower regions,
contemplating the fruit (of their acts), hear about
this according to truth.
4
There are said to be blind beings dwelling in
darkness ; once or frequently meeting this lot, they
experience pleasant and unpleasant feelings. This
has been declared by the awakened ones.
(3)
There
are beings endowed with voice, with taste, water-
beings dwelling in water, beings living in the air
:
'
beings torment beings. See the great danger in
this world
1
;'
many pains (are the lot) of the creatures.
Men who are given to their lusts, come to destruc-
tion through their weak, frail body.
'
The fool works
hard, thinking' that the unhappy one suffers many
pains.
'
Knowing that these diseases are many,
should the afflicted search after (remedies)?' See!
they are of no avail, have done with them ! Sage
!
see this great danger ! Do not hurt anybody
!
Contemplate. Be attentive ! I shall proclaim the
doctrine of renunciation
2
.
(4)
To reap the fruit of their acts they are born in
these various families, they increase, are born, grow
up, become awakened, and leave the world in due
order as great sages. The lamenting parents say to
them who
proceed on the glorious road :
'
Do not
1
The result of former acts.
2
Dhutavada.
BOOK I, LECTURE 6,
LESSON 2.
55
leave us!'
(5)
Consulting their own pleasure, in-
dulging their passions, ' making a noise
1
,
the parents
cry
:'
No man who leaves his parents is (fit to become)
a
flood-crossing sage ! (The ascetic) does not take
refuge there (in his family) ; for what could attract
him there ?
He should always maintain this knowledge !
Thus
I say.
(6)
Second Lesson.
Though some know the misery of the world, have
relinquished their former connections, have given up
ease, live in chastity, and, whether monk or layman,
thoroughly understand the law, they are not able
(to persevere in a religious life). The ill-disposed,
giving up the robe,
alms-bowl, blanket, and broom,
do not bear the continuous
hardships that are diffi-
cult to bear. He who prefers pleasures
will, now
or after an hour
2
,
be deprived (of the body
3
,
not
to recover it) for an infinite space of time. And
thus they do not cross (the sawsara), for the sake of
these pleasures which entail evil consequences and
are associated with others of their kind.
(1)
But some who embrace the law, will practise it,
being careful about its outward signs; not giving
way to worldliness, but being firm.
Knowing (and
renouncing)
all lust, a devout man becomes a great
sage when he breaks all bonds,
thinking
:
Nothing
1
The commentator explains this passage :
'
We do your will,
we depend on you (?),'
so shouting they cry, &c.
2
I.e. after a short time.
3
The body with five organs, in which alone liberation can be
realised.
56
AJsTARANGA StJTRA.
belongs to me. A man who, thinking, I am 1
1
,
exerts himself for this (creed), ceases (to act), is
houseless, walks about bald-headed. The naked,
fasting (monk), who combats the flesh, will be
abused, or struck, or hurt
2
;
he will be upbraided
with his former trade, or reviled with untrue re-
proaches. Accounting (for this treatment) by his
former sins, knowing pleasant and unpleasant occur-
rences, he should patiently wander about. Quitting
all worldliness
3
one should bear all (disagreeable)
feelings, being possessed of the right view
4
.
(2)
Those are called naked, who in this world, never
returning (to a worldly state), (follow) my religion
according to the commandment. This highest doc-
trine has here been declared for men. Delighted
with this, destroying that (i. e. the effect of works), he
will successively
5
give up sinfulness
6
,
after having
come to a knowledge of it. Here (in our reli-
gion) some live as single mendicants. Therefore a
wise man should lead the life of an ascetic by
collecting pure alms or any alms in all sorts of
families.
'
If (the food) be of good or bad smell,
or if dreadful beasts inflict pain on (other) beings'

1
I have nothing to do with anybody else.
'
Lusie. The commentator translates it by lu;/ita, to tear out
the hair. This would be a rather difficult operation on the bald
head of a Gaina monk. Lusiya is, of course, the Sanskrit lushita,
hurt.
Visottiyaw. Sanskrit
vijrotasika(?)=.rahka.
1
Samiyadawsarce.
The commentator explains it bysamita-
darjana. I think it corresponds to samyagdarjana.
'
Pariyaeaw=paryaya.
The commentator interprets it by
^ramawya.
6
Adai^aw
=adaniya. It means usually faith; but I have
here translated it according to the commentary.
BOOK I, LECTURE 6, LESSON 3.
57
all that happens to you, you will firmly bear it.
Thus I say.
(3)
Third Lesson.
A saee who is well instructed in the law and leads
a life of abstinence, is always a destroyer of the
effects of works \ To a mendicant who is little
clothed
2
and firm in control, it will not occur (to
think) : My clothes are torn, I shall beg for (new)
clothes ;
I shall beg for thread ; I shall beg for
a needle; I shall mend (my clothes); I shall darn
them
;
I shall repair them
;
I shall put them on
;
I shall wrap myself in them.
(1)
The unclothed one, who excels in this (absti-
nence), will often be molested by (sharp blades of)
grass, by cold, heat, gnats, and mosquitoes. The
unclothed one, who effects scarcity (of his wants
or of his karman), bears these and various other
hardships. He is fit for penance, as has been
declared by the Revered One. Understanding this
in all respects and with his whole mind, he should
perfectly know righteousness. The great heroes
(i. e. the Tirthakaras) who for a long time
3
walked
1
Ada nam explained as implements which are not requisite for
the law.
2
Aela, literally, unclothed. But it has that meaning only when
it is applied to a ^inakalpika. A ^inakalpika is a monk who
wears no clothes and uses the hollow of the hand for an alms-bowl.
The only implements he has are the broom (ra^-ohararaam) and
the piece of cloth which the monk places before the mouth while
speaking, in order to prevent insects from getting into his mouth
(mukhavastrika).
3
^Tirarata, literally, long night. Compare dirgharatra, which
the Bauddhas and Gainas employ in the sense we have given to
iraratam in the text.
58
AARANGA SUTRA.
in the former years
1
}
the worthy ones bore the
troubles (mentioned above) ; endowed with perfect
knowledge they had lean arms and very little flesh
and blood. He who discontinues (to sin) and is
enlightened, is said to have crossed (the sawsara), to
be liberated, and to have ceased (to act). Thus I
say.
(2)
But can discontent lay hold of a mendicant, who
has ceased to act and leads a religious life, for a
long time controlling himself? He advances in his
spiritual career and exerts himself. As an island
which is never covered with water, so is the law
taught by the noble ones (a safe refuge for those in
danger). They are free from desires, free from
murder, beloved, wise, learned. For their benefit
has been the exertion of the Revered One
;
as birds
(feed) their young ones, so are the disciples regularly
to be instructed day and night. Thus I say.
(3)
Fourth Lesson.
The disciples are thus regularly instructed, day
and night, by the knowledge-endowed great heroes,
receiving knowledge from them. Some, being se-
duced from the calmness of the mind, adopt rough
manners. Some, living in chastity, dispute the
authority (of the teacher), others hear and under-
stand his words
;
they intend to lead a godly life,
but having left the world
2
,
they are not qualified (for
a religious life). Others, being incensed by lusts,
1
Puvvaiwz
vasai/ra, the former years are those long periods by
which the length of the early Tirthakaras' life is measured. Walked*
means walked in
righteousness.
2
Or obedience to their teacher ?
BOOK I, LECTURE 6, LESSON 4.
59
greedy, sensual,
' do not care for abstract meditation
and religious instruction : these men speak harshly
unto the teacher.' It is a second folly of the slow-
minded to call virtuous, calm, religiously living men
worthless.
Some, turning from (control), assign its difficulty
as their reason (for doing so)
1
;
others, falling from
the pure knowledge and defiling the creed, though
not without devotion, for the love of life change
(their vows).
'
When they feel the hardships (of a
religious life) they slide back, for their love of life.'
Their leaving the world is a bad leaving, (i)
Those who deserve to be called fools, are born
again and again. Standing low (in learning or con-
trol) they will exalt themselves (and say) in their
pride : I am learned. They speak harshly unto the
passionless ;
they upbraid them with their former
trades, or revile them with untrue reproaches
2
.
The
wise, therefore, should know the law. Thou lovest
unrighteousness, because thou art young, and lovest
acts, and sayest
:
'
Kill beings
;'
thou killest them or
consentest to their being killed by others. (Such a
man) thinks contemptuously : A very severe religion
has been proclaimed.
Sinking in opposition to the
law, he is called murderer. Thus I say.
(2)
Some think : What have I to do with this or
that man ? Thus they leave father and mother,
kith and kin, like heroes exerting
themselves, free
from murder. Look ! the pious and calm become
1
They do not upbraid their teachers, and hence are not guilty
of the second folly.
2
Compare second lesson,

3.
Paliya, which we have here as in
the passage above translated
'
former trade,' is here explained by
anushMana, exertion.
60
AA'ARANGA SUTRA.
desponding ; the rising, cast down. Those troubled
with sensuality, the cowardly men become perverters
of the faith
-.
Therefore the reputation of some be-
comes bad. He is an apostate ascetic ! He is an
apostate ascetic !
(3)
Look ! Some, though living with religious, pious,
calm, and worthy (monks), are not religious, nor
pious, nor calm, nor worthy. Knowing them, the
learned, the wise, the steadfast hero will always be
victorious through the right faith. Thus I say.
(4)
Fifth Lesson.
Staying in or between houses, in or between vil-
lages, in or between towns, in or between counties,
a monk is attacked by murderers, or is subject to
the hardships (of a mendicant's life). A hero should
bear these hardships.
(1)
A saint
2
,
with right intuition, who cherishes
compassion for the world, in the east, west, south,
and north, should preach, spread, and praise (the
faith), knowing the sacred lore
3
. He should pro-
claim it among those who exert themselves, and
those who do not
4
,
among those who are willing to
hear (the word).
(2)
Not neglecting tranquillity, indifference, patience,
liberation, purity, uprightness, gentleness, and free-
dom from worldly cares
5
,
one should, with due con-
sideration, preach the law of the mendicants to all
sorts of creatures.
(3)
1
Or breakers of vows.
2
Oya, see note
2, p. 52.
3
Veyavi=vedavid.
This is equivalent either to believers and heretics, or to clerical
and lay men.
Laghaviya,
lightness, explained, freedom from bonds.
BOOK I, LECTURE 6,
LESSON
5.
6
1
With due consideration preaching the law of the
mendicants, one should do no injury to one's self,
nor to anybody else, nor to any of the four kinds of
living beings. But a great sage, neither injuring
nor injured, becomes a shelter for all sorts of afflicted
creatures, even as an island, which is never covered
with water.
(4)
Thus a man who exerts himself, and is of a
steady
mind, without attachment, unmoved (by
passion) but restless (in wandering about), having no
worldly desires, should lead the life of an ascetic.
Having contemplated the beautiful law, the dis-
cerning one is liberated.
Therefore look at worldliness, ye men, fettered in
fetters
!
Those whom lust conquers, sink ; therefore do
not shrink from the hard (control)! He who knows
(and renounces) perfectly and thoroughly these inju-
rious acts, from whom the injurers do not shrink
\
'who has shaken off wrath, pride,' delusion, and
ereed, 'he is called a removed one.' Thus I
say.
(5)
On the decay of the body (he does not despond,
but deserves) his appellation, 'the leader of the
battle.' The sage who has reached the other side,
unafflicted and unmoved like a beam, being in the
power of death, desires death as the dissolution of
the body. Thus I say.
(6)
End of the Sixth Lecture, called the Cleaning.
One expects, who does not shrink from the injurers.
62
AtfARANGA SUTRA.
SEVENTH LECTURE,
CALLED
liberation.
First Lesson.
I say: To friendly or hostile (heretics) one should
not give food, drink, dainties and spices, clothes,
alms-bowls, and brooms
;
nor exhort these persons
to give (such things), nor do them service, always
showing the highest respect. Thus I say
1
, (i)
(A heretic may say) : Know this for certain
:
having or not having received food, &c. (down to)
brooms, having or not having eaten (come to our
house), even turning from your way or passing (other
houses
;
we shall supply your wants). Confessing an
individual creed, coming and going, he may give, or
exhort to give, or do service (but one should not
accept anything from him), showing not the slightest
respect. Thus I say.
(2)
Some here are not well instructed as regards the
subject of conduct ; for desirous of acts, they say
:
'
Kill creatures
;'
they themselves kill or consent to
the killing of others
;
or they take what has not
been given ; or they pronounce opinions, e.
g.
the
world exists, the world does not exist, the world is
1
This and the following paragraph are extremely difficult to
translate. I have translated the words according to the scholiast,
and supplied what he supplies ; but his interpretation can scarcely
be reconciled with the text.
BOOK I, LECTURE
J,
LESSON I.
63
unchangeable, the world is ever changing ; the
world has a beginning, the world has no beginning
;
the world has an end, the world has no end
;
(or
with regard to the self and actions) : this is well
done, this is badly done ; this is merit, this is
demerit ; he is a good man, he is not a good man
;
there is beatitude, there is no beatitude ; there is a
hell, there is no hell. When they thus differ (in their
opinions) and profess their individual persuasion,
know (that this is all) without reason
1
. Thus they
are not well taught, not well instructed in the reli-
gion such as it has been declared by the Revered
One, who knows and sees with quick discernment.
(One should either instruct the opponent in the true
faith) or observe abstinence as regards speech.
Thus I say.
(3)
Everywhere
2
sins are admitted ; but to avoid them
is called my distinction. For ye who live in a
village or in the forest, or not in a village and not
in the forest, know the law as it has been declared.
'
By the Brahman, the wise (Mahavira), three
3
vows
have been enjoined.' Noble and tranquil men who
are enlightened and exert themselves in these (pre-
cepts), are called free from sinful acts.
(4)
Knowing (and renouncing) severally and singly
1
The (rainas do not espouse one of the alternative solutions
of the metaphysical and ethical questions ; but they are enabled by
the syadvada to believe in the co-existence of contrary qualities in
one and the same thing.
2
In all other religious sects.
3
Gama =yama, These are,
(1)
to kill no living being,
(2)
to
speak no untruth,
(3)
to abstain from forbidden things (theft and
sexual pleasures). Or the three ages of man are intended by
^ama, which we have rendered vows.
64
AJ5TARANGA stjTRA.
the actions against living beings, in the regions
above, below,
and on the surface, everywhere and
in all waysa wise man neither gives pain to these
bodies, nor orders others to do so, nor assents to
their doing so. Nay, we abhor those who give pain
to these bodies. Knowing this, a wise man should
not cause this or any other pain (to any creatures).
Thus I say.
(5)
Second Lesson.
A mendicant may exert himself, or stand or sit
or lie in a burying-place or in an empty house or
in a mountain cave or in a potter's workshop. A
householder may approach a mendicant who stays
in any of these places, and say unto him : O long-
lived 6Vama/za ! I shall give you what I have bought
or stolen or taken, though it was not to be taken,
nor given, but was taken by force, viz. food, drink,
dainties and spices, clothes, an alms-bowl, a plaid, a
broom
by
acting sinfully against all sorts of living
beings; or I shall prepare you snug lodgings; eat (the
offered food), dwell (in the prepared house
1
).
(1)
O long-lived 6rama?za ! A mendicant should thus
refuse a householder of good sense and ripe age :
O long-lived householder ! I do not approve of thy
words, I do not accept thy words, that, for my sake,
thou givest unto me what thou hast bought or stolen
or taken, though it was not to be taken, nor given,
but was taken by force, viz. food, drink, dainties and
spices, clothes, an alms-bowl, a plaid, a broom
by
Later on in the commentary (beginning of the sixth lesson) this
is called
udgamotpadanaishawa.
BOOK I, LECTURE 7,
LESSON 2.
65
acting sinfully against all sorts of living beings ; or
that thou preparest pleasant lodgings for me. O long-
lived householder! I have given up this, because
it is not to be done.
(2)
A mendicant may exert
himself, &c. (first sentence of

1).
A householder,
without betraying his intention, may approach him
who stays in some one of the above-mentioned
places, and give unto him what has been taken,
&c. (all as above, down to) or prepare pleasant
lodgings, and accommodate the mendicant with
food (and lodging). A mendicant should know it
by his own innate intelligence, or through the
instruction of the highest (i. e. the Tirthakaras), or
having heard it from others : This householder, for-
sooth, for my sake injures all sorts of living beings,
to give me food, &c., clothes, &c., or to prepare
pleasant lodgings. A mendicant should well observe
and understand this, that he may order (the house-
holder) not to show such obsequiousness. Thus
I say.
(3)
Those who having, with or without the mendi-
cant's knowledge, brought together fetters
l
,
become
angry (on the monk's refusal) and will strike him,
saying: Beat, kill, cut, burn, roast, tear, rob, despatch,
torture him ! But the hero, come to such a lot,
will bravely bear it, or tell him the code of conduct,
considering that he is of a different habit; or by
guarding his speech he should in due order examine
the subject, guarding himself.
This has been declared by the awakened ones :
The faithful should not give to dissenters food, &c,
clothes, &c, nor should they exhort them (to give),
1
The above-detailed benefactions.
[22]
F
66
A2ZARANGA
S^TRA.
nor do
them
service, always showing the highest
respect.
Thus I say.
(4)
Know the law declared by the wise Brahma;/a
:
one should
give to one of the same faith food,
&c,
clothes, &c, and one should exhort him (to
give) or do him service, always showing the highest
respect. Thus I say.
(5)
Third Lesson.
Some are awakened as middle-aged men and
exert themselves well, having, as clever men, heard
and received the word of the learned
1
. The noble
ones have impartially preached the law. Those
who are awakened, should not wish for pleasure,
nor do harm, nor desire (any forbidden things). A
person who is without desires and does no harm
unto any living beings in the whole world, is called
by me
'
unfettered.'
(1)
One free from passions understands perfectly the
bright one
2
,
knowing birth in the upper and nether
regions.
'
Bodies increase through nourishment, they are
frail in hardships.' See some whose organs are
failing (give way to weakness).
A person who has no desires, cherishes pity. He
who understands the doctrine of sin, is a mendicant
who knows the time, the strength, the measure, the
occasion, the conduct, the religious precept ; he dis-
owns all things not requisite for religious purposes,
1
The scholiast says that there are three classes of the awakened
:
the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita.
The last only is treated of in the text.
2
I.e. self-control.
BOOK I, LECTURE
7,
LESSON 4.
6
J
in time exerts himself, is under no obligations ;
he
proceeds securely (on the road to final liberation)
after having cut off both (love and hate)
1
.
(2)
A householder
approaching a mendicant whose
limbs tremble for cold, may say :
O long-lived 6rama;za! are you not subject to
the influences of your senses ?
long-lived householder! I am not subject to
the influences of my senses. But I cannot sustain
the feeling of cold. Yet it does not become me
to kindle or light a fire
2
,
that I may warm or heat
myself; nor (to procure that comfort) through the
order of others.
Perhaps after the mendicant has spoken thus, the
other kindles or lights a fire that he may warm or
heat himself. But the mendicant should well ob-
serve and understand this, that he may order him to
show no such obsequiousness. Thus I say.
(3)
Fourth Lesson.
A mendicant who is fitted out with three robes
3
,
and
a bowl as fourth (article), will not think :
I shall beg
1
The latter part of this paragraph is nearly identical with
lecture 2, lesson
5,
3,
to which we refer the reader for the ex-
planation of the dark phrases.
2
The original has fire-body, which the faithful are enjoined not
to injure; see lecture 2, lesson
4.
3
The three robes allowed to a aina monk are two linen under
garments (kshaumikakalpa) and one woollen upper garment (aurm-
kakalpa). Besides these (kalpatraya), the monk possesses, 2. an
alms-bowl (patra) with six things belonging to it, 3.
a broom (ra^-o-
haraa), 4. a veil for the mouth (mukhavastrika). The alms-
bowl and the articles belonging to it are specialised in the fol-
lowing gatha : pattaz?/ pattabawdho paya/Mavaaw fa payakesariya I
padalai rayatta/zawz fa go^Mao payani^ogo II
F 2
68
AtfARANGA
sdTRA
for a
fourth
robe.
He should beg for (clothes) which
he
wants,
and which are permitted by the religious
code
J
;
he should
wear the clothes in the same state
in which they are given him; he should neither
wash nor dye them, nor should he wear washed
or dyed clothes, nor (should he) hide (his garments
when passing)
through other villages, being care-
less of dress. This is the whole duty
2
of one
who wears clothes. But know further, that, after
winter is gone and the hot season has come, one
should leave off the used-up (garment of the three),
being clad with an upper and under garment, or
with the undermost
garment, or with one gown, or
with no clothesaspiring to freedom from bonds
3
.
Penance suits him. Knowing what the Revered
One has declared, one should thoroughly and in all
respects conform to it. (i)
When it occurs to a blessed
4
mendicant that he
suffers pain, and cannot bear the influence of cold,
he should not try to obviate these trials, but stand
fast in his own self which is endowed with all know-
ledge
5
.
'
For it is better for an ascetic that he
should take poison.'
Even thus he will in due
time put an end to existence. This (way to
escape trials) has been adopted by many who were
1
Things, &c: this is the meaning of the technical term
ahesawi^a yathaishawiya,
allowed objects of begging.
2
Literally, outfit. Cf. II,
5.
2
>
*
3
I. e. freedom from worldly cares and interest.
4
Vasumaw: rich (in control).
5
But he should not, in order to escape these trials, commit such
suicide as is only permitted to ascetics who have reached the
highest degree of perfection, when they are ripe for Nirvawa.
Suicide only puts off the last struggle for Nirvana; but it is
better than breaking the vow.
BOOK I, LECTURE 7,
LESSON 5. 69
free from delusion ; it is good, wholesome, proper,
beatifying, meritorious.
Thus I say.
(2)
Fifth Lesson.
A mendicant
who is fitted out with two robes,
and a bowl as third (article), will not think :
I shall
beg for a third robe. He should beg for robes
which are allowed to be begged for ;
he should wear
the clothes, &c. &C.
1
This is the whole outfit of
one who wears clothes. But know further, that
after the winter is gone and the hot season has come,
one should leave off the used-up garments
;
having
left off the used-up
garments, (one should) be clad
with the undermost garment, with a gown
2
,
or with
no clothes at allaspiring to freedom from bonds.
Penance suits him. Knowing what the Revered
One has declared, one should thoroughly and in all
respects conform to it.
(1)
When the thought occurs to a mendicant that
through
illness he is too weak, and not able to beg
from house to houseand on his thus complaining
a householder brings food, &c., obtained (without
injuring life
3
),
and gives it him then he should,
after deliberation, say
4
: O long-lived householder !
it
does not become me to eat or drink this
3
food, &c,
or (accept) anything else of the same kind.
(2)
1
See lesson
4,

1.
2
The MSS. are at variance with each other in adapting the
words of the former lesson to the present case. As the com-
mentaries are no check, and do not explain our passage, I have
selected what seemed to me to be the most likely reading.
3
Abhiha^a=abhyahr/'ta : it is a typical attribute of objection-
able things. The commentator explains it here by ^tvopamardani-
vn'tta.
4
The original has only iloeggi, he should examine whether
A A
A . A
70
AKARANGA SUTRA.
A mendicant who has resolved, that he will, when
sick, accept the assistance of fellow-ascetics
J
in good
health, when they offer (assistance) without being
asked, and that vice versa he, when in health, will
give assistance to sick fellow-ascetics, offering it
without being asked

(he should not deviate from

his resolution though he die for want of help).
(3)
Taking the vow to beg (food, &c.) for another
(who is sick), and to eat (when sick) what is brought
by another ; taking the vow to beg, &c, and not
to eat what is brought ; taking the vow not to beg,
&c, but to eat what is brought ; taking the vow
neither to beg, &c, nor to eat what is brought

(one should adhere to that vow). Practising thus

the law as it has been declared, one becomes tran-
quil, averted from sin, guarded against the allure-
ments of the senses. Even thus (though sick) he
will in due time put an end to existence
2
. This
(method) has been adopted by many who were
free from delusion ; it is good, wholesome, proper,
beatifying, meritorious. Thus I say.
(4)
the food &c. is acceptable or not. This is called the grahawai-
shawa.
1
Sahammiya=sadharmika, one who follows the same rule
in cases where different rules are left to the option of the mendi-
cants. The word abhikawkha=abhikahkshya is not translated,
the commentator makes it out to mean, wishing for freedom from
sinful acts.
2
As in the preceding lesson a man who cannot conquer his sen-
suality, is permitted to commit suicide (by hanging himself, &c), in
order to put an end to his trials and temptations, so in this lesson
a man whose sickness prevents him from persevering in a life of
austerities, is permitted to commit suicide by rejecting food and
drink. This is called bhaktapanapratyakhyanamukti. It
seems therefore to have been regarded as leading to final liberation
(mukti).
BOOK I, LECTURE 7,
LESSON 6. 7
1
Sixth Lesson.
A mendicant who is fitted out with one robe, and
a bowl as second
(article), will not think : I shall beg
for a second robe. He should beg for such a robe
only as is allowed to be begged for, and he should
wear it in the same state as he receives it. This
is, &c. (see lesson
4,
1).
But when the hot season has come, one
should
leave off the used-up
clothes ; one should be clad
with one or no
garmentaspiring to freedom
from
bonds. Knowing what the
Revered
One, &c. (see
lesson
5,
J
1).
When the thought
occurs to a
mendicant
:
'
I am
myself, alone ;
I have nobody belonging to me, nor
do I belong to anybody,' then he should
thoroughly
know himself as standing aloneaspiring to freedom
from bonds.
Penance suits him. Knowing
what the
Revered One has declared, one should
thoroughly
and in all respects conform to it.
(1)
A male or female
mendicant eating food &c.
should not shift (the morsel) from the left jaw to
the right jaw, nor from the right jaw to the left jaw,
to get a fuller taste of it, not caring for the taste
(of it) aspiring to freedom from bonds.
Penance
suits him. Knowing what the Revered
One has
declared, one should thoroughly and in all respects
conform to it.
(2)
If this thought occurs to a monk :
'
I am sick
and not able, at this time, to
regularly mortify the
flesh,' that monk should
regularly reduce his food
;
regularly reducing his food, and diminishing his
sins,
'
he should take proper care of his body,
being
7
2
AiiTARANGA SUTRA.
immovable like a beam ; exerting himself he dis-
solves his body
1
.'
(3)
Entering a village, or a scot-free town, or a town
with an earth-wall, or a town with a small wall, or
an isolated town, or a large town, or a sea-town,
or a mine, or a hermitage, or the halting-places of
processions, or caravans, or a capital
2
a monk
should beg for straw ; having begged for straw he
should retire with it to a secluded spot. After
having repeatedly examined and cleaned the ground,
where there are no eggs, nor living beings, nor
seeds, nor sprouts, nor dew, nor water, nor ants,
nor mildew, nor waterdrops, nor mud, nor cobwebs

he should spread the straw on it. Then he should

there and then effect (the religious death called)
itvara
3
.
(4)
1
There is no finite verb in this sentence, nor any word
which could supply its place. The old Gaina authors were so
accustomed to surround their meaning with exclusions and excep-
tions, and to fortify it with a maze of parentheses, that they some-
times apparently forgot to express the verb, especially when they
made use of fragments of old verses, as in the present case.
This is one of the most frequent gamas or identical passages
which form a rather questionable ornament of the Sutra style. The
gamas are usually abbreviated, e.g. villages, &c, all down to
capital, or eggs, &c, all down to cobwebs, which we shall
presently meet with.
1
Itvara or ingitamarawa consists in starving oneself, while
keeping within
a limited space. A religious death is usually
permitted only to those who have during twelve years undergone
preparatory penance, consisting chiefly in protracted periods of
fasting. The scholiast says that in our case the itvara is not
enjoined for sick persons who can no longer sustain austerities;
but they should act as if they were to commit the itvara suicide,
hoping that in five or six days the sickness would leave them, in
which case they are to return to their former life. But if they should
not get better but die, it is all for the best.
BOOK I, LECTURE
7,
LESSON
7.
J$
This is the truth : speaking truth, free from pas-
sion, crossing (the sa^sara), abating irresoluteness,
knowing all truth and not being known, leaving this
frail body, overcoming all sorts of pains and troubles
through trust in this (religion), he accomplishes this
fearful (religious death). Even thus he will in due
time put an end to existence. This has been adopted
by many who were free from delusion ; it is good,
wholesome, proper, beatifying,
meritorious. Thus
I say.
(5)
Seventh Lesson.
To a naked
1
monk the thought occurs : I can bear
the pricking of grass, the influence of cold and heat,
the stinging of flies and mosquitos
;
these and other
various painful feelings I can sustain, but I cannot
leave off the covering of the privities. Then he
may cover his privities with a piece of cloth
2
.
A naked monk who perseveres in this conduct,
sustains repeatedly these and other various painful
feelings : the grass pricks him, heat and cold attack
him, flies and mosquitos sting him. A naked monk
(should be) aspiring to freedom from bonds. Pen-
ance suits him. Knowing what the Revered One has
declared, one should thoroughly and in all respects
conform to it. (i)
A monk who has come to any of the
following
resolutions,having collected food, &c, I shall give
of it to other monks, and I shall eat (what they
have) brought; (or) having collected food, &c, I
shall give of it to other monks, but I shall not eat
1
Aela.
2
This is the ka/ibandhana or olapa//aka; it should be
four fingers broad and one hast a long.
74
AiTARANGA SUTRA.
(what they have) brought; (or) having collected
food, &c, I shall not give of it to other monks, but
I shall eat (what they have) brought
;
(or) having
collected food, &c., I shall not give of it to other
monks, nor eat (what they have) brought;
(2)
(or)
I shall assist a fellow-ascetic with the remnants of
my dinner, which is acceptable
x
and remained in
the same state in which it was received
2
,
and I shall
accept the assistance of fellow-ascetics as regards
the remnants of their dinner, which is acceptable
and remained in the same state in which it was
received
;

(that monk should keep these vows even

if he should run the risk of his life)
(3)
aspiring to
freedom from bonds. Penance suits him. Knowing
what the Revered One has declared, one should
thoroughly conform to it.
(4)
(The last two paragraphs of the last lesson are
to be reproduced here.)
Thus I say.
(5)
Eighth Lesson.
The wise ones who attain in due order
3
to one of
the unerring states (in which suicide is prescribed),
those who are rich in control and endowed with
knowledge, knowing the incomparable (religious
death, should continue their contemplation).
(1)
1
Ahesawi^a: it had those qualities which are required of a
thing the mendicant may accept.
2
Ahapariggahiya=ahaparigrz'hita.
The preceding lessons treated of suicide conceded to sick
persons as a means of entering Nirvawa. The eighth lesson, which
is written in jlokas, describes the different kinds of religious deaths
which form the end of a twelve-years' mortification of the flesh
(sawlekhana).
But the ascetic must ask and get the permission of
his Guru, before he commits suicide.
BOOK I, LECTURE
7,
LESSON 8.
75
Knowing the twofold (obstacles, i. e. bodily and
mental), the wise ones, having thoroughly learned
the law, perceiving in due order (that the time for
their death has come), get rid of karman.
(2)
Subduing the passions and living on little food
\
he should endure (hardships). If a mendicant falls
sick, let him again take food.
(3)
He should not long for life, nor wish for death
;
he should yearn after neither, life or death.
(4)
He who is indifferent and wishes for the destruc-
tion of karman, should continue his contemplation.
Becoming unattached internally and externally, he
should strive after absolute purity.
(5)
Whatever means one knows for calming one's own
life
2
,
that a wise man should learn (i. e. practise) in
order to gain time (for continuing penance).
(6)
In a village or in a forest, examining the ground
and recognising it as free from living beings, the
sage should spread the straw
3
.
(7)
Without food he should lie down and bear the
pains which attack him. He should not for too
long time give way to worldly feelings which over-
come him.
(8)
When crawling animals or such as live on high
or below, feed on his flesh and blood, he should
neither kill them nor rub (the wound).
(9)
Though these animals destroy the body, he should
not stir from his position.
1
Compare lecture
7,
lesson
6,

3.
2
I. e. for preserving the life, when too severe penance brings on
sickness and the probability of instant death.
3
Here commences the description of the bhaktapratyakhya-
namarawa, suicide by rejecting food.
76
AtfARANGA SUTRA.
After the
a-sravas have ceased, he should bear
(pains) as if he rejoiced in them.
(10)
When the bonds fall off, then he has accomplished
his life.
(We shall now describe) a more exalted (method
1
)
for a well -controlled and instructed monk, (n)
This other law has been proclaimed by Gn&tri-
putra :
He should give up all motions except his own in
the thrice-threefold way
2
.
(12)
He should not lie on sprouts of grass, but in-
specting the bare ground he should lie on it.
Without any comfort and food, he should there
bear pain.
(13)
When the sage becomes weak in his limbs, he
should strive after calmness
3
.
For he is blameless, who is well fixed and im-
movable (in his intention to die).
(14)
He should move to and fro (on his ground),
contract and stretch (his limbs) for the benefit of
the whole body ; or (he should remain quiet as if
he were) lifeless.
(15)
He should walk about, when tired of (lying), or
stand with passive limbs ; when tired of standing, he
should sit down.
(16)
Intent on such an uncommon death, he should
regulate the motions of his organs.
1
Viz. the ingitamaraa, which differs from the preceding one
by the restriction of the motions of the candidate for suicide to a
limited space.
1
I. e. of body, speech, and mind; doing, or causing, or allowing
to be done.
1
He should not give way to melancholy thoughts.
BOOK I, LECTURE
7,
LESSON 8.
7 J
Having attained a place swarming with insects,
he should search for a clean spot.
(17)
He should not remain there whence sin would
rise.
He should raise himself above (sinfulness), and
bear all pains.
(18)
And this is a still more difficult method
\
when
one lives according to it : not to stir from one's
place, while checking all motions of the body.
(19)
This is the highest law, exalted above the pre-
ceding method
:
Having examined a spot of bare ground he should
remain there ; stay O Brahmawa !
(20)
Having attained a place free from living beings,
he should there fix himself.
He should thoroughly mortify his flesh, thinking :
There are no obstacles in my body.
(21)
Knowing as long as he lives the dangers and
troubles, the wise and restrained (ascetic) should
bear them as being instrumental to the dissolution
of the body.
(22)
He should not be attached to the transitory
pleasures, nor to the greater ones ; he should not
nourish desire and greed, looking only for eternal
praise.
(23)
He should be enlightened with eternal objects
2
,
and not trust in the delusive power of the gods;
1
It is called paovagamaa, translated by the commentators
padapopagamana, remaining motionless like a felled tree. This
etymology, which is generally adopted by the Gainas, is evidently
wrong; for the Sanskrit prototype is the Brahmanical prayopa-
gamana.
2
This is the scholiast's interpretation of nimazrcte^a niman-
trayet.
78
AJsTARANGA STJTRA.
a Brahma/za
should know of this and cast off all
inferiority
1
.
(24)
Not devoted to any of the external objects he
reaches the end of his life ; thinking that patience
is the highest good, he (should choose) one of
(the described three) good methods of entering
Nirvana.
(25)
Thus I say.
End of the Seventh Lecture, called Liberation.
1
Numam karma maya va.
BOOK I, LECTURE
8, LESSON I.
79
EIGHTH LECTURE,
(called)
the pillow of righteousness.
First Lesson.
As I have heard it, I shall tell how the Venerable
Ascetic, exerting himself and meditating, after having
entered the order in that winter, wandered about
1
,
'I shall not cover myself with that robe
2
,' only
in that winter (he used it). He had crossed (the sa^-
sara) for the rest of his life. This (refusing of dress)
is in accordance with his doctrine, (i)
More than four months many sorts of living beings
gathered on his body, crawled about it, and caused
pain there.
(2)
For a year and a month he did not leave off his
robe. Since that time the Venerable One, giving up
his robe, was a naked, world-relinquishing,
houseless
(sage)
3
.
(3)
Then he meditated (walking) with his eye fixed
on a square space before him of the length of a
1
The commentators call this passage a jloka, though only the
beginning of it looks like a pada, the rest showing no metrical
law. The beginning of the last passage looks also like the first
pada of a .rloka
; but the rest requires some violent alterations to
answer the metrical laws of a jloka.
2
The divine robe given him by Indra.
The commentator says that this happened at the Suvanzaba-
luka river.
80
AXARANGA SUTRA.
man
1
. Many people assembled, shocked at the sight
;
they struck him and cried.
(4)
Knowing (and renouncing) the female sex in
mixed gathering places
2
,
he meditated, finding his
way himself : I do not lead a worldly life.
(5)
Giving up the company
3
of all householders
whomsoever, he meditated. Asked, he gave no
answer ; he went, and did not transgress the right
path.
(6)
For some it is not easy (to do what he did), not
to answer those who salute ; he was beaten with
sticks, and struck by sinful people.
(7)
Disregarding slights difficult to bear, the Sage
wandered about, (not attracted) by story-tellers,
pantomimes, songs, fights at quarter-staff, and
boxing-matches.
(8)
At that time the son of Gnktrz saw without
sorrow (or pleasure) people in mutual conversation.
Gnktriputra. obtained oblivion of these exquisite
sorrows.
(9)
For more than a couple of years he led a reli-
gious life without using cold water ; he realised
singleness, guarded his body, had got intuition, and
was calm.
(10)
Thoroughly knowing the earth-bodies and water-
bodies and fire-bodies and wind-bodies, the lichens,
seeds, and sprouts,
(11)
He comprehended that they are, if narrowly
1
Tiriyabhittiw is left out in the translation. I cannot make out
the exact meaning of it, perhaps :
'
so that he was a wall for the
animals.'
2
Sayawehiwz in the original.
3
Literally, the mixed state.
BOOK I, LECTURE 8, LESSON I. 8
1
inspected, imbued with life, and avoided to injure
them; he, the great Hero.
(12)
The immovable (beings) are changed to mova-
ble ones, and the movable beings to immovable
ones ; beings which are born in all states become
individually sinners
1
by their actions.
(13)
The Venerable One understands thus : he who is
under the conditions (of existence)
2
,
that fool suffers
pain. Thoroughly knowing (karman), the Venerable
One avoids sin.
(14)
The sage, perceiving the double (karman)
3
,
pro-
claims the incomparable activity
4
,
he, the knowing
one
;
knowing the current of worldliness, the current
of sinfulness, and the impulse,
(15)
Practising the sinless abstinence from killing, he did
no acts, neither himselfnor with the assistance of others;
he to whom women were known as the causes of all
sinful acts, he saw (the true state of the world).
(16)
He did not use what had expressly been pre-
pared for him
5
;
he well saw (that bondage comes)
through action. Whatever is sinful, the Venerable
One left that undone : he consumed clean food.
(17)
He did not use another's robe, nor does he eat
out of another's vessel. Disregarding contempt, he
went with indifference to places where food was pre-
pared.
(18)
Knowing measure in eating and drinking, he was
not desirous of delicious food, nor had he a longing
for it. A sage should not rub his eyes nor scratch
his body.
(19)
1
Or sinful ? bala.
2
Upadhi.
3
Present and future.
4
I. e. religious life.
5
Ahaka^am : yatha yena prakarea pr*'sh/va apr/sh/va va\
k/v'taw yathakrz'tam adhakarmadimi.
[22] G
A
82
AiiTARANGA SUTRA.
Looking a little sideward, looking a little behind,
answering little when spoken to, he should walk
attentively looking on his path.
(20)
When the cold season has half-way advanced, the
houseless, leaving off his robe and stretching out
his arms, should wander about, not leaning against a
trunk.
(21)
This is the rule which has often been followed by
the wise Brahma^a, the Venerable One, who is free
from attachment : thus proceed (the monks).
Thus I say.
(22)
Second Lesson.
Whatever different seats and couches have been
told, whatever have been used by the great Hero,
these resting-places are thus detailed
1
.
(1)
He sometimes lodged in workshops, assembling-
places, wells, or shops ; sometimes in manufactories
or under a shed of straw.
(2)
He sometimes lodged in travellers' halls, garden-
houses, or towns ; sometimes on a burying-ground,
in relinquished houses, or at the foot of a tree.
(3)
In these places was the wise 6Vama?za for thirteen
long years ;
he meditated day and night, exerting
himself, undisturbed, strenuously.
(4)
TheVenerable One, exerting himself, did not seek
1
Silahka remarks :
'
This verse has not been explained by the
author of the old /ika. Why? Either because it offers no difficulty,
or because it was wanting. Yet it is found in the MSS. of the text
alone. We do not exactly know the reason.' Which old /ika is
meant by Sllanka we cannot tell with certainty. It scarcely can
be the A'urm, for in the Bombay MS. of it the text of the verse in
question is given, but no explanation beyond the words : esa
pu&Ma, this is (given as an answer to) a question.
BOOK I, LECTURE 8, LESSON 2.
&$
J
sleep for the sake of pleasure ; he waked up himself,
and slept only a little, free from desires.
(5)
Waking up again, the Venerable One lay down,
exerting himself; going outside for once in a night,
he walked about for an hour.
(6)
In his resting-places he sustained fearful and mani-
fold calamities ; crawling or flying animals attack
him.
(7)
Bad people, the guard of the village, or lance-
bearers attack him
;
or there were domestic tempta-
tions, single women or men
; (8)
Fearful and manifold (calamities) of this and the
next world
;
pleasant and unpleasant smells, and
manifold sounds :
(9)
Always well controlled, he bore the different sorts
of feelings
;
overcoming carelessness and pleasure, the
Brahma^a wandered about, speaking but little.
(10)
In the resting-places there once, in a night, the
single wanderers asked him (who he was, and why
he was there) ; as he did not answer, they treated
him badly ; but he persevered in his meditations,
free from resentment.
(11)
(Sometimes to avoid greater troubles when asked),
'Who. is there within?' he answered,
'
It is I, a
mendicant/ But this is the best law : silently to
meditate, even if badly treated.
(12)
When a cold wind blows, in which some feel pain,
then some houseless monks in the cold rain seek
a place sheltered from the wind.
(13)
(Some heretical monks say), 'We shall put on
more clothes ; kindling wood or (well) covered, we
shall be able (to bear) the very painful influence of
the cold.'
(14)
But the Venerable One desired nothing of the kind
;
g 2
84
AtfARANGA SUTRA.
strong in control, he suffered, despising all shelter.
Going outside once of a night, the Venerable One
was able (to endure all hardships) in calmness.
(15)
This is the rule which has often been followed by
the wise Brahma/za, the Venerable One, who is free
from attachment : thus proceed (the monks).
Thus I say.
(16)
Third Lesson.
Always well guarded, he bore the pains (caused by)
grass, cold, fire, flies, and gnats
;
manifold pains.
(1)
He travelled in the pathless country of the
had/i3.s, in Va^abhumi and Subbhabhumi
1
;
he used
there miserable beds and miserable seats.
(2)
In Laa%a (happened) to him many dangers. Many
natives attacked him. Even in the faithful part of
the rough country
2
the dogs bit him, ran at him.
(3)
Few people kept off the attacking, biting dogs.
Striking the monk, they cried
'
Kktekkku.,' and made
the dogs bite him.
(4)
Such were the inhabitants. Many other men-
dicants, eating rough food in Va^abhumi, and
carrying about a strong pole or a stalk (to keep off
the dogs), lived there.
(5)
Even thus armed they were bitten by the dogs, torn
by the dogs. It is difficult to travel in Laa%a.
(6)
1
Vaorabhumi and ubhrabhumi (or -SVabhrabhumi) are, accord-
ing to the commentaries, the two divisions of LaoVza. I think that
La<///a may be identical with the classical RadM or western Bengal
and the Lala of the Buddhists, the native country of Vi-aya, the
legendary conqueror of Ceylon. Subbhabhumi is probably the
country of the Suhmas, who are also identified with the Ra^as.
The commentator seems to understand the words lukkhadesie
bhatte in the sense : There the living also was rough ; for they
used clothes of grass instead of cotton.
BOOK I, LECTURE 8, LESSON 4. 85
Ceasing to use the stick (i. e. cruelty) against
living beings, abandoning the care of the body, the
houseless (Mahavira), the Venerable One, endures
the thorns of the villages (i.e. the abusive language
of the peasants), (being) perfectly enlightened.
(7)
As an elephant at the head of the battle, so was
Mahavira there victorious. Sometimes he did not
reach a village there in La^a.
(8)
When he who is free from desires approached the
village, the inhabitants met him on the outside, and
attacked him, saying, 'Get away from here.'
(9)
He was struck with a stick, the fist, a lance, hit
with a fruit, a clod, a potsherd. Beating him again
and again, many cried. (10)
When he once (sat) without moving his body, they
cut his flesh
1
,
tore his hair under pains, or covered
him with dust.
(11)
Throwing him up, they let him fall, or disturbed
him in his religious postures ; abandoning the care
of his body, the Venerable One humbled himself and
bore pain, free from desire.
(12)
As a hero at the head of the battle is sur-
rounded on all sides
2
,
so was there Mahavira.
Bearing all hardships, the Venerable One, undis-
turbed, proceeded (on the road to Nirvana).
(13)
This is the rule which has often been followed, &c.
Fourth Lesson.
The Venerable One was able to abstain from
indulgence of the flesh
3
,
though never attacked by
J
Or his mustaches.
2
Or is on his guard.
3
Omodariya.
A
$6
AATARANGA SUTRA.
diseases.
Whether wounded or not wounded, he
desired not medical treatment, (i)
Purgatives and emetics, anointing of the body
and bathing, shampooing and cleansing of the teeth
do not behove him, after he learned (that the body
is something unclean).
(2)
Being averse from the impressions of the senses
1
,
the Brahma7za wandered about, speaking but little.
Sometimes in the cold season the Venerable One was
meditating in the shade.
(3)
In summer he exposes himself to the heat, he sits
squatting in the sun ; he lives on rough (food) : rice,
pounded jujube, and beans.
(4)
Using these three, the Venerable One sustained
himself eight months. Sometimes the Venerable
One did not drink for half a month or even for a
month.
(5)
Or he did not drink for more than two months,
or even six months, day and night, without desire
(for drink). Sometimes he ate stale food.
(6)
Sometimes he ate only the sixth meal, or the
eighth, the tenth, the twelfth ; without desires,
persevering in meditation.
(7)
Having wisdom, Mahavira committed no sin him-
self, nor did he induce others to do so, nor did he
consent to the sins of others.
(8)
Having entered a village or a town, he begged for
food which had been prepared for somebody else.
Having
got clean
2
food, he used it, restraining the
impulses.
(9)
When there were hungry crows, or thirsty beings
stood in his way,
where he begged, or when he saw
them flying
repeatedly down,
(10)
1
Gdmadhamma.
z
I. e. free from faults.
BOOK I, LECTURE 8, LESSON
\. 87
When a Brahmawa or ^rama^a, a beggar or guest,
a AfciWala
1
,
a cat, or a dog stood in his way, (n)
Without ceasing in his reflections, and avoiding
to overlook them
2
,
the Venerable One slowly wan-
dered about, and, killing no creatures, he begged for
his food.
(12)
Moist or dry or cold food, old beans, old pap, or
bad grain, whether he did or did not get such food,
he was rich (in control).
(13)
And Mahavira meditated (persevering) in some
posture, without the smallest motion
;
he meditated
in mental concentration on (the things) above, below,
beside, free from desires.
(14)
He meditated free from sin and desire, not attached
to sounds or colours ; though still an erring mortal
(^admastha), he wandered about, and never acted
carelessly.
(15)
Himself understanding the truth and restraining
the impulses for the purification of the soul, finally
liberated, and free from delusion, the Venerable One
was well guarded during his whole life.
(16)
This is the rule which has been followed, &c.
End of the Ninth Lecture, called the Pillow of
Righteousness.
End of the First Book.
1
-SVapaka.
2
Tassa appattiya^ parihara/wto, avoiding the non-percep-
tion of it, i. e. the interruption of his reflections.
SECOND BOOK
FIRST PART
1
.
FIRST LECTURE,
CALLED
begging of food
2
.
First Lesson.
When a male or a female mendicant, having
entered the abode of a householder with the inten-
tion of collecting alms, recognises
3
food, drink, dainties,
and spices as affected by, or mixed up with, living
beings, mildew, seeds or sprouts, or wet with water,
or covered with dusteither in the hand or the pot
of another
4
they should not, even if they can get it,
accept of such food, thinking that it is impure and
unacceptable
5
, (i)
But if perchance they accept of such food, under
pressing
circumstances
6
,
they should go to a secluded
spot, a garden, or a monk's hallwhere there are no
1
KudL 2
pi;^ai shaa.
This is the typical beginning of most precepts orsutras in this
Midi
: se bhikkhu va bhikkhum va gahavaikulaw piz</avayapa<fiyae
a;/upavi////e sama?/e se ggzm pua ganeggL In the sequel I have
shortened this rather lengthy preamble.
By the other is meant the householder or the giver (dat/V).
This is the typical conclusion of all prohibitions : aphasuyaw
aesai^aw ti mannamawe labhe sawte no pa^/iggahe^a. In the
translation
the plural is used throughout, in order to avoid the
necessity of always
repeating
'
he or she.'
As e.
g.
total want of another opportunity to get suitable food
during famine
and sickness.
BOOK II, LECTURE I, LESSON I. 89
eggs, nor living beings, nor sprouts, nor dew, nor
water, nor ants, nor mildew, nor drops (of water), nor
mud, nor" cobwebsand rejecting (that which is
affected by), and cleaning that which is mixed up
(with living beings, &c), they should circumspectly eat
or drink it. But with what they cannot eat or drink,
they should resort to a secluded spot, and leave it
there on a heap of ashes or bones, or rusty things,
or chaff, or cowdung, or on any such-like place which
they have repeatedly examined and cleaned.
(2)
A monk or a nun on a begging-tour should not
accept as alms whatever herbs they recognise, on
examining them, as still whole, containing their
source of life, not split longwise or broadwise, and
still alive, fresh beans, living and not broken ;
for
such food is impure and unacceptable.
(3)
But when they recognise after examination that
those herbs are no more whole, do not contain their
source of life, are split longwise or broadwise, and
no more alive, fresh beans, lifeless and broken, then
they may accept them, if they get them
;
for they
are pure and acceptable.
(4)
A monk or nun on a begging-tour should not
accept as alms whatever flattened grains, grains con-
taining much chaff, or half-roasted spikes of wheat,
&c., or flour of wheat, &c, or rice or flour of rice,
they recognise as only once worked
1
;
for such food
is impure and unacceptable.
(5)
But when they recognise these things as more than
once worked, as twice, thrice worked, then they may
accept them, if they get them
;
for they are pure and
acceptable.
(6)
1
Pounded or cooked or roasted, &c, because after only one
operation sperms of life might still be left.
90
AATARANGA SUTRA.
A monk or a nun desiring to enter the abode of a
householder for collecting alms, should not enter or
leave it together with a heretic or a householder
;
or a monk who avoids all forbidden food, &c, to-
gether with one who does not.
(7)
A monk or a nun entering or leaving the out-of-
door places for religious practices or for study
1
should not do so together with a heretic or a house-
holder; or a monk who avoids all forbidden food,
together with one who does not.
(8)
A monk or a nun wandering from village to
village should not do so together with a heretic or
a householder ; or a monk who avoids all forbidden
food, together with one who does not.
(9)
A monk or a nun on a begging-tour should
not give, immediately or mediately, food, &c, to a
heretic or a householder ; or a monk who avoids all
forbidden food, to one who does not.
(10)
A monk or a nun on a begging-tour should not
accept food, &c, from a householder whom they know
to give out of respect for a Nirgrantha, in behalf of
a fellow-ascetic, food, &c, which he has bought or
stolen or taken, though it was not to be taken nor
given, but was taken by force, by acting sinfully
towards all sorts of living beings
;
for such-like food,
&c, prepared by another man
2
or by the giver himself,
brought out of the house or not brought out of the
house, belonging
to the giver or not belonging to
him,
partaken or tasted of, or not partaken or tasted
of, is impure and unacceptable.
1
These are the viHrabhumi and viharabhumi.
'
Purisa;taraka</a. I have rendered this word according to
the interpretation of the
commentators ; but in a similar passage,
8
3>
2 and
3,
they understand the word to mean appropriated
by another person.
BOOK II, LECTURE I, LESSON I. 91
In this precept substitute for 'on behalf of one
fellow-ascetic,'
(2)
on behalf of many fellow-ascetics,
(3)
on
behalf of one female fellow-ascetic,
(4)
on be-
half of many female fellow-ascetics ; so that there
will be four analogous precepts.
(11)
A monk or a nun should not accept of food,
&c., which they know has been prepared by the
householder for the sake of many .Srama^as and
Br&hmattas, guests, paupers, and beggars, after he
has counted them, acting sinfully towards all sorts of
livino- beings ;
for such food, whether it be tasted of
or not, is impure and unacceptable.
(12)
A monk or a nun should not accept of food, &c,
procured in the way described in

