A monk or a nun should not take possession of anything^ on the bare ground, on wet ground, where there are eggs, &c.; nor on pillars or such an above-ground place (II, 2, i, § 7); nor on a wall, &c.; nor on the trunk of a tree, &c.; nor where the householder or fire or water, or women or children or cattle are, and where it is not fit for a wise man to enter or to leave, &c., nor to meditate on the law; nor where they have to pass through the householder’s abode or to which there is no road, and where it is not fit, &c.; nor where the house¬ holder or his wife, &c., bully or scold each other, &c. (see II, 2, I, § 9, and 3, f 7); nor where they rub or anoint each other’s body with oil or ghee or butter or grease; nor where they take a bath, &c.; nor where they go about naked, &c. (all as in II, 2, 3, This is the whole duty, &c.
Thus I say. (6-12) Second Lesson.
He may beg for a domicile in a traveller’s hall, &c. (see II, I, 8, § 2), having reflected (on its fit¬ ness); he should ask permission to take possession * Oggaha.
ak-ArAnga s<jtra.
of it from the landlord or the steward of that place: ‘ Indeed, O long-lived one! for the time and in the space you concede us, we shall dwell here^,’&c. (see I, § 2). Now what further after the place is taken possession of? He should not remove from without to within, or vice versa, any umbrella or stick, &c, (see II, 2, 3, § 2) belonging to 6rama«as or Brih- ma»as (previously settled there); nor should he wake up a sleeping person, nor offend or molest the (inmates), (i) A monk or a nun might wish to go to a mango park; they should then ask the landlord’s or steward’s permission (in the manner described above). Now what further after the place is taken possession of? Then they might desire to eat a mango. If the monk or the nun perceive that the mango is covered with eggs, living beings, &c. (see II, i, i, § 2), they should not take it; for it is impure, &c. (2) If the monk or the nun perceive that the mango is free from eggs, living beings, &c., but not nibbled at by animals, nor injured, they should not take it; for it is impure, &c. But if they perceive that the mango is free from eggs, living beings, &c., and is nibbled at by animals and injured, then they may take it; for it is pure, &c.^ (3) The monk might wish to eat or suck one half of a mango or a mango’s peel or rind or sap or smaller particles. If the monk or the nun perceive that the above-enumerated things are covered with eggs, or living beings, they should not take them; for they are impure, &c. But they may take them, if they are * § 2 of the preceding Lesson is repeated word for word.
BOOK II, LECTURE 7, LESSON 2.
free from eggs, &c., and nibbled at by animals or injured\ (4) A monk or a nun might wish to go to a sugar¬ cane plantation. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck sugar-cane. In that case the same rules as for eating mango apply also; like¬ wise if they wish to chew or to suck the sugar-cane’s pulp, fibres, sap, or smaller particles. (5) A monk or a nun might wish to go to a garlic field. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck garlic. In that case the same rules as for eating mangoes apply also; likewise if they wish to chew or suck the bulb or peel or stalk or seed of garlic^. (6) A monk or a nun, having got possession of a place in a traveller’s hall, &c., should avoid all occasions to sin (proceeding from any preparations made by) the householders or their sons, and should occupy that place according to the following rules. (7) Now this is the first rule: He may beg for a domicile in a traveller’s hall, &c., having reflected (on its fitness for a stay), &c. (§ 2 of the preceding Lesson is to be repeated here).
This is the first rule. (8) Now follows the second rule: A monk resolves: ‘ I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants.
* In the text § 3 is repeated with the necessary alterations.
® 5 'flSnka, in his commentary, remarks that the meaning of the Sfitras about eating mangoes, sugar-cane, and garlic should be learned from the Sixteenth Lesson of the Nishitha Shtra.
liTARANGA S^TRA.
and having taken possession of it for their sake, I shall use it’ This is the second rule. (9) Now follows the third rule: A monk resolves: ‘ I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants, and having taken possession of it for their sake, I shall not use it’ This is the third rule. (10) Now follows the fourth rule; A monk resolves: ‘ I shall not ask for possession of a dwelling-place, &c., for the sake of other mendi¬ cants; but if the dwelling-place, &c., has already been ceded to them, I shall use it.’
This is the fourth rule, (ii) Now follows the fifth rule: A monk resolves; ‘ I shall ask for possession of a dwelling-place for my own sake, not for two, three, four, or five persons.’