1 1 for the sake of
the persons mentioned in

12,
if the said food, &c,
has been prepared by the giver himself, has been
brought out of the house, does not belong to the
giver, has not been partaken or tasted of; for such
food, &c., is impure and unacceptable ;
but if the
food, &c, has been prepared by another person, has
been brought out of the house, belongs to the giver,
has been partaken or tasted of, one may accept it
;
for it is pure and acceptable.
(13)
A monk or a nun wishing to enter the abode of a
householder
with the intention of collecting alms,
should not, for the sake of food or drink, enter or leave
such always liberal, always open houses, where they
always give a morsel, always the best morsel, always
a part of the meal, always nearly the half of it.
This certainly is the whole duty of a monk or a
nun in which one should, instructed in all its mean-
ings and endowed with bliss, always exert oneself.
Thus I say.
(14)
A
92
AisTARANGA SUTRA.
Second Lesson.
A monk or a nun on a begging-tour should not
accept food, &c, in the following case : when, on the
eighth or paushadha day, on the beginning of a
fortnight, of a month, of two, three, four, five, or six
months, or on the days of the seasons, of the junction
of the seasons, of the intervals of the seasons, many
vSrama7^as and Brahma^as, guests, paupers, and
beggars are entertained with food, &c, out of one
or two or three or four vessels, pots, baskets, or
heaps of food ; such-like food which has been pre-
pared by the giver, &c, (all down to) not tasted of,
is impure and unacceptable. But if it is prepared by
another person, &c. (see first lesson,
13),
one may
accept it; for it is pure and acceptable.
(1)
A monk or a nun on a begging-tour may accept
food, &c., from unblamed, uncensured families, to wit,
noble families, distinguished families, royal families,
families belonging to the line of Ikshvaku, of Hari,
cowherds' families, Vai^ya families, barbers' families,
carpenters' families, /akurs' families, weavers' families;
for such food, &c, is pure and acceptable.
(2)
A monk or a nun on a begging-tour should not
accept food,
&c, in the following case : when in
assemblies, or during offerings to the manes, or on a
festival of Indra or Skanda or Rudra or Mukunda
or demons or Yakshas or the snakes, or on
a
festival
in honour of a tomb, or a shrine, or a tree, or a hill,
or a cave, or a well, or a tank, or a pond, or a river,
or a lake, or the sea, or a minewhen on such-like
various
festivals many
^rama^as and Brahma/*as,
BOOK II, LECTURE I, LESSON 2.
93
guests, paupers, and beggars are
entertained with
food, &c. (all as in

I, down to) acceptable.
(3)
But when he perceives that all have received their
due share, and are enjoying their meal, he should
address
1
the householder's wife or sister or daughter-
in-law or nurse or male or female servant or slave
and say
:
'
O
long-lived one ! (or, O sister
!)
will you
eive me something to eat?' After these words of
the mendicant, the other may bring forth food, &c,
and give it him. Such food, &c,
whether he beg for
it or the other give it, he may accept ;
for it is pure
and acceptable.
(4)
When a monk or a nun knows that at a distance
of more than half a yo^ana a festive entertainment
2
is going on, they should not resolve to go there for
the sake of the festive
entertainment.
(5)
When a monk hears that the
entertainment is given
in an eastern or western or southern or northern
place, he should go respectively to the west or east
or north or south, being quite indifferent (about the
feast) ; wherever there is a festive entertainment, in
a village or scot-free town, &c. (see I,
7, 6,

4),
he
should not go there for the sake of the festive
entertainment.
The Kevalin assigns as the reason for this precept,
that if the monk eats food, &c, which has been given
him on such an occasion, he will incur the sin of one
1
Puvvam eva &\oeggi, he should first look at him or her
(and then say).
2
Sazkha</i, somewhere
explained
odanapaka, cooking of
rice ; in the commentary the following etymology is given
:
sa/rc-
kharfyante viradhyante prawino yatra sa sawkharfi. But the Guzerati
commentator explains it : g'Mm ghaa ga.n nimitti ahara kelviva
bhaa.
94
AJTARANGA SUTRA.
who uses what
1
has been prepared for him, or is
mixed up with living beings, or has been bought or
stolen or taken, though it was not to be taken, nor
was it given, but taken by force.
(6)
A layman
2
might, for the sake of a mendicant,
make small doors large, or large ones small
;
put
beds
3
from a level position into a sloping one, or from
a sloping position into a level one; place the beds
3
out of the draught or in the draught ; cutting and
clipping the grass outside or within the upa-sraya,
spread a couch for him, (thinking that) this mendicant
is without means for a bed
3
. Therefore should a
well-controlled Nirgrantha not resolve to go to any
festival which is preceded or followed by a feast.
This certainly is the whole duty, &c. (see end of
lesson i).
Thus I say.
(7)
Third Lesson.
When he has eaten or drunk at a festive enter-
tainment, he might vomit (what he has eaten), or not
well digest it ; or some other bad disease or sickness
might befall him.
(1)
The Kevalin says this is the reason :
A mendicant, having drunk various liquors, to-
gether with the householder or his wife, monks or
nuns, might not find the (promised) resting-place
on leaving the scene of entertainment and looking
This stands forahakammiya and uddesiya, pure and impure
food prepared for a mendicant.
2
Asa.mga.e, the uncontrolled one; it denotes a layman or a
householder.
5
Se^a=jayya,
bed; but the scholiast explains it by vasati,
dwelling, lodging.
BOOK II, LECTURE I, LESSON
3.
95
out for it ; or in the resting-place he may get into
mixed company; in the absence of his mind or in
his drunkenness he may lust after a woman or a
eunuch ; approaching the mendicant (they will say)
:
1
O long-lived .Sramawa ! (let us meet) in the garden,
or in the sleeping-place, in the night or in the twi-
light.' Luring him thus by his sensuality (she says)
:
1
Let us proceed to enjoy the pleasures of love.'
He might go to her, though he knows that it should
not be done.
These are the causes to sin, they multiply con-
tinuously. Therefore should a well-controlled Nir-
grantha not resolve to go to any festival which is
preceded or followed by a feast.
(2)
A monk or a nun, hearing or being told of some
festivity, might hasten there, rejoicing inwardly
:
'There will be an entertainment, sure enough!' It
is impossible to get there from other families alms
which are acceptable and given out of respect for
the cloth
1
,
and to eat the meal. As this would lead
to sin, they should not do it
2
. But they should enter
there, and getting from other families their alms,
should eat their meal.
(3)
A monk or a nun, knowing that in a village or a
scot-free town, &c. (see I,
7, 6,

4),
an entertainment
will be given, should not resolve to go to that village,
&c, for the sake of the entertainment. The Kevalin
assigns as the reason herefore : When a man goes to
1
Esiyawz vesiya/w. The latter word is explained by ra^-o-
harawadiveshal labdham, what one gets for the sake of one's
apparel, the broom, &c.
2
MaWMnam saw/phase, no eva.ni karegga, i. e. matn'sthanaw
samspr/jet, na evam kuryat: matrz'sthana is somewhere ex-
plained karmopadanasthana.
96
AtfARANGA SUTRA.
a
much-frequented and vulgar entertainment some-
body's foot treads on his foot, somebody's hand
moves his hand, somebody's bowl clashes against his
bowl, somebody's head comes in collision with his
head, somebody's body pushes his body, or some-
body beats him with a stick or a bone or a fist or a
clod, or sprinkles him with cold water, or covers him
with dust ; or he eats unacceptable food, or he re-
ceives what should be given to others. Therefore
should a well-controlled Nirgrantha not resolve to
go to a much-frequented and vulgar entertainment
to partake of it.
(4)
A monk or a nun on a begging-tour should not
accept such food, &c, about the acceptability or un-
acceptability of which his (or her) mind has some
doubts or misgivings ; for such food, &c.
(5)
When a monk or a nun wishes to enter the abode
of a householder, they should do so with the complete
outfit
1
.
(6)
A monk or a nu*n entering or leaving the out-of-
door places for religious practices or study, should
do so with the complete outfit.
(7)
A monk or a nun wandering from village to village
should do so with the complete outfit
2
.
(8)
A monk or a nun should not, with the complete
outfit, enter or leave the abode of a householder to
collect alms, or the out-of-door places for religious
practices and study,
or wander from village to village
on perceiving that a strong and widely-spread rain
pours down, or a strong and widely-spread mist is
1
See I,
7, 4,
note 1.
These Sutras are perfectly analogous with

7,
8 of the first
lesson.
BOOK II, LECTURE I, LESSON
4.
97
coming on, or a high wind raises much dust, or
many flying insects are scattered about and fall
down.
(9)
A monk or a nun on a begging-tour should not
accept food, &c, in the houses of Kshatriyas, kings,
messengers, and relations of kings, whether they are
inside or outside, or invite them
;
for such food, &c,
is impure and unacceptable. Thus I say.
(10)
Fourth Lesson.
A monk or a nun on a begging-tour should not
resolve to go to a festival, preceded or followed by
an entertainment, to partake of it, when they know
that there will be served up chiefly meat or fish or
roasted slices of meat or fish
;
nor to a wedding
breakfast in the husband's house or in that of the
bride's father ; nor to a funeral dinner or to a family
dinner where something is served up, if on their
way there, there are many living beings, many seeds,
many sprouts, much dew, much water, much mildew,
many drops (of water), much dust, and many cob-
webs
;
or if there have arrived or will arrive many
Srama/zas and Brahma/zas, guests, paupers, and beg-
gars, and if it will be a crowded assembly, so that a
wise man may not enter or leave it, or learn there
the sacred texts, to question about them, to repeat
them, to consider them, to think about the substance
of the law. (i)
A monk or a nun may go to such an entertain-
ment (as described in the preceding Sutra), provided
that on their way there, there are few living beings,
few seeds, &c. ; that no Aama^as and Brahma^as,
&c., have arrived or will arrive ;
that it is not a
[22]
H
98
AtfARANGA SUTRA.
crowded
assembly,
so that a wise man may enter
or leave, &C.
1
(2)
A monk or a nun desirous to enter the abode
of a householder, should not do so, when they
see that the milch cows are being milked, or the
food, &c, is being cooked, and that it is not yet dis-
tributed. Perceiving this, they should step apart and
stay where no people pass or see them. But when
they conceive that the milch cows are milked, the
dinner prepared and distributed, then they may cir-
cumspectly enter or leave the householder's
abode
for the sake of alms.
(3)
Some of the mendicants say to those who follow
the same rules of conduct, live (in the same place),
or wander from village to village :
'
This is indeed
a small village, it is too populous, nor is it large
;
reverend gentlemen, go to the outlying villages to
beg alms
2.'
Some mendicant may have there kinsmen or rela-
tions, e.
g.
a householder or his wife, or daughters,
or daughters-in-law, or nurses, or male and female
slaves or servants. Such families with which he is
connected by kindred or through marriage, he intends
to visit before (the time of begging) :
'
I shall get there
(he thinks) food or dainties or milk or thick sour milk
or fresh butter or ghee or sugar or oil or honey or
meat or liquor, a sesamum dish
3
,
or raw sugar, or
a meal of parched wheat
4
,
or a meal of curds and
sugar with spices
5
;
after having eaten and drunk,
and having cleaned and rubbed the alms-bowl, I shall,
1
This precept applies, according to the commentator, only to
sick monks, or such as can get nothing elsewhere.
The just arrived monks should do as they are bidden.
3
Sarakuli. *
Pftya.
5
Sikharim.
BOOK II, LECTURE I, LESSON
5.
99
together with other mendicants, enter or leave the
abode of a householder to collect alms.' As this
would be sinful, he should not do so.
(4)
But, at the proper time, entering there with the
other mendicants, he may there in these or other
families accept alms which are acceptable and given
out of respect for his cloth, and eat his meal.
This certainly is the whole duty, &c. (see end of
lesson
1).
Thus I say.
(5)
Fifth Lesson.
When a monk or a nun on entering the abode
of a householder sees that the first portion of the
meal is being thrown away
1
or thrown down, or
taken away, or distributed, or eaten, or put off, or
has already been eaten or removed ; that already
other Sra.ma.uas and Brahma^as, guests, paupers,
and beggars go there in great haste; (they might
think),
'
Hallo ! I too shall go there in haste.' As
this would be sinful, they should not do so.
(1)
When a monk or a nun on a begging-tour comes
upon walls or gates, or bolts or holes to fit them,
they should, in case there be a byway, avoid those
(obstacles), and not go on straight.
The Kevalin says : This is the reason : Walk-
ing there, he might stumble or fall down
;
when
he stumbles or falls down, his body might become
contaminated with faeces, urine, phlegmatic humour,
mucus, saliva, bile, matter, semen, or blood. And if
his body has become soiled, he should not wipe or
1
In honour of the gods.
H 2
IOO
AATARANGA StJTRA.
rub or scratch or clean
1
or warm or dry it on the
bare ground or wet earth [or dusty earth
2
]
on a
rock or a piece of clay containing life, or timber
inhabited by worms, or anything containing eggs,
living beings, &c. (down to) cobwebs; but he
should first beg for some straw or leaves, wood
or a potsherd, which must be free from dust, resort
with it to a secluded spot, and on a heap of ashes or
bones, &c. (see II, i, i,
2),
which he has repeatedly
examined and cleaned, he should circumspectly wipe
or rub, warm or dry (his body).
(2)
When a monk or a nun on a begging-tour per-
ceives a vicious cow coming towards them, or a
vicious buffalo coming towards them, or a vicious
man, horse, elephant, lion, tiger, wolf, panther, bear,
hyena, ^arabha, shakal, cat, dog, boar, fox, leopard
coming towards them, they should, in case there be
a byway, circumspectly avoid them, and not walk
on straight.
(3)
When a monk or a nun on a begging- tour comes
on their way upon a pit, pillar, thorns, or unsafe,
marshy or uneven ground, or mud, they should,
in case there be a byway, avoid these (obstacles),
and not walk on straight.
When a monk or a nun on a begging-tour per-
ceives that the entrance of a householder's abode
is secured by a branch of a thorn bush, they should
not, without having previously got the (owner's)
permission, and having examined and swept (the
entrance), make it passable or enter and leave (the
This stands for uvvale^-a va uvva/Zeg^a va (udvaled va" udvar-
ted va), for which words, denoting some rather indistinct varieties
of rubbing, I know no adequate English words.
The words in brackets are the translation of varia lectio.
BOOK II, LECTURE I, LESSON
5.
IOI
house). But they may
circumspectly do so, after
having got the (owner's)
permission, and having
examined and swept it.
(4)
When a monk or a nun on a begging-tour knows
that a 6Vama/*a or a Brahma;za, a guest, pauper or
beggar has already entered (the house), they should
not stand in their sight or opposite the door
1
.
The Kevalin
2
says : This is the reason :
Another,
on seeing him, might procure and give him food, &c.
Therefore it has been declared to the mendicants
:
This is the statement, this is the reason, this is the
order, that he should not stand in the other mendi-
cants' sight or opposite the door.
Knowing this, he should go apart and stay where
no people pass or see him. Another man may bring
and give him food, &c, while he stays where no
people pass or see him, and say unto him :
'
O long-
lived .SVama/za ! this food, &c, has been given for the
sake of all of you ; eat it or divide it among you.'
Having silently accepted the gift, he might think
:
'Well, this is just (enough) for me
!'
As this would
be sinful, he should not do so.
Knowing this, he should join the other beggars,
and after consideration say unto them
3
: 'O long-lived
6Yama?zas ! this food, &c, is given for the sake of all
of you
;
eat it or divide it among you.' After these
words another might answer him: 'O
long-lived
1
This might also be translated : at an opposite door.
2
The following passage is not explained in the commentaries,
and is wanting in the oldest MS., though supplied on the margin.
It may therefore be concluded that the whole passage, the greater
part of which is typical, is a later addition.
3
Aloe^a. The scholiast explains it here by dar^ayet, he
should show the food, &c. Professor Oldenberg has identified this
word with the Pali aro^eti.
J 02
AA'ARANGA SfjTRA.
SramaKa! distribute it yourself.' Dividing the food,
&c, he should not (select) for himself too great a
portion, or the vegetables, or the conspicuous things,
or the savoury things, or the delicious things, or
the nice things, or the big things ; but he should
impartially divide it, not being eager or desirous or
greedy or covetous (of anything). When he thus
makes the division, another might say: 'O long-lived
.Srama;za ! do not divide (the food) ; but let us,
all together, eat and drink.' When he thus eats,
he should not select for himself too great a portion,
&c. ; but should eat and drink alike with all, not
being desirous, &C.
1
(5)
When a monk or a nun on a begging- tour per-
ceives that a 6rama/za or Brahma^a, a beggar or
guest has already entered the house, they should not
overtake them and address (the householder) first.
Knowing this, they should go apart and stay where
no people pass or see them. But when they per-
ceive that the other has been sent away or received
alms, and has returned, they may circumspectly enter
the house and address the householder.
This certainly is the whole duty, &c.
Thus I say.
(6)
Sixth Lesson.
When a monk or a nun on a begging-tour per-
ceives that many hungry animals have met and
come together in search of food, e.g. those of the
chicken-kind or those of the pig-kind, or that crows
1
The scholiast says that the way to procure food, &c, as
described in this paragraph, should only be resorted to under
pressing circumstances.
BOOK II, LECTURE I, LESSON 6. IO3
have met and come together,
where an offering is
thrown on the ground, they should, in case there be
a byway, avoid them and not go on straight, (i)
A monk or a nun on a
begging-tour
should not
stand leaning against the door-post
of the house-
holder's abode, or his sink or spitting-pot, nor in
sight of, or opposite to his bathroom or privy
;
nor
should they
contemplate a loophole or a mended spot
or a fissure (of the house) or the bathing-house,
showing in that direction
with an arm or pointing
with a finger, bowing up and down.
(2)
Nor should they beg,
pointing with a finger at
the
householder, or moving him with a finger, or
threatening him with a finger, or scratching
him
with a finger, or praising him, or using coarse
language.
(3)
If he sees somebody
eating, e.g. the
householder
or his wife, &c, he should after
consideration say:
'
O
long-lived one ! (or, O sister
!)
will you give me
some of that food?' After these words the other
might wash or wipe his hand or pot or spoon
or plate with cold or hot water
1
. He
should after
consideration say: 'O long-lived one ! (or, O sister!)
do not wash or wipe your hand or pot or spoon or
plate ! If you want to give me something,
give it as it
is
!'
After these words the other might give him a
share, having washed or wiped his hand, &c,
with
cold or hot water. But he should not accept
any-
thing out of such a hand, &c,
which has been before
treated thus ; for it is impure and
unacceptable.
(4)
It is also to be known that food, &c, is impure
1
Siodagavigada,
usiodagaviga</a.
Viga^a, Sanskrit vika/a,
is explained apkaya. It is therefore cold or hot water which is
to be considered as containing life.
104
AKARANGA SUTRA.
and unacceptable, which is given with a wet hand,
though the hand be not purposely wetted.
(5)
The same rule holds good with regard to a
moistened hand, &c, and a dusty hand, &c, and
a hand which is soiled with clay, dew, orpiment,
vermilion, realgar, collyrium, white chalk, alum,
rice-flour, kukkusa, ground drugs.
(6)
It is also to be known that he may accept such
food, &c, which is given with a soiled hand, &c, to
one similarly soiled (i. e. with what one is to receive),
or to one unsoiled, with hand similarly soiled
;
for
such food, &c, is pure and acceptable.
(7)
A monk or a nun on a begging-tour should not
accept flattened grains, grains containing much chaff,
&c. (see II,
1, i,
5),
which a layman, for the sake of
the mendicant, has ground
1
,
grinds, or will grind, has
winnowed, winnows, or will winnow on a rock or
a piece of clay containing life, &c. (see II,
1,
5,
2,
all down to) cobwebs; for such large, parched
grains, &c, are impure and unacceptable.
(8)
A monk or a nun on a begging-tour should not
accept fossil salt or sea salt which a householder,
for the sake of the mendicant, has ground or
pounded, grinds or pounds, will grind or pound on
a rock or a piece of clay containing life, &c. ; for
such-like fossil salt or sea salt is impure and
unacceptable.
(9)
A monk or a nun on a begging-tour should not
The subject asa^ae, the uncontrolled one, i.e. layman,
stands in the singular, but the verb in the plural. The same
irregularity
occurs in the next paragraph. The commentator
accounts for it simply by saying: ekava&uiadhikare pi /Wanda-
satvat tadvyatyayena
bahuvaana^ drash/avyam, purvatra va ^atav
ekava^anam.
BOOK II. LECTURE I, LESSON
7.
IO5
accept food, &c, which is
prepared over the fire
;
for such food is impure and
unacceptable.
The
Kevalin says : This is the reason :
A layman will
kill the fire-bodies, by wetting or
moistening,
wiping
or rubbing, throwing up or turning down the food,
&c, for the sake of the mendicant.
Hence it has
been declared to the mendicants:
This is the state-
ment, this is the reason, this is the order, that they
should not accept food, &c, which has been pre-
pared over the* fire, &c.
This certainly is the whole duty, &c.
Thus I say.
(10)
Seventh Lesson.
A monk or a nun on a
begging-tour
should not
accept food, &c, which has been placed on a post or
pillar or beam or scaffold or loft
1
or platform or roof
or some such-like elevated
place; for such food
fetched from above is impure and
unacceptable.
The
Kevalin says : This is the reason :
The
layman
might fetch and erect a stool or a bench or a ladder
or a handmill, get upon it, and getting
upon it fall
or tumble down. Thus he might hurt his foot or
arm or breast or belly or head or some other part of
his body ; or he might kill or frighten or
bruise or
smash or crush or afflict or pain or dislocate
all sorts
1
Mala. The word is not explained in the Tiki and Dipika
;
the Guzerati translation says that the word is lokapratita, com-
monly understood. It is probably the Marathi ma/ or ma/a
;
the
former word denotes a loft, floored with bamboos ;
the second, the
room formed by overlaying with slight sticks the cross-beams of
a house, a loft, an erection or stand in a cornfield, scaffolding (of a
building). Molesworth, Marathi and English Dictionary, s. v.
106 AA'ARANGA SUTRA
of living beings. Therefore he should not accept
such-like food, &c, fetched from above, (i)
A monk or a nun on a begging-tour should not
accept food, &c, which a layman, for the sake of the
mendicant, has taken from a granary or vault by
contorting himself up and down and horizontally;
thinking that such-like food is brought from under-
ground \
(2)
A monk or a nun on a begging-tour should not
accept food, &c., which is kept in earthenware.
The Kevalin says : This is the reason : The layman
might, for the sake of the mendicant, break the
earthen vessel containing the food, &c, and thereby
injure the earth-body; in the same way he might
injure the fire-body, the wind-body, plants and ani-
mals
;
by putting it again (in earthenware), he
commits the pa/v/zakamma sin. Hence it has been
said to the mendicant, &c, that he should not accept
food, &c, which is put in earthenware.
(3)
A monk or a nun on a begging-tour should not
accept food, &c, placed on the earth-body, the wind-
body, the fire-body, for such food is impure and
unacceptable. The Kevalin says : This is the
reason : A layman might, for the sake of the men-
dicant, stir or brighten the fire, and taking the food,
&c, down from it, might give it to the mendicant.
Hence it has been said, &c, that he should accept
no such food.
(4)
When a monk or a nun on a begging-tour sees
that a layman might, for the sake of the mendicant,
The original has bho maloha</aw ti na-Wa. Bhomaloha</ais
explained
adhomalahrAam. Maloha</a, which I translate
'
fetched from
above,' is the technical term for things affected by
the dosha
under question.
BOOK II, LECTURE I, LESSON
7. 107
cool too hot food, &c, by blowing or fanning with
a winnowing basket or fan or a palm leaf or a
branch or a part of a branch or a bird's tail or a
peacock's tail or a cloth or a corner of a cloth or the
hand or the mouth, they should, after consideration,
say (to the householder or his wife): 'O long-lived
one ! (or, O sister
!)
do not blow or fan the hot food,
&c., with a winnowing basket, &c. ; but if you want
to give it me, give it as it is.' After these words
the other might give it after having blown or fanned
it with a winnowing basket, &c. ; such-like food they
should not accept, because it is impure and unac-
ceptable.
(5)
A monk or a nun on a begging-tour should not
accept food, &c, which is placed on vegetable or
animal matter
1
;
for such food is impure and unac-
ceptable.
(6)
A monk or a nun on a begging-tour should not
accept water which has been used for watering flour
or sesamum or rice, or any other such-like water
which has been recently used for washing, which has
not acquired a new taste, nor altered its taste or nature,
nor has been strained ; for such-like water is impure
and unacceptable. But if it has long ago been used
for washing, has acquired a new taste, has altered
its taste or nature, and has been strained, it may be
accepted, for it is pure and acceptable.
(7)
When a monk or a nun on a begging-tour finds
water used for washing sesamum, chaff or barley, or
rainwater
2
or sour gruel or pure water, they should,
after consideration, say (to the householder or his
wife): 'O long-lived one ! (or, O sister!) will you give
1
Va;/assaikayapati/Miya and tasakayapati/Miya.
2
Ayama, a/amlam avajyanam.
108
AJsTARANGA SUTRA.
me some of this water
?'
Then the other may
answer him: 'O long-lived Sra.m3.na. ! take it your-
self by drawing it with, or pouring it in, your bowl
!'
Such-like water, whether taken by himself or given
by the other, he may accept.
(8)
A monk or a nun on a begging-tour should not
accept such water as has been taken from the bare
ground, &c. (see II,
1,5,
2, all down to) cobwebs,
or water which the layman fetches in a wet or moist
or dirty vessel, mixing it with cold water.
This certainly is the whole duty, &c.
Thus I say.
(9)
Eighth Lesson.
A monk or a nun on a begging-tour should not
accept juice of mangos, inspissated juice of mangos,
juice of wood-apples, citrons, grapes, wild dates,
pomegranates, cocoa-nuts, bamboos, jujubes, myro-
balans, tamarinds, or any such-like liquor containing
particles of the shell or skin or seeds, which liquor
the layman, for the sake of the mendicant, pressed,
strained, or filtered through a basket
1
,
cloth, or
a cow's tail ; for such liquor is impure and unac-
ceptable.
(1)
When a monk or a nun on a begging-tour
smells, in travellers' houses or garden houses or
householders' houses or ma,//is, the scent of food or
drink or sweet scents, they should not smell them,
being indifferent against smell, and not eager or
desirous or greedy or covetous of the pleasant
smell.
(2)
1
A7/avva, Sanskrit /i^abdaka (sic). The Hindi has &kavda,
basket.
BOOK II, LECTURE I, LESSON 8. IO9
A monk or a nun on a begging-tour should not
accept raw things which are not yet modified by
instruments
\
as bulbous roots, growing in water or
dry ground, mustard stalks
;
for they are impure
and unacceptable. The same holds good with regard
to long pepper, ground long pepper, common pepper,
ground common pepper, ginger or ground ginger.
(3)
A monk or a nun on a begging-tour should not
accept such raw fruits which are not yet modified
by instruments, as those of Mango, Amra/aka, GIi\g-
-//ira
2
,
Surabhi
3
,
Sallaki
4
;
for they, &c.
(4)
The same holds good with regard to raw shoots
which, &c, as those of A^vattha, Nyagrodha,
Pilawkhu
6
,
Niyura
6
,
Sallaki.
(5)
The same holds good with regard to raw berries
which, &c, as those of Kapittha
7
,
pomegranate,
or Pippala.
(6)
A monk or a nun on a begging-tour should not
accept raw, powdered fruits which are not well
ground and still contain small seeds, as those of
Umbara, Pilawkhu, Nyagrodha, and A^vattha
;
for
&c.
(7)
A monk or a nun on a begging-tour should not
accept unripe wild rice
8
,
dregs, honey, liquor, ghee,
or sediments of liquor, if these things be old or if
living beings are engendered or grow or thrive in
1
I. e. when they have undergone no operation which takes the
life out of them.
2
Name of a shrub.
3
Explained by jatagru.
4
Boswellia Thurifera.
5
Explained by pippari.
6
Cedrela Toona.
7
The wood-apple tree, Feronia Elephantum.
8
Amarfaga, explained in the commentary amapawwam, unripe
or half ripe, aramkatanduliyakadi.
HO
AXARANGA SUTRA.
them, or are not taken out, or killed or destroyed in
them.
(8)
A monk or a nun on a begging-tour should not
accept any such-like raw plants
x
as Ikshumeru, An-
kakarelu, Kaseru, Sa;;^gha/ika, Putialu.
(9)
A monk or a nun on a begging-tour should not
accept any such-like (vegetables) as Nymphaea or
stalk of Nymphaea or the bulb of Nelumbium or
the upper part or the filament of Lotus or any part
of the plant.
(10)
A monk or a nun on a begging-tour should not
accept such-like raw substances as seeds or sprouts,
growing on the top or the root or the stem or the
knots (of a plant), likewise the pulp or blossoms of the
plantain, cocoa-nut, wild date, and palmyra trees.
(11)
A monk or a nun on a begging-tour should not
accept any such-like raw unmodified substances as
sugar-cane, which is full of holes, or withering or
peeling off or corroded by wolves
;
or the points of
reeds or the pulp of plantains.
(12)
The same holds good with regard to garlic or its
leaves or stalk or bulb or integument.
(1 3)
Likewise
with regard to cooked fruits of Atthiya
2
,
Tinduka
3
,
Vilva
4
,
Sripami
5
.
(14)
A monk or a nun on a beg^ma-tour should not
accept such raw, unmodified substances as corn,
clumps of corn, cakes of corn, sesamum, ground
sesamum, or cakes of sesamum.
This is the whole duty, &c.
Thus I say.
(15)
1
Of these plants only Ka^eru, a kind of grass, and SawghaVika
Trapa Bispinosa are specialised in our dictionaries.
2
A certain tree.
3
Diospyros Glutinosa.
3
Aegle Marmelos.
5
Pistia Stratiotes.
BOOK II, LECTURE I, LESSON Q. Ill
Ninth Lesson.
In the east or west or south or north, there are
some faithful householders, &c, (all down to) ser-
vants who will speak thus: 'It is not meet that
these illustrious, pious, virtuous, eloquent, restrained,
controlled, chaste ascetics, who have ceased from
sensual intercourse, should eat or drink food, &c,
which is adhakarmika
1
;
let us give to the ascetics
all food, &c, that is ready for our use, and let us,
afterwards, prepare food for our own use.' Having
heard such talk, the mendicant should not accept
such-like food, &c, for it is impure and unac-
ceptable.
(1)
A monk or a nun on a begging-tour or in their
residence or on a pilgrimage from village to village,
who know that in a village or scot-free town, &c,
dwell a mendicant's nearer or remoter relationsviz.
a householder or his wife, &c.should not enter or
leave such houses for the sake of food or drink.
The Kevalin says : This is the reason : Seeing him,
the other might, for his sake, procure or prepare
food, &c. Hence it has been said to the mendi-
cant, &c., that he should not enter or leave such
houses for the sake of food or drink.
Knowing this, he should go apart and stay where
no people pass or see him. In due time he may
enter other houses, and having begged for alms
which are acceptable and given out of respect for
1
For the meaning of this frequently used term, see note
5
on
p. 81, and note 1 on
p. 94.
I I 2
AiTARANGA SUTRA.
his cloth, he may eat his dinner. If the other has, on
the mendicant's timely entrance, procured or prepared
food, &c, which is adhakarmika, he might silently
examine it, and think :
'
Why should I abstain from
what has been brought.' As this would be sinful,
he should not do so. But after consideration he
should say :
'
O long-lived one ! (or, O sister
!)
as it is
not meet that I should eat or drink food, &c, which is
adhakarmika, do not procure or prepare it.' If after
these words the other brings and gives him adha-
karmika food which he has prepared, he should not
accept such-like food, &c, for it is impure and
unacceptable.
(2)
When a monk or a nun on a begging-tour sees
that meat or fish is being roasted, or oil cakes,
for the sake of a guest, are being prepared, they
should not, quickly approaching, address the house-
holder
;
likewise if the food is prepared for the sake
of a sick person.
(3)
A monk or a nun on a begging-tour might, of
the received quantity of food, eat only the sweet-
smelling parts and reject the bad-smelling ones. As
this would be sinful, they should not do so
;
but they
should consume everything, whether it be sweet
smelling or bad smelling, and reject nothing.
(4)
A monk or a nun on a begging-tour might, of
the received quantity of drink, imbibe only the well-
flavoured part, and reject the astringent part. As
this would be sinful, they should not do so
;
but
they should consume everything, whether it be well
flavoured or astringent, and reject nothing.
(5)
A monk or a nun, having received a more than
sufficient quantity of food, might reject (the super-
fluous part) without having considered or consulted
BOOK II, LECTURE I, LESSON IO. I I
3
fellow-ascetics living in the neighbourhood, who
follow the same rules of conduct, are agreeable and
not to be shunned ; as this would be sinful, they should
not do so. Knowing this, they should go there and
after consideration say :
'
O long-lived .Srama^as !
this food, &c, is too much for me, eat it or drink it!'
After these words the other might say: 'O long-
lived Sramana. ! we shall eat or drink as much of
this food or drink as we require
;
or, we require the
whole, we shall eat or drink the whole.'
(6)
A monk or a nun on a begging-tour should not
accept food, &c, which for the sake of another has
been put before the door, if the householder has
not permitted him to do so, or he gives it him
;
for such food, &c. But on the contrary he may
accept it.
This is the whole duty, &c.
Thus I say.
(7)
Tenth Lesson.
A single mendicant, having collected alms for
many, might, without consulting his fellow-ascetics,
give them to those whom he list; as this would be
sinful, he should not do so. Taking the food, he
should go there (where his teacher &c. is) and speak
thus: 'O long-lived .SVama/za! there are near or
remote (spiritual) relations of mine : a teacher, a
sub-teacher, a religious guide, a Sthavira, a head of
a Ga.na.,3. Ga/zadhara,a founder of a Ga^a; forsooth,
I shall give it them.' The other may answer him :
'
Well now, indeed, O long-lived one ! give such a
portion!' As much as the other commands, thus
much he should give
;
if the other commands the
whole, he should give the whole.
(1)
[22]
1
H4
AZARANGA
S^TRA.
A single
mendicant, having collected agreeable
food,
might
cover it with distasteful food, think-
ing
:
'
The
teacher or sub-teacher, &c, seeing what
I have
received, might take it himself; indeed, I
shall not give anything to anybody
!
' As this would
be sinful, he should not do so.
Knowing this, he should go there (where the
other
mendicants are), should put the vessel in his
out-stretched
hand, show it (with the words)
:
'Ah,
this! ah, this!' and hide nothing.
(2)
A single mendicant, having received some food,
might eat what is good, and bring what is dis-
coloured and tasteless
;
as this would be sinful, he
should not do so.
(3)
A monk or a nun on a begging-tour
should not
accept any part of the sugar-cane
1
,
whether small
or large, pea-pods, seed-pods, of which articles a
small part only can be eaten, and the greater part
must be rejected ; for such things are impure and
unacceptable.
(4)
A monk or a nun on a begging-tour should
not accept meat or fish containing many bones, so
that only a part of it can be eaten and the greater
part must be rejected ; for such meat or fish, &c, is
impure and unacceptable.
(5)
A monk or a nun on a begging-tour may be
invited to meat or fish containing
many bones, (by
the householder who addresses him thus): 'O long-
lived 6ramaa ! will you accept
meat with many
bones?' Hearing such a
communication, he should
1
They are detailed in the original : a.mta.rukkkuya.m, a piece
between two knots; ukkhugamdiyam, a piece containing a knot;
ukkhukoyagam
(}),
u^Humeragara, top of a stalk; ukkAusa.-
lagaw, long leaf; ukkkuda.\aga.m, fragment of a leaf.
BOOK II, LECTURE I, LESSON IO. I
1
5
say, after consideration :
'
O long-lived one ! (or, O
sister
!)
it is not meet for me to accept meat with
many bones ; if you want to give me a portion of
whatever size, give it me
;
but not the bones!' If
after these words the other (i.e. the householder)
should fetch meat containing many bones, put it in a
bowl and return with it, (the mendicant) should not
accept such a bowl, whether out of the other's hand
or a vessel
1
;
for it is impure and unacceptable. But
if he has inadvertently accepted it, he should not
say:
'
No, away, take it!' Knowing this, he should go
apart, and in a garden or an upasraya, where there
are few eggs, &c, (all down to) cobwebs, eat the
meat or fish, and taking the bones, he should resort
to a secluded spot and leave them on a heap of
ashes, &c. (see II, i, i,

2).
(6)
If a householder should fetch fossil salt or sea
salt, put it in a bowl and return with it, a monk or
a nun on a begging-tour should not accept it out
of the other's hand or vessel ; for, &c.
But if he has inadvertently accepted it, he should
return with it to the householder, if he is not yet
too far away, and say, after consideration
2
: 'Did
you give me this with your full knowledge or with-
out it
?'
He might answer : 'I did give it without
my full knowledge
;
but indeed, O long-lived one
!
I now give it you
;
consume it or divide it (with
others)
!'
Then being permitted by, and having received it
from, the householder, he should circumspectly eat
it or drink it, and what he cannot eat or drink he
1
Parahatthatf/si va parapayawsi va. This is a typical phrase,
and seems rather out of place here.
2
Aloeg^a, he should show, would perhaps be better.
I 2
A
I I 6
AA'ARANGA SUTRA.
should share with his fellow-ascetics in the neigh-
bourhood, who follow the same rules of conduct, are
agreeable, and not to be shunned
;
but if there are
no fellow-ascetics, the same should be done as in
case one has received too much food.
This is the whole duty, &c,
Thus I say.
(7)
Eleventh Lesson.
Some mendicants say unto (others) who follow the
same rules of conduct, or live in the same place, or
wander from village to village, if they have received
agreeable food and another mendicant falls sick
l
:
'Take it! give it him ! if the sick mendicant will not
eat it, thou mayst eat it.' But he (who is ordered to
bring the food) thinking, ' I shall eat it myself,' covers
it and shows it (saying) :
'
This is the lump of food,
it is rough to the taste
2
,
it is pungent, it is bitter, it
is astringent, it is sour, it is sweet ; there is certainly
nothing in it fit for a sick person.' As this would be
sinful, he should not do so. But he should show
him which parts are not fit for a sick person (saying):
'
This particle is pungent, this one bitter, this one
astringent, this one sour, this one sweet.'
(1)
Some mendicants say unto (others) who follow the
same rules of conduct, or live in the same place, or
wander from village to village, if they have received
agreeable food and another mendicant falls sick :
'
Take it ! give it him ! if the mendicant will not eat
it, bring it to us!' 'If nothing prevents me, I shall
This is the way in which the commentator construes the sen-
tence. There is some confusion in the text, which cannot easily
be removed.
2
Loe, Sanskrit ruksha?
BOOK II, LECTURE 1, LESSON II.
117
bring it' (Then he might act as stated in

t, which
would be sinful.)
(2)
For the avoidance of these occasions to sin there
are seven rules for begging food and as many for
begging drink, to be known by the mendicants.
Now, this is the first rule for begging food.
Neither hand nor vessel are wet
1
: with such a hand
or vessel he may accept as pure, food, &c, for which
he himself begs or which the other gives him. That
is the first rule for begging food.
(3)
Now follows the second rule for begging food.
The hand and the vessel are wet. The rest as in
the preceding rule. That is the second rule for
begging food.
(4)
Now follows the third rule for begging food. In
the east, &c, there are several faithful householders,
&c, (all down to) servants : they have put (food)
in some of their various vessels, as a pan, a pot, a
winnowing basket, a basket, a precious vessel. Now
(the mendicant) should again know : is the hand not
wet and the vessel wet ; or the hand wet and the
vessel not wet ? If he collect alms with an alms-bowl
or with his hand
2
,
he should say, after considera-
tion :
'
O long-lived one ! (or, O sister
!)
with your not-
wet hand, or with your wet vessel, put (alms) in this
my bowl, or hand, and give it me
!'
Such-like food,
for which he himself begs or which the other gives
him, he may accept ; for it is pure and acceptable.
That is the third rule for begging food.
(5)
Now follows the fourth rule for begging food. A
1
Sa??/sa///$a
;
it would perhaps be more correct to translate this
word, soiled with the food in question.
2
These are the pa^iggahadhari and the paraipa^/iggahiya,
lit. one who uses his hand instead of an alms-bowl.
I i 8
AJTARANGA SUTRA.
monk or a nun may accept flattened grains, &c. (cf.
II, i, i,

5),
for which they beg themselves or which
the other gives them, if it be such as to require little
cleaning or taking out (of chaff); for it is pure, &c.
That is the fourth rule for begging food.
(6)
Now follows the fifth rule for begging food. A
monk or a nun may accept food which is offered on
a plate or a copper cup or any vessel, if the moisture
on the hands of the giver is almost dried up; for, &c.
That is the fifth rule for begging food.
(7)
Now follows the sixth rule for begging food. A
monk or a nun may accept food which had been
taken up from the ground, either taken up for one's
own sake or accepted for the sake of somebody else,
whether it be placed in a vessel or in the hand
;
for,
&c. That is the sixth rule for begging food.
(8)
Now follows the seventh rule for begging food.
A monk or a nun may accept food of which only a
part may be used, and which is not wanted by bipeds,
quadrupeds, .Srama/zas, Brahma^as, guests, paupers,
and beggars, whether they beg for it themselves, or
the householder gives it them. That is the seventh
rule for begging food.
(9)
These are the seven rules for begging food
;
now
follow the seven rules for begging drink. They are,
however, the same as those about food, only the
fourth gives this precept : A monk or a nun may
accept as drink water which has been used for
watering flour or sesamum, &c. (II,
1,
7,

7),
if it be
such as to require little cleaning and taking out (of
impure) articles; for, &c.
(10)
One who has adopted one of these seven rules
for begging food or drink should not say :
These
reverend persons have chosen a wrong rule, I alone
BOOK II, LECTURE I, LESSON II.
119
have rightly chosen.' (But he should say) :
'
These
reverend persons, who follow these rules, and I who
follow that rule, we all exert ourselves according to
the commandment of the G'ma., and we respect each
other accordingly/
This certainly is the whole duty, &c.
Thus I say. (n)
End of the First Lecture, called Begging of
Food.
120
AiTARANGA SUTRA.
SECOND LECTURE,
CALLED
begging for a couch
1
.
First Lesson.
If a monk or a nun want to ask for a lodging,
and having entered a village or scot-free town, &c,
conceive that lodging to contain eggs, living beings,
&c, they should not use it for religious postures,
night's-rest, or study
2
, (i)
But if the lodging contains only few eggs or few
living beings, &c, they may, after having inspected
and cleaned it, circumspectly use it for religious
postures, &c. Now, if they conceive that the house-
holder, for the sake of a Nirgrantha and on behalf
of a fellow-ascetic (male or female, one or many),
gives a lodging which he has bought or stolen or
taken, though it was not to be taken nor given, but
was taken by force, by acting sinfully towards all sorts
of living beings, they should not use for religious
postures, &c., such a lodging which has been appro-
priated by the giver himself, &c. (see II, i, i,

n).
The same holds good if there be instead of a fel-
low-ascetic many ^rama^as and Brahma;zas, guests,
paupers, and beggars. But if the lodging has been
1
Segga.
Tahappagare
uvassae no th&mm va seggam va nisihiyara va
JteteggL
7^aa = sthana is explained kayotsarga; segga=
vayya,
sawstaraka;
nisihiya=nmthika, svadhyaya; ketegga.=kin-
tayet. The last word is elsewhere translated dadyat.
BOOK II, LECTURE 2, LESSON I. 12 1
appropriated by another man than the giver, &c,
they may, after having inspected and cleaned it,
circumspectly use it for religious postures, &c.
(2)
A monk or a nun, knowing that the layman has,
for the sake of the mendicant, matted the lodging,
whitewashed it, strewn it (with grass, &c), smeared
it (with cowdung), levelled, smoothed, or perfumed it
(or the floor of it), should not use that lodging, which
has been prepared by the giver himself, &c, for
religious postures. But if it has been prepared by
another person, &c., they may circumspectly use it
for religious postures.
(3)
A monk or a nun, knowing that a layman will, for
the sake of a mendicant, make small doors large, &c.
(all as in II,
1, 2,

7,
down to) spread his couch or
place it outside, should not use such a lodging which
has been appropriated by the giver himself, &c, for
religious postures, &c. But if it has been appropriated
by another person, &c, they may circumspectly use it
for religious postures, &c.
(4)
Again, a monk or a nun, knowing that the layman,
for the sake of the mendicant, removes from one
place to another, or places outside, bulbs or roots or
leaves or flowers or fruits or seeds or grass-blades of
water plants, should not use such a lodging, which is
appropriated by the giver himself, for religious pos-
tures, &c. But if it has been prepared by another
person, &c, they may circumspectly use it for religious
postures, &c.
(5)
A monk or a nun, knowing that the layman, for
the sake of the mendicant, removes from one place
to another, or places outside, a chair or a board or a
ladder or a mortar, should not use such a lodging-
place, &c. (all as at the end of the last paragraph).
(6)
122
AXARANGA SUTRA.
A monk or a nun should not use for religious pos-
tures, &c, a lodging-place above ground, as a pillar
or a raised platform or a scaffold or a second story
or a flat roof, likewise no underground place (ex-
cept under urgent circumstances). If by chance
they are thus lodged, they should there not wash or
clean their hands or feet or eyes or teeth or mouth
with hot or cold water
;
nor should they put forth
there any other secretion, as excrements, urine,
saliva, mucus, bilious humour, ichor, blood, or any
other part of the bodily humours.
The Kevalin says : This is the reason : Making
secretions he might stumble or fall ; stumbling or
falling he might hurt his hand, &c. (II, i,
7, 1),
or any other limb of his body, or kill, &c, all sorts
of living beings. Hence it has been said to the men-
dicant, &c, that he should use no above-ground
lodging-place for religious postures, &c.
(7)
A monk or a nun on a begging-tour should not
use, for religious postures, a lodging-place used by
the householder, in which there are women, children,
cattle, food, and drink. This is the reason: A mendi-
cant living together with a householder's family may
have an attack of gout, dysentery, or vomiting ; or
some other pain, illness, or disease may befall him
;
the layman might, out of compassion, smear or
anoint the mendicant's body with oil or ghee or
butter or grease, rub or shampoo it with perfumes,
drugs, lodhra, dye, powder, padmaka, then brush
or rub it clean ; clean, wash, or sprinkle it with hot
or cold water, kindle or light a fire by rubbing wood
on wood; and having done so, he might dry or warm
(the mendicant's body).
Hence it has been said to the mendicant, &c,
BOOK II, LECTURE 2, LESSON I. 1
23
that he should not use for religious postures, &c, a
lodging-place which is used by the householder.
(8)
This is (another) reason : While a mendicant lives
in a lodging used by the householder, the house-
holder or his wife, &c., might bully, scold
\
attack
or beat each other. Then the mendicant
mieht
direct his mind to approval or dislike: 'Let them
bully each other!' or, 'Let them not bully each
other!' &c. &c.
Hence it has been said to the mendicant,
&c,
that he should not use, for religious postures, &c, a
lodging-place used by the householder.
(9)
This is (another) reason : While the mendicant
lives together with householders, the householder
might, for his own sake, kindle or light or extinguish
a fire-body. Then the mendicant might direct his
mind to approval or dislike:
'
Let them kindle or light
or extinguish a fire-body;' or,
'
Let them not do so.'
Hence it has been said to the mendicant,
&c.
(see above).
(10)
This is (another) reason : While the mendicant
lives together with householders, he might see the
householder's earrings or girdle or jewels or pearls
or gold and silver
2
or bracelets (those round the
wrist and those round the upper arm) or necklaces
(those consisting of three strings, or those reaching
halfway down the body, or those consisting of eighty
1
Vahawti. The Guzerati translation renders it nirbha/rc^e,
which is derived from Sanskrit nirbharts.
2
Hirawwe suvawwe. The commentators explain these two
words, which are synonyms in the later language, as
'
raw and
wrought gold, or coined gold.' I translate 'gold and silver,'
because the distinction of the commentators seems rather far-
fetched, and because silver would be missed in enumerations like
the present one.
124
AATARANGA S^JTRA.
strings or forty strings or one string or strings of
pearls, golden beads or jewels) or a decked or orna-
mented girl or maiden. Thus the mendicant might
direct his mind to approval or dislike :
'
Let her be
thus;' or, 'Let her not be thus.' So he might say, so
he might think. Hence it has been said to the
mendicant, &c. (see above), (n)
This is (another) reason : While a mendicant lives
together with householders, the householder's wives,
daughters, daughters-in-law, nurses, slave-girls or
servant-girls might say: 'These reverend ^ramawas,
&c, have ceased from sexual intercourse; it behoves
them not to indulge in sexual intercourse : whatever
woman indulges with them in sexual intercourse, will
have a strong, powerful, illustrious, glorious, victorious
son of heavenly beauty.' Hearing and perceiving
such talk, one of them might induce the mendicant
ascetic to indulge in sexual intercourse.
Hence it has been said to the mendicant, &c,
that he should not use for religious postures, &c, a
lodging used by the householder.
This is the whole duty, &c.
Thus I say.
(12)
Second Lesson.
Some householders are of clean habits and the
mendicants, because they never bathe, are covered
with uncleanliness ; they smell after it, they smell
badly, they are disagreeable, they are loathsome.
Hence the householders, with regard to the mendicant,
put off some work which otherwise they would have
done before, and do some work which otherwise
they would have put off.
Hence it has been said to the mendicant, &c,
BOOK II, LECTURE 2, LESSON 2. 1
25
that he should not use, for religious postures, &c, a
lodging used by the householder, (i)
This is the reason : While a mendicant lives
together with householders, the householder might,
for his own sake, have prepared something to eat.
Then, afterwards, he might, for the sake of the
mendicant, prepare or dress food, &c, and the men-
dicant might desire to eat or drink or swallow it.
Hence it has been said to the mendicant, &c.
(see above).
(2)
This is the reason : While the mendicant lives
together with a householder, there may be ready
wood cleft for the use of the householder. Then,
afterwards, (the householder) might, for the sake of
the mendicant, cleave or buy or steal wood, kindle
or light, by rubbing wood on wood, the fire-body,
and the mendicant might desire to dry or warm
himself at, or enjoy, the fire.
Hence it has been said to the mendicant, &c.
(see above).
(3)
When in the night or twilight a mendicant, to
ease nature, leaves the door open, a thief, watching
for an occasion, might enter. It is not meet for
the mendicant to say : This thief enters or does not
enter, he hides himself or does not hide himself, he
creeps in or does not creep in, he speaks or does not
speak ; he has taken it, another has taken it, it is
taken from that man
;
this is the thief, this is the
accomplice, this is the murderer, he has done so
1
.
The householder will suspect the ascetic, the men-
1
For if he gives warning of the thief, the warner or the thief
might be slain ; but if he gives no warning, no life will be lost,
though the mendicant's integrity may be doubted.
126
AXARANGA SUTRA.
dicant, who is not a thief, to be the thief. Hence it
has been said to the mendicant, &c.
(4)
A monk or a nun should not use, for religious
postures, &c., sheds of grass or straw which contain
eggs, living beings, &c. But they may do so if they
contain few eggs, few living beings, &c.
(5)
A mendicant should not stay in halting-places,
garden houses, family houses, monasteries, where
many fellow-ascetics are frequently arriving.
1. If the reverend persons continue to live in those
places after staying there for a month
1
in the hot or
cold seasons or for the rainy season (he should say)
:
'
O long-lived one ! you sin by overstaying the fixed
time.'
(6)
2. If the reverend persons repeatedly live in
halting-places, &c, after staying there for the proper
time, without passing two or three intermediate
months somewhere else, (he should say) :
'
O long-
lived one ! you sin by repeating your retreat in the
same place.'
(7)
3.
Here, in the east, west, north, or south, there
are, forsooth, some faithful householders, house-
holders' wives, &c, who are not well acquainted with
the rules of monastic life (with regard to the fitness
of lodging-places)
;
nevertheless they believe in, per-
ceive, are convinced of, (the merit of) giving lodging
to mendicants. They (accordingly) give lodging-
places for the sake of many .Srama^as and Brah-
ma;/as, guests, paupers, and beggars, in workshops,
chapels, temples, assembly halls, wells, houses or
halls for shopkeeping or for keeping or building
carriages, distilleries, houses where Darbha-grass,
1
Or any fixed period, which the mendicant has vowed not to
exceed staying in one place.
BOOK II, LECTURE 2, LESSON 2. 1
27
bark, trees, wood or charcoal are being worked,
houses on burial-places, rooms for retirement near
the place of sacrifice
1
,
empty houses, hill-houses,
caves, stone-houses, or palaces. He should say to
those reverend persons who live in such -like places
as workshops, &c, together with other guests :
'
O
long-ljved one ! you sin by living in a place frequented
by other sectarians.'
(8)
4.
Here, in the east, &c. They accordingly give,
&c. (all as in
8
down to) palaces. If the mendi-
cants come there while the other religious men do
not come there, they sin by living in a place not
frequented by other mendicants.
(9)
5.
In the east, west, north, or south there are
faithful householders, viz. a householder or his wife,
&c, who will speak thus :
'
It is not meet that these
illustrious, pious, virtuous, eloquent, controlled, chaste
ascetics, who have ceased from sexual intercourse,
should dwell in a lodging which is adhakarmika
2
:
let us give to the mendicants the lodgings which are
ready for our use, viz. workshops, &c, and let us,
afterwards, prepare lodgings for our own use, viz.
workshops, &c.' Hearing and perceiving such talk,
if the reverend persons frequent such-like lodgings,
viz. workshops, &c, and live in them which are
ceded by other people (they should be warned)
:
'
O
long-lived one ! that (lodging is infected by the sin
called) var^akriya.'
(10)
6. Here, in the east, &c. (see

8 all down to)
they give lodging-places for the sake of many .Sra-
ma;zas and Brahma^as, guests, paupers, and beggars,
after having well counted them, in workshops, &c.
1
-Santignha.
2
See note
5
on
p.
81.
128 AtfARANGA StjTRA.
If the reverend persons frequent such-like lodgings,
viz. workshops, &c, and live in them which are ceded
by other people (they should be warned) :
'
O long-
lived one! that (lodging is infected by the sin called)
mahavar^akriya.' (n)
7.
Here, in the east, &c. They accordingly give,
for the sake of many sorts of ^rama^as
1
,
after having
well counted them, lodging-places, viz. workshops,
&c. If the reverend persons frequent such-like lodg-
ings, viz. workshops, &c, and live in them which
are ceded by other people (they should be warned)
:
'
O long-lived one ! that (lodging is infected by the
sin called) savadyakriya.'
(12)
8. Here, in the east, &c. They accordingly pre-
pare, for the sake of one sort of .5rama;as, lodgings,
viz. workshops, &c, for which purpose great injury is
done to the earth, water, fire, wind-bodies, plants, and
animals, great injury, great cruelty, great and mani-
fold sinful acts ; by wasting cold water or strewing
(the ground), smearing it with cowdung, shutting the
doors and securing the bed, lighting a fire. If the
reverend persons frequent such-like lodgings, viz.
workshops, &c, and lead in such ceded lodgings an
ambiguous
2
life (they should be warned) :
'
O long-
lived one ! that (lodging is infected by the sin called)
mahasavadyakriya.'
(13)
9.
But if the lodgings, viz. workshops, &c, are
1
There are five sorts of ^Sramawas enumerated in the following
hemistich, which occurs not only in .Sil&nka's commentary, but
also in that of the Sthanahga Sutra, as Dr. Leumann informs me
:
Niggawtha, Sakka, Tavasa, Gerua, A^iva paw^aha samawa. Nir-
granthas, .Sakyas, Tapasas, Gairikas, A^ivakas.
1
Dupakkhaw te kamma sevawti, lit. use twofold work ; the
meaning is, according to the commentary, that they act like house-
holders, though they make a show of monastic life.
BOOK II, LECTURE 2, LESSON 3.
1
29
prepared by the householders for their own sake
under the same circumstances as detailed in the
preceding paragraph, and the reverend persons fre-
quent such-like lodgings, they lead, in those lodgings,
an unambiguous life.
'
O long-lived one ! that (lodg-
ing is infected by the very small sin called) alpasa-
vadyakriya.'
This is the whole duty, &c.
Thus I say.
(14)
Third Lesson.
'It
1
is difficult to obtain pure, acceptable alms
;
it
is indeed not free from such preparations as strewing
the ground (with Darbha-grass), smearing it (with
cowdung), shutting the doors and securing the beds.
And he (the mendicant) delights in pilgrimage,
religious exercises, study, begging for a bed, a couch,
or other alms.'
Some mendicants explain thus (the requisites of
a lodging) ; they are called upright, searching after
liberation, practising no deceit.
Some householders (who, having learned the
requisites of a lodging- place, fit one out accord-
ingly, try to deceive the mendicants, saying) :
'
This
lodging, which we offer you, has been assigned to
you, it has been originally prepared for our sake, or
for the sake of some relations, it has been used, it
has been relinquished.'
Explaining
2
thus, he truly explains. (The teacher
says) : Well, he is (an explainer of the truth).
(1)
1
The commentators say that this passage contains the mendi-
cant's answer to an invitation to live in this or that village. By
the second it is meant the lodging.
2
The commentator supposes here the householder to further
[22]
K
130
AisTARANGA SUTRA.
If a
mendicant, at night or at the twilight, leaves
or enters a small lodging, one with a small door, a
low or crammed lodging, (he should put forward)
first his hand, then his foot, and thus circumspectly
leave or enter it.
The Kevalin says : This is the reason :
There
might be a badly bound, badly placed, badly fastened,
loose umbrella, pot, stick, staff, robe, hide, leather
boots or piece of leather belonging to .Sramawas or
Brahmawas ; and the mendicant, when leaving or
entering (the lodging) at night or twilight, might
stumble or fall ; stumbling or falling he might hurt
his hand or foot, &c. (see IV,
1,
7, 1),
kill, &c, all
sorts of living beings.
Hence it has been said to the mendicant, &c,
that one (should put forward) first the hand, then
the foot, and thus circumspectly leave or enter such
a lodging.
(2)
He (the mendicant) should, at halting-places, &c,
ask for a lodging-place, after having inquired who is
the landlord or who is the tenant. He should ask
permission to use the lodging-place in this way :
*
By
your favour, O long-lived one ! we shall dwell here
for a while (for the time and in the place) which you
will concede.' (If the landlord should object and say
that he owns the lodging for a limited time only, or
if he asks for the number of monks for which the
lodging is required, he should answer)
1
:
'
As long as
this lodging belongs to you, (or) for the sake of as
inquire after the requisites of, and the objections to, the lodging-
place. The mendicant should explain them.
1
The passage in parentheses contains what the commentator
supplies.
BOOK II, LECTURE
2, LESSON
3. 131
many fellow-ascetics (as shall stand in need of it),
we shall occupy the lodging; afterwards we shall
take to wandering/
(3)
A monk or a nun may know the name and
gotra of him in whose lodging he lives ; in that case
they should not accept food,
&c, in that house
whether invited or not invited
;
for it is impure and
unacceptable.
(4)
A monk or a nun should not use for religious
postures, &c, a lodging-place which is used by the
householder, which contains fire or water; for it is
not fit for a wise man to enter or leave it, &c. (cf. II,
i,4,
$0- (5)
A monk or a nun should not use for religious
postures, &c, a lodging for which they have to pass
through the householder's abode, or to which there
is no road ; for it is not fit, &c. (see last para-
graph).
(6)
A monk or a nun should not use for religious
postures, &c, a lodging where the householder or his
wife, &c., might bully or scold, &c, each other (see
II, 2, 1,
9)
; for it is not fit, &c.
(7)
A monk or a nun should not use for religious
postures, &c, a lodging where the householder or his
wife, &c, rub or anoint each other's body with
oil or ghee or butter or grease ; for it is not
fit, &c.
(8)
A monk or a nun should not use for religious
postures, &c., a lodging where the householder or his
wife, &c, rub or shampoo each other's body with
perfumes, ground drugs, powder, lodhra, &c. (see II,
2, 1, 8);
for it is not fit, &c.
(9)
A monk or a nun should not use for religious
postures, &c, a lodging where the householder or his
k 2
132
AA'ARANGA StJTRA.
wife, &c, clean, wash, or sprinkle each other's body
with cold or hot water; for it is not fit, &c.
(10)
A monk or a nun should not use for religious
postures, &c., a lodging where the householder or
his wife, &c, go about naked or hide themselves, or
talk about sexual pleasures, or discuss a secret plan
;
for it is not fit, &c.
(11)
A monk or a nun should not use for religious
postures, &c, a lodging which is a much-frequented
playground
1
;
for it is not fit, &c.
(12)
1. If a monk or a nun wish to beg for a couch, they
should not accept one which they recognise full of
eggs, living beings, &c.
(13)
2. If the couch is free from eggs, living beings, but
is heavy, they should not accept such a couch.
(14)
3.
If the couch is free from eggs, living beings,
light, but not movable, they should not accept such
a couch.
(15)
4.
If the couch is free from eggs, living beings,
&c., light, movable, but not well tied, they should not
accept such a couch
2
.
(16)
5.
If the couch is free from eggs, living beings,
light, movable, and well tied, they may accept such
a couch.
(17)
For the avoidance of these occasions to sin there
are four rules, according to which the mendicant
should beg for a couch.
Ainna.sa.?n\ekkha.??i. I am not certain whether I have found
the correct meaning.
2
In the first case, there would be sawyamaviradhana, or
obstruction to control
;
in the second, atmaviradhana, injury to
him who lifts the couch
;
in the third, tatparityaga; in the fourth,
bandhanadipalimantha,
friction of the ropes. The word which
I have
translated movable is pa^ihariya pratiharuka. The
translation is conjectural.
BOOK II, LECTURE 2, LESSON 3. 1
33
Now this is the first rule for begging for a couch.
If a monk or a nun beg for a couch, specifying
(its quality), viz. one of Ikka/a-reed, a hard one, one of
^antuka-grass, of Para-grass
1
,
of peacock feathers,
of hay, of Ku^a-grass, of brush-hair, of Pa^iaka, of
Pippala, of straw, they should, after consideration,
say: 'O long-lived one! (or, O sister!) please give
me this here!' If the householder prepares one of
the above-specified couches, or if the mendicant asks
himself, and the householder gives it, then he may
accept it as pure and acceptable.
This is the first rule.
(18)
Now follows the second rule.
If a monk or a nun beg for a couch (of the above-
detailed description) after having well inspected it,
they should, after consideration, say :
'
O long-lived
one! &c.' (all as in the first rule).
This is the second rule
2
.
(19)
If a monk or a nun beg for a couch of the above-
detailed description, viz. one of Ikka/a-grass, &c,
from him in whose house he lives, they may use it
if they get it ; if not, they should remain in a squat-
ting or sitting posture (for the whole night).
This is the third rule.
(20)
Now follows the fourth rule.
If a monk or a nun beg for a couch such as it
is spread, either on the ground or on a wooden
plank, they may use it if they get it ;
if not, they
1
The commentator says that from this grass artificial flowers are
produced.
2
According to the commentary the first and second rules may
not be adopted by a ga-W^a-nirgata, or a monk who is attached
to no order of monks.
134
AJSTARANGA SUTRA.
should remain in a squatting or sitting posture (for
the whole night).
This is the fourth rule.
(21)
A monk who has adopted one of these four rules,
should not say, &c. (all as in II,
1, 11, $12,
down
to) we respect each other accordingly.
(22)
If a monk or a nun wish to give back a couch,
they should not do so, if the couch contains eggs,
living beings, &c. But if it contains few living
beings, &c, they may restrainedly do so, after having
well inspected, swept, and dried it
1
.
(23)
A monk or a nun on a begging-tour or in a
residence or on a pilgrimage from village to village
should first inspect the place for easing nature. The
Kevalin says : This is the reason : If a monk or a
nun, in the night or the twilight, ease nature in
a place which they have not previously inspected,
they might stumble or fall, stumbling or falling they
might hurt the hand or foot, &c, kill, &c, all sorts of
living beings.
(24)
A monk or a nun might wish to inspect the
ground for their couch away from
2
that occupied by
a teacher or sub-teacher, &c. (see II, 1, 10, 1),
or
by a young one or an old one or a novice or a
sick man or a guest, either at the end or in the
middle, either on even or uneven ground, or at a
place where there is a draught or where there is no
draught. They should then well inspect and sweep
1
One past preterite participle vii///&umya is left out in the
translation, as I do not know its meaning.
2
Nannattha with instr., here explained muktva. Though I
suspect the correctness of this translation, I have nothing better
to offer.
BOOK II, LECTURE 2, LESSON 3. 1
35
(the floor), and circumspectly spread a perfectly pure
bed or couch.
(25)
Having spread a perfectly pure bed or couch,
a monk or a nun might wish to ascend it. When
doing so, they should first wipe their body from
head to heels
;
then they may circumspectly ascend
the perfectly pure bed or couch, and circumspectly
sleep in it.
(26)
A monk or a nun sleeping in a perfectly pure bed or
couch (should have placed it at such a distance from
the next one's) that they do not touch their neigh-
bour's hand, foot, or body with their own hand, foot,
or body ; and not touching it, should circumspectly
sleep in their perfectly pure bed or couch.
(27)
Before inhaling or breathing forth, or coughing or
sneezing or yawning or vomiting or eructating, a
monk or a nun should cover their face or the place
where it lies ; then they may circumspectly inhale or
breathe forth, &c.
(28)
Whether his lodging
1
be even or uneven ;
full of,
or free from, draughts ; full of, or free from, dust
;
full of, or free from, flies and gnats
;
full of, or free
from, dangers and troublesin any such-like lodging
one should contentedly stay, nor take offence at any-
thing.
This is the whole duty, &c.
Thus I say.
(29)
End of the Second Lecture, called
Begging
for a Couch.
1
Se^-g-S, here explained by vasati.
T36
AATARANGA SUTRA.
THIRD LECTURE,
CALLED
WALKING
1
.
First Lesson.
When the rainy season has come and it is raining,
many living beings are originated and many seeds
just spring up, the roads between (different places)
contain many living beings, seeds, &c. (see II,
1, 1,
2),
the footpaths are not used, the roads are not
recognisable. Knowing this (state of things) one
should not wander from village to village, but
remain during the rainy season in one place
2
.
(1)
When a monk or a nun knows that in a village
or scot-free town, &c. (see I,
7, 6,

3),
there is no
large place for religious practices nor for study;
that there cannot easily be obtained a stool, bench,
bed, or couch, nor pure, acceptable alms ; that there
have come or will come many .5rama;2as and Brah-
mawas, guests, paupers, and beggars
;
that the means
of existence are extremely small ; that it is not fit
for a wise man to enter or leave it, &c. (see II,
1,4,
1) ;
in such a village, scot-free town, &c.,they should
not remain during the cold season.
(2)
When a monk or a nun knows that in a village
or scot-free town, &c, there is a large place for
religious
practices or for study ; that there can easily
1
Iriya.
2
I. e. keep the pa^usan.
BOOK II, LECTURE 3,
LESSON I. 1
37
be obtained a stool, bench, bed, or couch, or pure,
acceptable alms ; that there have not come nor will
come Vama?zas and Brahma/zas,
guests, paupers,
and beeears ;
that the means of existence
are not
small, &c, they may remain in such a village, &c,
during the rainy season.
(3)
Now they should know this : After the four months
of the rainy season are over, and five or ten days of
the winter have passed, they should not
wander from
village to village, if the road contains many living
beings, &c, and if many 6Vama;zas and
Brahma/zas,
&c., do not yet travel
1
.
(4)
But if after the same time the road contains few
living beings, and many ^rama/zas and Brahma/zas,
&c, travel, they may circumspectly
wander from vil-
lage to village.
(5)
A monk or a nun wandering from village to village
should look forward for four cubits, and seeing
animals they should move on by walking on his toes
or heels or the sides of his feet. If there be some
bypath, they should choose it, and not go straight
on
;
then they may circumspectly wander from village
to village.
(6)
A monk or a nun wandering from village to village,
on whose way there are living beings, seeds, grass,
water, or mud, should not go straight if there be an
unobstructed byway; then they may
circumspectly
wander from village to village.
(7)
A monk or a nun on the pilgrimage, whose road
(lies through) places belonging to borderers, robbers,
Mle&Mas, non-Aryan people
2
,
half-civilised people,
1
He should in that case stay in the same place for the whole
month Margajirsha, where he was during the rainy season.
2
According to the commentary mle///a (milakkhu) means
I38
A/sTARANGA SUTRA.
unconverted people, people who rise or eat at an
improper time, should, if there be some other place
for walking about or friendly districts, not choose
the former road for their voyage.
(8)
The Kevalin says : This is the reason : The
ignorant populace might bully, beat, &c, the mendi-
cant, in the opinion that he is a thief or a spy, or
that he comes from yonder (hostile village)
;
or they
might take away, cut off, steal or rob his robe, alms-
bowl, mantle, or broom. Hence it has been said
to the mendicant, &c., that one whose road (lies
through) places belonging, &c. (all as in the last
paragraph); then he may circumspectly wander
from village to village.
(9)
A monk or a nun on the pilgrimage, whose road
(lies through) a country where there is no king or
many kings or an unanointed king or two govern-
ments or no government or a weak government,
should, if there be some other place for walking about
or friendly districts, not choose the former road for
their voyage. The Kevalin says : This is the reason :
The ignorant populace might bully or beat, &c, the
mendicant, &c. (all as in

9). (10)
A monk or a nun on the pilgrimage, whose road
lies through a forest
1
which they are not certain of
crossing in one or two or three or four or five days,
should, if there be some other place for walking
about or friendly districts, not choose the former
road for their voyage.
(11)
The Kevalin says : This is the reason : During
the Varvara, Sarvara, Pulindra, &c. ; the non-Aryans are those
who live not in the
36A
countries.
1
Vihaw, forest, as explained in the third lesson. But the
commentator here explains it, a journey of some days.
BOOK II, LECTURE 3,
LESSON I.
139
the rain (he might injure) living beings,
mildew,
seeds, grass, water, mud. Hence it has been said
to the mendicant that one whose road lies through
such a forest, &c. (all as in the last paragraph)
;
then he may circumspectly
wander from village to
village.
(12)
A monk or a nun on the pilgrimage, on whose
way there is some watercourse which must be crossed
by a boat, should not ascend such a boat which plies
up or down or across (the river), neither for one
yo^ana's or half a yo^ana's distance, neither for a
shorter nor a longer voyage, if they know that the
householder
1
will buy or purloin the boat, or doing
the work necessary to put the boat in order, pull it
ashore out of the water, or push it from the shore
into the water, or bale it, if it is filled (with water),
or cause a sinking boat to float.
(13)
A monk or a nun, knowing that a boat will cross
the river, should, after having received the owner's
permission, step apart, examine their outfit, put aside
their provender, wipe their body from head to heels,
reject the householder's food, and putting one foot
in the water and the other in the air
2
,
they should
circumspectly enter the boat.
(14)
A monk or a nun in entering the boat should not
choose for that purpose the stern or the prow or the
middle of the boat ; nor should they look at it hold-
ing up their arms, pointing at it with their finger,
bowing up and down.
(15)
If, on board, the boatman should say to the monk,
'
O
long-lived Sramaa ! pull the boat forward or back-
1
By householder is here intended the host of the mendicant.
2
T.hale=sthale.
The commentator explains it by aka^e.
I40
AtfARANGA SUTRA.
ward, or push it, or draw it with the rope towards
you, or, let us do it together,' he should not comply
with his request, but look on silently.
(16)
If, on board, the other should say to him,' O long-
lived 6rama?2a! you cannot pull the boat forward
or backward, or push it, or draw it with a rope
towards you
;
give us the rope, we will ourselves pull
the boat forward or backward, &c.,' he should not
comply with his request, but look on silently.
(17)
If, on board, the other should say to him, 'O long-
lived Sramana, ! if you can, pull the boat by the oar,
the rudder, the pole, and other nautical instruments
1
,'
he should not comply with his request, but look on
silently.
(18)
If, on board, the other should say to him, 'O long-
lived Sr3.m3.na. ! please, lade out the water with your
hand, or pitcher
2
,
or vessel, or alms-bowl, or bucket,'
he should not comply with his request, but look on
silently.
(19)
If, on board, the other should say to him, 'O long-
lived Sra.m3.na, ! please, stop the boat's leak with your
hand, foot, arm, thigh, belly, head, body, the bucket,
or a cloth, or with mud, Kusa-grass, or lotus leaves,'
he should not comply with his request, but look on
silently.
(20)
If a monk or a nun see that water enters through
a leak in the boat, and the boat becomes dirty all
over, they should not approach the boatman and say:
1
O long-lived householder ! water enters through a
leak into the boat, and it becomes dirty all over.'
1
Rudder is a guess for p\dfia, nautical instruments for valaya
and avallaya.
2
Paea=patrea. The Guzerati commentator takes it for
padena, foot.
BOOK II, LECTURE 3,
LESSON 2.
I4I
One should not think so or speak so; but undis-
turbed, the mind not directed outwardly,
one should
collect one's self for contemplation ;
then one may
circumspectly
complete one's journey by the boat
on the water.
This is the whole duty, &c.
Thus I say. (21)
Second Lesson.
If, on board, the boatman should say to the mendi-
cant,
'
O
long-lived 5"ramaa ! please, take this um-
brella, pot, &c. (see II,
2,
3
,
2),
hold these various
dangerous instruments
1
,
let this boy or girl drink,'
he should not comply with his request, but look on
silently.
(1)
If, on board, the boatman should say to another of
the crew,
'
O
long-lived one ! this 6rama7*a is only a
heavy load for the boat, take hold of him with your
arms and throw him into the water!' hearing and
perceiving such talk, he should, if he wears clothes,
quickly take them off or fasten them or put them in
a bundle on his head.
(2)
Now he may think : These ruffians, accustomed
to violent acts, might take hold of me and throw me
from the boat into the water. He should first say
to them
:
'
O long-lived
householders ! don't take hold
of me with your arms and throw me into the water
!
I myself shall leap from the boat into the water
!
'
If after these words the other, by force and violence,
takes hold of him with his arms and throws him into
the water, he should be neither glad nor sorry,
neither in high nor low spirits, nor should he offer
1
Sattha^-aya
=^astra^ata.
About jastra, see I,
1,
2.
I42
AATARANGA sCTRA.
violent resistance to those ruffians
;
but undisturbed,
his mind not directed to outward things, &c. (see II,
3,
1, 21),
he may circumspectly swim in the water.
(3)
A monk or a nun, swimming in the water, should
not touch (another persons or their own
?)
hand, foot,
or body with their own hand, foot, or body; but
without touching it they should circumspectly swim
in the water.
(4)
A monk or a nun, swimming in the water, should
not dive up or down, lest water should enter into
their ears, eyes, nose, or mouth
;
but they should cir-
cumspectly swim in the water.
(5)
If a monk or a nun, swimming in the water, should
be overcome by weakness, they should throw off
their implements (clothes, &c), either all or a part
of them, and not be attached to them. Now they
should know this : If they are able to get out of the
water and reach the bank, they should circumspectly
remain on the bank with a wet or moist body.
(6)
A monk or a nun should not wipe or rub or brush
or stroke
1
or dry or warm or heat (in the sun) their
body. But when they perceive that the water on
their body has dried up, and the moisture is gone,
they may wipe or rub, &c, their body in that state
;
then they may circumspectly wander from village
to village.
(7)
A monk or a nun on the pilgrimage should not
wander from village to village, conversing with
householders
;
they may circumspectly wander from
village to village.
(8)
If a monk or a nun on the pilgrimage come
1
The original has six words for different kinds of rubbing, which
it would be impossible to render adequately in any other language.
BOOK II, LECTURE
3,
LESSON 2. 1
43
across a shallow water
1
,
they should first wipe their
body from head to heels, then, putting one foot in
the water and the other in the air, they should wade
through the shallow water in a straight line
2
.
(9)
If a monk or a nun on the pilgrimage come
across a shallow water, they should wade through it
in a straight line, without being touched by or
touching (another person's or their own
?)
hand, foot,
or body with their own hand, foot, or body.
(10)
A monk or a nun, wading through shallow water
in a straight line, should not plunge in deeper water
for the sake of pleasure or the heat ; but they should
circumspectly wade through the shallow water in a
straight line. Now they should know this : If one
is able to get out of the water and reach the bank,
one should circumspectly remain on the bank with
a wet or moist body.
(11)
A monk or a nun should not wipe or rub, &c.
(all as in

7). (12)
A monk or a nun on the pilgrimage, with their
feet soiled with mud, should not, in order that the
grass might take off the mud from the feet, walk out
of the way and destroy the grass by cutting, trampling,
and tearing it. As this would be sinful, they should
not do so. But they should first inspect a path con-
taining little grass ; then they may circumspectly
wander from village to village.
(13)
If a monk or a nun on the pilgrimage come
upon walls or ditches or ramparts or gates or bolts
1
Gawghasa^tarime udae, literally, a water which is to be
crossed by wading through it up to the knees ; or perhaps water
to be crossed on foot.
2
Ahariya?=yatha rigu bhavati. It might also mean, in the
right way. Another explanation is yathataryam.
144
A2TARANGA SUTRA.
or holes to fit them, or moats or caves, they should,
in case there be a byway, choose it, and not go
on straight.
(14)
The Kevalin says : This is the reason : Walking
there, the mendicant might stumble or fall down ; when
he stumbles or falls down, he might get hold of trees,
shrubs, plants, creepers, grass, copsewood, or sprouts
to extricate himself. He should ask travellers who
meet him, to lend a hand
;
then he may circumspectly
lean upon it and extricate himself; so he may cir-
cumspectly wander from village to village.
(15)
If a monk or a nun perceive in their way (trans-
ports of) corn, waggons, cars, a friendly or hostile
army
1
,
some encamped troops, they should, in case
there be a byway, circumspectly choose it, and not
walk on straight. One trooper might say to an-
other :
'
O long-lived one ! this *Srama/2a is a spy upon
the army; take hold of him with your arms, and
drag him hither!' The other might take hold of
the mendicant with his arms and drag him on. He
should neither be glad nor sorry for it, &c. (see
3)
;
then he may circumspectly wander from village to
village.
(16)
If on his road travellers meet him and say,
'
O
long-lived 6rama?za ! how large is this village or
scot-free town, &c. ? how many horses, elephants,
beggars, men dwell in it ? is there much food,
water, population, corn ? is there little food, water,
population, corn?' he should not answer such
questions if asked, nor ask them himself.
This is the whole duty, &c.
Thus I say.
(17)
1
Sva/frakram va paraX'akram va. My translation is merely a guess.
BOOK II, LECTURE
3,
LESSON 3. 1
45
Third Lesson.
A monk or a nun on the pilgrimage, in whose
way there are walls or ditches or ramparts or
gates, &c. (see II,
3, 2, 14),
hill houses, palaces,
underground houses, houses in trees, mountain caves,
a sacred tree or pillar, workshops, &c. (see II,
2, 2,
8),
should not look at them holding up their arms,
pointing at them with their fingers, bowing up and
down. Then they may circumspectly wander from
village to village.
(1)
A monk or a nun on the pilgrimage, on whose
way there are marshes, pasture-grounds, moats, forti-
fied places, thickets, strongholds in thickets, woods,
mountains, strongholds on mountains, caves
1
,
tanks,
lakes, rivers, ponds, lotus ponds, long winding ponds,
water-sheets, rows of water-sheets, should not look at
them holding up their arms, &c. (see

1). (2)
The Kevalin says: This is the reason: The deer,
cattle, birds, snakes, animals living in water, on land,
in the air might be disturbed or frightened, and
strive to get to a fold or (other place of) refuge,
(thinking) :
'
The 6rama/2a will harm me
!'
Hence it has been said to the mendicant, &c,
that he should not look at the objects (mentioned
in
2)
holding up his arms, &c.
2
(3)
1
The word aga</a has been left out in the translation.
2
The passage closes :
'
then he may circumspectly wander from
village to village together with the master and teacher (ayariova^-
ghaya.).' But as the master and teacher have not been mentioned
before, and will be mentioned in the next Sutra, it is almost certain
that the words in question have been brought over from the next
Sutra, or that they ought to be supplied to all Sutras from the
beginning of the third lesson.
[22]
L
146
AATARANGA SUTRA.
A monk or a nun, wandering from village to village
together with the master or teacher, should not touch
the master's or teacher's hand with their own, &c.
;
but without touching or being touched they should
circumspectly wander from village to village together
with the master or teacher.
(4)
A monk or a nun, wandering from village to
village together with the master or teacher, might
be met on the road by travellers and asked: 'O long-
lived ^rama^a! who are you ? whence do you come,
and where do you go
?'
The master or teacher
may answer and explain ; but whilst the master or
teacher answers and explains, one should not mix in
their conversation. Thus they may wander from vil-
lage to village with a superior priest
1
.
(5)
A monk or a nun, wandering from village to
village with a superior priest, should not touch the
superior's hand with their own, &c. (see

4). (6).
A monk or a nun, wandering from village to
village with superior priests, might be met on the
road by travellers, and be asked :
'
O long-lived Sra-
maa! who are you?' He who has the highest
rank of them all, should answer and explain ; but
whilst the superior answers and explains, one should
not mix in their conversation, &c. (see

5). (7)
A monk or a nun, wandering from village to
village, might be met on the road by travellers, and
be asked :
'
O long-lived .Sramawa ! did you see
somebody on the road ? viz. a man, cow, buffalo,
cattle, bird, snake, or aquatic animaltell us, show
1
Aharatiwiyae, Com. yatharatnadhikam. Rati?ziya is
opposed to seha (disciple) ; it is elsewhere explained by^-yesh/^a
;
see Kalpa Sutra, Sam.
59.
I am not sure if the phrase ought not
to be translated, with due respect for his superior.
BOOK II, LECTURE
3,
LESSON
3.
147
us!' The mendicant should not tell it, nor show it,
he should not comply with their request, but look
on silently, or, though knowing it, he should say
that he did not know. Then he may circumspectly
wander from village to village.
(8)
He should act in the same manner, if asked about
bulbs of water-plants, roots, bark, leaves, flowers,
fruits, seeds, water in the neighbourhood, or a
kindled fire
;
(9)
Likewise, if asked about (transports of) corn,
waggons, cars, &c. (see II,
3, 2,
16).
(10)
Likewise, if asked :
'
O long-lived Sra.m3.n3. ! how
large is this village or scot-free town, &c.
?'
(11)
Likewise, if asked :
'
O long-lived Sr3.m3.71a. ! How
far is it to that village or scot-free town, &c.
?'
(12)
If a monk or a nun, wandering from village to vil-
lage, sees a vicious cow coming towards them, &c.
(see II,
1,
5,
J
3),
they should not, from fear of them,
leave the road, or go into another road, nor enter a
thicket, wood, or stronghold, nor climb a tree, nor
take a plunge in a large and extended water-sheet,
nor desire a fold or any other place of refuge, or an
army or a caravan ; but undisturbed, the mind not
directed to outward things, they should collect them-
selves for contemplation ; thus they may circum-
spectly wander from village to village.
(13)
If the road of a monk or a nun on the pilgrimage
lies through a forest, in which, as they know, there
stroll bands of many thieves desirous of their pro-
perty, they should not, for fear of them, leave the
road, &c. (all as in
13). (14)
If these thieves say, 'O long-lived 6rama^a ! bring
us your clothes, &c, give them, put them down!'
the mendicant should not give or put them down.
l 2
*_ *--_ . A,
148
AJiTARANGA SUTRA.
Nor should he reclaim (his things) by imploring
(the thieves), or by folding his hands, or by moving
their compassion, but by religious exhortation or
by remaining silent.
(15)
If the thieves, resolving to do it themselves, bully
him, &c, tear off his clothes, &c, he should not lodge
an information in the village or at the king's palace
;
nor should he go to a layman, and say,
'
O long-
lived householder! these thieves, resolving to do
(the robbing) themselves, have bullied me, &c, they
have torn off my clothes,' &c. He should neither
think so, nor speak so ; but undisturbed, &c. (see
J
13).
This is the whole duty, &c.
Thus I say.
(16)
End of the Third Lecture, called Walking.
BOOK II, LECTURE 4,
LESSON I.
1
49
FOURTH LECTURE,
CALLED
MODES OF SPEECH K
First Lesson.
A monk or a nun, hearing and perceiving these
uses of speech, should know that the following ones
are not to be employed and have not hitherto been
employed (by persons of exemplary conduct)
;
those
who speak in wrath or in pride, for deception or for
gain, who speak, knowingly or unknowingly, hard
words. They should avoid all this, which is blam-
able. Employing their judgment, they should know
something for certain and something for uncer-
tain
2
:
(1)
(N.N.) having received food or not
having received food, having eaten it or not having
eaten it, has come or has not come, comes or does
not come, will come or will not come.
(2)
Well considering (what one is to say),
speaking
with precision, one should employ language in
moderation and restraint : the singular, dual, plural
;
feminine, masculine, neuter gender; praise, blame,
1
Bhasa^aya.
2
The commentator understands this passage and the following
paragraph in a different way : a man of ripe judgment should
utter no such positive assertions, e. g.
it is certain (that it will rain),
or it is not certain, &c. He seems to have been of opinion that the
prohibition in the last sentence, savvam etaw sava^aw \zggeggz,
extends also to the following sentence. But this is not probable,
as etaw generally refers to what precedes, and imaw to what
follows.
150
AA'ARANGA SUTRA.
praise mixed
with blame, blame mixed with praise
;
past,
present, or future (tenses), the first and second,
or third
(person)
1
. If one thinks it necessary to
speak in the singular, he should speak in the sin-
gular; if he thinks it necessary to speak in the
plural, he should
speak in the plural, &c. Consider-
ing well : this is a woman, this is a man, this is a
eunuch, this is to be called thus, this is to be called
otherwise, speaking with precision, he should em-
ploy language in moderation and restraint.
(3)
For the avoidance of these occasions to sin, a mendi-
cant should know that there are four kinds of speech
:
the first is truth ; the second is untruth
;
the third is
truth mixed with untruth
;
what is neither truth, nor
untruth, nor truth mixed with untruth, that is the
fourth kind of speech : neither truth nor untruth
2
.
Thus I say.
All past, present, and future Arhats have taught
and declared, teach and declare, will teach and de-
clare these four kinds of speech ;
and they have
explained all those things which are devoid of intel-
lect, which possess colour, smell, taste, touch, which
are subject to decay and increase, which possess
various qualities.
(4)
A monk (or a nun should know that) before (the
utterance) speech is speech in (antecedent) non-
existence
3
;
that while uttered, it is (real) speech;
1
Pa^akkhavayawaw, parokkhavayawaw.
2
The first, second, and third cases refer to assertions, the fourth
(asatyamr/sha) to injunctions.
3
Literally, non-speech. The commentary has the terms used
in the translation, which are taken from the Vaueshika philosophy.
But it is well known that many (rainas have adopted and written on
the Vaueshika philosophy, and that the Gainas themselves maintain
BOOK II, LECTURE
4,
LESSON I. I
5
I
that the moment after it has been uttered, the spoken
speech is speech in (subsequent) non-existence.
(5)
A monk or a nun, well considering, should not
use speech whether truth or untruth, or truth mixed
with untruth, if it be sinful, blamable, rough,
stinging, coarse, hard, leading to sins, to discord and
factions, to grief and outrage, to destruction of living
beings.
(6)
A monk or a nun, considering well, should use
true and accurate speech, or speech which is neither
truth nor untruth (i.e. injunctions) ; for such speech
is not sinful, blamable, rough, stinging, &c.
(7)
A monk or a nun, if addressing a man who, if
addressed, does not answer, should not say: 'You
loon! you lout
1
! you .Sudra! you low-born wretch!
you slave! you dog! you thief! you robber! you
cheat ! you liar ! &c.
;
you are such and such ! your
parents
2
are such and such
!'
Considering well, they
should not use such sinful, blamable, &c, speech.
(8)
But in that case they should say :
'
N. N.! O long-
lived one ! O long-lived ones ! O layman ! O pupil
!
O faithful one ! O lover of faith
!
' Considering
well, they should use such sinless, blameless, &c,
speech.
(9)
A monk or a nun, if addressing a woman who, if
addressed, does not answer, should not say: 'You
hussy ! you wench ! &c.' (repeat the above list of
that one of their own creed, A^uluya-Rohagutta, is the author of
the Vaueshika Dar^anam
;
see Kalpa Sutra,
p. 119.
1
The original has hole, gole, which are said by the com-
mentator to have been used, in another country, as abusive words.
My conjectural translation is based on the meaning of the Sanskrit
words ho da., go la.
2
It is well known that the Hindus include the parents of the
abused party in their maledictions.
!-
2
AtfARANGA SUTRA.
abusive
words adapted to females).
Considering
well, they
should not use such sinful, blamable, &c,
speech.
(10)
A monk or a nun, if addressing a woman who,
if addressed, does not answer, should say :
'
O long-
lived one ! O sister ! madam ! my lady !
O lay-sister !
O pupil! O faithful one! O lover of faith!'
Con-
sidering
well, they
should use such sinless, blame-
less,
&c, speech,
(i i)
A monk or a nun should not say: 'The god
1
of
the sky ! the god of the thunderstorm !
the god of
lightning ! the god who begins to rain
!
the god
who ceases to rain ! may rain fall or may it not fall
!
may the crops grow or may they not grow !
may the
night wane or may it not wane ! may the sun rise or
may it not rise ! may the king conquer or may he not
conquer!' They should not use such speech.
(12)
But knowing the nature of things, he should say
:
'
The air ; the follower of Guhya ; a cloud has
gathered or come down ; the cloud has rained.'
This is the whole duty, &c.
Thus I say.
(13)
Second Lesson,
A monk or a nun, seeing any sort (of diseases),
should not talk of them in this way :
'
He has got
boils, or leprosy, &c. (see I, 6, 1,

3);
his hand is
cut, or his foot, nose, ear, lip is cut.' For as all
such people, spoken to in such language, become
1
This prohibition to use the word god in such phrases as the
god (deva) rains, is a curious instance of the rationalism of the
early Gainas. As they were allowed to speak nothing but the
truth, they were enjoined not to say,
'
the god rains,' but
'
the air
(awtalikkhaw) rains.'
BOOK II, LECTURE 4,
LESSON 2.
1
53
angry, hence, considering well, they should not speak
to them in such language, (i)
A monk or a nun, seeing any sort (of good quali-
ties), should speak thus: 'He is strong, powerful,
vigorous, famous, well-formed,
well-proportioned,
handsome.' For as all such people, spoken to in
such language, do not become angry, they should, con-
sidering well, speak to them in such language.
(2)
A monk or a nun, seeing any sort of such things
as walls or ditches, &c. (see II,
3,
2,

14),
should
not speak of them in this way:
'
This is well-executed,
finely executed, beautiful, excellent, (so done) or to
be done;' they should not use such sinful, &c,
language.
(3)
A monk or a nun, seeing walls, &c.,
should speak
about them in this way :
'
This has been executed
with ereat effort, with sin, with much labour ;
it is
very magnificent, it is very beautiful, it is very fine,
it is very handsome;' considering well, they should
use such sinless, &c, language.
(4)
A monk or a nun, seeing food, &c,
prepared,
should not speak about it in this way :
'
This is well
executed, finely executed, beautiful, excellent, (so
done) or to be done;' considering well, they should
not use such sinful, &c, language.
(5)
A monk or a nun, seeing food, &c,
prepared,
should speak about it in this way :
'
This has been
executed with great effort, with sin, with much
labour; it is very good, it is excellent, it is well
seasoned, it is most delicious, it is most agreeable;'
considering well, they should use such sinless, &c,
language.
(6)
A
monk or a nun, seeing a man, a cow, a buffalo,
deer, cattle, a bird, a snake, an aquatic animal of
154
AlsTARANGA SUTRA.
increased bulk, should not speak about them in this
way
: 'He (or it) is fat, round, fit to be killed or
cooked;' considering well, they should not use such
sinful, &c, language.
(7)
A monk or a nun, seeing a man, a cow, &c, of in-
creased bulk, should speak about them in this way
:
'He is of increased bulk, his body is well grown,
well compacted, his flesh and blood are abundant,
his limbs are fully developed;' considering well,
they should use such sinless, &c, language.
(8)
A monk or a nun, seeing any sort of cows (or
oxen), should not speak about them in this way
:
'
These cows should be milked or tamed or covered,
should draw a waggon or car
;'
considering well, they
should not use such sinful, &c, language.
(9)
A monk or a nun, seeing any sort of cows (or
oxen), should speak about them in this way: 'It is
a young cow, a milch cow, she gives much milk, it
is a short or a large one, a beast of burden;' con-
sidering well, they should use such sinless, &c,
language.
(10)
A monk or a nun, seeing big trees in parks, on
hills, or in woods, should speak about them in this
way :
'
These (trees) are fit for palaces, gates, houses,
benches, bolts, boats, buckets, stools, trays, ploughs,
mattocks(?), machines, poles, the nave of a wheel(?),
gandi
1
,
seats, beds, cars, sheds
;'
considering well, they
should not use such sinful, &c., language.
(11)
A monk or a nun, seeing big trees in parks, on
hills, or in woods, should speak about them in this
way :
'
These trees are noble, high and round, big
;
1
The Guzerati commentator explains gandi by a kind of utensil.
The Sanskrit
commentaries give no explanation.
BOOK II, LECTURE 4,
LESSON 2.
155
they have many
branches, extended
branches, they
are very magnificent/ &c. (see

4);
considering well,
they should use such
sinless, &c,
language.
(12)
A monk or a nun, seeing many wild fruits, should
not speak about them in this way :
'
They are ripe,
they should be cooked or eaten, they are just in
season, or soft, or they have just split;' consider-
ing well, they should not use such sinful, &c, lan-
guage.
(13)
A monk or a nun, seeing many wild fruits, should
speak about them in this way: 'They are very plen-
tiful, they contain many seeds, they are fully grown,
they have developed their proper shape
;
'
consider-
ing well, they should use such sinless, &c, lan-
guage.
(14)
A monk or a nun, seeing many vegetables, should
not speak about them in this way :
'
They are ripe,
they are dark coloured, shining, fit to be fried or
roasted or eaten
;'
considering well, they should not
use such sinful, &c, language.
(15)
A monk or a nun, seeing many vegetables, should
speak about them in this way: 'They are grown
up, they are fully grown, they are strong, they are
excellent, they are run to seed, they have spread
their seed, they are full of sap;' considering well,
they should use such sinless, &c,
language.
(16)
A monk or a nun, hearing any sort of sounds,
should not speak about them in this way: 'This is a
good sound, this is a bad sound;'
considering well,
they should not use such sinless, &c, language
;
but
they should call them good, if they are good
;
bad, if
they are bad ; considering well, they should use such
sinless, &c, language.
(17)
In the same manner they should speak about the
I56
AXARANGA StiTRA.
(five) colours, as black, &c; the (two) smells, as
pleasant or unpleasant ; the (five) tastes, as sharp
&c. ; the (five) kinds of touch, as hard, &c.
(18)
A monk or a nun, putting aside wrath, pride,
deceit, and greed, considering well, speaking with
precision, what one has heard, not too quick, with
discrimination, should employ language in modera-
tion and restraint.
This is the whole duty, &c.
Thus I say.
(19)
End of the Fourth Lecture, called Modes of
Speech.
BOOK II, LECTURE
5,
LESSON I.
1
57
FIFTH LECTURE,
CALLED
begging of clothes
1
.
First Lesson.
Amonk or a nun wanting to get clothes, may beg for
cloth made of wool, silk, hemp, palm-leaves, cotton,
or Arkatula, or such-like clothes. If he be a youthful,
young, strong, healthy, well-set monk, he may wear
one robe, not two ; if a nun, she should possess four
raiments, one two cubits broad, two three cubits
broad, one four cubits broad
2
. If one does not
receive such pieces of cloth, one should afterwards
sew together one with the other, (i)
A monk or a nun should not resolve to go further
than half a ycgana to get clothes. As regards the
acceptance of clothes, those precepts which have
been given in the (First Lesson of the First Lecture,
called) Begging of Food
3
,
concerning one fellow-
ascetic, should be repeated here ; also concerning
many fellow-ascetics, one female fellow-ascetic, many
female fellow-ascetics, many .Srama^as and Brah-
ma^as ; also about (clothes) appropriated by another
person
4
.
(2)
A monk or a nun should not accept clothes which
the layman, for the mendicant's sake, has bought,
1
Vatthesawa.
2
The first to wear in the cloister, the second and third for out-
of-door, the fourth for assemblies.
3
See II, 1, 1,
11.
4
See II, 1,
1,
13.
158
AiTARANGA S^TRA.
washed, dyed, brushed, rubbed, cleaned, perfumed,
if these clothes be appropriated by the giver him-
self. But if they be appropriated by another person,
they may accept them ; for they are pure and accept-
able.
(3)
A monk or a nun should not accept any very ex-
pensive clothes of the following description : clothes
made of fur, fine ones, beautiful ones ;
clothes made
of goats' hair, of blue cotton, of common cotton, of
Bengal cotton, of Pa#a, of Malaya fibres, of bark
fibres, of muslin, of silk; (clothes provincially called)
Desaraga, Amila, Ga^ala, Phaliya, Kayaha
;
blankets
or mantles.
(4)
A monk or a nun should not accept any of the
following plaids of fur and other materials : plaids
made of Udra, Pe^a fur
1
,
embroidered with Pe^a fur,
made of the fur of black or blue or yellow deer,
golden plaids, plaids glittering like gold, interwoven
with gold, set with gold, embroidered with gold,
plaids made of tigers' fur, highly ornamented plaids,
plaids covered with ornaments.
(5)
For the avoidance of these occasions to sin there
are four rules for begging clothes to be known by
the mendicants.
Now, this is the first rule :
A monk or a nun may beg for clothes specifying
(their quality), viz. wool, silk, hemp,
palm-leaves,
cotton, Arkatula. If they beg for them, or the house-
holder gives them, they may accept them
;
for they
are pure and acceptable.
This is the first rule.
(6)
Now follows the second rule :
1
According to the commentary udra and pe^a are animals
in Sindh.
BOOK II, LECTURE
5,
LESSON I.
1
59
A monk or a nun may ask for clothes which they
have well inspected, from the householder or his wife,
&c. After consideration, they should say :
'
O long-
lived one ! (or, O sister
!)
please give me one of
these clothes
!'
If they beg for them, or the house-
holder gives them, they may accept them
;
for they
are pure and acceptable.
This is the second rule.
(7)
Now follows the third rule
:
A monk or a nun may beg for an under or upper
garment. If they beg for it, &c. (see

7).
This is the third rule.
(8)
Now follows the fourth rule :
A monk or a nun may beg for a left-off robe,
which no other rama;*a or Brahma^a, guest, pauper
or beggar wants. If they beg, &c. (see

7).
This is the fourth rule.
A monk or a nun who have adopted one of these
four rules should not say, &c. (all as in II,
1, 11,

12, down to) we respect each other accordingly.

(9)
A householder may perhaps say to a mendicant
begging in the prescribed way :
'
O long-lived 6Va-
maa ! return after a month, ten
nights, five nights,
to-morrow, to-morrow night ; then we shall give you
some clothes.' Hearing and perceiving such talk,
he should, after consideration, say: 'O long-lived
one ! (or, O sister
!)
it is not meet for me to accept
such a promise. If you want to give me (something),
give it me now
!
'
After these words the householder may answer
:
'O
long-lived ^ramawa! follow me! then we shall
give you some clothes.' The mendicant should give
the same answer as above.
After his words the householder may say (to one
l60 AA'ARANGA sOtRA.
of his people): 'O long-lived one! (or, O sister!)
fetch that robe ! we shall give it the 6rama?za, and
afterwards prepare one for our own use, killing all
sorts of living beings.'
Hearing and perceiving such talk, he should not
accept such clothes ; for they are impure and un-
acceptable.
(10)
The householder
J
may say (to one of his people)
:
'
O long-lived one ! (or, O sister
!)
fetch that robe,
wipe or rub it with perfume, &c. (see II,
2,
1, 8)
;
we shall give it to the 6Yamaa.'
Hearing and perceiving such talk, the mendicant
should, after consideration, say: 'O long-lived one!
(or, O sister
!)
do not wipe or rub it with perfume,
&c. If you want to give it me, give it, such as
it is!'
After these words the householder might never-
theless offer the clothes after having wiped or
rubbed them, &c. ; but the mendicant should not
accept them, for they are impure and unaccept-
able.
(11)
The householder may say (to another of his
people) :
'
O long-lived one ! (or, O sister
!)
bring
that robe, clean or wash it with cold or hot water
!
'
The mendicant should return the same answer as
above (in

11)
and not accept such clothes.
(12)
The householder may say (to another of his
1
Here and in the following paragraph the original adds netta,
which may be = n?tva, bringing (the clothes); but the following
words seem to militate against this rendering. For the house-
holder's order to fetch (ahara) the clothes would be superfluous, if
he had already brought (netta) them. Unless ahara has here some
other meaning than the common one, perhaps 'take it/ netta can-
not be translated
'
having brought them.'
BOOK II, LECTURE
5,
LESSON I. l6l
people) :
'
O long-lived one ! (or, O sister
!)
bring
that cloth, empty it of the bulbs, &c. (see II, 2, 1,

5);
we shall give it to the ^ramawa.' Hearing and
perceiving such talk, the mendicant should say, after
consideration :
'
O long-lived one ! (or, O sister
!)
do
not empty that cloth of the bulbs, &c. ; it is not meet
for me to accept such clothes.' After these words
the householder might nevertheless take away the
bulbs, &c, and offer him the cloth; but he should not
accept it; for it is impure and unacceptable.
(13)
If a householder brings a robe and gives it to
the mendicant, he should, after consideration, say
:
'O long-lived one! (or, O sister!) I shall, in your
presence, closely inspect the inside of the robe.'
The Kevalin says : This is the reason : There
might be hidden in the robe an earring or girdle or
gold and silver, &c. (see II,
2,
1, 11),
or living
beings or seeds or grass. Hence it has been said to
the mendicant, &c, that he should closely inspect
the inside of the robe.
(14)
A monk or a nun should not accept clothes
which are full of eggs or living beings, &c. ; for they
are impure, &c. A monk or a nun should not accept
clothes which are free from eggs or living beings,
&c, but which are not fit nor strong nor lasting
nor to be worn
*
which though pleasant are not
fit (for a mendicant) ; for they are impure and
unacceptable.
(15)
1
If they contain stains of mustard or Ang-ana, &c. The com-
mentator quotes two .dokas which, as I understand them, assign to
the different parts of the cloth different significations as omina.
They run thus : Aattari deviya bhaga do ya bhaga ya mausa I
asurawa ya do bhaga raa^e vatthassa rakkhaso II devesu uttamo
lobho mawusesu ya maggkimo I asuresu ya gala/maw* marawaw
gana. rakkhase ll
[22]
M
!62
aataranga sOtra.
A monk or a nun may accept clothes which are
fit, strong,
lasting, to be worn, pleasant and fit for a
mendicant; for they are pure and acceptable.
(16)
A monk or a nun should not wash his clothes,
rub or wipe them with ground drugs, &c, because
they are not new.
A monk or a nun should not clean or wash his
clothes in plentiful water, because they are not
new.
(17)
A monk or a nun should not make his clothes
undergo the processes (prohibited in
1 7),
because
they have a bad smell.
(18)
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not do so on the bare
ground or wet earth or rock or piece of clay con-
taining life, &c. (see II,
1,
5,
2). (19)
1
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not hang them for that pur-
pose on a post of a house, on the upper timber of a
door-frame, on a mortar, on a bathing-tub, or on any
such-like above-ground place, which is not well fixed
or set, but shaky and movable.
(20)
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not lay them for that pur-
pose on a dyke, wall, rock, stone, or any such-like
above-ground place, &c.
(21)
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not do it on a pillar, a raised
platform, a scaffold, a second story, a flat roof, or
any such-like above-ground place, &c. (22)
1
If the garment falls on the ground, it would come in contact
with dust, &c, then it would contain living beings and be no more
pure.
BOOK II, LECTURE
5,
LESSON 2. 1
6
1
Knowing this, he should resort to a secluded spot,
and circumspectly air or dry his clothes there on a
heap of ashes or bones, &c. (see II, 1,
1, 1),
which
he has repeatedly inspected and cleaned.
This is the whole duty, &c.
Thus I say.
(23)
Second Lesson.
A monk or a nun should beg for acceptable
clothes, and wear them in that state in which they get
them
;
they should not wash or dye them, nor should
they wear washed or dyed clothes, nor (should they)
hide (their clothes) when passing through other vil-
lages, being careless of dress. This is the whole
duty for a mendicant who wears clothes
1
.
A monk or a nun wanting, for the sake of alms,
to enter the abode of a householder, should do so
outfitted with all their clothes ; in the same manner
they should go to the out-of-door place for religious
practices or study, or should wander from village
to village.
Now they should know this : A monk or a nun
dressed in all their clothes should not enter or
leave, for the sake of alms, the abode of a house-
holder, &c. &c, on perceiving that a strong and widely
spread rain pours down, &c. (see II,
1,
3,
9). (1)
If a single mendicant borrows for a short time a
robe
2
(from another mendicant) and returns after
staying abroad for one, two, three, four, or five days,
1
Seel,
7, 4,
1.
2
Pa<fihariyaw, which is translated
pratiharuka. There
are various readings as parihariya, parihariya; but the
meaning of the word remains uncertain, and my translation is
but conjectural.
M 2
I
64
AiSTARANGA S^TRA.
he (the owner) should not take such a robe for
himself, nor should he give it to somebody else,
nor should he give it on promise (for another robe
after a few days), nor should he exchange that robe
for another one. He should not go to another
mendicant and say :
'
O long-lived 6Yama/za
!
do
you want to wear or use this robe
?'
He (the
owner of the robe) should not rend the still strong
robe, and cast it away ; but give it him (who had
borrowed it) in its worn state
;
he should not use
it himself.
(2)
The same rule holds good when many mendicants
borrow for a short time clothes, and return after stay-
ing abroad for one, &c, days. All should be put in
the plural.
(3)
'
Well, I shall borrow a robe and return after stay-
ing abroad for one, two, three, four, or five days
;
perhaps it will thus become my own.' As this would
be sinful, he should not do so.
(4)
A monk or a nun should not make coloured
clothes colourless, or colour colourless clothes
;
nor
should they give them to somebody else thinking
that they will get other clothes ; nor should they
give it on promise (for other clothes) ; nor should
they exchange them for other clothes
;
nor should
they go to somebody else and say :
'
O long-lived
vSYamawa ! do you want to wear or use these clothes
?'
They should not rend the still strong clothes, and
cast them away, that another mendicant might think
them bad ones.
(5)
If he sees in his way thieves, he should not from
fear of them, and to save his clothes, leave the road
or go into another road, &c. (see II,
3, 3, 13),
but
undisturbed, his mind not directed to outward things,
BOOK II, LECTURE
5,
LESSON 2. 1
65
he should collect himself for contemplation ; then
he may circumspectly wander from village to
village.
(6)
If the road of a monk or a nun on the pilgrimage
lies through a forest in which, as they know, there
stroll bands of many thieves desirous of their clothes,
they should not from fear of them, and to save their
clothes, leave the road or go into another road, &c.
(all as in

6).
(7)
If these thieves say: 'O long-lived ^ramawa
!
bring us your robe, give it, deliver it!' he should
not give or deliver it. He should act in such cases
(as prescribed in II,
3, 3,
15
and
16).
This is the whole duty, &c.
Thus I say.
(8)
End of the Fifth Lecture, called Begging of
Clothes.
A
l66
AA'ARANGA SUTRA.
SIXTH
LECTURE,
CALLED
begging for a bowl
1
.
First Lesson.
A monk or a nun wanting to get a bowl, may
beg for one made of bottle-gourd or wood or clay,
or
such-like bowls. If he be a youthful, young, &c.
(see II,
5, 1, 1)
monk, he may carry with him one
bowl, not two
2
.
A monk or a nun should not resolve to go farther
than half a Yo^ana to get a bowl.
As
regards the acceptance of a bowl, those four
precepts
which have been given in (the First Lesson
of the First Lecture, called)
3
Begging of Food, con-
cerning one
fellow-ascetic, &c, should be repeated
here, the fifth is that concerning many 6rama/*as
and
Brahmawas.
A monk or a nun should not accept a bowl
which the layman has, for the mendicant's sake,
bought, &c. (see the Lecture called Begging of
Clothes
4
).
(1)
A monk or a nun should not accept any very
expensive bowls of the following
description :
bowls
made of iron, tin, lead, silver, gold, brass, a mixture
of
1
Paesawa.
2
This applies, according to the
commentator, to
Ginakalpikas,
&c. Ordinary monks may have a drinking vessel besides the alms-
bowl.
3
See II, r,i, 11.
4
II,
5,
1, 3-
BOOK II, LECTURE
6, LESSON I.
167
gold, silver, and copper, pearl, glass, mother of pearl,
horn, ivory, cloth, stone, or leather; for such very
expensive bowls are impure and unacceptable.
(2)
A monk or a nun should not accept bowls which
contain a band of the same precious materials
specialised in

2
;
for &c.
(3)
For the avoidance of these occasions to sin there
are four rules for begging a bowl to be known by
the mendicants.
Now this is the first rule :
A monk or a nun may beg for a bowl specifying
its quality, viz. bottle-gourd or wood or clay. If they
beg for such a bowl, or the householder gives it,
they may accept it, for it is pure and acceptable.
This is the first rule.
(4)
Now follows the second rule :
A monk or a nun may ask for a bowl, which they
have well inspected, from the householder or his wife,
&c. After consideration, they should say :
'
O long-
lived one ! (or, O sister
!)
please give me one of
these bowls, viz. one made of bottle-gourds or wood
or clay.' If they beg for such a bowl, or the house-
holder gives it, they may accept it ; for &c.
This is the second rule.
(5)
Now follows the third rule :
A monk or a nun may beg for a bowl which has
been used by the former owner or by many people.
If they beg for it, &c. (see

5).
This is the third rule.
(6)
Now follows the fourth rule :
A monk or a nun may beg for a left-off bowl
which no other Sramana. or Brahma^a, guest, pauper,
or beggar wants. If they beg for it, &c. (see

5).
This is the fourth rule.
I 68
AA'ARANGA SUTRA.
A monk or a nun having adopted one of these
four rules should not say, &c. (see II, i, ti,
J
12,
all
down to) we respect each other accordingly.
(7)
A
householder may perhaps say to a mendicant
begging in the prescribed way :
'
O long-lived 6Va-
maa ! return after a month,' &c. (all as in the
Lecture called Begging of Clothes
1
). (8)
The householder may say (to one of his people)
:
1
O long-lived one ! (or, O sister
!)
fetch that bowl,
rub it with oil, ghee, fresh butter or marrow, we shall
give it,' &c. (see II,
5,
1,
1
1)
;
or
'
wash, wipe, or rub
it with perfumes,' &c.
;
or
'
wash it with cold or hot
water;' or 'empty it of the bulbs,' &c. (see II,
5,
1,

11 and 12).
(9)
The householder may say (to the mendicant) :
'
O long-lived ^ramawa ! 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 long-
lived one ! (or, O sister
!)
it is indeed not meet for
me to eat or drink food &c. which is adhakarmika
;
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
1
II,
5,
i

IO-
BOOK II, LECTURE 6, LESSON 2. 1
69
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 nwht 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.
(11)
All that has been said in the Lecture called
Begging of Clothes (II,
5, 1,
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.
(1)
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-bowl
1
either in
1
Though the alms-bowl is expressly mentioned, it must stand
here for water, as the commentators interpret the passage.
170
AfiTARANGA SUTRA.
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-of-
door 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, 1).
This is the whole duty, &c.
Thus I say.
(5)
End of the Sixth Lecture, called Begging for
a Bowl.
BOOK II, LECTURE
7,
LESSON I. 171
SEVENTH LECTURE,
CALLED
REGULATION OF POSSESSION
1
.
First Lesson.
'
I shall become a .5rama;za 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
2
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
3
.
(1)
He may beg for a domicile in a traveller's hall, &c.
1
Oggahapaafana.
2
The commentator (Silaftka) states that the monks in Kun-
kawade^a, &c, are allowed to carry umbrellas, because of the heavy
rains in that country.
3
Ogiwhe^a va paggiwhe^a va. The commentators explain
these words *to take for once' (sakrz't) and
'
to take repeatedly'
(an ek as as). Later on the Guzerati commentator explains oggi-
he^a by mage, 'he should ask.'
I72
AXA.RANGA SUTRA.
(see II, 1, 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 fellow-
ascetics (as shall stand in need of it) ;
afterwards we
shall take to wandering
1
.'
(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
2
or an ear-picker or a nail-parer, he
should not give or lend it to somebody else
;
but
1
Compare the corresponding precept in II,
2, 3,
3.
2
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
1
on the bare ground, on wet ground,
where there are eggs, &c; nor on pillars or such
an above-ground place (II, 2, 1,
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,
1,

9,
and
3,

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,

7-1*);
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,
1, 8, 2),
having reflected (on its fit-
ness)
;
he should ask permission to take possession
1
Oggaha.
174
AtfARANGA SUTRA.
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
1
,'
&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 .SVama^as or Brah-
ma^as (previously settled there) ; nor should he
wake up a sleeping person, nor offend or molest the
(inmates).
(1)
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, 1, 1,
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.
2
(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
1
2 of the preceding Lesson is repeated word for word.
2
See II, 1,
1, 3,
4.
BOOK II, LECTURE
7,
LESSON 2.
1
75
free from eggs, &c., and nibbled at by animals or
injured
1
.
(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
2
.
(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,
1
In the text

3
is repeated with the necessary alterations.
2
iSilahka, in his commentary, remarks that the meaning of the
Sutras about eating mangoes, sugar-cane, and garlic should be
learned from the Sixteenth Lesson of the Nishitha Sutra.
176
AisTARANGA SUTRA.
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.
(11)
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 Ikkada. 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,n,j 12).
(14)
BOOK II, LECTURE
J,
LESSON 2. I
77
I have heard the following explanation by the
venerable (Mahavira) : The Sthaviras, the venerable
ones, have declared that dominion
x
is fivefold :
The lord of the gods' dominion
;
The king's dominion
;
The houseowner's
2
dominion
;
The householder's
3
dominion
;
The religious man's
4
dominion.
This is the whole duty, &c.
Thus I say.
(15)
End of the Seventh Lecture, called Regulation
of Possession.
1
Oggaha, avagraha.
2
Gahavai, gn'hapati. In another part of the commentary it is
explained gramamahattaradi, his dominion is gramapa/a-
kadikam.
3
Sagariya, sagarika. It is explained jayyatara, host. His,
dominion is shampasaladi.
4
Sahammiya, sadharmika. His dominion is vasatyadi, his
domicile which extends for a Yo^ana and a quarter. When he
takes possession (parigraha) of it, he must ask permission of the
possessors.
[22]
N
I78
AKA.RANGA SUTRA.
SECOND PART.
THE SEVEN LECTURES
1
.
Eighth Lecture
2
.
When a monk or a nun wishes to perform religious
postures
3
,
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, 1,

5)- (1)
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
4
,
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
1
Sattikao.
T/iana.sa.ttik'ka.ya.m, sthanasaptaikakam.
3
Thanam Maittae.
4
As a wall, &c.
BOOK II, LECTURE
9. I
79
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.
(see II,
1,
1
1,
12).
This is the whole duty,
&c.
Thus I say.
Ninth Lecture
1
.
When a monk or a nun wishes to go to a pure
place for study, they
2
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.
1
Nisihiyasattikkaya/ ; nishithika = svadhyayabhumi//.
2
The original has the first person /fetissami.
N 2
l80
AKA.RANGA SUTRA.
In this way all that has been said in the corre-
sponding passage about couches
1
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
2
.
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 6rama7;as or Brahma^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
3
,
&c. (see II,
1, 1,
13). (2
and
3).
1
Seg-a-game#a.
2
UMarapasavawasattikkao, discharging of feces and urine.
3
Purisawtaraka^/a, here translated svikrzta. The text pro-
ceeds ^ava bahiya niha^aw va, which I do not know how to apply
to the object in question. As

3
differs from

2 only in giving
BOOK II, LECTURE IO. 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,
&c. (see II, 2, 1,

5). (6)
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
1
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 (apurisawztarakao'a/w), I have contracted both
paragraphs in the translation.
1
Parisa^ewsu va, explained parikshepawadika^ kriya^ kuryuA.
I 82
AKARANGA SUTRA.
stakes, sprigs, holes, caves, walls, even or uneven
places \
(
1
1
)
A monk or a nun should not ease nature in fire-
places, layers (or nests) of buffaloes, cattle, cocks,
monkeys, quails, ducks
2
,
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
3
,
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.
(1
7)
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)
1
The translation of some of the words in the text is merely
conjectural.
2
Va//aya. I think this is the modern ba//ak, duck.
3
The commentator says : where they fall like a tree, having
starved themselves to death, or where they fall from trees.
BOOK II, LECTURE II. 1
83
A monk or a nun should not ease nature in
woods of Asana
1
,
.Sana
2
,
Dhataki
3
,
Ketaki
4
,
Mango,
Awka, Punnaga, 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
5
.
A monk or a nun should not resolve to go
where they will hear sounds of a Mrzdahga, Nandi-
mrzdanga, or G^allarl
6
,
or any such-like various
sounds of drums.
(1)
If a monk or a nun hear any sounds, viz. of the
Vina., Vipa.m&i, Vadvisaka, Tu//aka, Pawaka, Tumba-
viwika, or Dhamkuna., 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 Tala, Lattiya, Gohiya
7
,
or Kiri-
kiriya
;
(3)
1
Terminalia Tomentosa.
2
Crotolaria Juncea.
3
Grislea Tomentosa.
4
Pandanus Odoratissimus.
5
Saddasattikkayam. Lecture on Sounds.
6
These are different kinds of drums.
7
Lattiya and gohiya would be in Sanskrit lattika and go-
dhika; both words are names of lizards.
A A _ A .
.
A
.
184
AtfARANGA SUTRA
Also to sounds of wind instruments, viz. the
conch, flute, Kharamukhi, or Piripiriya.
(4)
A
1
monk or a nun should not, for the sake of
hearing sounds, go to walls or ditches, &c. (see II,
3, 3,
1 and
2);
(5)
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); (11)
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 Vma,
beating of time, playing on the Turya, 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)
1
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.
BOOK II, LECTURE 12. 1
85
Nor to places where a young well-attended girl,
well-attired and well-ornamented, is paraded, or where
somebody is led to death.
(16)
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,
M\eM/ms, 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 well-
dressed 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
2
,
wood-
work, plastering, paintings, jewelry, ivory-work,
strings, leaf-jcutting, 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
1
Mahasava, mahasrava. The word has probably here the
original meaning, conflux; or mahasava is a mistake for maho-
sava, which would be identical with mahussava, great festivals,
in the next paragraph.
2
I have translated the last four words, gawthimai, xedMmani,
purimawi, sawzghatimawi, according to the commentary. Later on
I shall translate them garlands, ribbons, scarfs, and sashes.
I 86
AA-ARANGA SUTRA.
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, (r)
Thirteenth 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.
2
(see

2-8 down to) if he perfumes or fumigates

it with any sort of incense.
(11)
If he wipes or rubs a wound in (the mendicant's)
1
In the text these words are repeated after each Sutra in

1-10.
2
The text gives the whole in extenso.
BOOK II, LECTURE
1
3.
187
body (&c.
1
,
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
1
,
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 un-
cleanliness 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 Aiika or Paryahka
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 Arika or Paryahka
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
;
1
The text gives the whole in extenso as in

1 1.
I 88 AXARANGA SUTRA.
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.
(1)
End of the Second Part, called the Seven
Lectures.
BOOK II, LECTURE I
5.
1
89
THIRD PART.
FIFTEENTH LECTURE,
CALLED
THE CLAUSES
1
.
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 Uttaraphalguni
2
;
to wit:
In Uttaraphalguni he descended (from heaven), and
having descended (thence), he entered the womb (of
Devananda); in Uttaraphalguni he was removed
from the womb (of Devananda) to the womb (of
Trii-ala); 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 Svati the Venerable One obtained final libe-
ration
3
.
(1)
When in this Avasarpi;d era, the Sushama-sushama
period, the Sushama period, the Sushamadu/zshama
period, and much time of the Du/zshamasushama
period had elapsed, seventy-five years nine and a half
1
Bhavawa. The bhavanas are subdivisions of the five great
vows.
2
Hatthottara in the original.
3
Kalpa Sutra,

1.
I9O
AATARANGA SUTRA.
months of it being left ; in the fourth month of sum-
mer, in the eighth fortnight, in the light fortnight
of Ashaa%a, on its sixth day, while the moon was
in conjunction with Uttaraphalguni, the Venerable
Ascetic Mahavira descended from the great Vimana
1
,
the all-victorious and all-prosperous Pushpottara,
which is like the lotus amongst the best (and highest
flowers), and like the Svastika and Vardhamanaka
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
6ambudvipa, in Bharatavarsha, in the southern
part of it, in the southern brahmanical part of the
place Ku/zrtapura, he took the form of an embryo
in the womb of Devananda, of the 6"alandhara-
ya^a gotra, wife of the Brahma^a 7?/shabhadatta, of
the gotra of Kort'ala, taking the form of a lion
2
.
(2)
The knowledge of the Venerable Ascetic Maha-
vira (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
innnitesimally small.
(3)
Then in the third month of the rainy season, the
A
fifth fortnight, the dark (fortnight) of Asvina, 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
Tirthakaras), removed the embryo from the southern
1
Vimanas are palaces of the gods.
2
Cf. Kalpa Sutra,

2.
BOOK II, LECTURE
1
5.
191
brahmanical part of the place Kundapura. 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 Tmala of the
Vasish//?a gotra, wife of the Kshatriya Siddhartha,
of the Kaiyapa gotra, of the clan of the Gnktrzs,
and lodged the fetus of the Kshatriya;?! Tmala in
the womb of Devananda of the Calandharaya^a
gotra, wife of the Brahma;?a TvYshabhadatta, of the
gotra of Ko^ala, in the southern brahmanical part of
the place Ku/^apuri.
(4)
The knowledge of the
Venerable Ascetic Mahavira (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 A^aitra, on
its thirteenth day, while the moon was in conjunction
with Uttaraphalguni, the Kshatriya;?! Tmala, per-
fectly healthy herself, gave birth to a perfectly
healthy (boy), the Venerable Ascetic Mahavira.
(6)
In that night in which the Kshatriya;?! Tmala,
perfectly healthy herself, gave birth to a perfectly
healthy (boy), the Venerable Ascetic Mahavira,
there was one great divine, godly lustre (originated)
by descending and ascending gods and goddesses
(of the four orders of) Bhavanapatis, Vyantaras,
Gyotishkas, and Vimanavasins
;
and in the conflux of
gods the bustle of gods amounted to confusion
1
.
(7)
In that night, &c, the gods and goddesses rained
1
Cf. Kalpa Sutra,
97.
A
I92 AKARANGA SUTRA.
down one great shower of nectar, sandal powder,
flowers, gold, and pearls
1
.
(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
Mahavira was placed in the womb of the Kshatri-
yani Tri^ala, that family's (treasure) of gold, silver,
riches, corn, jewels, pearls, shells, precious stones,
and corals increased
2
.
(10)
When the parents
of the Venerable Ascetic Mahavira 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
Srama/zas, Brahma/^as, paupers, beggars
3
,
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 :
(1 1)
'
Since the prince was placed in
the womb of the Kshatriya^i Tmala, 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 Mahavira was attended
by five nurses : a wet-nurse, a nurse to clean him,
1
Cf. Kalpa Sutra,

98.
2
Cf. Kalpa Sutra,

90.
8
The next word, bhivvuw/daga, has been left out in the translation.
BOOK II, LECTURE I
5. 1
93
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 Kam-
paka
1
tree growing in the glen of a mountain.
(13)
Then the Venerable Ascetic Mahavira, 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 smell
2
.
(14)
The Venerable Ascetic Mahavira belonged to the
Kayyapa gotra. His three names have thus been
recorded by tradition : by his parents he was called
Vardhamana, because he is devoid of love and hate
;
(he is called) Sr3.ma.na. (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
3
.
TheVenerable Ascetic Mahavira's father belonged
to the Kasyapa gotra ; he had three names : Sid-
dhartha, .Sreyawsa, and (^asa^zsa
4
. His mother
belonged to the Vasish/^a gotra, and had three
names : Tmala, Videhadatta, and Priyakari/a. His
paternal uncle Supar.sva belonged to the Kasyapa
gotra. His eldest brother, Nandivardhana, and his
eldest sister, Sudarcana, belonged both to the Ka-
syapa gotra. His wife Yasoda. belonged to the
Kaundmya. gotra. His daughter, who belonged to
the Kayyapa gotra, had two names: Knogga and
1
Michelia Champaka.
2
Cf. Kalpa Sutra,

10.
3
Cf. Kalpa Sutra,

108.
4
The spaced words are Prakrit, the Sanskrit form of which can-
not be made out with certainty.
[22] O
194
AKA.RANGA S<JTRA.
Priyadarsana. His granddaughter, who belonged to
the Kaimka gotra, had two names : .Seshavati and
Ya-yovati
1
.
(15)
The Venerable Ascetic Mahavira's parents were
worshippers of Parsva and followers of the .Srama-
uas. During many years they were followers of the
.5rama;zas, and for the sake of protecting the six classes
of lives they observed, blamed, repented, confessed,
and did penance according to their sins. On a bed
of Kusa-grass they rejected all food, and their bodies
dried up by the last mortification of the flesh, which
is to end in death. Thus they died in the proper
month, and, leaving their bodies, were born as gods
in Adbhuta Kalpa. Thence descending after the
termination of their allotted length of life, they will,
in Mahavideha, with their departing breath, reach
absolute perfection, wisdom, liberation, final Nir-
va/za, and the end of all misery.
(16)
In that period, in that age the Venerable Ascetic
Mahavira, a GnaXri Kshatriya, GnaXrzputra., a Vi-
deha, son of Videhadatta, a native of Videha, a
prince of Videha, lived thirty years amongst the
householders under the name of 'Videha
2.'
After his parents had gone to the worlds of the
gods and he had fulfilled his promise, he gave up
his gold and silver, his troops and chariots, and
distributed, portioned out, and gave away his valuable
treasures (consisting of) riches, corn, gold, pearls,
&c, and distributed among those who wanted to
make presents to others. Thus he gave away during
a whole year. In the first month of winter, in the
first fortnight, in the dark (fortnight) of Marga-riras,
Cf. Kalpa Sutra,
109.
2
Cf. Kalpa Sutra,

1 10.
BOOK II, LECTURE
1
5.
1
95
on its tenth day, while the moon was in conjunction
with Uttaraphalguni, he made up his mind to retire
from the world.
(17)
A year before the best of (Sanas will retire from
the world, they continue to give away their property,
from the rising of the sun. i.
One krore and eight lacks of gold is his gift at the
rising of the sun, as if it were his morning meal. ii.
Three hundred and eighty-eight krores and eighty
lacks were given in one year. iii.
The Ku?z^aladharas of Vai.rrama;za, the Laukan-
tika and Maharddhika gods in the fifteen Karma-
bhumis
1
wake the Tirthakara. iv.
In Brahma Kalpa and in the line of Kr/sh?^as, the
Laukantika Vimanas are eightfold and infinite in
number, v.
These orders of gods wake the best of Crinas, the
Venerable Vira : 'Arhat! propagate the religion which
is a blessing to all creatures in the world
!'
vi.
When the gods and goddesses (of the four orders
of) Bhavanapatis, Vyantaras, Cyotishkas, and Vi-
manavasins had become aware of the Venerable
Ascetic Mahavira's intention to retire from the world,
they assumed their proper form, dress, and ensigns,
ascended with their proper pomp and splendour,
together with their whole retinue, their own vehicles
and chariots, and rejecting all gross matter, retained
only the subtile matter. Then they rose and with
that excellent, quick, swift, rapid, divine motion of
the gods they came down again crossing numberless
continents and oceans till they arrived in c7ambu-
1
Those parts of the world which are inhabited by men who
practise religious duties, are called Karmabhumi. In (rambu-
dvipa they are Bharata, Airavata, and Videha.
O 2
I96 AJTARANGA S^TRA.
dvipa at the northern Kshatriya part of the place
Kundapura
;
in the north-eastern quarter of it they
suddenly halted.
(18)
.Sakra, the leader and king of the gods, quietly and
slowly stopped his vehicle and chariot, quietly and
slowly descended from it and went apart. There
he underwent a great transformation, and produced
by magic a great, beautiful, lovely, fine-shaped divine
pavilion
\
which was ornamented with many designs
in precious stones, gold, and pearls. In the middle
part of that divine pavilion he produced one great
throne of the same description, with a footstool.
(19)
Then he went where the Venerable Ascetic Maha-
vira was, and thrice circumambulating him from left
to right, he praised and worshipped him. Leading
him to the divine pavilion, he softly placed him with
the face towards the east on the throne, anointed him
with hundredfold and thousandfold refined oil, with
perfumes and decoctions, bathed him with pure water,
and rubbed him with beautifying cool sandal
2
,
laid
on a piece of cloth worth a lack. He clad him in
a pair of robes so light that the smallest breath
would carry them away; they were manufactured
in a famous city, praised by clever artists, soft as
the fume of horses, interwoven with gold by skilful
masters, and ornamented with designs of flamingos.
Then (the god) decked him with necklaces of many
and fewer strings, with one hanging down over his
breast and one consisting of one row of pearls,
with a garland, a golden string, a turban, a diadem,
wreaths of precious stones, and decorated him with
1
Deva/Wawdaya in the original. My translation is but a guess.
2
Go-yirsha and red sandal.
BOOK II, LECTURE I
5. 1
97
garlands, ribbons, scarves, and sashes like the
Kalpavrzksha.
(20)
The god then, for a second time, underwent a
great transformation, and produced by magic the
great palankin, called A'andraprabha
\
which a thou-
sand men carry. (This palankin) was adorned with
pictures of wolves, bulls, horses, men, dolphins, birds,
monkeys, elephants, antelopes, jarabhas
2
,
yacks,
tigers, lions, creeping plants, and a train of couples
of Vidyadharas
;
it had a halo of thousands of rays
;
it was decorated with thousands of brilliant glittering
rupees ; its lustre was mild and bright ; the eyes
could not bear its light; it shone with heaps and
masses of pearls; it was hung with strings and
ribbons, and with golden excellent necklaces, ex-
tremely beautiful ; it was embellished with designs
of lotuses and many other plants ; its cupola was
adorned with many precious stones of five colours,
with bells and flags ; it was conspicuous, lovely,
beautiful, splendid, magnificent.
(21)
This palankin was brought for the best of ^inas,
who is free from old age and death
;
it was hung
with wreaths and garlands of divine flowers, grown
in water or on dry ground, vii.
In the middle of the palankin (was) a costly throne
covered with a divine cloth, precious stones and silver,
with a footstool, for the best of inas. viii.
He wore on his head a chaplet and a diadem,
his body was shining, and he was adorned with many
ornaments ; he had put on a robe of muslin worth
a lack. ix.
1
I. e. shining like the moon.
2
A fabulous animal with eight legs.
lgS AtfARANGA SUTRA.
After a fast of three days, with a glorious reso-
lution he ascended the supreme palankin, purifying
all by his light, x.
He sat on his throne, and 6akra and Isana, on
both sides, fanned him with chowries, the handles of
which were inlaid with jewels and precious stones, xi.
In front it was uplifted by men, covered with
joyful horripilation ; behind the gods carried it : the
Suras and Asuras, the Garu^as and the chiefs of
Nagas. xii.
The Suras carried it on the eastern side, and the
Asuras on the southern one ; on the western side
the Garu^as carried it, and the Nagas on the
northern side. xiii.
As a grove in blossom, or a lotus-covered lake
in autumn looks beautiful with a mass of flowers,
so did (then) the firmament with hosts of gods. xiv.
As a grove of Siddhartha
\
of Karwikara
2
or of
Aampaka
3
looks beautiful with a mass of flowers,
so did (then) the firmament with hosts of gods. xv.
In the skies and on earth the sound of musical
instruments produced by hundreds of thousands of
excellent drums, kettle-drums, cymbals, and conches
was extremely pleasant, xvi.
Then the gods ordered many hundreds of actors
to perform a very rich concert of four kinds of
instruments : stringed instruments and drums, cym-
bals and wind-instruments, xvii.
At that period, in that age, in the first month of
winter, in the first fortnight, the dark (fortnight)
of Marga-riras, on its tenth day, called Suvrata
4
,
in
1
White mustard.
2
Cassia Fistula.
3
Michelia Champaka.
4
Correct suvvatewaw in the printed text.
BOOK II, LECTURE
1
5.
199
the Muhurta called Vi^aya, while the moon was in
conjunction with the asterism Uttaraphalguni, when
the shadow had turned towards the east, and the
first Paurushi
1
was over, after fasting three days
without taking water, having put on one garment,
the Venerable Ascetic Mahavira, in his palankin
Alandraprabha, which only a thousand men can carry,
with a train of gods, men, and Asuras left the
northern Kshatriya part of the place Ku^apura
by the high way for the park Gn^Xri Shaw^a. There,
just at the beginning of night, he caused the palankin
A'andraprabha to stop quietly on a slightly raised
untouched ground, quietly descended from it, sat
quietly down on a throne with the face towards the
east, and took off all his ornaments and finery.
(22)
The god Vaiirama^a, prostrating himself
2
,
caught
up the finery and ornaments of the Venerable Ascetic
Mahavira in a cloth of flamingo-pattern. Mahavira
then plucked out with his right and left (hands) on
the right and left (sides of his head) his hair in five
handfuls. But 6akra, the leader and king of the
gods, falling down before the feet of the Venerable
Ascetic Mahavira, caught up the hair in a cup of
diamond, and requesting his permission, brought
them to the Milk Ocean. After the Venerable
Ascetic Mahavira had plucked out his hair in five
handfuls (as described above), he paid obeisance to
all liberated spirits, and vowing to do no sinful act,
he adopted the holy conduct. At that moment the
1
Wake, Yama, or time of three hours.
2
Gazwtuvayapa^ie, according to the Guzerati Balbodh this
means making obeisance to the Lord of the world by touching his
feet. Another MS. has : Then .Sakra the chief and king of the gods.
200 AATARANGA SUTRA.
whole assembly of men and gods stood motionless,
like the figures on a picture.
At the command of 6akra, the clamour of men
and gods, and the sound of musical instruments
suddenly ceased, when Mahavira chose the holy
conduct, xviii.
Day and night following that conduct which is a
blessing to all animated and living beings, the zealous
gods listen to him with joyful horripilation, xix.
When the Venerable Ascetic Mahavira had
adopted the holy conduct which produced that
state of soul in which the reward of former actions
is temporarily counteracted, he reached the know-
ledge called Mana^paryaya
1
,
by which he knew
the thoughts of all sentient beings, with five organs,
which are not defective, and possess a developed
intellect, (living) in the two and a half continents
and the two oceans. Then he formed the following
resolution : I shall for twelve years neglect my body
and abandon the care of it ; I shall with equani-
mity bear, undergo, and suffer all calamities arising
from divine powers, men or animals
2
.
(23)
The Venerable Ascetic Mahavira having formed
this resolution, and neglecting his body, arrived in
the village Kummara when only one Muhurta of
the day remained. Neglecting his body, the Vene-
rable Ascetic Mahavira meditated on his Self, in
blameless lodgings, in blameless wandering, in re-
straint, kindness, avoidance of sinful influence (sa.m-
vara), chaste life, in patience, freedom from passion,
contentment ; control, circumspectness, practising
religious
postures and acts ; walking the path of
1
Or Mana/;paiyaya.
2
Cf. Kalpa Sutra,
117.
BOOK II, LECTURE
1
5. 201
Nirvana and liberation, which is the fruit of good
conduct. Living thus he with equanimity bore,
endured, sustained, and suffered all calamities aris-
ing from divine powers, men, and animals, with
undisturbed and unafflicted mind, careful of body,
speech, and mind.
(24)
The Venerable Ascetic Mahavira passed twelve
years in this way of life ; during the thirteenth
year in the second month of summer, in the fourth
fortnight, the light (fortnight) of Vaisakha, on its
tenth day, called Suvrata, in the Muhurta called
Vi^aya, while the moon was in conjunction with
the asterism
Uttaraphalguni, when the shadow had
turned towards the east, and the first wake was
over, outside of the town GWmbhikagrama
\
on the
northern bank of the river ^z^fupalika
2
,
in the field of
the householder Samaga, in a north-eastern direc-
tion from an old temple
3
,
not far from a Sal tree,
in a squatting position with joined heels exposing
himself to the heat of the sun, with the knees high
and the head low, in deep meditation, in the midst
of abstract meditation, he reached Nirvana
4
,
the com-
plete and full, the unobstructed, unimpeded, infinite
and supreme, best knowledge and intuition, called
Kevala.
(25)
When the Venerable One had become
an Arhat and c7ina, he was a Kevalin, omniscient and
comprehending all objects, he knew all conditions
of the world, of gods, men, and demons ;
whence
1
Gambhiyagama in Prakrit.
2
U^upaliya in Prakrit.
3
Or, a temple called Vi^ayavartta.
4
Nivvawe or nevvawe ; it may also be an adjective, belonging to
nirvana. This is of course not the final nirvana, which is reached
at the dissolution of the body, but that state which the orthodox
philosophers call givanmukti.
202 AJTARANGA SUTRA.
they come, where they go, whether they are born
as men or animals (/fyavana), or become gods or hell-
beings (upapada) ; their food, drink, doings, desires,
open and secret deeds, their conversation and gossip,
and the thoughts of their minds
;
he saw and knew all
conditions in the whole world of all living beings.
(26)
On the day when the Venerable Ascetic Maha-
vira reached the Kevala, the gods (of the four
orders of) Bhavanapatis, Vyantaras, 6yotishkas, and
Vimanavasins descended from, and ascended to
heaven, &c. (as on the moment of his birth, see
above,

7). (27)
Then when the Venerable Ascetic Mahavira had
reached the highest knowledge and intuition, he
reflected on himself and the world : first he taught
the law to the gods, afterwards to men.
(28)
The Venerable Ascetic Mahavira endowed with
the highest knowledge and intuition taught the five
great vows, with their clauses, the six classes of lives
to the vSramawas and Nirgranthas, to Gautama, &c.
The six classes of lives are earth-body, &c. (down
to) animals.
(29)
i. The first great vow, Sir, runs thus :
I renounce all killing of living beings, whether
subtile or gross, whether movable or immovable.
Nor shall I myself kill living beings (nor cause
others to do it, nor consent to it). As long as I
live, I confess and blame, repent and exempt my-
self of these sins, in the thrice threefold way
1
,
in
mind, speech, and body.
1
I.e. acting, commanding, consenting, either in the past or the
present or the future.
BOOK II, LECTURE 1 5, 1, 4.
203
There are five clauses.
The first clause runs thus :
A Nirgrantha is careful in his walk, not careless
1
.
The Kevalin assigns as the reason, that a Nirgrantha,
careless in his walk, might (with his feet) hurt or
displace or injure or kill living
beings.
Hence a
Nirgrantha is careful in his walk, not careless in his
walk.
This is the first clause, (i)
Now follows the second clause :
A Nirgrantha searches into his mind (i.e. thoughts
and intentions). If his mind is sinful, blamable, in-
tent on works, acting on impulses
2
,
produces cutting
and splitting (or division and
dissension),
quarrels,
faults, and pains, injures living beings, or kills crea-
tures, he should not employ such a mind in action
;
but if, on the contrary, it is not sinful, &c, then he
may put it in action.
This is the second clause.
(2)
Now follows the third clause :
A Nirgrantha searches into his speech
;
if his
speech is sinful, blamable, &c.
(all down to) kills
creatures, he should not utter that speech. But if,
on the contrary, it is not sinful, &c, then he may
utter it.
This is the third clause.
(3)
Now follows the fourth clause :
A Nirgrantha is careful in laying down his uten-
sils of begging, he is not careless in it. The
Kevalin
says : A Nirgrantha who is careless in laying down
his utensils of begging, might hurt or displace or
1
This could also be translated : he who is careful in his walk is
a Nirgrantha, not he who is careless.
2
Anhayakare explained by karmasravakari.
204
ASTArAnGA StjTRA.
injure or kill all sorts of living beings. Hence a
Nirgrantha is careful in laying down his utensils
of begging, he is not careless in it.
This is the fourth clause.
(4)
Now follows the fifth clause :
A Nirgrantha eats and drinks after inspecting his
food and drink ; he does not eat and drink without
inspecting his food and drink. The Kevalin says :
If a Nirgrantha would eat and drink without inspect-
ing his food and drink, he might hurt and displace
or injure or kill all sorts of living beings. Hence
a Nirgrantha eats and drinks after inspecting his
food and drink, not without doing so.
This is the fifth clause.
(5)
In this way the great vow is correctly practised,
followed, executed, explained, established, effected
according to the precept.
This is, Sir, the first great vow : Abstinence from
killing any living beings, i.
ii. The second great vow runs thus :
I renounce all vices of lying speech (arising) from
anger or greed or fear or mirth. I shall neither
myself speak lies, nor cause others to speak lies, nor
consent to the speaking of lies by others. I confess
and blame, repent and exempt myself of these sins in
the thrice threefold way, in mind, speech, and body.
There are five clauses.
The first clause runs thus :
A Nirgrantha speaks after deliberation, not with-
out deliberation. The Kevalin says : Without deli-
beration a Nirgrantha might utter a falsehood in his
speech. A Nirgrantha speaks after deliberation, not
without deliberation.
BOOK II, LECTURE
1 5,
111, I.
205
This is the first clause, (i)
Now follows the second clause :
A Nirgrantha comprehends (and renounces) anger,
he is not angry. The Kevalin says : A Nirgrantha
who is moved by anger, and is angry, might utter
a falsehood in his speech. A Nirgrantha, &c,
This is the second clause.
(2)
Now follows the third clause :
A Nirgrantha comprehends (and renounces) greed,
he is not greedy. The Kevalin says : A Nirgrantha
who is moved by greed, and is greedy, might utter
a falsehood in his speech. A Nirgrantha, &c.
This is the third clause.
(3)
Now follows the fourth clause :
A Nirgrantha comprehends (and renounces) fear,
he is not afraid. The Kevalin says : A Nirgrantha
who is moved by fear, and is afraid, might utter
a falsehood in his speech. A Nirgrantha, &c.
This is the fourth clause.
(4)
Now follows the fifth clause :
A Nirgrantha comprehends (and renounces) mirth,
he is not mirthful. The Kevalin says : A Nirgran-
tha who is moved by mirth, and is mirthful, might
utter a falsehood in his speech. A Nirgrantha, &c.
This is the fifth clause.
(5)
In this way the great vow is correctly practised,
followed, &c.
This is, Sir, the second great vow. ii.
iii. The third great vow runs thus :
I renounce all taking of anything not given, either
in a village or a town or a wood, either of little or
much, of small or great, of living or lifeless things.
I shall neither take myself what is not given, nor
206
AtfARANGA SUTRA.
cause others to take it, nor consent to their taking
it. As long as I live, I confess and blame, &c. (all
down to) body.
There are five clauses.
The first clause runs thus
:
A
Nirorantha begs after deliberation, for a limited
ground, not without deliberation. The Kevalin
says : If a
Nirgrantha begs without deliberation for
a limited ground, he might take what is not given.
A
Nirgrantha, &c.
This is the first clause, (i)
Now follows the second clause
:
A
Nirgrantha consumes his food and drink with
permission (of his superior), not without his per-
mission. The
Kevalin says : If a Nirgrantha con-
sumes his food and drink without the
superior's
permission, he might eat what is not given.
A
Nirgrantha, &c.
This is the second clause.
(2)
Now follows the third clause :
A
Nirgrantha who has taken possession of some
ground, should always take possession of a limited
part of it and for a fixed time. The Kevalin says :
If a
Nirgrantha who has taken possession of some
ground, should take possession of an unlimited part
of it and for an unfixed time, he might take what is
not
given. A
Nirgrantha, &c.
This is the third clause.
(3)
Now follows the fourth clause :
A
Nirgrantha who has taken possession of some
ground, should constantly have his grant renewed.
The Kevalin says : If a Nirgrantha has not con-
stantly his grant renewed, he might take possession
of what is not given. A
Nirgrantha, &c.
BOOK II, LECTURE
15,
iv,
3.
207
This is the fourth clause.
(4)
Now follows the fifth clause :
A Nirgrantha begs for a limited ground for his
co-religionists after deliberation, not without deliber-
ation. The Kevalin says : If a Nirgrantha should
beg without deliberation, he might take possession
of what is not given. A Nirgrantha, &c.
This is the fifth clause.
(5)
In this way the great vow, &c.
This is, Sir, the third great vow. iii.
iv. The fourth great vow runs thus :
I renounce all sexual pleasures,
either with gods
or men or animals. I shall not give way to sensu-
ality, &c. (all as in the foregoing
paragraph down
to) exempt myself.
There are five clauses.
The first clause runs thus :
A Nirgrantha does not continually discuss topics
relating to women. The Kevalin says : If a Nir-
grantha discusses such topics, he might fall from the
law declared by the Kevalin, because of the destruc-
tion or disturbance of his peace. A
Nirgrantha, &c.
This is the first clause.
(1)
Now follows the second clause :
A Nirgrantha does not regard and contemplate the
lovely forms ofwomen. The Kevalin says :
If a Nir-
grantha regards and
contemplates the lovely forms
of women, he might, &c. A
Nirgrantha, &c.
This is the second clause.
(2)
Now follows the third clause :
A
Nirgrantha does not recall to his mind the
pleasures and
amusements he formerly had with
women. The Kevalin says : If a Nirgrantha recalls
208 A2JTARANGA sJTRA.
to his mind the pleasures and amusements he formerly
had with women, he might, &c. A Nirgrantha, &c.
This is the third clause.
(3)
Now follows the fourth clause :
A Nirgrantha does not eat and drink too much, nor
does he drink liquors or eat highly-seasoned dishes.
The Kevalin says : If a Nirgrantha did eat and
drink too much, or did drink liquors and eat highly-
seasoned dishes, he might, &c. A Nirgrantha, &c.
This is the fourth clause.
(4)
Now follows the fifth clause :
A Nirgrantha does not occupy a bed or couch
affected
1
by women, animals, or eunuchs. The
Kevalin says : If a Nirgrantha did occupy a bed or
couch affected by women, animals, or eunuchs, he
might, &c. A Nirgrantha, &c.
This is the fifth clause.
(5)
In this way the great vow, &c.
This is, Sir, the fourth great vow. iv.
v. The fifth great vow runs thus :
I renounce all attachments
2
,
whether little or much,
small or great, living or lifeless ; neither shall I my-
self form such attachments, nor cause others to do
so, nor consent to their doing so, &c. (all down to)
exempt myself.
There are five clauses.
The first clause runs thus :
If a creature with ears hears agreeable and dis-
agreeable sounds, it should not be attached to, nor
delighted with, nor desiring of, nor infatuated by,
1
This may mean belonging to, or close by.
This means the pleasure in external objects.
BOOK II, LECTURE 1 5,
V,
5.
200.
nor covetous of, nor disturbed by the agreeable
or disagreeable sounds. The Kevalin says :
If
a Nirgrantha is thus affected by the pleasant or
unpleasant sounds, he might fall, &c. (see above,
IV,
1).
If it is impossible not to hear sounds, which
reach the ear, the mendicant should avoid love or
hate, originated by them.
A creature with ears hears agreeable and dis-
agreeable sounds.
This is the first clause, (i)
Now follows the second clause :
If a creature with eyes sees agreeable and dis-
agreeable forms (or colours), it should not be attached,
&c, to them.
The Kevalin says, &c. (the rest as in the last
clause. Substitute only see and forms for hear
and sounds).
This is the second clause.
(2)
Now follows the third clause
:
If a creature with an organ of smell smells
agreeable or disagreeable smells, it should not be
attached to them. (The rest as above. Substitute
smell and nose.)
This is the third clause.
(3)
Now follows the fourth clause :
If a creature with a tongue tastes agreeable or
disagreeable tastes, it should not be attached, &c,
to them. (The rest as above. Substitute taste
and tongue.)
This is the fourth clause.
(4)
Now follows the fifth clause :
If a creature with an organ of feeling feels agree-
able or disagreeable touches, it should not be
[22]
P
2IO
AXARANGA SUTRA.
attached to them. (The rest as above. Substitute
feel and touch.)
This is the fifth clause.
(5)
In this way the great vow, &c. (see above), v.
He who is well provided with these great vows
and their twenty-five clauses is really Houseless, if
he, according to the sacred lore, the precepts, and
the way correctly practises, follows, executes, ex-
plains, establishes, and, according to the precept,
effects them.
End of the Fifteenth Lecture, called
the Clauses.
BOOK II, LECTURE 1 6.
211
FOURTH PART.
SIXTEENTH
LECTURE,
CALLED
THE LIBERATION.
The creatures attain only a temporary residence
(in one of the four states of being) ;
hearing this
supreme truth (i.e. the doctrine of the Tirthakara's)
one should meditate upon it. The wise man should
free himself from the family bonds ;
fearless should
he give up acts and attachments, (i)
A mendicant, living thus
\
self-controlled towards
the eternal (world of living beings), the matchless
sage, who collects his alms, is insulted with words
by the people assailing him, like an elephant in
battle with arrows.
(2)
Despised by such-like people, the wise man, with
undisturbed mind, sustains their words and blows,
as a rock is not shaken by the wind.
(3)
Disregarding (all calamities) he lives together with
clever (monks, insensible) to pain and pleasure, not
hurting the movable and immovable (beings), not
killing, bearing all : so is described the great sage,
a good .Srama&a.
(4)
As the lustre of a burning flame increases, so
increase the austerity, wisdom, and glory of a stead-
fast sage who, with vanquished desires, meditates
1
Tahagaya, i. e. tathagata.
P 2
2 12 A/sTARANGA SUTRA.
on the supreme place of virtue
1
,
though suffering
pain
2
.
(5)
The great vows which are called the place of
peace, the great teachers, and the producers of dis-
interestedness have, in all quarters of the earth,
been proclaimed by the infinite (9ina, the knowing
one
3
,
as light, illumining the three worlds, (repels)
darkness.
(6)
The unbound one, living amongst the bound (i.e.
householders), should lead the life of a mendicant
;
unattached to women, he should speak with reverence.
Not desiring this or the next world, the learned one
is not measured by the qualities of love.
(7)
The dirt (of sins) formerly committed by a thus
liberated mendicant who walks in wisdom (and
restraint), who is constant, and bears pain, vanishes
as the dirt covering silver (is removed) by fire.
(8)
He lives, forsooth, in accordance with wisdom
(and restraint), and walks free from desire, and
with conquered sensuality. As a snake casts off
its old skin, so is the Brahmawa freed from the bed
of pain.
(9)
As they call the great ocean a boundless flood
of water, difficult to traverse with the arms (alone),
so should the learned one know (and renounce) it
(the sa^sara) : that sage is called
'
Maker of the
end.'
(10)
Here amongst men bondage and deliverance have
1
Dhammapada/rc.
2
Viduate, which I take to be the genitive of the present parti-
ciple corresponding to vidunvata/?. The commentators divide the
word into vidu ate=vidvan nata//, which gives no sense.
3
Natiwa in the original. I would prefer to translate it gfi&tri, the
name of the clan to which Nataputta belonged.
BOOK II, LECTURE 1 6. 21
3
been declared ; he who, according to that doctrine
(of the church), knows bondage and deliverance :
that sage is called 'Maker of the end.' (n)
He for whom there is no bondage whatever in
this world, and besides in the two (other continents,
or heaven and hell), is indeed a (monk needing) no
support and no standing place ; he has quitted the
path of births.
(12)
End of the Sixteenth Lecture, called
the Liberation.
End of the Second Book.
End of the A^aranga Sutra.
THE
KALPA
SUTRA
OF
BHADRABAHU.
KALPA SUTRA.
LIVES OF THE
CINAS.
LIFE OF
MAHAvlRA.
Obeisance to the Arhats
!
Obeisance to the Liberated Ones
!
Obeisance to the Religious Guides!
Obeisance to the Religious Instructors!
Obeisance to all Saints in the World
!
This fivefold obeisance, destroying all sins, is of
all benedictions the principal benediction.
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 Uttaraphalguni ;
to wit,
in
Uttaraphalguni he descended
(from heaven), and
having descended (thence), he entered the womb (of
Devananda) ; in Uttaraphalguni he was removed from
the womb (of Devananda) to the womb (of Tmala)
;
in Uttaraphalguni he was born ; in
Uttaraphalguni,
tearing out his hair, he left the house and entered
the state of houselessness ; in
Uttaraphalguni he
obtained the highest knowledge and intuition, called
Kevala, which is infinite, supreme, unobstructed,
2l8 KALPA SOTRA.
unimpeded, complete, and perfect. But in Svati the
Venerable One obtained final liberation, (i)
1
End of the First Lecture
2
.
In that period, in that age the Venerable Ascetic
Mahavira, having on the sixth day of the fourth
month of summer, in the eighth fortnight, the light
(fortnight) of Ashaa^a, descended from the great
Vimana, the all-victorious and all-prosperous Push-
pottara, which is like the lotus amongst the best
things, where he had lived for twenty Sagaropamas
till the termination of his allotted length of life, of
his (divine nature, and of his existence (among gods);
here in the continent of 6ambudvipa, in Bharatavar-
sha,when of this Avasarpmi era the Sushamasu-
shama, the Sushama, and Sushamadu/zshama periods,
and the greater part of the Du/zshamasushama period
(containing a Ko^ako^i
3
of Sagaropamas, less forty-
two thousand
years) had elapsed, and only seventy-
two years, eight and a half months were left, after
twenty-one
Tirthakaras of the race of Ikshvaku
and of the Ka^yapa gotra, and two of the race of
Hari and of the Gautama gotra, on the whole twenty-
three Tirthakaras had appeared,the Venerable
Ascetic Mahavira, the last of the Tirthakaras, took
the form of an embryo in the womb of Devananda,
of the 6"alandharaya^a gotra, the wife of the Brah-
maa TvVshabhadatta, of the gotra of KWala, in the
1
Cf. AMraftga Sutra II,
15,
i.
Va/ana. These va&inas are the parts into which the Kalpa
Sutra is generally divided by some commentators. I have adopted
the distribution of Samayasundara.
3
A ko/i of ko/is or 100,000,000,000,000.
LIVES OF THE GINAS. 21
9
brahmanical part of the town
Kimdagrama in the
middle of the night, when the moon was in con-
junction with the asterism
Uttaraphalgunl, after his
allotted length of life, of his (divine) nature, and of
his existence (amongst gods) had come to their
termination.
(2)
1
The knowledge of the Venerable Ascetic Maha-
vlra (about this) was threefold ; he knew that he
was to descend, he knew that he had descended, he
knew not when he was descending
2
.
In that night in which the Venerable Ascetic
Mahavira took the form of an embryo in the womb
of the Brahmam Devananda of the
alandharayaa
gotra, the Brahma;/i Devananda was on her couch,
taking fits of sleep, in a state between sleeping and
waking, and having seen the following fourteen illus-
trious, beautiful, lucky, blest, auspicious, fortunate
great dreams, she woke up.
(3)
To wit
:
An elephant, a bull, a lion, the anointing (of the
goddess Sri), a garland, the moon, the sun, a flag,
a vase, a lotus lake, the ocean, a celestial abode, a
heap of jewels, and a flame.
(4)
When the Brahma/zf Devananda, having seen
these dreams, woke up, she

glad, pleased, and

joyful in her mind, delighted, extremely
enraptured,
with a heart widening under the influence of happi-
ness, with the hair of her body all erect in their
pores like the flowers of the Kadamba touched by
rain-dropsfirmly fixed the dreams (in her mind),
and rose from her couch. Neither hasty nor trem-
bling, with a quick and even
3
gait, like that of the
1
Cf. Marahga Sfttra II,
15,
2.
Cf. A/fcarahga Sutra II,
15,

3.
Add in the text asawbhawtae after avila;biyae.
2 20
KALPA SUTRA.
royal swan, she went to the Brahma^a 7?zshabha-
datta, and gave him the greeting of victory. Then
she comfortably sat down in an excellent chair
of state
;
calm and composed, joining the palms of
her hands so as to bring the ten nails together,
she laid the folded hands on her head, and spoke
thus:
(5)
'
O beloved of the gods, I was just now on my
couch taking fits of sleep, in a state between sleep-
ing and waking, when I saw the following fourteen
illustrious, &c, great dreams; to wit, an elephant,
&c.
(6)
'
O beloved of the gods, what, to be sure, will be
the happy result portended by these fourteen illus-
trious, &c., great dreams
?'
(7)
When the Brahma;za i&shabhadatta had heard
and perceived this news from the Brahma^l Deva-
nanda, he, glad, pleased, and joyful (see

5,
down to")
rain-drops, firmly fixed the dreams (in his mind), and
entered upon considering them. He grasped the
meaning of those dreams with his own innate intellect
and intuition, which were preceded by reflection,
and thus spoke to the Brahma/a Devananda :
(8)
'
O beloved of the gods, you have seen illustrious
dreams; O beloved of the gods, you have seen
beautiful, lucky, blest, auspicious, fortunate dreams,
which will bring health, joy, long life, bliss, and
fortune! We shall have success, O beloved of the
gods, we shall have pleasure; we shall have happiness,
O beloved of the gods, we shall have a son ! Indeed,
O beloved of the gods, after the lapse of nine com-
plete months and seven and a half days you will give
birth to a lovely and handsome boy with tender
hands and feet, with a body containing the entire
LIVES OF THE GINAS. 22 1
and complete five organs of sense, with the lucky
signs, marks, and good qualities ; a boy on whose
body all limbs will be well formed, and of full
volume, weight, and length, of a lovely figure like
that of the moon !
(9)
And this boy, after having
passed his childhood
1
,
and, with just ripened intel-
lect, having reached the state of youth, will repeat,
fully understand, and well retain (in his mind) the
four Vedas : the i?zg-veda, Ya^oir-veda, Sama-veda,
Atharva-vedato which the Itihasa
2
is added as
a fifth, and the Niggha#Ai
3
as a sixth (Veda)

to-
gether with their Angas and Uparigas, and the
Rahasya
4
;
he will know the six Ahgas, he will be
versed in the philosophy of the sixty categories
5
,
and well grounded in arithmetic, in phonetics,
ceremonial, grammar, metre, etymology, and as-
tronomy
6
,
and in many other brahmanical [and
monastic] sciences besides.
(10)
Therefore, O
beloved of the gods, you have seen illustrious
dreams, &c. (see

9).'
In this way he repeatedly expressed his extreme
satisfaction, (n)
When the Brahma/zi Devananda had heard and
perceived this news from the Brahma^a 7?z'shabha-
datta, she

glad, pleased, and joyful, &c. (see

5)

1
That is, having reached his eighth year.
2
Puraa.
3
Dictionary.
4
According to the commentators, works which treat of the
aidamparya of the Vedas.
5
The Sahkhya philosophy of Kapila, according to the com-
mentary ; but see Max Miiller, What can India teach us?
p. 362.
6
These are the six Ahgas which in the same order occur in the
well-known versus memorialis. Indeed, that verse is nearly iden-
tical with the passage in our text.
22 2 KALPA SUTRA.
joining the palms of her hands, &c. (see

5,
down
to) and spoke thus:
(12)
'
That is so, O beloved of the gods ;
that is exactly
so, O beloved of the gods ;
that is true, O beloved of
the gods ; that is beyond doubt, O beloved of the
gods ;
that is what I desire, O beloved of the gods
;
that is what I accept, O beloved of the gods
;
that is
what I desire and accept, O beloved of the gods
;
that
matter is really such as you have pronounced it.'
Thus saying, she accepted the true meaning
of the dreams, and enjoyed together with 7?/sha-
bhadatta the noble permitted pleasures of human
nature.
(13)
In that period, in that age, .5akra,the chief and
king of the gods, the wielder of the thunderbolt, the
destroyer of towns, the performer of a hundred sacri-
fices, the thousand-eyed one, Maghavan, the punisher
of the Daitya Paka, the lord of the southern half of
the earth
\
the lord of the thirty-two thousand celestial
abodes, the bestrider ofthe elephant Airavata, the chief
of the Suras, who wears spotless clothes and robes
2
,
and puts on garlands and the diadem, whose cheeks
were stroked by fine, bright, and trembling earrings
of fresh gold [the most prosperous, the most brilliant,
the most mighty, the most glorious, the most power-
ful, and the most happy one], with a splendid body,
ornamented with a long down-reaching garland,this
.Sakra was in the Saudharma Kalpa, in the celestial
abode Saudharma Avata;;zsaka, in the council-hall
Sudharman, on his throne 6akra ; he who exercises
and maintains the supreme command, government,
1
I. e. of that part of it which lies to the south of mount Meru.
2
According to the commentators, wearing clothes resembling
the dustless sky.
LIVES OF THE GINAS.
management, guidance, direction, and sovereign
power and generalship over the thirty-two thousand
gods of the celestial abodes, the eighty-four thou-
sand gods of a rank equal with that of himself, the
thirty-two chief gods, the four guardians of the world,
the eight principal queens with their trains, the three
courts, the seven armies, and the seven commanders
of these armies. He was then enjoying the permitted
pleasures of divine nature under the great din of
uninterrupted story-telling, dramatical plays, sing-
ing, and music, as beating of time, performance on
the Vl;/a, the Turya, the great drum, and the Pa/u-
pa/aha.
(14)
And he viewed this whole continent ambudvipa
with his extensive (knowledge called) Avadhi. There
he saw in the continent ^ambudvipa, in Bharata-
varsha, in the southern half of Bharata, in the brah-
manical part of the town Ku;^agrama, the Venerable
Ascetic Mahavira taking the form of an embryo in the
womb of the Brahma^i Devananda of the Galandha-
raya^a gotra, wife of the Brahma^a ^z'shabhadatta
of the gotra of Koafala
;
and

glad, pleased, andjoyful

in his mind, delighted, extremely enraptured, with
a heart widening under the influence of happiness,
with the hair of his body bristling and erect in their
pores like the fragrant flowers of Nipa when touched
by rain-drops, with his eyes and mouth open like full-
blown lotuses, with his excellent, various
1
,
trembling
bracelets, with diadem and earrings, his breast lighted
up by necklaces, wearing long and swinging orna-
ments with a pearl pendantthe chief of the gods rose
1
Ka</aga, tu</iya, keura. Ka/aka is the well-known kankaa,
tru/ika is explained by bahurakshika, keyura by angaria. The last
two are bracelets worn on the upper arm.
224
KALPA SUTRA.
with confusion, hasty and trembling from his throne,
descended from the footstool, took off his shoes
which were by a clever artist set with Vaidurya and
excellent Rish/a and A;^ana
\
and ornamented with
glittering jewels and precious stones, threw his seam-
less robe over his left shoulder, and, arranging the
fingers of his hands in the shape of a bud, he ad-
vanced seven or eight steps towards the Tirthakara.
Bending his left knee and reposing on the right one,
he three times placed his head on the ground and
lifted it a little ; then he raised his bracelet-encum-
bered arms, and joining the palms of his hands so as
to bring the ten nails together, laid the hands on his
head and spoke thus :
(15)
'
Reverence to the Arhats and Bhagavats ; to the
Adikaras, the Tirthakaras, the perfectly-enlightened
ones
;
to the highest of men, the lions among men, the
flowers among mankind
2
,
the Gandhahastins among
men
;
to the highest in the world, the guides of the
world, the benefactors of the world, the lights of
the world, the enlighteners of the world
;
to the givers
of safety, to the givers of sight, to the givers of the
road, to the givers of shelter, to the givers of life, to
the givers of knowledge
3
;
to the givers of the law,
the preachers of the law, the lords of the law, the
leaders of the law, the universal emperors of the best
law ; to the light, the help, the shelter, the refuge,
the resting-place, the possessors of unchecked know-
1
Names of precious stones.
a
The text has literally, the best lotus among men.
These words are variously and always somewhat fancifully in-
terpreted. One explanation is ascribed to the Aupanishadikas,
whom I do not remember to have found noticed anywhere else in
Gaina books.
LIVES OF THE GINAS. 225
ledge and intuition who have got rid of unrighteous-
ness
;
to the conquerors and the granters of conquest,
the saved and the saviours, the enlightened and the
enlighteners, the liberated and the liberators, to
the all-knowing ones, the all-seeing ones, to those
who have reached the happy, stable, unstained,
infinite, imperishable, undecaying place, called the
path of perfection, whence there is no return ;
reve-
rence to the ^inas who have conquered fear.
'
Reverence to the Venerable Ascetic Mahavira,
A
the Adikara, the last of the Tirthakaras who was pre-
dicted by the former Tirthakaras, &c.
l
I here adore
the Revered One yonder, may the Revered One
yonder see me here
!'
With these words he adored,
he worshipped the Venerable Ascetic Mahavira, and
sat down on his excellent throne facing the east.
Then the following internal, reflectional, desirable
idea occurred to the mind of .Sakra, the chief of
kings and gods:
(16)
'
It never has happened, nor does it happen, nor
will it happen, that Arhats, Aakravartins, Bala-
devas, or Vasudevas, in the past, present, or future,
should be born in low families, mean families, de-
graded families, poor families, indigent families,
beggars' families, or brahmanical families.
(17)
For indeed Arhats, A"akravartins, Baladevas, and
Vasudevas, in the past, present, and future, are
born in high families, noble families, royal fami-
lies, noblemen's families, in families belonging to
the race of Ikshvaku, or of Hari, or in other such-
like families of pure descent on both sides.
(18)
1
According to the commentary all the epithets from 'the enlight-
ened one ' down to
'
who has reached
'
are intended by this
'
&c.'
[22] Q
2 26
KALPA StjTRA.
Now this is something which moves the wonder
of the world : it happens in the lapse of numberless
Avasarpi/zis and Utsarpi?is, because the imperish-
able, indescribable, and undestroyable Karman re-
lating to name and gotra must take effect, that
Arhats, &c.
3
in the past, present, and future, descend
in (i. e. take the form of an embryo in the womb of a
woman belonging to) low families, &c. ; but they
are never brought forth by birth from such a
womb.
(19)
This Venerable Ascetic Mahavira, now,
in the continent (^ambudvlpa, in Bharatavarsha, in
the brahmanical part of the town Kiwdagrama, has
taken the form of an embryo in the womb of the
Brahmam Devananda of the Galandharaya^a gotra,
wife of the Brahma^a 7?zshabhadatta of the gotra of
Ko^ala.
(20)
Hence it is the established custom
of all past, present, and future .Sakras, chiefs and
kings of the gods, to cause the Arhats and Bhaga-
vats to be removed from such-like low, mean, &c.,
families, to such-like high, noble, &c, families.
(21)
It is, therefore, better that I should cause the
Venerable Ascetic Mahavira, the last of the Tir-
thakaras who was predicted by the former Tirtha-
karas, to be removed from the brahmanical part
of the town Kufzdagrama, from the womb of the
Brahma/d Devananda of the 6alandharaya;za gotra,
wife of the Brahma^a ifo'shabhadatta of the gotra of
Kodak, to the Kshatriya part of the town Kuuda.-
grama, and to be placed as an embryo in the womb
of the Kshatriya/Ji Trisala of the Vasish^a gotra,
wife of the Kshatriya Siddhartha of the Kaiyapa
eotra, belonging to the clan of the Guktrz Ksha-
triyas
;
and to cause the embryo of the Kshatriyawi
Tmala of the Vasish///a gotra to be placed in the
LIVES OF THE GINAS. 227
womb of the Brahma;*! Devananda of the c7alandha-
raya/za gotra.'
Thus he reflected and called Harmegamesi
1
,
the
divine commander of the foot troops
;
having called
him, he spoke thus :
(22)
1
Well, now, beloved of the gods, it never has hap-
pened, &c.
(
17-20 are verbally repeated). (23-25)
'
Therefore, go now and remove the Venerable
Ascetic Mahavira from the brahmanical part, &c,
and place the embryo of the Kshatriyawl Trisala, &c.
(see

21). Having done this, return
quickly to
report on the execution of my orders.'
(26)
When Hariwegamesi, the divine commander of
the foot troops, was thus spoken to by
^Sakra, the
chief and king of the gods, he

glad,
pleased, and
joyful, &c. (see

15)laid his folded hands on his
head and modestly accepted the words of command,
saying, 'Just
as your Majesty commands.'
After
this he left the presence of 6akra, the chief and
king of the gods, and descended towards the north-
eastern quarter
;
then he transformed
himself through
his magical power of transformation,
and stretched
himselfout for numerous Yo^anas like a staff,
(during
which he seized) jewels, Va^ra,
Vai^urya,
Lohi-
taksha, Masaragalla,
Ha/wsagarbha,
Pulaka, Sau-
gandhika, Gyotisara,
A/^ana,
A^anapulaka,
ata-
rupa, Subhaga,
Spha^ika,
and
Rishte
;
(of these
precious materials) he
rejected
the gross
particles,
and retained the
subtle
particles.
(27)
Then
1
This name is rendered
Hariwaigamaishin in Sanskrit. He is
represented
in pictures as a man with the head of an antelope
(harwa).
This is apparently the effect of a wrong
etymology,
interesting as the fact itself is.
Q
2
2 28 KALPA SUTRA.
for a second time he transformed himself through
his magical power of transformation, and pro-
duced the definitive form (which gods adopt on
entering the world of men) ; having done so, he
passed with that excellent, hasty, trembling, active,
impetuous, victorious, exalted, and quick divine mo-
tion of the gods right through numberless continents
and oceans, and arrived in Gambudvipa, in Bha-
ratavarsha, in the brahmanical part of the town
Ku/^agrama, at the house of the Brahma^a 7?/sha-
bhadatta, where the Brahmawi Devananda dwelt.
Having arrived there, he made his bow in the sight
of the Venerable Ascetic Mahavira, and cast the
Brahmafti Devananda, together with her retinue,
into a deep sleep ; then he took off all unclean par-
ticles, and brought forth the clean particles, and
saying,

May the Venerable One permit me,' he
took the Venerable Ascetic Mahavira in the folded
palms of his hands without hurting him. Thus he
went to the Kshatriya part of the town Kuwrfagrama,
to the house of the Kshatriya Siddhartha, where
the Kshatriya/^ Triiala dwelt ; he cast her and her
attendants into a deep sleep, took off all unclean
particles, and brought forth the clean particles, and
placed the embryo of the Venerable Ascetic Maha-
vira in the womb of the Kshatriyazn Tri^ala, and
the embryo of the Kshatriyam Tri^ala he placed in
the womb of the Brahmaz/i Devananda of the <9a-
landharaya//a gotra. Having done so, he returned
in that direction in which he had come
1
.
(28)
With that excellent, &c. (see
28),
divine motion
1
The contents of

14-28 are contained in AHrahga Sutra II,
15. 4-
LIVES OF THE GINAS.
of the gods, he flew upwards right through number-
less continents and oceans, taking thousands of
Yo^anas in each motion, and arrived in the Sau-
dharma Kalpa, in the divine abode called Saudharma
Avatawsaka, where .Sakra, the chief and king of the
gods, sat on the throne called 6akra, and reported
to 6akra, the chief and king of the gods, on the exe-
cution of his orders.
In that period, in that age the knowledge of the
Venerable Ascetic Mahavira was threefold
;
he
knew that he was to be removed ; he knew that
he was removed ; he knew not when he was being
removed
1
.
(29)
In that period, in that age, on the thirteenth day
of the third month of the rainy season, in the fifth
fortnight, the dark (fortnight) of A.?vina, after the
lapse of eighty-two days, on the eighty-third day
current (since his conception), the embryo of the
Venerable Ascetic Mahavira was, on the command
of 6akra, safely removed by
Harmegamesi from the
womb of the Brahmam
Devananda to that of the
Kshatriya/zi Tmala
2
,
in the middle of the night,
when the moon was in conjunction with the asterism
Uttaraphalguni.
(30)
End of the Second Lecture.
In that night in which the embryo of the Venerable
Ascetic Mahavira was removed from the womb of
the Brahmam
Devananda of the alandharaya?za
gotra to that of the Kshatriya/zi
Tmala of the
1
In some MSS. the last part of this paragraph is placed at the
end of the next one.
2
The text repeats the corresponding
passage of

21.
2^0
KALPA SUTRA.
o
v
Vasish///a gotra, the former was on her couch taking
fits of sleep in a state between sleeping and
waking ; and seeing that these fourteen illustrious,
beautiful, lucky, blest, auspicious, fortunate, great
dreams were taken from her by the Kshatriyawi
Trii-ala, she awoke.
(31)
In that night in which the embryo of the Venerable
Ascetic Mahavira was removed from the womb of
the Brahma^i Devananda of the G'alandharaya/za
gotra to that of the Kshatriya/^i Trlsala of the
Vasish///a gotra, the latter was in her dwelling-place,
of which the interior was ornamented with pictures,
and the outside whitewashed, furbished and cleansed,
the brilliant surface of the ceiling was painted, the
darkness was dispelled by jewels and precious stones,
the floor was perfectly level and adorned with auspi-
cious figures ; which, moreover, was furnished with
offerings of heaps of delicious, fragrant, strewn
flowers of all five colours, was highly delightful
through curling, scented fumes of black aloe, the
finest Kundurukka and Turushka
1
,
and burning
frankincense ; was exquisitely scented with fine per-
fumes, and turned as it were into a smelling-bottle
;
on a couch with a mattress of a man's length, with
pillows at head and foot, raised on both sides and
hollow in the middle, soft as if one walked on the
sand of the banks of the Ganges, covered with the
cloth of a robe of ornamented linen, containing a
well-worked towel, and hung with red mosquito
curtains, delightful, soft to the touch like fur, wad-
ding, Pura
2
,
butter, or cotton, with all the comforts of
1
Different kinds of the resin of Boswellia.
2
Name of a tree.
LIVES OF THE GINAS.
23
I
a bed, such as fragrant, excellent flowers and sandal-
powder

(in such a room and on such a bed Tmala.

was) taking fits of sleep between sleeping and
waking, and having seen the following fourteen,
&c. (see

3),
dreams, viz. an elephant, &c. (see
4),
she awoke.
(32)
1. Then Tmala saw in her first dream a fine, enor-
mous elephant, possessing all lucky marks, with
strong thighs and four mighty tusks ; who was
whiter than an empty great cloud, or a heap of
pearls, or the ocean of milk, or the moon-beams, or
spray of water, or the silver mountain (Vaitad/zya)
;
whose temples were perfumed with fragrant musk-
fluid, which attracted the bees ; equalling in dimension
the best elephant of the king of the gods (Airavata)
;
uttering a fine deep sound like the thunder of a big
and large rain-cloud.
(33)
2. Then she saw a tame, lucky bull, of a whiter hue
than that of the mass of petals of the white lotus, illu-
mining all around by the diffusion of a glory of light;
(a bull) whose lovely, resplendent, beautiful hump
was delightful through the collection of its charms,
whose glossy skin (was covered with) thin, fine, soft
hairs; whose body was firm, well made, muscular, com-
pact, lovely, well proportioned, and beautiful ; whose
horns were large, round, excellently beautiful, greased
at their tops, and pointed ; whose teeth were all
equal, shining, and pure. He foreboded innumerable
good qualities.
(34)
3.
Then she saw a handsome, handsomely shaped,
playful lion, jumping from the sky towards her face
;
a delightful and beautiful lion whiter than a heap of
pearls, &c. (see

33),
who had strong and lovely
fore-arms, and a mouth adorned with round, large,
232
KALPA SUTRA.
and well-set teeth ; whose lovely lips, splendent
through their proportions, and soft like a noble
lotus, looked as if they were artificially ornamented
;
whose palate
1
was soft and tender like the petals of
the red lotus, and the top of whose tongue was pro-
truding
;
whose eyes were like pure lightning, and
revolved like red-hot excellent gold just poured out
from the crucible
;
(a lion) with broad and large
thighs, and with full and excellent shoulders, who
was adorned with a mane of soft, white, thin, long
hair of the finest quality ; whose erect, well-shaped,
and well-grown tail was flapping ; the tops of whose
p
nails were deeply set and sharp ; whose beautiful
tongue came out of his mouth like a shoot of
beauty.
(35)
4.
Then she, with the face of the full moon, saw the
goddess of famous beauty, Sri, on the top of Mount
Himavat, reposing on a lotus in the lotus lake,
anointed with the water from the strong and large
trunks of the guardian elephants. She sat on a lofty
throne. Her firmly placed feet resembled golden
tortoises, and her dyed, fleshy, convex, thin, red,
smooth nails were set in swelling muscles
2
. Her
hands and feet were like the leaves of the lotus, and
her fingers and toes soft and excellent ; her round
and well-formed legs were adorned with the Kuru-
vindavarta
3
,
and her knees with dimples. Her fleshy
thighs resembled the proboscis of an excellent ele-
phant, and her lovely broad hips were encircled by
a golden zone. Her large and beautiful belly was
1
Another reading noticed in the commentary has tala, upper-
side of the tongue, instead of talu, palate.
2
Literally, elevated and fat.
3
An ornament according to the commentary.
LIVES OF THE GINAS.
233
adorned by a circular navel, and contained a lovely
row of hairs (black as) collyrium, bees, or clouds,
straight, even, continuous, thin, admirable, handsome,
soft, and downy. Her waist, which contained the
three folds, could be encompassed with one hand.
On all parts of her body shone
ornaments and trin-
kets, composed of many jewels and precious stones,
yellow and red gold. The pure cup-like pair of her
breasts sparkled, encircled by a garland of Kunda
flowers, in which glittered a string of pearls. She
wore strings of pearls made by diligent and clever
artists, shining with wonderful strings, a necklace of
jewels with a string of Dinaras
1
,
and a trembling
pair of earrings, touching her shoulders, diffused a
brilliancy; but the united beauties and charms of
these ornaments were only subservient to the loveli-
ness of her face
2
. Her lovely eyes were large and
pure like the water lily. She sprinkled about the
sap from two lotus flowers which she held in her
splendid hands, and gracefully fanned
herself. Her
glossy, black, thick, smooth hair hung down in
a braid.
(36)
5.
Then she saw, coming down from the firma-
ment, a garland charmingly
interwoven
with fresh
Mandara flowers. It spread the delicious
smell of
iTampaka
3
,
A^oka
4
,
Naga
5
Punnaga
6
,
Priyahgu
7
,
1
This word, corresponding to the Greek fyvapiov, proves the
late composition of this part of the Kalpa Sutra.
2
I cannot accurately construe this passage
;
my translation is
therefore rather free, but, I believe, comes near the meaning of the
original.
3
Michelia Champaka.
4
Jonesia
Asoka.
5
Mesua Roxburghii.
6
Rottlera Tinctoria.
7
Panicum Italicum.
234
KALPA SUTRA.
^irlsha
1
,
Mudgara
2
,
Mallika
3
,
Gati
4
,
Yuthika
5
,
An-
kolla
6
,
Kora/^akapatra
7
,
Damanaka
8
, Navama-
lika
9
,
Bakula
10
,
Tilaka
u
,
Vasantika
12
,
Nuphar,
Nymphaea, Pa/ala
13
,
Kunda
14
,
Atimukta
15
,
and
Mango ; and perfumed the ten divisions of the uni-
verse with its incomparably delightful fragrance.
It was white through wreaths of fragrant flowers of
all seasons, and brilliant through splendid, beautiful
embellishments of many colours. Towards it came
humming swarms of different kinds of bees
16
,
and
filled with their sweet noise the whole neighbour-
hood,
(zj)
6. And the moon : white as cow-milk, foam, spray of
water, or a silver cup, glorious, delighting heart and
eyes, full, dispelling the compact darkness of the thick-
est wilderness, whose crescent shines at the end of the
two halves of the month, opening the blossoms of
the groups of Nymphaeas, adorning the night, resem-
bling the surface of a well-polished mirror. She
was of a white hue, like a flamingo, the stars' head-
ornament, the quiver of Cupid's arrows, raising the
waters of the ocean, burning as it were disconsolate
I
Acacia Sirisa.
2
A species of jasmine.
Jasminum Zambac.
4
Jasminum Grandiflorum.
Jasminum Auriculatum.
6
Alangium Hexapetalum.
Not specialised in our dictionaries.
8
Artemisia Indica.
9
The many-flowered Nykanthes or Jasminum Zambac.
10
Mimusops Elengi.
II
Clerodendum Phlomoides or Symplocos Racemosa.
12
Gaertnera Racemosa.
13
Bignonia Suaveolens.
14
Fragrant Oleander.
15
Diospyros Glutinos or Dalbergia Ougeinense.
16
Sha/pada, madhukari, bhramara. The sha/pada are literally
six- footed bees, as Stevenson correctly translated, but he strangely
reckons them among the preternatural animals, like the four-tusked
elephants, dear to the imagination of the Gains
!
:!
LIVES OF THE GINAS.
235
people when absent from their sweethearts, the
large, glorious, wandering headmark of the celestial
spherebeloved in heart and soul by Rohi/d
1
. Such
was the glorious, beautiful, resplendent full moon
which the queen saw.
(38)
7.
Then she saw the large sun, the dispeller of
the mass of darkness, him of radiant form, red like
the A^oka, the open Ki?;zsuka, the bill of a parrot,
or the Gu^ardha
2
,
the adorner of the lotus groups,
the marker of the starry host, the lamp of the firma-
ment, throttling as it were the mass of cold, the
illustrious leader of the troop of planets, the
destroyer of night, who only at his rising and setting
may be well viewed, but (at all other times) is diffi-
cult to be regarded, who disperses evil-doers that
stroll about at night, who stops the influence of cold,
who always circles round Mount Meru, whose thou-
sand rays obscure the lustre of other lights
3
.
(39)
8. Then she saw an extremely beautiful and very
large flag, a sight for all people, of a form attractive
to the beholders. It was fastened to a golden staff
with a tuft of many soft and waving peacock's
feathers of blue, red, yellow, and white colours, and
seemed as if it would pierce the brilliant, celestial
sphere, with the brilliant lion on its top, who was
white like crystal, pearlmother, Arika-stone, Kunda-
flowers, spray of water, or a silver cup.
(40)
1
The commentators understand this passage (Rohwima/zahiya-
yavallabhawz) differently by explaining hiyaya by hitada, the lover
of Rohiwi who did her mind good.
2
According to Stevenson : the red side of the retti seed.
3
Or if we adopt a various reading, mentioned in the com-
mentary, paya^/iya, we must translate: whose luminous glory was
set forth by his thousand rays.
236 KALPA SUTRA.
9.
Then she saw a full vase of costly metal
1
,
splendent with fine gold, filled with pure water,
excellent, of brilliant beauty, and shining with a
bouquet of water lilies. It united many excellencies
and all-auspicious
marks, and stood on a lotus-
shaped foot), shining with excellent jewels
2
. It
delighted the eyes, glittered and illumined all about
;
it was the abode of happy Fortune, free from all
faults, fine, splendid, exquisitely beautiful, entwined
with a wreath of fragrant flowers of all seasons.
(4
1
)
10. Then she saw a lake, called Lotus Lake,
adorned with water lilies. Its yellow water was
perfumed by lotuses opening in the rays of the morn-
ing sun
;
it abounded with swarms of aquatic animals,
and fed fishes. It was large, and seemed to burn
through the wide-spreading,
glorious beauty of all
kinds of lotuses
3
. Its shape and beautywere pleasing.
The lotuses in it were licked by whole swarms of gay
bees and mad drones. Pairs of swans, cranes, A"akra-
vakas, ducks, Indian cranes, and many other lusty
birds resorted to its waters, and on the leaves of its
lotuses sparkled water-drops like pearls
4
. It was a
sight, pleasing to the heart and the eye.
(42)
11. Then she whose face was splendid like the
1
The original has rayaya, silver, but as the commentary re-
marks, this would be in conflict with the epithet which we have put
next, but which, in the original, is separated from it by many lines.
Unless the author has blundered, which from his vague style seems
far from impossible, the word must here have a more indefinite
meaning than it usually has.
2
This passage may also be translated : standing on a lotus filled
with pollen, of excellent workmanship.
5
Specialised in the text as kamula, kuvalaya, utpala, tamarasa,
and pudanka.
4
According
to the commentary ; the textus receptus is, many
water-drops.
LIVES OF THE GINAS.
237
moon in autumn, saw the milk-ocean, equalling in
beauty the breast of Lakshmi, which is white like
the mass of moon-beams. Its waters increased in
all four directions, and raged with ever-changing
and moving, excessively high waves. It presented
a splendid and pleasant spectacle as it rushed to
and from the shore with its wind-raised, changeable,
and moving billows, its tossing waves, and its rolling,
splendid, transparent breakers. From it issued
camphor-white foam under the lashing (tails) of
great porpoises, fishes, whales, and other monsters
of the deep
1
. Its agitated waters were in great
uproar, occasioned by the vortex Gangavarta, which
the vehemence and force of the great rivers pro-
duced
;
they rose, rushed onwards and backwards,
and eddied.
(43)
12. Then she saw a celestial abode excelling
among the best of its kind, like the lotus (among
flowers). It shone like the morning sun's disk, and
was of a dazzling beauty. Its thousand and eight
excellent columns (inlaid with) the best gold and
heaps of jewels diffused a brilliant light like a hea-
venly lamp, and the pearls fastened to its curtains
glittered. It was hung with brilliant divine garlands,
and decorated with pictures of wolves, bulls, horses,
men, dolphins, birds, snakes, Kinnaras, deer, .Sa-
rabhas, Yaks, Saz/zsaktas
2
,
elephants, shrubs, and
plants. There the Gandharvas performed their
concerts, and the din of the drums of the gods,
1
The original has timihgila-niruddha-tilitilika.
2
Sarasakta, which I do not find mentioned elsewhere, is ex-
plained,
'
a kind of beast of prey
;
' I think that sawsakta may be
an adjective specifying the following word, and mean
'
fighting
'
elephants.
238
KALPA SOTRA.
imitating the sound of big and large rain-clouds,
penetrated the whole inhabited world. It was highly
delightful through curling, scented fumes of black
aloe, the finest Kundurukka and Turushka, burning
frankincense and other perfumes. It (shed) conti-
nuous light, was white, of excellent lustre, delighting
the best of gods, and affording joy and pleasure.
(44)
13.
Then she saw an enormous heap of jewels
containing Pulaka, Va^ra, Indranila, Sasyaka, Kar-
ketana, Lohitaksha, Marakata, Prabala, Saugandhika,
Spha/ika, Ha?;zsagarbha, A/l^ana, and A'andrakanta.
Its base was on the level of the earth, and it illu-
mined with its jewels even the sphere of the sky.
It was high and resembled Mount Meru.
(45)
14.
And a fire. She saw a fire in vehement
motion, fed with much-shining and honey-coloured
ghee, smokeless, crackling, and extremely beautiful
with its burning flames. The mass of its flames,
which rose one above the other, seemed to inter-
penetrate each other, and the blaze of its flames
appeared to bake the firmament in some places.
(46)
After having seen these fine, beautiful, lovely,
handsome dreams, the lotus-eyed queen awoke on
her bed while the hair of her body bristled for joy.
Every mother of a Tirthakara sees these fourteen
dreams in that night in which the famous Arhat
enters her womb.
(46
b)
End of the Third Lecture.
When the Kshatriyam Tri^ala, having seen these
fourteen illustrious, great dreams, awoke, she was
glad, pleased, and joyful, &c. (see

5,
down to) rose
from her couch, and descended from the footstool.
Neither hasty nor trembling, with a quick and even
LIVES OF THE GINAS.
239
gait like that of the royal swan, she went to the couch
of the Kshatriya Siddhartha. There she awakened
the Kshatriya Siddhartha, addressing him with kind,
pleasing, amiable, tender, illustrious, beautiful, lucky,
blest, auspicious, fortunate, heart-going, heart-easing,
well-measured, sweet, and soft words.
(47)
Then the Kshatriya/d Tmala, with the permission
of king Siddhartha, sat down on a chair of state
inlaid with various jewels and precious stones in the
form of arabesques ; calm and composed, sitting on
an excellent, comfortable chair, she addressed him
with kind, pleasing, &c. (see last paragraph), words,
and spoke thus :
(48)
1
O beloved of the gods, I was just now on my
couch (as described in

32),
&e. (see

5),
and awoke
after having seen the fourteen dreams ; to wit, an
elephant, &c. What, to be sure, O my lord, will be
the happy result portended by these fourteen illus-
trious, great dreams
?'
(49)
When the Kshatriya Siddhartha had heard and
perceived this news from the Kshatriyawf Tmala,
he glad, pleased, and joyful, &c. (see

5,
down to)
firmly fixed the dreams in his mind, and entered
upon considering them ; he grasped the meaning of
those dreams with his own innate intelligence and
intuition which were preceded by reflection, and
addressing the Kshatriyawi Trisala with kind,
pleasing, &c, words, spoke thus :
(50)
'
O beloved of the gods, you have seen illus-
trious dreams, &c. (see

9,
down to) you will
give birth to a lovely, handsome boy, who will be
the ensign of our family, the lamp of our family,
the crown
1
of our family, the frontal ornament
1
VaaTiwsaya (avatawsaka) is here rendered by .rekhara.
24O KALPA SOTRA.
of our family, the maker of our family's glory,
the sun of our family, the stay of our family, the
maker of our family's joy and fame, the tree of our
family, the exalter of our family
;
(a boy) with tender
hands and feet, &c. (see

9,
down to the end).
(51)
And this boy, after having passed childhood, and,
with just ripened intellect, having reached the state
of youth, will become a brave, gallant, and valorous
king, the lord of the realm, with a large and exten-
sive army and train of waggons.
(52)
Therefore, O
beloved of the gods, you have seen illustrious, &c,
dreams, &c. (see

9).'
In this way he repeatedly expressed his extreme
satisfaction.
When the Kshatriyam Trisala had heard and
perceived this news from king Siddhartha, she
glad, pleased, and joyful, &c. (see

12, down to)
and spoke thus :
(53)
'That is so, O beloved of the gods, &c. (see
13,
down to) as you have pronounced it.'
Thus saying she accepted the true meaning of
the dreams, and with the permission of king Sid-
dhartha she rose from her chair of state, inlaid with
various jewels and precious stones in the form of
arabesques. She then returned to her own bed,
neither hasty nor trembling, with a quick and
even gait like that of the royal swan, and spoke
thus:
(54)
4
These my excellent and pre-eminent dreams shall
not be counteracted by other bad dreams.'
Accordingly she remained awake to save her
dreams by means of (hearing) good, auspicious,
pious, agreeable stories about gods and religious
men.
(55)
LIVES OF THE GINAS. 24
1
At the time of daybreak the Kshatriya Siddhartha
called his family servants and spoke thus
:
(56)
'
Now, beloved of the gods, quickly make ready,
or have made ready, the exterior hall of audience
;
see that it be sprinkled with scented water, cleaned,
swept, and newly smeared, furnished with offerings
of fragrant, excellent flowers of all five colours,
made highly delightful through curling scented
fumes, &c. (see

32,
down to) and turned, as it
were, into a smelling box ; also erect my throne,
and having done this quickly return, and report on
the execution of my orders.'
(57)
When the family servants were thus spoken to
by king Siddhartha, they

glad, pleased, and joyful,

&c. (see

12, down to) on their heads, and modestly
accepted the words of command, saying,
'
Yes,
master
!'
Then they left the presence of the Ksha-
triya Siddhartha, and went to the exterior hall of
audience, made it ready, and erected the throne (as
described in the last paragraph). Having done this,
they returned to the Kshatriya Siddhartha
;
joining
the palms of their hands so as to bring the ten nails
together, laid the folded hands on their heads, and
reported on the execution of their orders.
(58)
Early at the wane of the night, when the bright
morning disclosed the soft flowers of the full-blown
lotuses and Nymphaeas, rose the sun : he was red like
the Asoka, the open Ki;?mika, the bill of a parrot
or the Gu-ardha ; of an intense redness like that
of the Bandhu^ivaka
1
,
the feet and eyes of the turtle
dove, the scarlet eyes of the Indian cuckoo, a mass
of China roses, or vermilion. He, the thousand-rayed
maker of the day, shining in his radiance, awakened
1
Pentapetes Phoenicea.
[22]
R
242
KALPA SUTRA.
the groups of lotuses. When in due time the god
of the day had risen and by the blows of his hands
(or rays) the darkness was driven away, while the
inhabited world was, as it were, dipped in saffron by
the morning sun, the Kshatriya Siddhartha rose
from his bed,
(59)
descended from the footstool,
went to the hall for gymnastic exercises, and entered
it. There he applied himself to many wholesome
exercises, jumped, wrestled, fenced, and fought till
he got thoroughly tired : then he was anointed with
hundredfold and thousandfold refined different kinds
of oil, which nourished, beautified, invigorated, exhi-
larated, strengthened, and increased all senses and
limbs. On an oiled hide he was shampooed by
clever men with soft and tender palms of the hands
and soles of the feet, who were well acquainted
with the best qualities of the practices of anointing,
kneading, and stretching ; well trained, skilful, excel-
lent, expert, intelligent, and never tiring. When by
this fourfold agreeable treatment of the body the
king's bones, flesh, skin, and hair had been bene-
fited, and his fatigues banished, he left the hall for
gymnastic exercises,
(60)
and entered the bathing-
house. The pleasant bathing-room was very agree-
able, and contained many windows
1
,
ornamented
with pearls ; its floor was decorated with mosaic
of various jewels and precious stones. On the bath-
ing-stool, inlaid with various jewels and precious
stones in the form of arabesques, he comfortably
sat down and bathed himself with water scented
with flowers and perfumes, with tepid water and
pure water, according to an excellent method of
1
Gala, windows formed by flat stones which are perforated so
as to produce a network of more or less intricate design.
LIVES OF THE GINAS. 2/1}
bathing, combined with healthy exercises. When
this healthy excellent bathing under many hundred-
fold pleasures was over, he dried his body with
a long-haired, soft, scented, and coloured towel, put
on a new and costly excellent robe, rubbed himself
with fresh and fragrant Go-rirsha
1
and sandal, and
ornamented himself with fine wreaths and sandal-oint-
ment. He put on (ornaments) of jewels and pearls,
hung round his neck fitting necklaces of eighteen,
nine, and three strings of pearls, and one with a
pearl pendant, and adorned himself with a zone. He
put on a collar, rings, and charming ornaments of
the hair, and encumbered his arms with excellent
bracelets : he was of excessive beauty. His face was
lighted up by earrings, and his head by a diadem
;
his breast was adorned and decked with necklaces,
and his fingers were, as it were, gilded by his rings.
His upper garment of fine cloth contained swinging
pearl pendants. He put on, as an emblem of his
undefeated knighthood, glittering, well-made, strong,
excellent, beautiful armlets, made by clever artists
of spotless and costly jewels, gold, and precious
stones of many kinds. In short, the king was like
the tree granting all desires, decorated and orna-
mented
;
an umbrella, hung with wreaths and gar-
lands of Kori^/a flowers, was held above him. He
was fanned with white excellent chowries, while his
appearance was greeted with auspicious shouts of
victory. Surrounded by many chieftains, satraps,
kings, princes, knights, sheriffs, heads of families,
ministers, chief ministers, astrologers, counsellors,
servants, dancing masters, citizens, traders, mer-
chants, foremen of guilds, generals, leaders of cara-
1
Gojirsha is a superior kind of sandal.
R 2
!44
KALPA SUTRA.
vans, messengers, and frontier-guards, hethe lord
and chief of men, a bull and a lion among men, shining
with excellent lustre and glory, lovely to behold like
the moon emerging from a great white cloud in the
midst of the flock of the planets and of brilliant
stars and asterisms

left the bathing-house,

(61)
entered the exterior hall of audience and sat down
on his throne with the face towards the east.
(62)
On the north-eastern side he ordered eight state
chairs, covered with cloth and auspiciously deco-
rated with white mustard, to be set down. Not
too far from and not too near to himself, towards
the interior of the palace, he had a curtain drawn.
It was adorned with different jewels and precious
stones, extremely worth seeing, very costly, and
manufactured in a famous town ; its soft cloth was
all over covered with hundreds of patterns and deco-
rated with pictures of wolves, bulls, horses, men,
dolphins, birds, snakes, Kinnaras, deer, .Sarabhas,
Yaks, Sa/;?saktas, elephants, shrubs, and plants. Be-
hind it he ordered to be placed, for the Kshatri-
yani Tri^ala, an excellent chair of state, decorated
with arabesques of different jewels and precious
stones, outfitted with a coverlet and a soft pillow,
covered with a white cloth, very soft and agreeable
to the touch. Then he called the family servants
and spoke thus :
(63)
'
Quickly, O beloved of the gods, call the inter-
preters of dreams who well know the science of
prognostics with its eight branches, and are well
versed in many sciences besides!'
When the family servants were thus spoken to
by king Siddhartha, they

glad, pleased, and joyful,

<&c. laid the folded hands on their heads and
LIVES OF THE GINAS.
245
modestly accepted the words of command, saying,
'
Yes, master!'
(64)
Then they left the presence of the Kshatriya
Siddhartha, went right through the town Kuwafapura
to the houses of the interpreters of dreams, and
called the interpreters of dreams.
(65)
Then the interpreters of dreams, being called by
the Kshatriya Siddhartha's family servants, glad,
pleased, and joyful, &c, bathed, made the offering
(to the house-gods)
1
,
performed auspicious rites and
expiatory
2
acts, put on excellent, lucky, pure court-
dress, adorned their persons with small but costly
ornaments, and put, for the sake of auspiciousness,
white mustard and Durva grass on their heads.
Thus they issued from their own houses and went
right through the Kshatriya part of the town Kunda-
pura to the front gate of king Siddhartha's excellent
palace, a jewel of its kind.
(66)
There they assembled and went to the exterior
hall of audience in the presence of the Kshatriya
Siddhartha.
Joining the palms of their hands so as
to bring the ten nails together, they laid the folded
hands on their heads and gave him the greeting of
victory.
(67)
The king Siddhartha saluted and honoured the
interpreters of dreams, made them presents, and re-
ceived them with respect. They sat down, one
after the other, on the chairs of state which had
been placed there before.
(68)
Then the Kshatriya
Siddhartha placed his wife Tmala behind the cur-
tain, and taking flowers and fruits in his hands,
1
Balikarman.
2
Paya^/ntta = praya^itta. The commentators explain it by
pada/upta, touching their feet in order to avoid the wicked eye.
*
246
KALPA SUTRA.
addressed with utmost courtesy the interpreters of
dreams :
(69)
'O beloved of the gods, the Kshatriyam Tmala
was just on her couch, &c. (see

32,
down to the
end).
(70
and
71)
What to be sure, O beloved of
the gods, will be the result portended by these four-
teen illustrious great dreams
?'
(72)
When the interpreters of dreams had heard and
perceived this news from the Kshatriya Siddhartha,
they

glad, pleased, and joyful, &c.fixed the dreams

in their minds, entered upon considering them, and
conversed together.
(73)
Having found, grasped, discussed, decided upon,
and clearly understood the meaning of these dreams,
they recited before king Siddhartha the dream-books
and spoke thus
:
'O beloved of the gods, in our dream-books are
enumerated forty-two (common) dreams and thirty
great dreams. Now, O beloved of the gods, the
mothers of universal monarchs or of Arhats wake
up after seeing these fourteen great dreams out
of the thirty great dreams, when the embryo of
a universal monarch or an Arhat enters their
womb
; (74)
viz. an elephant, a bull, &c.
(75)
The
mothers of Vasudevas wake up after seeing any
seven great dreams out of these fourteen great
dreams, when the embryo of a Vasudeva enters their
womb.
(76)
The mothers of Baladevas wake up after
seeing any four great dreams out of these four-
teen great dreams, when the embryo of a Baladeva
enters their womb,
(jy)
The mother of Ma/^alikas
wake up after seeing a single great dream out of
these fourteen great dreams, when the embryo of a
Ma/^alika enters their womb.
(78)
Now, O beloved
LIVES OF THE GINAS.
247
of the gods, the Kshatriya/zi Tmala. has seen these
fourteen great dreams, &c. (see
$51,
down to the
end).
(79)
And this boy, &c. (see

52,
down to) the
lord of a realm with a large and extensive army and
train of waggons, a universal emperor or a Cina,
the lord of the three worlds, the universal emperor
of the law.
(80).
Therefore, O beloved of the
gods, the Kshatriya^i Tri^ala has seen illustrious
dreams,' &c. (see

9). (81)
When king Siddhartha had heard and perceived
this news from the interpreter of dreams, he

glad,
pleased, and joyful, &c.spoke to them thus :
(82)
'
That is so, O beloved of the gods, &c. (see

11,
down to) as you have pronounced it.'
Thus saying he accepted the true meaning of the
dreams, and honoured the interpreters of dreams
with praise and plenty of food, flowers, perfumes,
garlands, and ornaments. He made them a present
in keeping with their station in life * and dismissed
them. (S^)
After this the Kshatriya Siddhartha rose from his
throne, went to the Kshatriya/n Trii-ala behind the
curtain, and addressed her thus :
(84)
'
Now, O beloved of the gods, you have seen
these fourteen great dreams, &c. (see

79,
80,
down
to) emperor of the law.'
(85, 86)
When the Kshatriyiwl Tri^ala had heard and
perceived this news, she

glad, pleased, and joyful,

&c.accepted the true meaning of the dreams. (Sy)
With the permission of king Siddhartha she rose
from her chair of state which was decorated with
arabesques of various jewels and precious stones,
1
Or a life annuity.
248
KALPA SUTRA
and returned to her own apartments, neither hasty
nor trembling, with a quick and even gait like that
of the royal swan.
(88)
From that moment in which the Venerable Ascetic
Mahavira was brought into the family of the Gnatrzs,
many demons
l
in VaLsrama/za's service, belonging
to the animal world, brought, on .Sakra's command,
to the palace of king Siddhartha, old and ancient
treasures, of which the owners, deponers, and fami-
lies to whom they originally belonged were dead
and extinct, and which were hidden in villages, or
mines, or scot-free towns, or towns with earth walls,
or towns with low walls, or isolated towns, or towns
accessible by land and water, or towns accessible
either by land or by water only, or in natural strong-
holds, or in halting-places for processions or for
caravans, in triangular places, or in places where
three or four roads meet, or in courtyards, or
squares, or high roads, or on the site of villages or
towns, or in drains of villages or towns, or in bazaars,
or temples, or assembling halls, or wells, or parks, or
gardens, or woods, or groves, or burying-places, or
empty houses, or mountain caves, or hermits' cells,
or secret places between walls, or in houses on an
elevation, or houses for audience, or palaces.
(89)
In the night in which the Venerable Ascetic
Mahavira was brought into the family of the
Gnitrzs their silver increased, their gold increased
;
their riches, corn, majesty, and kingdom increased
;
their army, train, treasure, storehouse, town, seraglio,
subjects, and glory increased ; their real valuable
property, as riches, gold, precious stones, jewels,
'
Gambha.ya.= Grrinbhaka
;
what they are is not said in the
commentaries.
LIVES OF THE GINAS. 249
pearls, conches, stones, corals, rubies, &c, the inten-
sity of their popularity and liberality highly in-
creased. At that time the following personal,
reflectional, desirable idea occurred to parents of
the Venerable Ascetic Mahavira :
(90)
'
From the moment that this our boy has been
begotten, our silver increased, our gold increased,
&c. (see

90,
down to) the intensity of our liberality
and popularity highly increased. Therefore when
this our boy will be born, we shall give him the fit
name, attributive and conformable to his quality

Vardhamana
1
.'
(91)
Now the Venerable Ascetic Mahavira, out of
compassion for his mother, did not move nor stir
nor quiver, but remained quiet, stiff, and motionless.
Then the following, &c. (see
J
90,
down to) idea
occurred to the mind of the Kshatriyiwi Trisala
:
'
The fruit of my womb has been taken from me,
it has died, it is fallen, it is lost. Formerly it
moved, now it does not move.' Thus with anxious
thoughts and ideas, plunged in a sea of sorrow and
misery, reposing her head on her hand, overcome
by painful reflections, and casting her eyes on the
ground she meditated. And in the palace of king
Siddhartha the music of drums and stringed instru-
ments, the clapping of hands, the dramatical per-
formances, and the amusements of the people ceased,
and mournful dejection reigned there.
(92)
Then the Venerable Ascetic Mahavira, knowing
that such an internal, &c. (see

90,
down to) idea
had occurred to the mind of his mother, he quivered
a little.
(93)
1
I.e. 'the increasing one' not as we should expect, and Steven-
son translated, the Increaser.
25O
KALPA SUTRA.
Feeling her child quivering, trembling, moving,
and stirring, the Kshatriya/^i Tmala

glad, pleased,
and joyful, &c.spoke thus :
'
No, forsooth, the fruit
of my womb has not been taken from me, it has not
died, it is not fallen, it is not lost. Formerly it did
not move, but now it does move.' Thus she was
glad, pleased, and joyful, &c.
Then the Venerable Ascetic Mahavira, while in
her womb, formed the following resolution :
'
It will
not behove me, during the life of my parents, to
tear out my hair, and leaving the house to enter the
state of houselessness.'
(94)
Bathing, makingofferings to the house-gods, perform-
ing auspicious rites and expiatory acts, and adorning
herself with all ornaments, the KshatriyamTmalakept
off sickness, sorrow, fainting, fear, and fatigue by food
and clothing, perfumes and garlands, which were not
too cold nor too hot, not too bitter nor too pungent,
not too astringent nor too sour nor too sweet, not too
smooth nor too rough, not too wet nor too dry, but
all just suiting the season. In the proper place and
time she ate only such food which was good, suffi-
cient, and healthy for the nourishment of her child.
She took her walks in places which were empty and
agreeable as well as delightful to the mind ; her
desires were laudable, fulfilled, honoured, not disre-
garded, but complied with and executed
;
she most
comfortably dozed, reposed, remained, sat, and laid
on unobjectionable and soft beds and seats, and
thus most comfortably carried her unborn child.
(95)
In that period, in that age the Venerable Ascetic
Mahavira
1
after the lapse of nine months and
1
The whole passage is in some disorder ; for the subject is she
(TrLrala) and the object is
'
boy,' yet
'
the Venerable Ascetic Maha-
LIVES OF THE GINAS.
25
1
seven and a half days, in the first month of summer,
in the second fortnight, the dark (fortnight) of
Aaitra, on its fourteenth day, [while all planets were
in their exaltations, the moon in her principal con-
junction, and the sky in all its directions clear,
bright, and pure
;
while a favourable and agreeable
low wind swept the earth
;
at the time when the
fields were green and all people glad and amusing
themselves]
1
in the middle of the night while the
moon was in conjunction with the asterism Uttara-
phalguni

(Tmala), perfectly healthy herself, gave

birth to a perfectly healthy boy.
(96)
2
End of the Fourth Lecture.
In that night in which the Venerable Ascetic
Mahavira was born, there was a divine lustre ori-
ginated by many descending and ascending gods
and goddesses, and in the universe, resplendent with
one light, the conflux of gods occasioned great
confusion and noise.
(97)
a
In that night in which the Venerable Ascetic
Mahavira was born, many demons in Vai^ramawa's
vira
' is also put in the nominative. It seems that the author or
the copyists added the three words Samawe Bhagavaw Mahavire
because they usually followed the beginning : tewaw kalea; tenam
samaea;. The same disorder occurs in all corresponding passages
which we shall meet with later on.
1
The passage in brackets seems to be a later addition ; for it
is wanting in my oldest MS., and the commentator says that it was
not seen in many books. The occurrence of the astrological term
exaltation (u^a =v^co/za) in this passage proves it to be inserted
after
300 a.d. For about that time Greek astrology had been intro-
duced in India, as I have shown in my dissertation : De Astrologiae
Indicae 'Hora' appellatae originibus, Bonn, 1872.
2
Cf. A/fcarahga Sutra II,
15,
6.
3
Cf. AHrahga Sutra II,
15,

7.
A
252
KALPA SUTRA.
service belonging to the animal world, rained down
on the palace of king Siddhartha one great shower
of silver, gold, diamonds, clothes, ornaments, leaves,
flowers, fruits, seeds, garlands, perfumes, sandal,
powder, and riches.
(98)
1
After the Bhavanapati, Vyantara, Cyotishka, and
Vaimanika gods had celebrated the feast of the
inauguration of the Tirthakara's birthday, the Ksha-
triya Siddhartha called, at the break of the morning,
together the town policemen and addressed them
thus :
(99)
'
O beloved of the gods, quickly set free all
prisoners in the town of Ku/wTapura, increase
measures and weights, give order that the whole
town of Ku;^apura with its suburbs be sprinkled
with water, swept, and smeared (with cowdung, &c.)
that in triangular places, in places where three or
four roads meet, in courtyards, in squares, and in
thoroughfares, the middle of the road and the path
along the shops be sprinkled, cleaned, and swept
;
that platforms be erected one above the other ; that
the town be decorated with variously coloured flags
and banners, and adorned with painted pavilions
2
;
that the walls bear impressions in Gojirsha, fresh
red sandal, and Dardara
3
of the hand with out-
stretched fingers ; that luck-foreboding vases be put
on the floor, and pots of the same kind be disposed
round every door and arch
;
that big, round, and
long garlands, wreaths, and festoons be hung low
A.
1
Cf. A^arahga Sutra II,
15,
8.
2
According to the commentary this may also be translated :
smeared (with cowdung) and whitewashed.
3
Dardara is sandal brought from Dardara. All who have tra-
velled in India will have noticed on walls the impressions of the
hand mentioned in the text.
LIVES OF THE GINAS.
253
and high
;
that the town be furnished with offerings,
&c. (see

32,
down to) smelling box; that players,
dancers, rope-dancers, wrestlers, boxers, jesters,
story-tellers, ballad-singers, actors
1
,
messengers
2
,
pole-dancers, fruit-mongers, bag-pipers, lute-players,
and many Tala^aras
3
be present. Erect and order
to erect thousands of pillars and poles, and report
on the execution of my orders.' (ioo)
When the family servants were thus spoken to by
king Siddhartha, they

glad, pleased, and joyful, &c.

(see
$
58)
accepted the words of command, saying,
'
Yes, master
!'
Then they set free all prisoners, &c. (see

ioo,
down to) pillars and poles. Having done this, they
returned to king Siddhartha, and laying their hands
on their heads, reported on the execution of his
orders.
(101)
The king Siddhartha then went to the hall for
gymnastic exercises, &c. (see

60 and 61
4
).
(After
having bathed) the king accompanied by his whole
seraglio
4
,
and adorned with flowers, scented robes,
garlands, and ornaments, held during ten days the
festival in celebration of the birth of a heir to his
kingdom
;
(it was held) under the continuous din
and sound of trumpets, with great state and splen-
dour, with a great train of soldiers, vehicles, and
guests, under the sound, din, and noise of conches,
1
Lasaka bha</a.
2
Arakshakas talara, akhyayaka va. The translation is conjectural.
3
Tala&iras are those who by clapping the hands beat the time
during a performance of music.
4
The text has down to 'with his whole seraglio.' But as no
such words occur in the passage in question, they seem to point to
the description in
115,
which contains the latter part of this
passage.
254
KALPA SfJTRA.
cymbals, drums, castanets, horns, small drums, kettle
drums, Mura^as, Mrzdahgas, and Dundubhis
l
,
which
were accompanied at the same time by trumpets
2
.
The customs, taxes, and confiscations were released,
buying and selling prohibited, no policemen were
allowed to enter houses, great and small fines were
remitted, and debts cancelled. Numberless excel-
lent actors performed
3
and many Tala/^aras were
present, drums sounded harmoniously, fresh gar-
lands and wreaths were seen everywhere, and the
whole population in the town and in the country
rejoiced and was in full glee.
(102)
When the ten days of this festival were over, the
king Siddhartha gave and ordered to be given
hundreds and thousands and hundred-thousands of
offerings to the gods, gifts, and portions (of goods);
he received and ordered to be received hundreds,
thousands, and hundred-thousands of presents.
(103)
4
The parents of the Venerable Ascetic Mahavira
celebrated the birth of their heir on the first day, on
the third day they showed him the sun and the
moon, on the sixth day they observed the religious
vigil ; after the eleventh day, when the impure ope-
rations and ceremonies connected with the birth of
a child had been performed, and the twelfth day had
come, they prepared plenty of food, drink, spices,
and sweetmeats, invited their friends, relations, kins-
men, agnates, cognates, and followers, together with
the Guatrzka. Kshatriyas. Then they bathed, made
1
Muragas, Mr?dahgas, Dundubhis are different kinds of drums.
2
Samaga-gumaga-turiya.
3
This is the translation of a varia lectio. The adopted text
has : while courtezans and excellent actors performed.
4
Cf. A&arahga Sutra II
;
15,
1 1.
LIVES OF THE GINAS.
255
offerings (to the house-gods),
and performed auspi-
cious rites and expiatory acts, put on excellent,
lucky, pure court-dress,
and adorned their persons
with small but costly ornaments. At dinner-time
they sat down on excellent, comfortable chairs in the
dining-hall, and together with their friends, relations,
kinsmen, agnates, cognates and followers, and with
the Gn&trika.
Kshatriyas they partook, ate, tasted,
and interchanged
(bits) of a large collation of food,
drink, spices, and sweetmeats.
(104)
After dinner they went (to the meeting hall
1
)
after
havino- cleansed their mouths and washed
;
when
perfectly clean, they regaled and honoured their
friends, &c. (see

104,
down to) Gnatrika Kshatriyas
with many flowers, clothes,
perfumes, garlands, and
ornaments. Then they spoke thus to their friends,
&c:
(105)
'
Formerly, O beloved of the
gods, when we had
begotten this our boy, the following
personal, re-
flectional, desirable idea occurred to our mind:
''
From the moment that this our boy has been
begotten, our silver increased, our gold increased,
&c. (see

91,
down to) Vardhamana.
Now our
wishes have been fulfilled, therefore
shall the name
of our boy be Vardhamana." (106, 107)
2
The Venerable Ascetic Mahavira belonged to the
Kasyapa gotra. His three names have thus been
recorded : by his parents he was called
Vardhamana
;
because he is devoid of love and hate, he is called
.Sramaa (i. e. Ascetic) ; because he stands fast in
midst of dangers and fears, patiently bears hard-
ships and calamities, adheres to the chosen rules of
1
This is an addition of the commentator.
2
Cf. AMranga Sutra II,
15,
12.
256
KALPA S^JTRA.
penance, is wise, indifferent to pleasure and pain,
rich in control, and gifted with fortitude, the name
Venerable Ascetic Mahavira has been given him by
the gods.
(108)
x
The Venerable Ascetic Mahavira's father belonged
to the Ka-syapa gotra
;
he had three names : Siddhar-
tha, 6Yeya//zsa, and Gasawsa, &c. (see A/^aranga
Sutra II,
15, 15,
down to) .Seshavati and Yaj-o-
vatl.
(109)
The Venerable Ascetic Mahaviraclever, with
the aspirations of a clever man, of great beauty, con-
trolling (his senses), lucky, and modest ; a Gn&tri
Kshatriya, the son of a Gn&tri Kshatriya ; the
moon of the clan of the Gn&tris
;
a Videha, the
son of Videhadatta, a native of Videha, a prince of
Videhahad lived thirty years in Videha when his
parents went to the world of the gods (i. e. died),
and he with the permission of his elder brother and
the authorities of the kingdom
2
fulfilled his promise.
At that moment the Laukantika gods, following the
established custom, praised and hymned him with
these kind, pleasing, &c. (see

47,
down to) sweet,
and soft words : (no)
'
Victory, victory to thee, gladdener of the world
!
Victory, victory to thee, lucky one ! Luck to thee,
bull of the best Kshatriyas ! Awake, reverend lord
of the world ! Establish the religion of the law
which benefits all living beings in the whole uni-
verse ! It will bring supreme benefit to all living
beings in all the world!'
Thus they raised the shout of victory, (in)
1
See A^aranga Sutra II,
15, 15.
2
Guru-mahattara is the original of the last words, which I have
translated according to the explanation of the commentary.
LIVES OF THE GINAS.
257
Before the Venerable Ascetic Mahavira had
adopted the life of a householder (i.e. before his
marriage) he possessed supreme, unlimited
1
,
unim-
peded knowledge and intuition. The Venerable
Ascetic Mahavira perceived with this his supreme
unlimited knowledge and intuition that the time
for his Renunciation
2
had come. He left his silver,
he left his gold, he left his riches, corn, majesty,
and kingdom ; his army, grain, treasure, storehouse,
town, seraglio, and subjects ;
he quitted and rejected
his real, valuable property, such as riches, gold, pre-
cious stones, jewels, pearls, conches, stones, corals,
rubies, &c. ;
he distributed presents through proper
persons, he distributed presents among indigent
persons.
(112)
3
In that period, in that age, in the first month of
winter, in the first fortnight, in the dark (fortnight)
of Margasiras, on its tenth day, when the shadow
had turned towards the east and the (first) Paurushi
4
was full and over, on the day called Suvrata, in the
Muhurta called Vifaya,
in the palankin Aandra-
prabha,
(Mahavira) was followed on his way
5
by
a train of gods, men, and Asuras, (and surrounded)
by a swarm of shell-blowers, proclaimers, pattivallas,
1
Abhogika. It is inferior to the Avadhi knowledge. In a quo-
tation it is said that (the knowledge) of the Nairayikas, Devas, and
Tirthakaras does not reach the Avadhi ; it is total with them, but
with others only partial.
2
Nishkramawa^pravra^ya.
3
Cf. A&irahga Sutra II,
15, 17.
4
Yama or time of three hours.
5
Samaugammamaa-magge. The commentator divides sama-
migammamawam agge, and explains the passage thus :
him who
was followed by, &c, and surrounded by, &c. (agre parivrz'tam) they
praised and hymned, and the authorities spoke thus to him.
[22]
S
258
KALPA SUTRA.
courtiers, men carrying others on the back, heralds,
and bell bearers. They praised and hymned him
with these kind, pleasing, &c. (see

47,
down to)
sweet and soft words:
(113)
'
Victory, victory to thee, gladdener of the world !
Victory to thee, lucky one ! Luck to thee ! with undis-
turbed knowledge, intuition, and good conduct con-
quer the unconquered Senses
;
defend the conquered
Law of the .Srama^as ; Majesty, conquering all ob-
stacles, live in Perfection
;
put down with thy devo-
tion Love and Hate, the (dangerous) wrestlers
;
vigorously gird thy loins with constancy and over-
come the eight Karmans, our foes, with supreme,
pure meditation
;
heedful raise the banner of content,
O Hero ! in the arena of the three worlds gain the
supreme, best knowledge, called Kevala, which is free
from obscurity
;
obtain the pre-eminent highest rank
(i. e. final liberation) on that straight road which the
best inas have taught ; beat the army of obstacles
!
Victory, victory to thee, bull of the best Kshatriyas
!
Many days, many fortnights, many months, many
seasons, many half-years, many years be not afraid
of hardships and calamities, patiently bear dangers
and fears
;
be free from obstacles in the practice of
the law!'
Thus they raised the shout of victory.
(114)
Then the Venerable Ascetic Mahavira

gazed on
by a circle of thousands of eyes
1
,
praised by a circle
of thousands of mouths, extolled by a circle of thou-
sands of hearts, being the object of many thousands
of wishes, desired because of his splendour, beauty,
and virtues, pointed out by a circle of thousands of
1
Literally, by thousands of circles of eyes, &c. &c.
LIVES OF THE GINAS.
259
forefingers, answering with (a salam) of his right
hand a circle of thousands of joined hands of thou-
sands of men and women, passing along a row of
thousands of palaces, greeted by sweet and delightful
music, as beating of time, performance on the Viwd,
Turya, and the great drum, in which joined shouts
of victory, and the low and pleasing murmur of
the people ; accompanied by all his pomp, all his
splendour, all his army, all his train, by all his
retinue, by all his magnificence, by all his grandeur,
by all his ornaments, by all the tumult, by all the
throng, by all subjects, by all actors, by all time-
beaters, by the whole seraglio
;
adorned with flowers,
scented robes, garlands, and ornaments, &c. (see

102, down to) which were accompanied at the

same time by trumpetswent right through Kunda-
pura to a park called the Sha^avana of the Gflatrt's
and proceeded to the excellent tree Asoka.
(115)
There under the excellent tree Asoka he caused
his palankin to stop, descended from his palankin,
took off his ornaments, garlands, and finery with
his own hands, and with his own hands plucked
out his hair in five handfuls. When the moon
was in conjunction with the asterism Uttaraphal-
guni, he, after fasting two and a half days
1
without
drinking water, put on a divine robe, and quite
alone, nobody else being present, he tore out his
hair and leaving the house entered the state of
houselessness.
(116)
2
The Venerable Ascetic Mahavira for a year and
1
I. e. taking only one meal in three days. He fasted therefore
two continuous days and the first part of the third.
2
Cf. AMrahga Sutra II,
15,
22.
S 2
260
KALPA SUTRA.
a month wore clothes ; after that time he walked
about naked, and accepted the alms in the hollow
of his hand. For more than twelve years the
Venerable Ascetic Mahavira neglected his body
and abandoned the care of it ; he with equanimity-
bore, underwent, and suffered all pleasant or un-
pleasant occurrences arising from divine powers,
men, or animals.
(117)
1
Henceforth the Venerable Ascetic Mahavira was
houseless, circumspect
2
in his walking, circumspect
in his speaking, circumspect in his begging, circum-
spect in his accepting (anything), in the carrying of his
outfit and drinking vessel ; circumspect in evacuating
excrements, urine, saliva, mucus, and uncleanliness of
the body ; circumspect in his thoughts, circumspect
in his words, circumspect in his acts
3
;
guarding his
thoughts, guarding his words, guarding his acts,
guarding his senses, guarding his chastity ;
without
wrath, without pride, without deceit, without greed
;
calm, tranquil, composed, liberated, free from temp-
tations
4
,
without egoism, without property; he had
cut off all earthly ties, and was not stained by any
worldliness : as water does not adhere to a copper
vessel, or collyrium to mother of pearl (so sins
found no place in him) ; his course was unobstructed
like that of Life ; like the firmament he wanted no
support ; like the wind he knew no obstacles
;
his
heart was pure like the water (of rivers or tanks)
in autumn
;
nothing could soil him like the leaf of
1
Cf. A/arahga Sutra II,
15, 23.
2
Circumspect is samita, guarding gupta; the former relates to
execution of good acts, the latter to the abstinence from bad ones.
3
This is the triad manas mind, va speech, kaya body.
4
Asrava.
LIVES OF THE GINAS. 26
1
a lotus ; his senses were well protected like those
of a tortoise ; he was single and alone like the horn
of a rhinoceros ; he was free like a bird
;
he was
always waking like the fabulous bird Bharu/w/a
1
,
valorous like an elephant, strong like a bull, difficult
to attack like a lion, steady and firm like Mount
Mandara, deep like the ocean, mild like the moon,
refulgent like the sun, pure like excellent gold
2
;
like the earth he patiently bore everything; like
a well-kindled fire he shone in his splendour.
These words have been summarised in two
verses :
A vessel, mother of pearl, life, firmament, wind,
water in autumn, leaf of lotus, a tortoise, a bird,
a rhinoceros, and Bharuw^a ; I
An elephant, a bull, a lion, the king of the moun-
tains, and the ocean unshakenthe moon, the sun,
gold, the earth, well-kindled fire. II
There were no obstacles anywhere for the Vene-
rable One. The obstacles have been declared to
be of four kinds, viz. with regard to matter,
space, time, affects. With regard to matter :
in
1
Each of these birds has one body, two necks, and three legs.
2
The last three similes cannot be translated accurately, as they
contain puns which must be lost in the translation. The moon is
somalese, of soft light, but Mahavira has pure thoughts (le^ya,
manaso bahirvikara) ; the sun is dittateo of splendent light,
Mahavira of splendent vigour; gold is ^-ayaruva, a synonym of
kawaga gold, Mahavira always retains his own nature. It is
worthy of remark that only two regular puns (for the second is
but a common metaphor) occur in a passage in which a later
writer would have strained his genius to the utmost to turn every
simile into a pun. The difference of style is best seen on comparing
this passage with e. g.
the description of the nun Sarasvati and of
autumn in the Kalaka/arya Kathanaka ; see my edition, Zeitschrift
der Deutschen Morgenl. Gesellschaft, XXXIV,
pp.
260, 263.
262 KALPA SUTRA.
things animate, inanimate, and of a mixed state
;
with regard to space : in a village or a town or
in a wood or in a field or a threshing-floor or a
house
1
or a court-yard; with regard to time: in
a Samaya
2
or an Avalika or in the time of a respir-
ation or in a Stoka or in a Ksha/^a or in a Lava
or in a Muhurta or in a day or in a fortnight or in
a month or in a season or in a half year or in a year
or in a long space of time ; with regard to affects
:
in wrath or in pride or in deceit or in greed or in
fear or in mirth or in love or in hate or in quarrelling
or in calumny or in tale-bearing or in scandal or in
pleasure or pain or in deceitful falsehood, &c. (all
down to)
3
or in the evil of wrong belief. There was
nothing of this kind in the Venerable One.
(118)
The Venerable One lived, except in the rainy
season, all the eight months of summer and winter,
in villages only a single night, in towns only five
nights ; he was indifferent alike to the smell of
ordure and of sandal, to straw and jewels, dirt and
gold, pleasure and pain, attached neither to this
world nor to that beyond, desiring neither life nor
death, arrived at the other shore of the sa;;?sara,
and he exerted himself for the suppression of the
defilement of Karman.
(119)
1
Ghare va, omitted in my edition.
2
Different names of divisions of time
;
a Stoka contains seven
respirations, a Ksharaa many (bahutara) respirations (according to
another commentary a Kshaa contains six Na^ikas, it is the sixth
part of a Gha/i), a Lava contains seven Stokas, and a Muhurta
seventy Lavas. This system of dividing time differs from all other
known; compare Colebrooke, Misc. Essays,IP,
pp. 540,541.
Wilson,
Yish;mPuraa,r,p.47,note2.Expunge pakkhe va in my edition.
3
The same passage occurs in the Aupapatika Sutra (ed. Leu-
mann,
87),
but without an indication that it is not complete.
LIVES OF THE GINAS. 263
With supreme
knowledge,
with supreme
intuition,
with supreme conduct,
in blameless
lodgings,
in
blameless
wandering, with
supreme
valour,
with
supreme
uprightness, with
supreme
mildness, with
supreme dexterity,
with supreme
patience,
with su-
preme freedom from passions,
with supreme
control,
with supreme
contentment,
with supreme
under-
standing, on the supreme
path to
final liberation,
which is the fruit of veracity,
control,
penance, and
good conduct, the Venerable
One meditated on him-
self for twelve years.
During the
thirteenth year, in the second
month
of summer, in the fourth
fortnight, the light (fort-
night) of VaLcakha, on its tenth day, when the shadow
had turned towards the east and the first wake was
over, on the day called Suvrata, in the
Muhurta
called Vi^-aya, outside of the town
GVzrnbhikagrama
on the bank of the river
Ri^upalika, not far from an
old temple, in the field of the
householder
Samaga
\
under a Sal tree, when the moon was in conjunction
with the asterism
Uttaraphalguni,
(the Venerable One)
in a squatting position with joined heels,
exposing
himself to the heat of the sun, after
fasting two
and a half days without
drinking
water, being
engaged in deep
meditation,
reached the highest
knowledge and
intuition, called
Kevala,
which is
infinite, supreme,
unobstructed,
unimpeded,
complete,
and full.
(120)
2
When the
Venerable
Ascetic
Mahavira had
become a G'ma. and Arhat, he was a
Kevalin,
omniscient and
comprehending
all objects; he
knew and saw all conditions of the world, of gods,
Or Samaka.
2
Cf. AHiahga Sfitra II,
15,
25.
264
KALPA sfiTRA.
men, and demons : whence they come, whither they
go, whether they are born as men or animals
(>yavana) or become gods or hell-beings (upapada),
the ideas, the thoughts of their minds, the food,
doings, desires, the open and secret deeds of all
the living beings in the whole world ; he the
Arhat, for whom there is no secret, knew and saw
all conditions of all living beings in the world,
what they thought, spoke, or did at any mo-
ment.
(121)
1
In that period, in that age the Venerable Ascetic
Mahavira stayed the first rainy season in Asthika-
grama
2
,
three rainy seasons in A'ampa and Przsh/i-
/ampa, twelve in Vaisall and Va;/i^agrama, fourteen in
Ra^agWha and the suburb
3
of Nalanda, six in Mithila,
two in Bhadrika, one in Alabhika, one in Pa;zita-
bhumi
4
,
one in .SVavasti, one in the town of Papa
5
in king Hastipala's office of the writers : that was
his very last rainy season.
(122)
In the fourth month of that rainy season, in the
seventh fortnight, in the dark (fortnight) of Kart-
tika, on its fifteenth day, in the last night, in the
town of Papa, in king Hastipala's office of the
writers, the Venerable Ascetic Mahavira died, went
off, quitted the world, cut asunder the ties of birth,
old age, and death ; became a Siddha, a Buddha,
1
Cf. Aarahga Sutra II,
15,
26.
2
According to the commentary it was formerly called Vardha-
mana, but it has since been called Asthikagrama, because a Yaksha
-Sulapawi had there collected an enormous heap of bones of the
people whom he had killed. On that heap of bones the inhabitants
had built a temple.
3
Bahirika?
4
A place in Varabhumi according to the commentaries.
5
NaggMma. Papa, the middle town Papa.
LIVES OF THE GINAS. 265
a Mukta, a maker of the end (to all misery), finally
liberated, freed from all pains.
(123)
This occurred in the year called Sandra, the
second (of the lustrum)
1
;
in the month called
Pritivardhana ; in the fortnight Nandivardhana
;
on the day Suvratagni
2
,
surnamed Upa-jama ; in
the night called Devananda, surnamed Nirrzti ;
in
the Lava called Ariya ; in the respiration called
Mukta
3
;
in the Stoka called Siddha ; in the Kara^a
called Naga ; in the Muhurta called Sarvartha-
siddha ; while the moon was in conjunction with the
asterism Svati he died, &c. (see above, all down
to) freed from all pains.
(124)
That night in which the Venerable Ascetic Maha-
vira died, &c. (all down to) freed from all pains,
was lighted up by many descending and ascending
gods.
(125)
In that nieht in which the Venerable Ascetic
Mahavira died, &c. (all down to) freed from all
pains, a great confusion and noise was originated
by many descending and ascending gods.
(126)
In that night in which the Venerable Ascetic
Mahavira died, &c. (all down to) freed from all
pains, his oldest disciple, the monk Indrabhuti of
the Gautama gotra, cut asunder the tie of friend-
ship which he had for his master
4
,
and obtained the
1
The yuga or lustrum contains five years ; the third and fifth
years are leap years, called abhivardhita, the rest are common years
of
354
days and are called Sandra. The day has 1262 bhagas.
2
Some MSS. and the commentary have aggivesa.
3
Or Supta.
4
Indrabhuti was on a mission to convert somebody when
Mahavira died. Being aware that love had no place in one who is
free from passion, he suppressed his friendship for his teacher and
266
KALPA SUTRA.
highest knowledge and intuition, called Kevala, which
is infinite, supreme, &c, complete, and full.
(127)
In that night in which the Venerable Ascetic
Mahavira died, &c. (all down to) freed from all
pains, the eighteen confederate kings of Klri and
Kojrala, the nine Mallakis and nine LL&i&avis
1
,
on
the day of new moon, instituted an illumination
2
on the Poshadha, which was a fasting day
;
for they
said
:
'
Since the light of intelligence is gone, let us
make an illumination of material matter!' (128)
In that night in which the Venerable Ascetic
Mahavira died, &c. (all down to) freed from all
pains, the great Graha
3
called Kshudratma, re-
sembling a heap of ashes, which remains for two
thousand years in one asterism, entered the natal
became a Kevalin; he died twelve years after, having lived fifty years
as a monk, and altogether ninety-two years.
1
They were tributary to A'e/aka, king of Vauali and maternal
uncle of Mahavira. Instead of Ukkfavi, which form is used by the
Buddhists, the Gainas have Le^/^aki as the Sanskrit form of the
Prakrit Le^/t/zai, which may be either.
2
Parabhoya/w or varabhoya;;/. The meaning of this word is not
clear, and the commentator also did not know anything certain
about it. He therefore tries three different etymological explana-
tions, which are all equally fanciful. I have adopted one which
makes varabhoya to stand for Sanskrit dvarabhoga, which is
explained pradipa, lamp; for this best suits the meaning of the
whole passage. The Gainas celebrate the Nirvawa of Mahavira
with an illumination on the night of new moon in the month
Karttika.
3
It is not clear what is intended by this Graha, the thirtieth in
the list of Grahas. Stevenson supposes it to have been a comet
appearing at that time. There was a comet at the time of the battle
of Salamis, as Pliny tells Us, Hist. Nat. II,
25,
which would answer
pretty well as regards chronology. But it had the form of a horn
and not that of a heap of ashes. We must therefore dismiss the
idea of identifying it with the Graha in question, and confess that
we are at a loss to clear up the mystery of this Graha.
LIVES OF THE GINAS. 2&7
asterism of the Venerable
Ascetic
Mahavira.
(129)
From the moment in which the great Graha, &c,
entered the natal asterism of the Venerable
Ascetic
Mahavira, there will not be paid much respect and
honour to the 6ramawas, the
Nirgrantha
monks
and nuns.
(130)
But when the great
Graha, &c,
leaves that natal asterism, there will be paid much
respect and honour to the 6rama/zas, the
Nirgrantha
monks and nuns.
(131)
In that night in which the
Venerable
Ascetic
Mahavira died, &c. (all down to)
freed from all
pains, the animalcule called
Anuddhari was
origi-
nated : which when at rest and not
moving, is not
easily seen by
Nirgrantha monks
and nuns who
have not yet reached the state of perfection,
but
which when moving and not at rest, is easily
seen
by
Nirgrantha monks and nuns who have not yet
reached the state of perfection.
(132)
On seeing
this
(animalcule) many Nirgrantha monks and nuns
must refuse to accept the offered alms.
'
Master, why has this been said
?'
'After this time
the observance of control will be difficult.'
(133)
In that period, in that age the
Venerable
Ascetic
Mahavira had an excellent
community
1
of
fourteen thousand
vS'rama^as with
Indrabhuti
at
their head;
(134)
thirty-six
thousand
nuns with
Aandana at their head;
(135)
one hundred and
fifty-nine
thousand lay votaries with
KSaiikha^ataka
at their head;
(136)
three hundred
and eighteen
1
The original has: ukkosiya
samawasawpaya ;
ukkosiya is
translated
utkr*'sh/a ; in the sequel I abridge the similar passages
which are all constructed on the same model as
134.
It is to be
noticed that these numbers though exaggerated are nevertheless
rather moderate. Compare the note to the List of the Sthaviras,

1
.
268
KALPA SUTRA.
thousand female lay votaries with Sulasa and Revati
at their head
; (137)
three hundred sages who knew
the fourteen Purvas, who though no G'ma.s came
very near them, who knew the combination of all
letters, and like G'ma. preached according to the
truth;
(138)
thirteen hundred sages who were
possessed of the Avadhi-knowledge and superior
qualities;
(139)
seven hundred Kevalins who pos-
sessed the combined
1
best knowledge and intui-
tion;
(140)
seven hundred who could transform
themselves, and, though no gods, had obtained
the powers (rz'ddhi) of gods;
(141)
five hundred
sages of mighty intellect
2
who know the mental
conditions of all developed beings possessed of
intellect and five senses in the two and a half conti-
nents and two oceans
; (142)
four hundred professors
who were never vanquished in the disputes occurring
in the assemblies of gods, men, and Asuras
; (143)
seven hundred male and fourteen hundred female
disciples who reached perfection, &c. (all down to)
freed from all pains;
(144)
eight hundred sages in
their last birth who were happy as regards their
station, happy as regards their existence
3
,
lucky as
regards their future.
(145)
1
Sambhinna. According to the commentary this word has been
explained in two opposite ways. Siddhasena Divakara makes it out
to denote that knowledge and intuition functionate at the same
time, while Ginabhadragam in the Siddhantahrz'daya says that in
our case knowledge and intuition do functionate alternately.
2
This is that knowledge which is called mana/zparyaya or the
knowledge which divines the thoughts of all people.
3
Station (gati) is explained devagati, state of the gods, ex-
istence (sthiti), devasthiti, devayurupa, existence of the gods,
having the length of life of the gods.
LIVES OF THE GINAS. 269
The Venerable Ascetic Mahavira instituted two
epochs in his capacity of a Maker of an end : the
epoch relating to generations, and the epoch relat-
ing to psychical condition ; in the third generation
ended the former epoch, and in the fourth year of
his Kevaliship the latter.
(146)
1
In that period, in that age the Venerable Ascetic
Mahavira lived thirty years as a householder, more
than full twelve years in a state inferior to perfec-
tion, something less than thirty years as a Kevalin,
forty-two years as a monk, and seventy-two years
on the whole. When his Karman which produces
Vedaniya (or what one has to experience in this
world), Ayus (length of life), name, and family, had
been exhausted, when in this Avasarpi;/! era the
greater part of the Du/zshamasushama period had
elapsed and only three years and eight and a half
months were left, when the moon was in conjunction
with the asterism Svati, at the time of early morning,
in the town of Papa, and in king Hastipala's office
of the writers, (Mahavira) single and alone, sitting
in the Samparyanka posture, reciting the fifty-five
lectures which detail the results of Karman, and the
thirty-six
2
unasked questions, when he just explained
the chief lecture (that of Marudeva) he died, &c.
(see

124,
all down to) freed from all pains.
(147)
1
The meaning of this rather dark passage is according to the
commentary that after three generations of disciples (Vira, Sudhar-
man, Gambusvamin) nobody reached Nirvawa
;
and after the fourth
year of Mahavira's Kevaliship nobody entered the path which ends
in final liberation, so that all persons who before that moment had
not advanced in the way to final liberation, will not reach that state
though they may obtain the Kevalam by their austerities and
exemplary conduct.
2
This is the Uttaradhyayana Sutra.
A
270
KALPA SUTRA.
Since the time that the Venerable Ascetic Maha-
vira died, &c. (all down to) freed from all pains,
nine centuries have elapsed, and of the tenth century
this is the eightieth year. Another redaction has
ninety-third year (instead of eightieth)
1
.
(148)
End of the Fifth Lecture.
End of the Life of Mahavira.
1
To what facts the two dates in this paragraph relate, is not
certain. The commentators confess that there was no fixed tradi-
tion, and bring forward the following four facts, which are applied
at will to either date :
1. The council of Valabhi under the presidency of Devarddhi,
who caused the Siddhanta to be written in books.
2. The council of Mathura under the presidency of Skandila,
who seems to have revised the Siddhanta.
3.
The public reading of the Kalpa Sutra before king Dhruva-
sena of Anandapura, to console him on the death of his son.
Anandapura is identified with Mahasthana by Ginaprabhamuni, and
with Ba</anagara by Samayasundara. Some scholars have assumed,
but not proved, that this Dhruvasena is identical with one of the
Valabhi kings of the same name.
4.
The removal of the Pa^usan by KalakaHrya from the fifth
to the fourth Bhadrapada.
LIVES OF THE GINAS.
27
1
LIFE OF PARSVA.
In that period, in that age lived the Arhat Parcva,
the people's favourite
l
,
the five most important
moments of whose life happened when the moon
was in conjunction with the asterism Visakha : in
Visakha he descended (from heaven), and having
descended thence, entered the womb (of his mother);
in VLrakha he was born ; in VLrakha, tearing out his
hair, he left the house and entered the state of
houselessness ; in Vi-fakha he obtained the highest
knowledge and intuition, called Kevala, which is
infinite, supreme, unobstructed, unimpeded, complete,
and full ; in Visakha he obtained final liberation.
(149)
In that period, in that age, in the first month of
summer, in the first fortnight, the dark (fortnight) of
Aaitra, on its fourth day, the Arhat Parcva, the
people's favourite, descended from the Pra^ata
Kalpa
2
,
where he had lived for twenty Sagaropamas,
here on the continent Cambudvipa, in Bharatavarsha,
in the town of Benares ; and in the middle of the
night when the moon was in conjunction with the
asterism Vi^akha, after the termination of his allotted
length of life, divine nature, and existence (among
the gods), he took the form of an embryo in the
womb of the queen Varna, wife of Asvasena, king
(of Benares).
(150)
The knowledge of the Arhat Par^va, the people's
1
Purisadaiya, explained : who is to be chosen among men
because of his preferable karman.
2
This is the tenth world of the gods.
272
KALPA SUTRA.
favourite,
(about this) was threefold, &c. (repeat

3
_
95
after making the necessary substitutions,
and omitting
what exclusively applies to Maha-
vlra, all down to) comfortably carried her unborn
child.
(151)
In that period, in that age the Arhat Parsva, the
people's favourite
1
after the lapse of nine months
and seven and a half days, in the second
month of
winter, in the third fortnight, the dark (fortnight) of
Paushya, on its tenth day, in the middle of the night
when the moon was in conjunction with the asterism
Visakha(Varna),
perfectly healthy herself, gave
birth to a perfectly
healthy boy.
(152)
In that night in which the Arhat Pansva, the
people's
favourite, was born, &c. (repeat

97~
io
7
with the necessary
alterations, all down to) therefore
shall the name of our boy be Parcva
2
.
(153, 154)
The Arhat Par^va, the people's favourite, clever,
with the aspirations of a clever man, of great
beauty,
controlling his senses, lucky, and modest,
lived thirty years as a
householder.
Then the
Laukantika gods, following the
established custom,
addressed him with these kind, pleasing, &c,
sweet,
and soft words :
(155)
'
Victory, victory to thee,
gladdener of the world!'
(see
fin,
down to) Thus they raised the shout of
victory.
(156)
Before the Arhat Par^va, the people's
favourite, had adopted the life of a
householder, &c.
(see
J
112,
down to) indigent
persons.
1
As regards the construction of this passage
compare

96,
note 1.
2
This name was given him because before his birth his mother,
lying on her couch, saw in the dark a black serpent crawling about.
This is the account given by the commentator, who forgets to tell
us how it comes to bear on the name Panrva.
LIVES OF THE GINAS.
2>J$
In the second month of winter, in the third
fortnight, the dark (fortnight) of Paushya, on its
eleventh day, in the middle of the night, riding in
his palankin called Vi^ala, followed on his way
by a train of gods, men, and Asuras, &c. (Parsva)
went right through the town of Benares to the park
called A.framapada, and proceeded to the excellent
tree A^oka. There, &c. (see
j
116,
down to) five
handfuls.
When the moon was in conjunction with the
asterism Vi^akha, he, after fasting three and a half
days without drinking water, put on a divine robe,
and together with three hundred men he tore out
his hair, and leaving the house entered the state of
houselessness.
(157)
The Arhat Parsva, the people's favourite, for
eighty-three days neglected his body, &c. (see

1
1
7,
down to) animals.
(158)
Thereafter the Arhat Parrva, the people's favourite,
was houseless, circumspect, &c. (see

1
18-1
20,
clown
to) meditated upon himself for eighty-three days.
During the eighty-fourth dayit was in the first
month of summer, in the first fortnight, the dark
(fortnight) of A'aitra, on its fourth day, in the early
part of the day, when the moon was in conjunction
with the asterism Vi^akhaParwa, under a Dhataki
tree, after fasting two and a half days without
drinking water, being engaged in deep meditation,
reached the infinite, &c. (see

120,
down to) highest
knowledge and intuition called Kevala, &c. (see
J
121, down to) moment.
(159)
The Arhat Parcva, the people's favourite, had
eight Ga^as and eight Ga^adharas (enumerated in
a .Sloka)
:
[22]
T
274
KALPA SUTRA.
.Subha and Aryaghosha, Vasish//za * and Brahma-
/arin, Saumya and .Sridhara, Virabhadra and
Yasas.
(160)
The Arhat Parsva, the people's favourite, had an
excellent community of sixteen thousand .5rama;zas
with Aryadatta
2
at their head;
(161)
thirty-eight
thousand nuns with
Pushpa/'iila at their head
;
(162)
one hundred and sixty-four thousand lay votaries
with Suvrata at their head;
(163)
three hundred
and twenty-seven thousand female lay votaries with
Sunanda at their head;
(164)
three hundred and fifty
sages who knew the fourteen Purvas, &c. (see

138)
;
(165)
fourteen hundred sages who were possessed
of the Avadhi knowledge
;
one thousand Kevalins
;
eleven hundred sages who could transform them-
selves, six hundred sages of correct knowledge, one
thousand male and two thousand female disciples
who had reached perfection, seven hundred and fifty
sages of vast intellect, six hundred professors, and
twelve hundred sages in their last birth.
(166)
The Arhat Parrva, the people's favourite, insti-
tuted two epochs in his capacity of a Maker of an
end : the epoch relating to generations and the
epoch relating to psychical condition ; the former
ended in the fourth generation, the latter in the
third year of his Kevaliship.
(167)
In that period, in that age the Arhat Paivjva, the
people's favourite, lived thirty years as a house-
holder, eighty-three days in a state inferior to per-
fection, something less than seventy years as a
Kevalin, full seventy years as a .Sramawa, and a
hundred years on the whole.
1
C. has Visi/Ma, i. e. Vwish/a.
a
Ariyadinna in the original.
LIVES OF THE GINAS.
275
When his fourfold Karman
1
was exhausted and in
this Avasarpim era the greater part of the Du/zsha-
masushama period had elapsed, in the first month of
the rainy season, in the second fortnight, the light
(fortnight) of 6Yava;za, on its eighth day, in the early
part of the day when the moon was in conjunction
with the asterism Vi^akha, (Panrva), after fasting a
month without drinking water, on the summit of
mount Sammeta, in the company of eighty-three
persons, stretching out his hands, died, &c. (all down
to) freed from all pains.
(168)
Since the time that the Arhat Parsva, the people's
favourite, died, &c. (all down to) freed from all
pains, twelve centuries have elapsed, and of the
thirteenth century this is the thirtieth year.
(169)
End of the Life of Parrva.
1
See
147,
T 2
276
KALPA S<JTRA.
LIFE OF ARISH7ANEMI.
In that period, in that age lived the Arhat
Arish/anemi, the five most important moments of
whose life happened when the moon was in conjunc-
tion with the asterism A^itra. In Altra he descended
from heaven, &c. (see
149,
down to) obtained final
liberation.
(170)
In that period, in that age, in the fourth month of
the rainy season, in the seventh fortnight, the dark
(fortnight) of Karttika, on its twelfth day, the Arhat
Arish/anemi descended from the great Vimana,
called Apara^ita, where he had lived for thirty-six
Sagaropamas, here on the continent C7ambudvipa, in
Bharatavarsha, in the town of .Sauripura
1
,
and in the
middle of the night when the moon was in conjunc-
tion with the asterism A'itra, he took the form of
an embryo in the womb of the queen Siva, wife
of the king Samudravi^aya, &c. (the seeing of the
dreams, the accumulation of riches, &c, should be
repeated here).
(171)
In that period, in that age the Arhat Arish/a-
nemiafter the lapse of nine months and seven and
a half days, in the first month of the rainy season, in
the second fortnight, the light (fortnight) of .5rava/za,
on its fifth day, &c.

(..Siva), perfectly healthy herself,

gave birth to a perfectly healthy boy. (Repeat the
account of the birth, substituting the name Samudra-
1
The Prakrit form is Soriyapura, which would correspond to
Sanskrit .Saurikapura. It is, of course, Kn'sha's town.
LIVES OF THE GINAS.
277
vi^aya, all down to) therefore shall the name of our
boy be Arish/anemi
l
.
The Arhat Arish/anemi, clever, &c. (see

155-
157,
all down to) indigent persons.
(172)
In the first
month of the rainy season, in the second fortnight,
the light (fortnight) of .SravaHa, on its sixth day
riding in his palankin called Uttarakura, and fol-
lowed on his way by a train of gods, men, and
Asuras, &c. (Arish/anemi) went right through the
town of Dvaravati to the park called Revatika, and
proceeded to the excellent Asoka tree. There, &c.
(see

116, down to) five handfuls. When the moon
was in conjunction with the asterism Aitra, after
fasting two and a half days without drinking water,
he put on a divine robe, and together with a thou-
sand persons he tore out his hair, and leaving the
house entered the state of houselessness.
(173)
The Arhat Arish/anemi for fifty-four days neg-
lected his body, &c. (see

11
7-1
20).
During the
fifty-fifth dayit was in the third month of the rainy
season, in the fifth fortnight, the dark fortnight of
Asvina, on its fifteenth day, in the last part of the
day, when the moon was in conjunction with the
asterism A'itra

(Arish/anemi) under a Ve/asa

-
tree
on the summit of mount Girnar
3
,
after fasting
three and a half days without drinking water, &c,
obtained infinite, &c, highest knowledge and in-
tuition called Kevala, &c. (see

121, down to)
moment.
(174)
1
His mother saw in a dream a nemi, the outer rim of a wheel,
which consisted of rish/a stones flying up to the sky. Hence the
name Arish/anemi.
2
Va/a in some MSS.; it is the Banyan tree.
3
Uggmte in the original.
278
KALPA SUTRA
The Arhat Arish/anemi had eighteen Ga^as and
eighteen Ga^adharas.
(175)
The Arhat Arish/anemi had an excellent commu-
nity of eighteen thousand -Srama/^as with Varadatta
at their head
; (176)
forty thousand nuns with Arya
Yakshim at their head
; (177)
one hundred and sixty-
nine thousand lay votaries with Nanda at their head;
(178)
three hundred and thirty-six thousand
1
female
lay votaries with Mahasuvrata at their head;
(179)
four hundred sages who knew the fourteen Piirvas,
&c;
(180)
fifteen hundred sages who were possessed
of the Avadhi knowledge
;
fifteen hundred Kevalins;
fifteen hundred sages who could transform them-
selves
;
one thousand sages of vast intellect ; eight
hundred professors ; sixteen hundred sages in their
last birth ; fifteen hundred male and three thousand
female disciples who had reached perfection.
The Arhat Arish/anemi instituted, &c. (see
146,
down to) the former ended in the eighth generation,
the latter in the twelfth year of his Kevaliship.
(181)
In that period, in that age the Arhat Arish/anemi
lived three centuries as a prince, fifty-four days in
a state inferior to perfection, something less than
seven centuries as a Kevalin, full seven centuries as
a .Sramawa, a thousand years on the whole. When
his fourfold Karman was exhausted and in this Ava-
sarpi/a era a great part of the Du//shamasushama
period had elapsed, in the fourth month of summer,
in t,he eighth fortnight, the light (fortnight) of
Ashart^a, on its eighth day, in the middle of the
night when the moon was in conjunction with the
asterism A'itra, (Arish/anemi), after fasting a month
1
Read /Mattisa; in the printed text.
LIVES OF THE GINAS.
279
without drinking water, on the summit of mount
Girnar, in the company of five hundred and thirty-
six monks, in a squatting position, died, &c. (all
down to) freed from all pains.
(182)
Since the time that the Arhat Arish/anemi died,
&c. (all clown to) freed from all pains, eighty-four
thousand years have elapsed, of the eighty-fifth
millennium nine centuries have elapsed, of the tenth
century this is the eightieth year.
(183)
End of the Life of Arish/anemi.
280 KALPA SUTRA.
EPOCHS OF THE INTERMEDIATE
TIRTHAKARAS.
Since the time that the Arhat Nami died, &c.
(all down to) freed from all pains,
584,979
years
have elapsed, this is the eightieth year
1
.
(184)
Since the death of Munisuvrata this is the year
1,184,980. Since Malli
2
this is the year
6,584,980.
Ara died 10,000,000 years before Malli ; Kunthu a
quarter of a Palyopama before Malli; .5anti three-
quarters of a Palyopama; Dharma three Sagaro-
pamas before Malli ; Ananta seven Sagaropamas
before Malli ; Vimala sixteen Sagaropamas before
Malli; Vasupu^ya forty Sagaropamas before Malli;
SYeyawsa a hundred Sagaropamas before Malli.
6itala died a krore of Sagaropamas, less
42,003
years and eight and a half months, before the death
ofVira. Suvidhi, surnamed Pushpadanta, died
ten krores of Sagaropamas before 6itala
;
A^andra-
prabha a hundred krores of Sagaropamas before
Sitala
;
Supar^va a thousand krores of Sagaro-
pamas before .Sitala
;
Padmaprabha ten thousand
krores of Sagaropamas before 61tala ; Sumati one
hundred thousand krores of Sagaropamas before
.Sitala
;
Abhinandana one million krores of Sagaro-
pamas before .5itala
; Sambhava two million krores
of Sagaropamas before 6itala ; A
c
fita
five million
krores of Sagaropamas before .Sitala.
(185-203)
1
The numbers are given in the same way as in

183. I have
abridged these tedious accounts. All Tirthakaras except Mahavira
have the title Arhat, which I have dropped in the sequel.
2
Read Malli (for Mali) in the printed edition of the text.
LIVES OF THE GINAS.
28
1
LIFE OF ^/SHABHA.
In that period, in that age lived the Arhat
/frshabha, the Kosalian
1
,
four important
moments
of whose life happened when the moon was in con-
junction with the asterism
Uttarasha^a;
the fifth,
when in conjunction with Abhi^it :
(204)
in Uttara-
sha^a he descended from heaven, &c. (all down to)
in Abhi^it he obtained final liberation.
(205)
In that period, in that age, in the fourth month
of summer, in the seventh fortnight, the dark (fort-
night) of Ashad/ia, on its fourth day, the Arhat
7?/shabha, the Ko.?alian, descended from the great
Vimana called
Sarvarthasiddha,
where he had lived
for thirty-three
Sagaropamas, here on the continent
6ambudvipa, in Bharatavarsha, in Ikshvakubhumi,
and in the middle of the night, &c, he took the form
of an embryo in the womb of Marudevi,
wife of
the patriarch
2
Nabhi.
(206)
The knowledge of the Arhat
Rishshha. about
this, &c. (all as in the case of Mahavira, but note
the following
differences : the first dream is a bull
'
coming forward with his face/ the other (mothers
of Tirthakaras see first) an elephant. She (Maru-
devi) relates them to Nabhi, the patriarch; there
1
Kosaliya=Kaiualika.
He is thus called because he was born
in Kerala or Ayodhya.
2
Kulakara; these Kulakaras were the first kings and founders of
families at the time when the rest of mankind were
'
Yugalins.'
The first Kulakara was Vimalavahana ;
the seventh and last of the
line Nabhi.
282 KALPA SUTRA.
are no interpreters of dreams
;
Nabhi, the patriarch,
himself interprets them).
(207)
In that period, in that age the Arhat i?/shabha,
the Kcralian,in the first month of summer, in the
first fortnight, the dark (fortnight) of A'aitra, on its
eighth day, &c.,

(Marudevt), perfectly healthy her-

self, gave birth to a perfectly healthy boy.
(208)
(The circumstances connected with the birth of
i?zshabha are the same as in the case of that of
Mahavira, only that the contents of

100 and 10
1
do not apply to the present case.)
(209)
The Arhat 7?zshabha, the Komlian, belonged to
the Kasyapa gotra, and he had five names : 7?/sha-
bha, First King, First Mendicant, First Gins., and
First Tirthakara.
(210)
The Arhat i?zshabha, the Kasalian, clever, with
the aspirations of a clever man, of great beauty,
controlling (his senses), lucky, and modest, lived two
millions of former years
l
as a prince, and six mil-
lions three hundred thousand former years as a king.
During his reign he taught, for the benefit of the
people, the seventy-two sciences, of which writing is
the first, arithmetic the most important, and the
knowledge of omens the last, the sixty-four accom-
plishments of women, the hundred arts, and the
three occupations of men
2
. At last he anointed his
1
See AHrahga Sutra I,
6,
3,
2, note 1.
2
The arts, as those of the potter, blacksmith, painter, weaver,
and barber, each of which five principal arts is subdivided into
twenty branches, are inventions and must be taught ; while the occu-
pations, agriculture, trade, &c. have everywhere developed, as it
were, of themselves. The accomplishments of women are dancing,
singing, &c. The commentator adds to these a detailed list of
those questionable accomplishments which Vatsyayana has so
curiously described, and refers the reader to the Gayamarigala for
further details. The latter work, a still extant commentary on the
LIVES OF THE GINAS. 283
hundred sons as kings, and gave each a kingdom.
Then the Laukantika god, following the established
custom, &c. (see
$
1 10-112, down to) indigent per-
sons. In the first month of summer, in the first
fortnight, the dark (fortnight) of A^aitra, on its eighth
day, in the latter part of the day, riding in his palan-
kin called Sudarsana, followed on his way by a train
of gods, men, and Asuras, &c. (A/shabha) went right
through the town Vinita to the park called Siddhar-
tha Vana, and proceeded to the excellent tree A^oka.
There, &c. (see
$
116, down to) four handfuls.
When the moon was in conjunction with the asterism
Ashart^a, he, after fasting two and a half days
without drinking water, put on a divine robe, and
together with four thousand of high, noble, royal
persons, and Kshatriyas, he tore out his hair, and
leaving the house entered the state of houseless-
ness.
(211)
The Arhat TvYshabha, the Kosalian, for one thou-
sand years neglected his body, &c. (see
$ 11
7-1
20,
down to) meditated upon himself for one thousand
years. Thereuponit was in the fourth month of
winter, the seventh fortnight, the dark (fortnight) of
Phalguna, on its eleventh day, in the early part of
the day, when the moon was in conjunction with the
asterism Ashatf7/a, outside of the town Purimatala,
in the park called .Saka/amukha, under the excellent
tree Nyagrodha

(i?/shabha) after fasting three and

a half days without drinking water, being engaged in
deep meditation, reached the infinite, &c. (see

120,
down to) highest knowledge and intuition called
Kevala, &c. (see

121, down to) moment.
(212)
Kama Sutra, must therefore be older than
1307,
the date of Cinapra-
bhamuni's commentary on the Kalpa Sutra.
284 KALPA sCTRA.
The Arhat Rt'shabha, the Kos-alian, had eighty-
four Gawas and eighty-four Ga^adharas.
(213)
The Arhat Tfoshabha, the Ko^alian, had an excel-
lent community of eighty-four thousand .5rama;/as
with i^/shabhasena at their head;
(214)
three hun-
dred thousand nuns with Brahmisundari at their
head;
(215)
three hundred and five thousand lay
votaries with 6Yeya7/zsa at their head;
(216)
five
hundred and fifty-four thousand female lay votaries
with Subhadra. at their head
; (217)
four thousand
seven hundred and fifty sages who knew the fourteen
Piirvas, &c.
; (218)
nine thousand sages who were
possessed of the Avadhi knowledge;
(219)
twenty
thousand Kevalins
; (220)
twenty thousand six hun-
dred sages who could transform themselves
; (221)
twelve thousand six hundred and fifty sages of vast
intellect, &c.
;
(222)
twelve thousand six hundred
and fifty professors
; (223)
twenty thousand male
and forty thousand female disciples who had reached
perfection;
(224)
twenty-two thousand nine hundred
sages in their last birth, &c.
(225)
The Arhat 7?z'shabha, the Koralian, instituted, &c.
(see

146,
down to) the former ended after number-
less generations, the latter from the next Muhurta
after his Kevaliship.
(226)
In that period, in that age the Arhat i?/shabha,
the Ko^alian, lived two millions of former years
as a prince, six millions three hundred thousand
former years as a king, together eight millions
three hundred thousand former years as a house-
holder
;
a thousand (former) years in a state
inferior to perfection, nine-and-ninety thousand
former years as a Kevalin, together a hundred
thousand former years as a .Srama//a, and eight
LIVES OF THE GINAS. 285
millions four hundred thousand years on the whole.
When his fourfold Karman was exhausted, and in
this Avasarpi/zi era the Sushamadu/zshama period
had nearly elapsed, only three years and eight and a
half months being left, in the third month of winter,
in the fifth fortnight, the dark (fortnight) of Magha,
on its thirteenth day, in the early part of the day
when the moon was in conjunction with the asterism
Abhi^it, (Tfoshabha), after fasting six and a half
days without drinking water, on the summit of
mount Ash/apada, in the company of ten thousand
monks in the Samparyahka
position, died, &c. (all
down to) freed from all pains.
(227)
Since the time that the Arhat i?zshabha, the
Kosalian, died, &c.
(all down to) freed from all
pains, three years and eight and a half months
elapsed; thereupon one ko/i of ko/is of Sagaropatnas,
less forty-two thousand and three years and eight
and a half months,
elapsed. At that time the Vener-
able Ascetic
Mahavtra died
;
after his Nirvana nine
centuries elapsed, of the tenth century this is the
eightieth year.
End of the Life of 7?z'shabha.
End of the Lives of the 6"inas.
286 KALPA SUTRA.
LIST OF THE STHAVIRAS.
At that period, at that age the Venerable Ascetic
Mahavira had nine Gawas and eleven Ga/mdharas.
'
Why, now, has it been said, that the Venerable
Ascetic Mahavira had nine Ga^as, but eleven
Ga;/adharas
?'
'
The oldest monk of the Venerable Ascetic Ma-
havira was Indrabhuti of the Gautama gotra, who
instructed five hundred -Sramazjas ; the middle-aged
monk was Agnibhuti of the Gautama gotra, who in-
structed five hundred 6rama^as
;
the youngest was
Vayubhuti of the Gautama gotra, who instructed
five hundred 6Yama;zas. The Sthavira Arya-Vyakta
of the Bharadva<ra o-otra instructed five hundred -Sra-
mawas
;
the Sthavira Arya-Sudharman of the Agni-
vcsyayana gotra instructed five hundred .5rama;/as
;
the Sthavira Ma;^ikaputra
1
of the Vasish/^a gotra
instructed two hundred and fifty .SYama/zas ;
the
Sthavira Mauryaputra of the Kajyapa gotra in-
structed two hundred and fifty .5rama;zas
;
the
Sthavira Akampita of the Gautama gotra and Stha-
vira A/alabhratrz' of the Haritayana gotra, both
Sthaviras instructed together three hundred 6Va-
mawas each
;
the Sthaviras Metarya and Prabhasa,
both of the Kauncfmya, gotra, instructed together
1
Some spell this name Maw/i/aputra ; he and Mauryaputra were
sons of the same mother, Vig-ayadevi, but different fathers
;
the
former of Dhanadeva, the other of Maurya. I do not know any legend
which connects this Maurya with a king of the Maurya dynasty,
which besides would be impossible from a chronological point of
view.
LIST OF THE STHAVIRAS. 287
three hundred 6Vama;/as each
1
. Therefore, Sir, has
it been said that the Venerable Ascetic Mahavira
had nine Ga/2as, but eleven Ga?zadharas.' (i)
All these eleven Ga^adharas of the Venerable
Ascetic Mahavira, who knew the twelve Angas, the
fourteen Purvas, and the whole Siddhanta of the
Gavins, died, &c. (all down to) freed from all pains
in Ra^a^r/ha after fasting a month without drink-
ing water. The Sthaviras Indrabhuti and Arya
Sudharman both died after the Nirvana of Maha-
vira. The Nirgrantha 6rama//as of the present time
are all (spiritual) descendants of the monk Arya
Sudharman, the rest of the Ga;/adharas left no
descendants.
(2)
The Venerable Ascetic Mahavira was of the Ka-
.syapa gotra. His disciple was
2
:
1. Arya Sudharman of the Agnivesyayana gotra
;
2. Arya 6'ambunaman of the Ka^yapa gotra
;
3.
Arya Prabhava of the Katyayana gotra
;
4.
Arya 6"ayyambha, father of Manaka, was of
the Vatsa p;otra
I
5.
Arya Ya^obhadra of the
Turigikayana go-
tra.
(3)
In the short redaction the list of Sthaviras after
Arya Ya.robhadra is the following :
6. Arya Sambhutavi^aya of the Ma^ara gotra
and Arya Bhadrabahu of the Pra^ina gotra
;
7.
Arya Sthulabhadra of the Gautama gotra;
8. i. Arya Mahagiri of the Ailapatya gotra and
1
The sum total of *Sramaas is therefore
47
11,
while in
134
it
is stated to have been 14,000.
2
I only give the facts. The names of those Sthaviras who con-
tinue the line are spaced. The names are given in their Sanskrit
form which in many cases is well known, in others can easily be
made out. In doubtful cases I have put the Prakrit form in brackets.
2 88 KALPA SUTRA.
ii. Arya Suhastin of the Vasish///a gotra
;
9.
Susthita and Supratibuddha, surnamed Ko-
/ika and Kakandaka, of the Vyaghrapatya
gotra
;
10. Arya Indradatta (Indadinna) of the Kaimka
gotra
;
1 1. Arya Datta (Dinna) of the Gautama gotra
;
12. Arya Si;^hagiri ^atismara of the Kaiuika
gotra
;
13.
Arya Va^ra of the Gautama gotra;
14.
Arya Va/rasena of the Utkrz'sh/a gotra
1
.
He had four disciples : Arya Nagila, Arya Pad-
mila, Arya Cayanta, and Arya Tapasa, each of
whom founded a .Sakha, called after his name, viz.
A
A
the Aryanagila .Sakha, the Aryapadmila .Sakha, the
Arya^ayanti .Sakha, and the Aryatapasi .Sakha.
(4)
In the detailed redaction the list of Sthaviras after
A
Arya Yai"obhadra is the following :
6. i. Arya Bhadrabahu of the Praina gotra, who
had four disciples of the Kasyapa gotra :
a. Godasa, founder of the Godasa Ga;^a
2
,
which was divided into four .Sakhas :
a.
The Tamraliptika .Sakha,
/?. The Ko/ivarshiya .Sakha,
y. The Pu/^ravardhaniya. .Sakha, and
1
He is left out in some MSS.
2
It is not quite clear what is meant by Gaa, Kula, and .Sakha.
Gaa designates the school which is derived from one teacher
;
Kula the succession of teachers in one line ; .Sakha, the lines which
branch off from each teacher. These terms seem to be disused in
modern times, for the four principal divisions called after Nagendra,
A^andra,Nivrztti, andVidyadhara are generally called Kulas, but also
occasionally -Sakhas. They go back to Va^ra according to some,
to Vagrasena according to others. The modern Ga//Wa appears
equivalent with the ancient Ga/za.
LIST OF THE STHAVIRAS. 289
8. The
Dasikharba/ika
.Sakha.
b.
Agnidatta,
c.
G^nadatta,
d. Somadatta.
ii. Arya
Sambhutavi^aya
of the
Ma^ara
gotra, who had twelve disciples :
7.
a.
Nandanabhadra,
b.
Upananda,
c.
Tishyabhadra
1
,
d.
Ya^obhadra,
e.
Sumanobhadra
2
,
f.
Mambhadra,
g.
Pu^yabhadra
3
,
h.
Sthulabhadra
of the Gautama
gotra,
i.
7?zVumati,
k.
Gambu,
1.
Dirghabhadra,
and
m.
PaWubhadra
;
and seven
female
disciples :
a.
Yaksha,
b.
Yakshadatta
(Yakshadinna),
c. Bhuta,
d.
Bhutadatta
(Bhutadinna),
e.
Sena (also Ea),
f. Vea,
g.
Rea.
8. i. Arya
Mahagiri of the Ailapatya
gotra, who
had eight disciples
:
a. Uttara,
b. Balissaha, who both together
founded the
Uttarabalissaha
Gaa, which was di-
vided into four .Sakhas
:
1
Tisabhadda, translated Tridasabhadra.
2
Or
Sumanabhadra.
3
Or Purwibhadra.
[22]
U
29O
KALPA SIJTRA.
a. Kausambika,
/3. Sautaptika (Pr. Soittiya),
y.
Kau/umbini (or Ku^adharl),
8. Aandanagari.
c. Dhanarddhi (Pr. Dhanadd/ia),
d. .Slrarddhi (Pr. S'mddka),
e. YLodinya,
f. Naga,
g.
Nagaputra,
h. K/ialuka Rohagupta of the Kausika gotra,
founder of the Trairasika .5akha.
ii. Arya Suhastin
1
of the VasishMa gotra, who
had twelve disciples
:
A
9.
a. Arya Roha;/a of the Ka-syapa gotra,
founder of the Uddeha Ga^a, which
was divided into four 6akhas :
a.
Udumbarika (Pr. Udumbari^iya),
j3. Masapurika,
y.
Matipatrika,
8. Pur;zapatrika (Pr. Punnapattiya, Panna
,
Sunna, or Suvanna
);
and into six Kulas:
a. Nagabhuta,
/3'.
Somabhuta,
y. Ullaga/^^a (or Ardraka^/^a
?),
8'.
Hastilipta (Pr. Hatthili^a),
e'.
Nandika (Pr. Nandi
c
^a),
C.
Parihasaka.
1
Suhastin is said to have converted Samprati, grandson and suc-
cessor of A^oka. The correctness of this statement is open to
doubt ; but at any rate Suhastin must have been one of the most
important patriarchs, for under and immediately after him the spread
of Gainism must have been uncommonly vigorous, as is proved by
the great number of Kulas and -Sakhas at that time.
LIST OF THE STHAVIRAS. 2QI
b. Bhadrayai-as of the Bharadva^a gotra, who
founded the Uduv&tika. Ga.?ia., which
was divided into four .Sakhas :
a. Kampiyika (Pr.
Ka7;zpifiya),
/?. Bhadriyika (Pr. Bhaddi^iya),
y. Kakandika,
8. Mekhaliyika (Pr. Mehali^iya)
;
and into three Kulas :
a. Bhadrayaska (Pr. Bhadda^asiya),
/3'.
Bhadraguptika,
y.
Yasobhadra (Pr. Casabhadda).
c. Megha.
d. Kamarddhi (Pr. "K&midd/ii) of the Kim^ala
gotra, who founded the Vcrava/ika
Gawa, which was divided into four
5akhas
:
a. .Sravastika,
(3. Ra^yapalika (Pr. Ra^apaliya),
y. AntaraT^ika (Pr. Antari^iya),
8. Kshemaliptika (Pr. Khemali^iya);
and into four Kulas :
a.
Ga;zika,
'.
Maighika,
y.
Kamarddhika,
&. Indrapuraka.
e. .SVigupta of the Harita gotra, founder of
the Kara.ua. Qana., which was divided
into four 6akhas :
HA
. A 1 A 1 A A
antamalakan,
/?. Sawkai'ika,
y.
Gavedhuka,
8. Va^ranagari
;
and into seven Kulas :
a. Vatsaliya (Pr. VakkhaWgga),
u 2
292
KALPA SUTRA.
(B\ Pritidharmika,
/.
Haridraka (Pr. Hali^a),
<$'.
Pushyamitrika (Pr. Pusamittigfa),
e'. Malyaka (Pr. Mali^a),
f.
Arya^e/aka,
rf.
Krz'srmasakha (Pr. Kanhasaha).
f. j?zshigupta Kakandaka of the Vasish/^a
gotra, founder of the Manava Ga;za,
which was divided into four .Sakhas:
a. Klryaplya (Pr. Kasaviggiya),
j8. Gautamiya (Pr. Goyameggiya),
y.
VasishMiya(Pr.Vasitf/*iya),
8. Saurash/rika
;
and into three Kulas :
a. i?z'shiguptika,
/3'. 7?/shidattika,
y.
Abhiyasasa.
g.
and h. Susthita and
Supratibuddha,
surnamed Kau/ika and Kakandaka, of
the
Vyaghrapatya gotra, founders of
the Kau/ika Gazza, which was divided
into four 6akhas :
a. U//anagari,
/3. Vidyadhari,
y.
Vagri,
8. Madhyamika
(Pr. Ma^/zimilla)
;
and into four Kulas :
a. Brahmaliptaka (Pr. Ba/rabhaligga),
(3\
Vatsaliya (Pr. VaM/ia\igg*, cf. e.
a'.),
/.
Vazziya (Pr. Va;zigg-a),
8'.
Prasnavahanaka.
Both Sthaviras had together five disciples :
10. a. Arya
Indradatta
(Pr. Indadinna) of the
Kasyapa gotra,
LIST OF THE
STHAVIRAS. 293
b.
Priyagantha,
founder of the
Madhyama
Sakha,
c.
Vidyadharagopala
of the
Kasyapa
gotra,
founder of the
Vidyadhari
Sakha,
d.
ifr'shidatta,
e.
Arhaddatta
(Pr.
Arihadatta).
11.
AryaDatta(Pr.
Dinna)of the
Gautama
gotra,
who
had two
disciples :
12. i.
Arya
Santisenika
of the
MaMara
gotra,
founder
of the
U^anagari
Sakha, who
had
four
disciples :
a.
Arya
Senika,
founder of the
Aryasenika
.Sakha,
b.
Arya
Tapasa,
founder
of the
Aryatapasi
Sakha,
c.
Arya
Kubera,
founder of the
Aryakubera
Sakha,
and
d.
Arya
i?zshipalita,
founder of the
Aryarz'-
shipalita
Sakha.
ii.
Arya
Siwzhagiri
atismara
of the Gau-
tama
gotra,
who had four
disciples
:
13.
a.
Dhanagiri,
b.
Arya
Samita of the
Gautama
gotra, founder
of the
Brahmadvtpika
Sakha,
c. Arya
Va^ra
of the
Gautama
gotra,
founder
of the
Aryava^ra
Sakha,
d.
Arhaddatta
(Pr.
Arihadinna).
14.
i.
Arya
Va^rasena,
founder
of the
Aryanagila
Sakha,
ii.
Arya
Padma,
founder
of the
Aryapadma
Sakha,
iii. Arya
Ratha of the
Vatsa
gotra,
founder
of the
Arya^ayanti
Sakha.
15.
Arya
Pushyagiri
of the
Kaimka
gotra.
294
KALPA SUTRA.
16. Arya Phalgumitra of the Gautama gotra.
17.
Arya Dhanagiri of the VasishZ/^a gotra.
A
18. Arya .Sivabhuti of the Kautsa gotra.
19.
Arya Bhadra of the Kasyapa gotra.
A
20. Arya Nakshatra of the Kasyapa gotra.
21. Arya Raksha of the Kasyapa gotra.
A
22. Arya Naga of the Gautama gotra.
2$.
Arya (^ehila
1
of the Vasish//^a gotra.
24.
Arya Vishnu of the Ma^ara gotra.
A
25.
Arya Kalaka of the Gautama gotra.
26. Arya Sampalita and Bhadra, both of the
Gautama gotra.
27.
Arya VWddha of the Gautama gotra.
28. Arya Sarighapalita of the Gautama gotra.
29.
Arya Hastin of the Ka.syapa gotra.
A
30.
Arya Dharma of the Suvrata gotra.
A
31.
Arya Siwha of the Ka^yapa gotra.
32.
Arya Dharma of the Kasyapa gotra.
33.
Arya .Sa^ilya
2
.
1
A various reading has Getf/iWa. = Gyesh/^a.
2
This list in prose from
1
7 down to
33
is wanting in some MSS.
I think that SandiXya. is the same as Skandila, who was president of
the council of Mathura, which seems to have been the rival of that
in Valabhi; see notes to my edition of the Kalpa Sutra,
p. 117.
It deserves to be noticed that the gotra of Sandilya. is not given,
while that of the remaining Sthaviras is specialised. This seems to
prove that his name is a later addition to the list.
After the prose list all MSS. have eight gathas, in which the
names 16-32, given above, are repeated. Instead of translating
these verses, which contain little more than a string of names, I only
note down the differences from the above list. After 18 is added
Dur^aya Kr/shwa, a Kau/ika ; Nakshatra is shortened, metri causa,
to Nakkha ; the gotra of Sahghapalita is Kajyapa instead of Gau-
tama
;
after
30 are inserted Hasta of the Ktuyapa gotra and
Dharma.
After these gathas follow five more, which are wanting in some
MSS., and are not commented upon. The last (14th) gatha is
LIST OF THE STHAVIRAS.
295
Bowing down my head, I pay my reverence to
the Sthavira Gambu of the Gautama gotra, who
possessed steady virtue, good conduct, and know-
ledge, ix.
I prostrate myself before the Sthavira Nandita
of Kasyapa gotra, who is possessed of great
clemency and of knowledge, intuition, and good
conduct, x.
Then I adore the Kshamairama/za Dcrigawin of
the Kasyapa gotra, who, steady in his conduct, pos-
sesses the highest righteousness and virtue, xi.
Then I prostrate myself before the Kshamasra-
mawa Sthiragupta of the Vatsya gotra, the preserver
of the sacred lore, the wise one, the ocean of wisdom,
him of great virtue, xii.
Then I adore the Sthavira prince, Dharma, the
virtuous Gawin, who stands well in knowledge, in-
tuition, good conduct, and penance, and is rich in
virtues K xiii.
I revere the Kshamasrama/ja Devarddhi of the
Kasyapa gotra, who wears, as it were, the jewel of
the right understanding of the Sutras, and pos-
sesses the virtues of patience, self-restraint, and
clemency, xiv.
End of the List of the Sthaviras.
found in all MSS. It brings the list down to the president of the
council ofValabhi. (The translation of the gathas ix-xiv is given
in full in the text.)
1
The Sthaviras named in verses ix-xiii are probably not to be
regarded as following each other in a continuous line, but rather as
famous Sthaviras praised here for some reason or other (pilgurtham).
At least the first, Gambia, seems to be the same with Gambia, the
second of the list, who was also a Kasyapa.
296
KALPA stjTRA.
RULES FOR YATIS
1
.
1. In that period, in that age the Venerable
Ascetic Mahavira commenced the Pa^usan when a
month and twenty nights of the rainy season had
elapsed.
'
Why has it been said that the Venerable Ascetic
Mahavira commenced the Pa^usan when a month
and twenty nights of the rainy season had
elapsed
?'
(1)
'
Because at that time the lay people have usually
matted their houses, whitewashed them, strewn
them (with straw), smeared them (with cowdung),
levelled, smoothed, or perfumed them (or the floor
of them), have dug gutters and drains, have fur-
nished their houses, have rendered them comfort-
able, and have cleaned them. Hence it has been
said that the Venerable Ascetic Mahavira com-
menced the Pagfusan when a month and twenty
nights of the rainy season had elapsed.'
(2)
As the Venerable Ascetic Mahavira commenced
the Pag^usan when a month and twenty nights of
the rainy season had elapsed, so the Ga^adharas
commenced the Pag^usan when a month and twenty
nights of the rainy season had elapsed.
(3)
As the
Ga^adharas have done, so the disciples of the
Ga;/adharas have done.
(4)
As they have done,
SamaHri.
RULES FOR YATIS.
297
so the Sthaviras have done.
(5)
As they have done,
so do the Nirgrantha 6rama72as of the present
time.
(6)
As they do, so our masters, teachers, &c. do.
(7)
As they do, so do we commence the Paggiisan after
a month and twenty nights of the rainy season have
elapsed. It is allowed to commence the Pa^usan
earlier, but not after that time.
(8)
2. Monks or nuns during the Paggusan are allowed
to regard their residence as extending a Yo^ana and
a Kro^a all around, and to live there for a moderate
time.
(9)
3.
During the Partisan monks or nuns are allowed
to go and return, for the sake of collecting alms, not
farther than a Yo^ana and a Kro^a (from their
lodgings).
(10)
If there is (in their way) an always
flowing river which always contains water, they are
not allowed to travel for a Yo^ana and a Kros-a. (it)
But if the river is like the Eravati near Kuala, such
that it can be crossed by putting one foot in the
water and keeping the other in the air, there it is
allowed to travel for a Yo^ana and a Kroi-a.
(12)
But where that is impossible, it is not allowed to
travel for a Yq^ana and a Kro^a.
(13)
4.
During the Pa^usan the A/6arya will say,
'Give, Sir!' Then he is allowed to give (food to
a sick brother), but not to accept himself.
(14)
If
the A>arya says, 'Accept, Sir!' then he is allowed
to accept (food), but not to give.
(15)
If the A/arya
says,
'
Give, Sir! accept, Sir!' then the patient is
allowed to give and to accept (food).
(16)
5.
Monks or nuns who are hale and healthy, and
of a strong body, are not allowed during the Pa^usan
frequently to take the following nine drinks : milk,
298
KALPA SUTRA
thick sour milk, fresh butter, clarified butter, oil,
sugar, honey, liquor, and meat.
(17)
6. During the Partisan a collector of alms might
ask (the A/fcarya),
'
Sir, is (anything of the just-men-
tioned articles) required for the sick man?' he (the
A/arya) says, 'Yes, it is.' Then (the sick man)
should be asked, ' How much do you require
?'
The
A/arya says, ' So much is required for the sick man :
you must take so much as he told you.' And he
(the collector of alms) should beg, and begging he
should accept (the required food). Having obtained
the quantity ordered, he should say, 'No more!'
Perchance (the giver of food) might ask,
'
Why do
you say so, Sir?' (Then he should answer), 'Thus
much is required for the sick man.' Perchance, after
that answer the other may say,
'
Take it, Sir ! You
may after (the sick man has got his share) eat it or
drink it.' Thus he is allowed to accept it, but he is
not allowed to accept it by pretending that it is for
the sick man.
(18)
7.
In householders' families which are converted,
devoted, staunch adherers (to the law), and honour,
praise, and permit (the visits of monks), Sthaviras,
during the Partisan, are not allowed to ask,
'
Sir,
have you got such or such a thing?' if they do not
see it.
'
Why, Sir, has this been said
?' '
Because a devout
householder might buy it or steal it.'
(19)
8. During the Pa^usan a monk eats only one
meal a day, and should at one fixed
1
time frequent
the abodes of householders for the sake of collecting
1
I.e. after the sutra and artha paurushis or the religious
instruction in the morning.
RULES FOR YATIS.
299
alms, except when he does services for the A/arya,
the teacher, an ascetic, or a sick man, likewise if he
or she be a novice who has not yet the marks of ripe
age
1
.
(20)
To a monk who during the Pag^usan
eats only one meal on every second day, the follow-
ing special rule applies. Having gone out in the
morning, he should eat and drink
2
his pure dinner,
then he should clean and rub his alms-bowl. If his
dinner was sufficient, he should rest content with it
for that day ; if not, he is allowed for a second time
to frequent the abodes of householders for the
sake of collecting alms.
(21)
A monk who during
the Pag^aisan eats on every third day, is allowed
twice to frequent the abodes of householders for the
sake of collecting alms.
(22)
A monk who during
the Paggusan eats one meal on every fourth day, is
allowed three times to frequent the abodes of house-
holders for the sake of collecting alms.
(23)
A
monk who keeps still more protracted fasts, is allowed
at all (four) times to frequent the abodes of house-
holders for the sake of collecting alms.
(24)
9.
A monk who during the Pa^usan eats one
meal every day, is allowed to accept all (permitted)
drinks. A monk who during the Pa^usan eats
one meal on every second day, is allowed to accept
three kinds of drinks : water used for watering flour,
sesamum, or rice
3
. A monk who eats one meal
1
I. e. on whose belly, armpits, lips, &c. hair has not yet grown.
The last part is also explained : except an A/Jarya, teacher, ascetic,
sick monk, and novice.
2
PiX'M is the reading of the commentaries.
3
Cf. AHrahga Sutra II,
1, 7,
7.
The definitions given in our
commentary are the following : the first is water mixed with flour,
or water used for washing the hands after kneading flour; the
A
3OO
KALPA SUTRA.
on every third day, is allowed to accept three kinds
of drinks : water used for washing sesamum, chaff,
or barley
1
. A monk who during the Pa^usan eats
one meal on every fourth day, is allowed to accept
three kinds of water : rain-water, or sour gruel, or
pure (i. e. hot) water. A monk who during the
Pa^usan keeps still more protracted fasts, is allowed
to accept only one kind of drink : hot pure water.
It must contain no boiled rice
2
. A monk who ab-
stains from food altogether, is allowed to accept only
one kind of drink : pure hot water. It must contain
no boiled rice
;
it must be filtered, not unfiltered
;
it
must be a limited quantity, not an unlimited one
;
it must be sufficient, not insufficient.
(25)
10. A monk who during the Pa^usan restricts
himself to a certain number of donations
3
,
is allowed
to accept (e.
g.)
five donations of food, and five of
drink ; or four of food, and five of drink ; or five of
food, and four of drink. He may accept one dona-
tion of salt for seasoning his meat
4
. He should
second, water with which squeezed leaves, &c. are sprinkled
;
the third, water used for washing threshed and winnowed rice
(tabula).
1
AMranga Sutra II,
1,
7,
8. The first is water used for washing
sesamum, or, in Maharash/ra, husked sesamum ; the second, water
used for washing rice, &c. (vrihyadi) ; the third, water used for
washing barley.
2
The commentator says that the body of monks who fast
longer than four days is usually inhabited by a deity
;
this seems to
denote, in our language, mental derangement as a consequence of
starving oneself.
3
Datti. The commentator does not explain this word. It seems
to denote the quantity of food or drink which is given by one
man.
4
The one donation of salt is meant to make up the five donations
to which the monk confines himself. But he should not reckon
RULES FOR YATIS. 3OI
rest content for that day with the dinner he has
brought together, and is not allowed a second time
to frequent the abodes of householders for the sake
of collecting alms.
(26)
During the Pa^usan monks
or nuns who restrict their visits to certain houses
may go to a place where rice is cooked
1
,
if it is the
seventh house from that where they are lodged.
According to some, the lodging is included in the
seven houses which such a mendicant must pass
before he may participate in the festive entertain-
ment
;
but according to others, it is not included in
those seven houses.
(27)
1 1
.
During the Pajgoisan a monk who collects alms
in the hollow of his hand, is not allowed to frequent
the abodes of householders, &c, if rain
2
,
even in the
form of a fine spray, falls down.
(28)
During the
Pag^usan a monk who collects alms in the hollow of
his hand, is not allowed to stay anywhere except in a
house after having accepted alms, for it might begin
to rain. But he should eat a part, and put back the
rest (if it then begins to rain), covering his hand
with the other hand, and laying it on his bosom or
hiding it under his armpit
3
;
then he should go to
well-covered (places), to a cave or the foot of a tree,
where no water or drops of water or spray of water
falls in his hand.
(29)
12. During the Partisan a monk who collects
the donations of food above the fixed number as donations of drink
if the latter have not yet reached the fixed number.
1
Saw/kharfi, the word which, in the AMrahga Sutra II, 1, 2, &c,
we have translated
'
festive entertainment.'
2
Rain is here and in the sequel called rain-body, i. e. rain-drops
considered as containing life, apkaya.
3
To render kaksha.
302
KALPA SUTRA.
alms in the hollow of his hand, is not allowed to
collect alms if rain, even in the form of a fine spray,
falls down.
(30)
13.
During the Pa^fusan a monk who uses an
alms-bowl is not allowed to frequent the abodes of
householders for the sake of collecting alms if it
rains fast, but he is allowed to do so if it rains but
little
;
but they must wear then an under and upper
garment.
(31)
During the Pa^usan, a monk who has
entered the abode of a householder while there are
single showers of rain, is allowed (when the rain
ceases for a moment) to stand under a grove, or in
his residence, or in the assembling-hall of the village
1
,
or at the foot of a tree.
(32)
If before his arrival a
dish of rice was being cooked, and after it a dish of
pulse was begun to be cooked, he is allowed to
accept of the dish of rice, but not of the dish of
pulse.
(33)
But if before his arrival a dish of pulse
was being cooked, and after it a dish of rice was
begun to be cooked, he is allowed to accept of the
dish of pulse, but not of the dish of rice.
(34)
If
both dishes were begun to be cooked before his
arrival, he is allowed to accept of both. If both
dishes were begun to be cooked after his arrival, he
is not allowed to accept of either. He is allowed to
accept of what was prepared before his arrival
;
he
is not allowed to accept of what was prepared after
his arrival.
(35)
During the Paf^usan, &c. (see

32,
down to) tree ; he is not allowed to pass
there his time with the food he had collected be-
fore. But he should first eat and drink his pure
(food and drink), then rub and clean his alms-bowl,
1
Vika/agrz'ha.
RULES FOR YATIS.
303
and, putting his things together, he should, while
the sun has not yet set, go to the place where he
is lodged
;
but he is not allowed to pass the night
in the former place.
(36)
During the Pa^fusan,
&c. (see

32,
down to) tree.
(37)
It is not allowed
that there at the same place should stand together
one monk and one nun, nor one monk and two nuns,
nor two monks and one nun, nor two monks and two
nuns. But if there is a fifth person, a male or female
novice, or if that place can be seen (by those who
pass) or doors open on it, then they are allowed to
stand there together.
(38)
During the Pag^usan,
&c. (see

32,
down to) tree. It is not allowed that
there at the same place should stand together a
monk and a lay woman, &c. (through the four cases
as in

28).
But if there is a fifth person, a Sthavira
or a Sthavira, or if that place can be seen (by those
who pass) or doors open on it, then they are allowed
to stand there together. The same rule applies to
a nun and a layman.
(39)
14.
During the Paggnsan monks or nuns are not
allowed to accept food, drink, dainties, and spices for
one who has not asked them, and whom they have
not promised to do so.
(40)
'Why has this been said, Sir?' 'Because one
who collects alms for another without being asked
for it, might eat them or not, just as he lists.'
(41)
15.
During the Partisan monks or nuns are not
allowed to take their meals as long as their body is
wet or moist.
(42)
'How has this been said, Sir
?'
'Seven places
which retain the moisture have been declared : the
hands, the lines in the hand, the nails, the top of
the nails, the brows, the under lip, the upper lip.'
J04
KALPA SUTRA.
But when they perceive that the water on their body
has dried up and the moisture is gone, then they are
allowed to take their meals.
(43)
16. There are these eight classes of small things
which a mendicant ought diligently to perceive,
observe, and inspect, viz. living beings, mildew,
seeds, sprouts, flowers, eggs, layers, and moisture.
What is understood by the small living beings ?
The small living beings are declared to be of five
kinds : black, blue, red, yellow, and white ones.
There is an animalcule called Anuddhari, which
when at rest and not moving is not easily seen by
monks and nuns who have not yet reached perfection,
which when not at rest but moving is easily seen by
monks and nuns who have not yet reached perfec-
tion. Monks and nuns who have not yet reached
perfection must diligently perceive, observe, and
inspect this. Those are the small living beings.
(44)
What is understood by small mildew ? Small
mildew has been declared to be of five kinds : black,
blue, &c. There is a kind of small mildew which
has the same colour as the substance on which it
grows. Monks, nuns, &c. (see

44,
down to) inspect
this. That is small mildew.
What is understood by small seeds ? Small seeds
are declared to be of five kinds : black, blue, &c.
There is a kind of small seeds of the same colour
as grain
1
. Monks and nuns, &c. (see

44,
down to)
inspect this. Those are the small seeds.
What is understood by small sprouts ? Small
sprouts are declared to be of five kinds : black,
blue, &c. There is a kind of small sprouts of
1
Kaika.
RULES FOR YATIS.
305
the same colour as earth. Monks and nuns, &c.
(see
J
44,
down to) inspect them. Those are the
small sprouts.
What is understood by small flowers ? Small
flowers are declared to be of five kinds : black,
blue, &c. There is a kind of small flowers of
the same colour as the tree (on which they grow).
Monks and nuns, &c. (see

44,
down to) inspect
them. Those are the small flowers.
What is understood by small eggs ? Small eggs
are declared to be of five kinds : eggs of biting-
insects
1
,
of spiders, of ants, of lizards (or wasps)-,
and of chameleons
3
. Monks and nuns, &c. (see

44,
down to) inspect them. Those are the small
eggs.
What is understood by small caves or lairs ?
Small caves or lairs are declared to be of five
kinds : lairs of animals of the asinine kind, chasms,
holes, cavities widening below like the stem of a
palm tree, and wasps' nests. Monks and nuns, &c.
(see
J
44,
down to) inspect them. Those are the
small caves or lairs.
What is understood by small moisture ?
Small
moisture is declared to be of five kinds : dew, hoar-
frost
4
,
fog, hailstones, and damps. Monks and nuns,
1
Uddamsa, mosquitoes, gadflies, bugs.
2
Halika, explained by grzbakokila, which I take to mean the
same as grzhagolika, a kind of lizard ; and vrahmam, a kind of
wasps, ditto, of lizards.
8
Hallohaliya, which is declared by the commentator to be
synonymous with ahilo<fi, sa.ra.di, and kakkmdi. Of these words
only sarafifi is known ; for it seems to be the same with Sanskrit
sara/a or sara/u,
'
chameleon, lizard,' and Marathi sara/a,
'
hedge-
lizard.'
4
Hima^ styanodaka^.
[22]
X
306
KALPA SUTRA.
&c. (see

44,
down to) inspect this. That is small
moisture.
(45)
17.
During the Pa^usan
1
a monk might wish to
frequent the abodes of householders for the sake of
collecting alms. He is not allowed to go without
asking: leave of the teacher, or sub-teacher, or reli-
gious guide, or Sthavira, or head of the Ga/za, or
Ga/zadhara, or founder of the Gawa, or whom else
he regards as his superior ; he is allowed to go
after having asked leave of one of these persons
(in this way) :
'
I want with your permission to fre-
quent the abodes of householders for the sake of
collecting alms.' If he (the superior) grants per-
mission, one is allowed to go ; if not, one is not
allowed to go.
'Why has this been

said, Sir?' 'The teacher
knows how to make good what has been done
wrong.'
(46)
The same rule applies concerning
the visits to temples and leaving the house for
easing nature
2
,
or any other business, also the
wandering from village to village.
(47)
18. During the Pa^usan a monk might wish to
take some medicine ; he is not allowed to take it
without asking leave of the teacher, &c. (see

47,
down to) founder of the Ga/^a ; but he is allowed
to take it after having asked leave of one of these
persons (in this way) :
'
I want, Sir, with your per-
mission to take some medicine,' viz. so much or so
often. If he, &c. (see

46,
down to) wrong.
(48)
1
The whole of the seventeenth rule holds good not only for the
rainy season, but also for the rest of the year (ntubaddhakala).
2
Viharabhumi and viHrabhumi, which in the AHrahga Sutra
I have, according to the explanation of the commentary, translated
'
places for study and religious practices.'
RULES FOR YATIS.
37
The same rule applies if a monk wants to undergo
some medical cure.
(49)
Also if he wants to do
some exalted penance.
(50)
Also if he intends,
after the last
mortification of the flesh which is to
end in death, to wait for his last hour without
desiring- it, in total abstinence from food and drink
or in remaining motionless ; also if he wants to go
out or to enter, to eat food, &c, to ease nature, to
learn his daily lesson, to keep religious vigilshe
is not allowed to do it without asking leave.
(51)
19.
If during the Pa^usan a monk wants to dry
or warm (in the sun) his robe, alms-bowl, blanket,
broom, or any other utensil, he is not allowed with-
out asking one or many persons to frequent the
abodes of householders for the sake of collecting
alms, to eat food, &c, to visit temples or leave the
house for easing nature, to learn his daily lesson,
to lie down with outstretched limbs or stand in some
posture. If there is somebody near, one or many
persons, then he should say :
'
Sir, please mind this
(robe, &c.) while I frequent the abodes of house-
holders, &c. (see above, down to) posture.' If that
person promises to do it, then he (the monk) is
allowed to go ; if he does not promise it, then he
is not allowed to go.
(52)
20. During the Pa^usan monks or nuns are not
allowed to be without their proper bed or bench
1
.
This is the reason : A mendicant whose bed and
bench are not reserved for his own use, are low
and rickety, not sufficiently fastened, without a
fixed place, and never exposed to the sun, and
1
The commentator translates pi///a, ' stool,' and phalaka, 'bench
;'
they are of course not the property of the mendicant, but only
temporally reserved for his use.
X 2
308
KALPA SUTRA.
who is not circumspect in what he does, nor accus-
tomed to inspect and clean the things of his use,
will find it difficult to exercise control;
(53)
but on
the contrary, control will be easy to him.
(54)
21. During the Paj^usan monks or nuns must
always inspect three spots where to ease nature
;
not so in the summer and winter, as in the rainy
season. 'Why has this been said, Sir?' 'For in
the rainy season living beings, grass, seeds, mildew,
and sprouts frequently come forth.'
(55)
22. During the Pag^nisan monks or nuns must have
three pots, one for ordure, one for urine, and a
spitting-box.
(56)
Monks and nuns, who wear after
the Pa^fusan their hair as short as that of a cow,
are not allowed to do so during the Pa^^usan after
that night (of the fifth Bhadrapada) ; but a monk
should shave his head or pluck out his hair
1
.
Shaving with a razor every month, cutting with
scissors every half-month, plucking out every six
months.
(57)
This is the conduct chiefly of Stha-
viras during the rainy season
2
.
1
After these words the text has pakkhiya arova?/a, which is
explained in two ways : 1. every half-month the tied strings on the
bed should be untied and inspected
;
the same should be done with
wicker-work (? davaraka
;
cf. Hindi daura,
'
basket'); 2. every half-
month praya-siitta should be made. The commentator Samaya-
sundara says that these words are not connected with the preceding
and following ones ; their import (paramartha) should be learned
from a well-instructed brother (gitartha). I think that pakkhiya is
not connected with paksha, 'half-month,' but with kejapaksha,
'braid of hair, tresses;' the two words, or rather the compound,
would in that case denote arrangement of (or in) tresses or braids,
and relate to nuns who do not, as far as I know, shave their head.
A precept for nuns is just what would be expected at this place,
after one for monks (arya) has been given.
2
The last words are variously interpreted by the commentators.
RULES FOR YATIS. 3OQ
23.
During the Pa^usan monks or nuns should
not use harsh words after the commencement of
the Pa^usan ; if they do, they should be warned
:
'
Reverend brother (or sister), you speak unman-
nerly.' One who (nevertheless) uses harsh words
after the commencement of the Pa^usan, should be
excluded from the community.
(58)
24.
If, during the Pa^usan, among monks or
nuns occurs a quarrel or dispute or dissension, the
young monk should ask forgiveness of the superior,
and the superior of the young monk. They should
forgive and ask forgiveness, appease and be ap-
peased, and converse without restraint
1
. For him
who is appeased, there will be success (in control)
;
for him who is not appeased, there will be no suc-
cess ; therefore one should appease one's self. 'Why
has this been said, Sir?'
'
Peace is the essence of
monachism.'
(59)
25.
During the Pa^usan monks or nuns should
have three lodging-places
;
(two) for occasional use,
Therakappa is said to mean 'old monks,' for young and strong
ones must pluck out their hair every four months. It usually
denotes the conduct of ordinary monks, in opposition to the Criwa-
kappa ; if taken in this sense, the whole passage is made out to
mean that even one who, because of sickness of his scalp, is dis-
pensed from tearing out his hair, must do it in the rainy season, for
then the precept is binding both for Ginakalpikas and Sthavira-
kalpikas. According to the interpretation I have followed the
words sawzva^/^^arie va therakappe are a sort of colophon to
the rules 17-22, and indicate that these rules apply to Sthavirakal-
pikas, but not exclusively (va), as some apply to Crinakalpikas also.
The phrase sawva-W/zariya therakappa occurs also at the beginning
of

62, and has there a similar meaning.
1
According to the commentary, they should ask each other the
meaning of the Sutras.
KALPA SUTRA,
which must be inspected
;
one for constant use, which
must be swept
1
.
(60)
26. During the Pagfusan monks or nuns should give
notice of the direction or intermediate direction in
which they intend to go forth for the sake of begging
alms.
'
Why has this been said, Sir
?' '
During the
Pa^usan the reverend monks frequently undertake
austerities
;
an ascetic becoming weak and exhausted
might swoon or fall down. (In case of such an
accident the remaining) reverend monks will under-
take their search in that direction or intermediate
direction (which the ascetic had named them).
(61)
27.
During the Paggusan monks or nuns are not
allowed to travel farther than four or five Yo^anas
2
,
and then to return. They are allowed to stay in
some intermediate place, but not to pass there (at
the end of their journey) the night.
(62)
Of those Nirgrantha monks who follow, &c. (see
Aiarahga Sutra II,
15,
v end, down to) ... . these
(rules regulating) the conduct of Sthaviras in the
rainy season, some will reach perfection, &c. (see

124,
down to) be freed from all pains in that same
life, some in the next life, some in the third birth
;
1
I deviate from the interpretation of the commentators, who give
veuvviya (or veu//iya v.
1.),
which I have rendered
'
for occasional
use,' the sense of
'
repeatedly.' But as they give s&iggiya. the
meaning 'used,' and as the practice justifies my translation-, I am
rather confident about the correctness of my conjecture. The
practice, as related by the commentator, is this : The Upaxraya
where the monks live must be swept in the morning, when the
monks go out begging, at noon, and in the afternoon at the end of
the third prahara ; the other two Upasrayas must be daily inspected,
lest somebody else occupy them, and be swept every third day.
2
And this only in case of need, to fetch medicine, &c. In
ordinary cases the third rule applies.
RULES FOR YATIS.
3
I I
none will have to undergo more than seven or eight
births.
(63)
In that period, in that age the Venerable Ascetic
Mahavira, in the town of Ra^agr/ha, in the A'aitya
Gu;za.rilaka, surrounded by many monks and nuns,
by many men and women of the laity, by many gods
and goddesses, said thus, spoke thus, declared thus,
explained thus ; he proclaimed again and again the
Lecture called Paryusha^akalpa with its application,
with its
argumentation, with its information, with its
text, with its meaning, with both text and meaning,
with the examination of the meaning.
Thus I say.
(64)
End of the Rules for Yatis.
End of the Kalpa Sutra.
INDEX.
Abhig-it, name of an asterism, p. 281.
Abhinandana, name of the fourth
Tirthakara, 280.
Abhiyajasa, name of a Kula, 292.
Accomplishments, the sixty-four, of
women, 282.
Adbhuta Kalpa,
194.
Adhakarma, 81 n2, 127.
Adikara
= Tirthakara, 224.
Affects, enumerated, 262.
Ajnta, name of the second Tirtha-
kara, 280.
Agnibhuti, name of a Gawadhara,
286.
Agnidatta, 289.
Agnivejya) ana, name of a gotra,
286, 287.
Ahakamma, ahakammiya
=
adhakar-
ma, ika,
94
n 1,
in n 1.
Aharatiwiya, 146.
Ahiwsa, doctrine of, 38.
Ailapatya, name of a gotra, 287,
289.
Aalabhratri, name of a Gawadhara,
286.
Akampita, name of a Gaadhara, 286.
Aiela, a naked monk,
57
n 2.
Alabhika, name of a town, 264.
Alms-bowls, what they should be
made of, 166.
Amagandha, 23 n 1.
Ananta, name of the fourteenth Tir-
thakara, 280.
Anasrava,
37.
Ahga, title of works, 221.
Anidana, 40.
Animals, eight kinds of, 11.
Ahka, a certain posture, 187.
Ano^a, daughter of Mahavira, 193.
Antara/Tgika (Antang-^iya), name of
a Sakha, 291.
Anuddhari, name of small insects,
267.
Aparaj'ita, name of a Vimana, 276.
Ara, name of the eighteenth Tirtha-
kara, 280.
Arati, 17.
Arhaddatta,
293
(bis).
Arhat, title of Ginas,
36, 225, &c.
Arish^anemi, name of the twenty-
second Tirthakara, 276.
Arithmetics, 221.
Arya, name of a Lava, 265.
Arts, hundred, 282.
Aryadatta,
274.
Aryag-ayanti, name of a Sakha, 288,
A
293.
Aryaghosha,
274.
Arya^e/aka, name of a Kula, 292.
Aryakuberi, name of a Sakha,
293.
Aryanagila, name of a Sakha, 288,
.
293.
Aryapadma, name of a Sakha,
293.
Aryapadmila, name of a Sakha,
288.
Arya/v'shipalita, name of a Sakha,

2
1
1
'
Aryatapasi, name of a Sakha, 288,
. 293.^
^ ^
Aryavagra, name of a Sakha,
293.
Ascetic, compared to a warrior,
258.

different kinds of, 128 n 1.

untrue, 17.
Ashav/M, name of an asterism, 278.
AshaJ>6a, name of a month, 281.
A^ramapada, name of a park, 283.
Asrava,
37,
76.
Asthikagrama, name of a town, 264.
Astronomy, 221.
Asura, 198.
Ajvasena, king of Benares, 271.
A-fvina, name of a month, 191.
Atharva-veda, 221.
Avadhi knowledge, 223.
Avalika, a division of time, 262.
Avasarpi??i era, 189, 218, &c.
Ayatana,
44.
Ayus, 269.
Bala, 25 n 2.
Baladeva, 225.
H
GAINA SUTRAS.
Balissaha, 289.
Bathing-room, described, 242.
Bauddha,
4.
Bhadra, name of a Sthavira,
294
(bis).
Bhadrabahu, name of a Sthavira,
287, 288.
Bhadrapjda, name of a month, 308.
Bhadraya^as, 291.
Bhadrayajaska, name of a Kula, 291.
Bhadrika, name of a nun, 264.
Bhadriyika, name of a Sakha, 291.
Bhagavat, title of Ginas, 36.
Bharadvag-a, name of a gotra, 286,
291.
Bharatavarsha,
190, 218, &c.
BharuWa, a fabulous bird, 261.
Bhavanapati, one of the four orders
of gods, 191, &c.
Bhuta, 289.
Bhutadatta (dinna), 289.
Birds, young, likened to disciples,
58.
Birth, 18.
Bodies,
3
n 2.
Brahmadvipika, name of a Sakha,
293.
Brahma Kalpa,
195.
BrahmaHrin, name of a monk, 274.
Brahmaliptika, name of a Sakha,
292.
Brahmaas and Sramawas,
38,
&c.
Brahmasundari, name of a nun,
28
4'
Buddha, epithet of Mahavira, 264.
Buddhabodhita, 66 n 1.
Categories, sixty, 221.
Ceremonial, 221.
Clothes, what they should be made
of,
157,
&c.

how many to be worn, 157.

should not be dyed, 163.

DaWa,
7.
Dasikarba/ika, name of a Sakha,
289.
Datta (Dinna), name of a Sthavira,
288,
293.
Dejigain, name of a Sthavira,
295.
Devananda, 190, 218, &c.

name of a night, 265.

Devarddhi, name of a Sthavira,
295.
Dhammapada, 212 n 1.
Dhanagiri, name of a Sthavira,
293,
294.
Dhanarddhi, 290.
Dharma, name of different Stha-
viras,
294
(bis),
295.

name of the fifteenth Tirtha-

kara, 280.
Dinara, denar,
233.
Dirghabhadra, 289.
Diseases, various kinds of, 18, 19.

enumerated,
53.
Dream-book, 246.
Dreams, interpreters of,
244,
&c.

various kinds of, 246.

those of Truala described, 230,

&c.
Dushamasushama period, 189, 218,
&c.
Earth-bodies, how they are in-
^
jured,
4.
Ewa, 289.
Eravati, name of a river, 297.
Fire-bodies, 7.
Flood = Sawsara, 20.
Flowers, various kinds enumerated,
233.
Gzkkha, chapter of monks, "nirgata,
47
n 2, 113 n 2.
Gama, identical passages, 72 n 2.
Gaa, 1
1
3, 273, 286, 306.

founder of a, 113.
Gawadatta, 289.
Gawadhara, 1 n
4, 113, 273,
286.
Gandharvas,
237.
Gahgavarta, name of a whirlpool,
237.
Gawika, name of a Kula, 291.
Garu^/as, gods, 189.
Gautama, name of a gotra, 286, 289,
293, 294.

the Nirgrantha, 202.

Gautamiya, name of a Sakha, 292.
Gavedhuka, name of a Sakha, 291.
Girnar, a mountain,
277, 279.
Godasa, name of a Sthavira, 288.

name of a Ga;za, 288.

Graha, 266, 267.
Grammar, 221.
Guhya, 152.
Gymnastic exercises, hall for, 242.
Galandharayawa, name of a gotra,
190, 218.
Gambu, name of a Sthavira,
295.

name of another monk, 289.

INDEX.
315
GambGdvipa, 190, 218, &c.
Gambunaman
= Gambu, 287.
Gambusvamin
= Gambu, r.
Gasawsa, name of Mahavira,
193,
256.
Gayanta, name of a Sthavira,
288.
Gehila (Getthihi), name of a Stha-
vira,
294.
Gina, title, 201, 203.
Ginakalpika,
57
n
2, 308 n 2.
Giva, identical with atman,
3
n 2.
Gnairi or Gwatrzka, clan of Kshatri-
yas,
191, 226, &c.
G/zatr/putra, name of Mahavira,
76,
80.
Gwatr/'shaw^/a, name of a park,
199.
Gr/'mbhikagrama, 201, 263.
Gyotishka, one of the four orders of
gods, 191, 195,
252.
Haridraka, name of a Kula, 292.
Hariwegamesi,
227, 229.
Harita, name of a gotra, 291.
Haritamalagari, name of a Sakha,
291.
Haritayawa, name of a gotra, 286.
Harivawja, 92.
Hastilipta (Hatthili^a), name of a
Kula, 290.
Hastin, name of a Sthavira,
294.
Heretic,
25.
Ikshvaku,
92,
218.
Indra,
92.
Indrabhuti, name of a Gaadhara,
286.

name of another man, 265.

Indradatta (Dinna), name of a Stha-
vira, 288, 292.
Indrapuraka, name of a Kula, 291.
Ihgitamarawa, a religious death, 72
n
3-
Ijana, different from Indra, 198.
Island, never covered with water,
likened to an ascetic,
58,
61.
Itihasa, 221.
Itvara, a religious death, 72 n
3.
Jewels, different kinds of, 238.

sixteen kinds of, 227.

Kakandaka,
284, 292.
Kakandika, 291.
Kalaka, name of a Sthavira, 294.
Kamarddhi, 291.
Kamardd'nika, name of a Kula, 291.
Kara^a, 19 n
5,
265.
Karmabhumi,
195
n 1.
Karman, 2.
Karttika, name of a month, 276.
Kan, kings of, 266.
Kajyapa, name of a gotra,
193,
218,
226, 286, 294.
Kasyapiya, name of a Sakha, 292.
Ka/ibandhana,
73
n 2.
Katyayana, name of a gotra, 287.
Kau^/iya, name of a gotra,
193,
286.
Kaujambika, name of a Sakha, 290.
Kausika, name of a gotra,
290, 293.
Kau/ika, 288, 292.
Kautsa, name of a gotra, 294.
Kau/umbini, name of a Sakha, 290.
Kevala, 2, &c.
Kheyanna, 29.
Kinnaras, 237.
Korfala, name of a gotra, 190, 219,
&c.
Kor/inya, 290.
Kerala, kings of, 266.
Kosalian, native of Ayodhya, 281.
Ko/ivarshiya, name of a Sakha, 288.
Kr/sha, the line of, a
celestial
region,
195.
Krishwasakha, name of a Kula, 292.
Kriya, 2 n
3.
Kroja,
297.
Kshamajramawa, a title, 295.
Ksbana, a division of time, 262.
Kshemaliptika, name of a Sakha, 291.
Kshudratman, name of a graha, 265.
Kubera,
293.
Kula, 288, &c.
Kulakara, 281 n 2.
Kuala, name of a town, 297.
KuWadhari. See Kau/umbini.
Ku</agrama,Mahavjra's
birth-place,
219, &c.
KuWala, name of a gotra, 291.
KuWupura, Mahavira's birth-place,
190 ;
puri, 191.
Kunthu, name of the seventeenth
Tirthakara, 280.
A'aitra, name of a month,
273,
282.
ifakravartin, 225.
Aampa, name of a town, 262.
ATampiyika, name of a Sakha, 291.
bandana, name of a nun, 267.
ATandanagari, name of a Sakha, 290,
3i6 GAINA SUTRAS.
ATandra, name of a year, 265.
ATandraprabha, name of the eighth
Tirthakara, 280.
ATandraprabha, name of a palankin,
197,257.
/Tarawa, name of a Gaa, 291.
Kfoaluya, or ATmluya. See Roha-
gupta.
Kbukkhu, an interjection, 84.
ATitra, name of an asterism, 276.
ATolapattaka,
73
n 2.
ATyavana, 202, 262.
La7//ja, name of a country,
84, 85.
Lake, compared to a teacher,
49.
Laukantika, gods,
195, 256, 272.
Lava, a division of time, 262, 265.
Leader of the battle, epithet of a
monk, 61.
Le^i^aki. See Likkhavi, 266 n 1.
Liberation, its nature inexpressible
in words,
52.
L.iJk'ihavi, princes of Kojala, 266.
Lives, six kinds of, 1 4.
Living beings, all sorts of,
14,
&c.
Madhyama, name of a Sakha,
293.
Madhyamika (Ma^g-y&imilla), name of
a Sakha, 292.
Mahagiri, name of a Sthavira,
287,
289.
Maharddhika, 165.
Mahasuvrata, female lay votary, 278.
Mahavideha, name of a country,
T94-
Mahavira, venerable ascetic,
191,
&c.
Maighika, name of a Kula, 291.
Maker of an end, 269, &c.
Mallaki, princes of Kaji, 266.
Malli, name of the nineteenth Tir-
thakara, 280.
MalolWa, 106 n 1.
Malyaka, name of a Kula,
292.
Maaaka, 287.
Mawava, name of a Gaa, 292.
Mandara, mount, 261.
MaWikaputra, name of a Gaa-
dhara, 286.
Ma/zibhadra, 289.
Mara,
29,
30.
Margajiras, name of a month,
194,
Masapurika, name of a Sakha, 290.
Marmara, name of a gotra, 287, 288,
293.
Matipattrika, name of a Sakha,
29.
Mauryaputra, name of a Gaadhara,
286.
Megha, 291.
Mekhaliyika (Mehali^g-iya), name of
a Sakha, 291.
Metarya, name of a Gawadhara, 286.
Metre, 221.
Milk Ocean,
199.
Mithila, name of a town,
264.
~bl\ekkha,
137, 185.
Monk's hall, 88.
Mukhavastrika,
57
n 2.
Mukta, name of a respiration, 265.

epithet of Mahavira, 265.

Mukunda, 92.
Munisuvrata, name of the twentieth
Tirthakara, 280.
Musical instruments, different kinds,
183.
Nabhi, first king, 287.
Naga, gods, 198.

name of a Karawa, 265.

name of a Sthavira,
294.

proper name, 290.

Nagabhuta, name of a Kula, 290.
Nagaputra, 290.
Nagar^una,
32 n 2.
Nagila, name of a Sthavira, 288.
Nakshatra, name of a Sthavira, 29-).
Nalanda, name of a town, 264.
Name and gotra, Karman relating to,
226.
Nami, name of the twenty-first Tir-
thakara, 280.
Nanda, a lay votary, 278.
Nandanabhadra, 289.
Nandika (Nandhjga), name of a
Kula, 290.
Nandita, name of a Sthavira,
295.
Nandivardhana, name of the elder
brother of Mahavira,
193.

name of a fortnight, 265.

Niggha/tfu, 221.
Nirgrantha, 28, &c.
Nirr/ti, name of a night, 265.
Non-Aryan people, 137.
Nurses, five kinds of, 192.
Occupations, the three, of men,
282.
Oggaha (avagraha), 23 n
5.
PaJiggahadhari, 117 n 2.
Padma,
293.
INDEX. 3*7
Padmaprabha, name of the sixth
Tirthakara, 280.
Padmila, name of a Sthavira, 288.
Paggusan, 130 n 2, 296,
&c.
Palyopama, a long period of time,
280.
Pawrt'ubhadra, 289.
Pawipa^iggahiya, 117 n 2.
Pawitabhumi, 264.
Paovagamawa, a religious death,
73.
Papa, name of a town, 269.
Parigraha, 23.
Parihasaka, name of a Kula, 290.
Pariwwa, comprehension and renun-
ciation, 1 n 2.
Parisrava,
37
n 1.
Parjva, name of the twenty-third
Tirthakara, 194,
271.
Paryahka, a certain posture, 187.
Passions, enumerated,
35.
Paurushi, wake of the day or night,
257.
Paushya, name of a month, 273.
Phalgumitra, name of a Sthavira,
294.
Plants, endowed with intellect, 10.
Players and other performers, 253.
Policemen, 252.
Poshadha, 266.
Prabhasa, name of a Gaadhara, 286.
Prabhava, name of a Sthavira, 287.
Praina, name of a gotra,
287,
288.
Praata Kalpa, 271.
Prajnavahanaka, name of a Kula,
292.
Pratyekabuddha,
66 n 1.
Preaching, 27.
Pr/'shfi/ampa, name of a town, 264.
Pritidharmika, name of a Kula, 292.
Pritivardhana, 265.
Priyadarjana, daughter of Mahavira,
193.
Priyagantha, 293.
Priyakarim, name of Truala,
193.
Pronunciation, 221.
PuWravardhaniya, name of a Sakha,
288.
Pu/zyabhadra, 289.
Purimatala, name of a town, 283.
Purisantaraka^/a, 90
n 2.
Purwapattrika, name of a Sakha,
290.
Purva,
274, 278, 284.
Pushpadanta, name of the ninth
Tirthakara, 280.
Pushpagiri, name- of a Sthavira, 293.
PushpaX-ula, name of a nun, 274.
Pushpottara, name of a Vimana,
190,
218.
Pushyamitrika, name of a Kula, 292.
Quality, 15.
Ragagr/ha, capital of Magadha, 264,
287.
Ragoharawa, broom,
57
n 2.
Ragyapalika, name of a Sakha, 291.
Rahasya, 221.
Raksha, name of a Sthavira,
294.
Ratha, name of a Sthavira, 293.
Reciprocity, law of, 13.
Rea, 289.
Renunciation of Mahavira, 257.
Retinue of a king,
243.
Revati, name of a female lay votary,
268.
Revatika, name of a park, 277.
Rujupalika, name of a river, 263.
Rohagupta, 290.
Rohaa, 290,
Rudra, 92.
jR^g-umati, 289.
Rig-veda, 221.
.R/shabha, name of the first Tirtha-
kara, 281, &c.
.R/shabhadatta, 190, 281, &c.
i?/shabhasena, 284.
i?ishidatta, 293.
.R/'shidattika, name of a Kula, 292.
i?/shigupta, 292.
i?/shiguptika, name of a Kula, 292.
.R/'shipalita, 293.
Sadharmika, 70.
Sagaropama, a long period of time,
190, 218, 271,
&c.
Samadhi,
49
n 2.
Samaga, 201,263.
Sama-veda, 221.
Samaya, 23
n
3.

a division of time, 262.

Sambhava, name of the third Tir-
thakara, 280.
Sambhutavujaya,
name of a Stha-
vira, 287,
288.
Samita, 293.
Sawkajika
(Sawkajyika?), name of
a Sakha, 291.
Sawkhadi,
93
n 2.
Sawlekhana, 74
n
3.
Sampalita, name of a Sthavira, 294.
3iS GAINA SUTRAS.
Samparyahka, a certain posture,
269.
Samudravyj-aya, king of Sauripura,
276.
Sandhi, 31 n
4.
Sarvarthasiddha, nam2 of a Vimana,
281.

name of a Muhurta,
265.
Sattha (Sastra), 1 n 2.
Saudharma Kalpa, a celestial re-
gion, 222.

Avatawzsaka, a celestial abode,

222.
Saumya, 274.
Saurash/rika, name of a Sakha,
292.
Sautaptika, name of a Sakha,
290.
Sciences, seventy-two, 282.
Self, the Knower, 50.
Sena, 289.
Senika,
293.
ShaWavana, name of a park,
259.
Siddha, epithet of Mahavira, 264.

name of a Stoka, 265.

Siddhartha, father of Mahavira,
191,
&c, 226, &c.
Siddharthavana, name of a park,
283.
Siw/ha, name of a Sthavira,
294.
Siwhagiri Gatismara, name of a
Sthavira, 288, 293.
Sin, causes of, 2.
Skanda, 92.
Snake gods,
92.
Soittiya. See Sautaptika.
Somabhuta, name of a Kula, 290.
Somadatta, 289.
Soul, 2.
Sthavira, 286.
Sthiragupta, name of a Sthavira,
^295.
Sthulabhadra, name of a Sthavira,
287.
Stoka, a division of time, 262, 265.
Subbhabhumi, name of a country,
84.
Subhadra, name of a female lay
votary, 284.
Sudarjana, elder sister of Mahavira,
193.
Sudharman, name of a Gaadhara,
1, 286, 287.

name of a council hall of the

gods, 222.
Suhastin, name of a Sthavira, 288,
290.
Suicide, 68 n
5.
Sulasa, name of a female lay votary,
268.
Sumanobhadra, 289.
Sumati, name of the fifth Tirtha-
kara, 280.
Sunanda, name of a female lay vo-
tary,
274.
Suparjva, name of the seventh Tir-
thakara, 280.

paternal uncle of Mahavira,

193.
Supratibuddha, name of a Sthavira,
288, 292.
Suras, 198.
Sushama, name of a period,
189,
218.
Sushamasushama, name of a period,
189,
218.
Susthita, name of a Sthavira, 288,
292.
Suvidhi, name of the ninth Tirtha-
kara, 280.
Suvrata, name of a lay votary,
274.
name of a day,
198, 257, 263.

name of a gotra,
294.
Suvratagni, name of a day, 265.
Svastika, 190.
Svati, name of an asterism,
189,218,
269.
Svayambuddha, 66 n 1.
Saka/amukha, 283.
Sakra, 222.
SaWilya, name of a Sthavira,
294.
Sahkh'ajataka, name of a lay votary,
267.
Santi, name of the sixteenth Tir-
thakara, 280.
Santisenika,
293.
5auripura, name of a town, 276.
Sayyambhava, name of a Sthavira,
287.
Sirarddhi, 290.
Sitala, name of the tenth Tirtha-
kara, 280.
Siva, name of a queen, 276.
Sivabhuti, name of a Sthavira,
294.
5ramaas,
194,
&c.
Sravawa, name of a month,
275,
277.
5ravasti, name of a town, 264.
Sravastika, name of a Sakha, 291.
Sreyawsa, name of the eleventh
Tirthakara, 280.

name of Mahavira,
193, 256.
INDEX.
3*9
Sreyawzsa, name of a lay votary,
274.
Sridhara,
274.
Srigupta, 291.
Subha,
274.
Sudra, 151.
Tamraliptika, name of a Sakha,
288.
Tapasa, name of a Sthavira, 288.
Tasa = trasa,
3
n 2.
Tirthakara, 224.
Tishyabhadra, 289.
Trairibika, name of a Sakha, 290.
Treasures, hiding-places of, 248.
Tree, likened to a worldly man,
53.
Trijala, mother of Mahavira,
191,
193,
226, &c.
Tortoise, likened to a worldly man,
53-
Tungikayana, name of a gotra,
53.
Uddeha, name of a Gaa, 290.
IWumbarika, name of a Sakha,
290.
IL/uva/ika, name of a Gaa, 291.
U/Wanagari, name of a Sakha,
292,
293.
Ullaga^/^a, name of a Kula, 290.
Upananda, 289.
Upaiiga, 221.
Upapada, 202, 264.
Upajama, name of a day, 265.
Upajraya, 115.
Utsarpiwi era, 189, 218, &c.
Uttara, 289.
Uttarabalissaha, name of a Gaa,
289.
Uttarakura, name of a palankin,
277.
Uttaraphalguni,name of an asterism,
189,
&c, 217, &c.
UttarashaVM, name of an asterism,
281, &c.
Va&g-abhumi, name of a country,
84.
Vajfra, name of a Sthavira, 288,
293-
^
K A
Va_-ranagari, name of a Sakha,
291.
Va^rasena, name of a Sthavira, 288,
293-
Va^ri, name of a Sakha, 292.
Vauakha, name of a month, 201,
263.
Vaijali, capital of Videha, 264.
Vaurama/za, or Vaijravawa,
195,
199.
Varna, name of a queen, 271.
Vawassai Vanaspati,
3
n 2.
Vawhj-agrama, name of a town,
264.
Vaniya, name of a Kula, 292.
Varadatta, 277.
Vardhamana, name of Mahavira,
192,^193, 249, 255.
Vardhamanaka, 190.
Vasish/Aa, 274.
Vasish/a, name of a gotra, 191, &c,
226, &c, 286, 288, 290, 294.
Vasish^iya, name of a Sakha, 292.
Vasudeva, 225.
Vasu'pu^ya, name of the twelfth Tir-
thakara, 280.
Vatsa, name of a gotra, 287, 293.
Vatsaliya, name of two Kulas,
291,
292.
Vayubhuti, name of a Gawadhara,
286.
Vedana = feeling,
3
n 2.
Vedaniya, 269.
Vewa, 286.
Vesamawa, 248, 251.
Vejavarika, name of a Gaa, 291.
Videha, native country of Mahavira,
286.
Videhadatta ("dinna), name of Tri-
jala,
193, 194, 256.
Vidyadharagopala,
293.
Vidyadharas, 197.
Vidyadhari, name of two Sakhas,
292, 293.
Vhjaya, name of a muhurta,
199,
201, 257, 263.
Viharabhumi, 90 n
1,
306.
Vi/fcarabhumi, 90 n
1,
306.
Vimala, name of the thirteenth Tir-
thakara, 280.
Vimana, celestial abode, 190,
218.
Vimanavasin, one of the four orders
of gods, 191.
Vinita, name of a town, 283.
Virabhadra, 274.
Vijakha, name of an asterism,
271.
Vijala, name of a palankin,
273.
Vishwu, name of a Sthavira,
294.
Vows, three, 63.

five, 203.
Water-bodies, 5.
320
GAINA SUTRAS.
Water-lives,
5
n i.
Whirlpool
=
Sawsara,
9.
Wind-bodies,
9.
Women, 21.
Yagur-veda, 221.
Yaksha, 289.
Yakshadatta (dinna), 289.
Yakshas,
92.
Yakshiwi, name of a nun, 278.
Yajas,
274.
Yajobhadra, name of a monk, 289.

name of a Kula, 291.

name of a Sthavira, 287.

Ya^oda, wife of Mahavira,
193.
Years, former,
58.
Yoga,
15
n
5.
Yo^ana,
297,
&c.
TRANSLITERATION OF ORIENTAL ALPHABETS. 321
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