This is the fifth rule. (12) Now follows the sixth rule; If a monk or a nun, occupying a dwelling-place in which there is Ikka^ifa reed,&c. (see II, 2, 3, § 18), get this thing, then they may use it; otherwise they should remain in a squatting or sitting posture. This is the sixth rule. (13) Now follows the seventh rule: A monk or a nun may beg for a dwelling-place paved with clay or wood. If they get it, then they may use it; otherwise they should remain in a squatting or sitting posture.
This is the seventh rule.
One who has adopted one of these seven rules, should not say, &c. (all as in II, i, ii, ^ 12). (14) BOOK II, LECTURE 7, LESSON 2.
I have heard the following explanation by the venerable (Mahivira): The Sthaviras, the venerable ones, have declared that dominion ^ is fivefold: The lord of the gods’ dominion; The king’s dominion; The houseowner’s^ dominion; The householder’s® dominion; The religious man’s * dominion.
This is the whole duty, &c.
Thus I say. (15) End of the Seventh Lecture, called Regulation of Possession.
' Oggaha, avagraha.
^ GShSvat, gnhapati. In another part of the commentary it is explained grSmamahattar^di, his dominion is grS.mapa/a- kSdikam.
® SSgSriya, sagarika. It is explained rayy 3,tara, host. His dominion is shampasSlS.di.
* S^hammiya, sadharmika. His dominion is vasaty^di, his domicile which extends for a Yog-ana and a quarter. When he takes possession (parigraha) of it, he must ask permission of the possessors.
N A^ArAnga sOtra.
SECOND PART.
THE SEVEN LECTURES\ Eighth Lecture ^ When a monk or a nun wishes to perform religious postures they should enter a village or a scot-free town, &c.; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c.; for such a place is impure and unacceptable. In this way all that has been said about couches (in the Second Lecture) should be repeated here as far as ‘water-plants’ (II, 2, i, Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures.
This is the first rule: I shall choose something inanimate*, and lean against it; changing the position of the body, and moving about a little, I shall stand there.
This is the first rule. (2) Now follows the second rule: I shall choose something inanimate, and lean ^ Sattikao.
BOOK II, LECTURE 9.
against it; changing the position of the body, but not moving about a little, I shall stand there.
This is the second rule. (3) Now follows the third rule: I shall choose something inanimate, and lean against it; not changing the position of the body, nor moving about a little, I shall stand there.
This is the third rule. (4) Now follows the fourth rule: I shall choose something inanimate, but I shall not lean against it; not changing the position of the body, nor moving about a little, I shall stand there. Abandoning the care of the body, abandoning the care of the hair of the head, beard, and the other parts of the body, of the nails, perfectly motionless, I shall stand there.
This is the fourth rule. (5) One who has adopted one of these four rules, &c.
This is the whole duty, &c.
Thus I say.
Ninth Lecture b When a monk or a nun wishes to go to a pure place for study, they ^ should not accept one which is infected by eggs or living beings, &c.; for it is im¬ pure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it; for it is pure and acceptable.
* Nislhiyasattikkayaw; nishithikS = svSdhyayabhfimiA.
* The original has the first person /fetissami.
In this way all that has been said in the corre¬ sponding passage about couches^ should be repeated here as far as ‘ water-plants.’ (i) If parties of two, three, four, or five (mendicants) resolve to go to the place for study, they should not embrace or hug, bite with their teeth or scratch with their nails each other’s body.
This is the whole duty, &c.
Thus I say. (2) Tenth Lecture^.
A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk or a nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground. (1) A monk or a nun, knowing that the householder with regard to such a place for the sake of one or many, male or female fellow-ascetics, for the sake of many. 5 rama«as or Brihma«as whom he has well counted, kills living beings and commits various sins, should not ease nature on such a place or any other of the same sort, whether that place be appro¬ priated by another person or not^ &c. (see II, i, i, * S^^a-game«a.
“ UMarap^savawasattikkao, discharging of feces and urine.
® Purisa»?taraka(/a, here translated svikrfta. The text pro¬ ceeds ^dva bahiyS. nthadam vi, which I do not know how to apply to the object in question. As § 3 differs from § a only in giving BOOK II, LECTURE lO.
l8l Now he should know this: If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4) A monk or a nun should not ease nature on a ground which for their sake has been prepared or caused to be prepared (by the householder), or has been occupied by main force, or strewn with grass, or levelled, or smeared (with cowdung), or smoothed, or perfumed. (5) A monk or a nun should not ease nature on a ground where the householders or their sons remove from outside to inside, or vice versa, bulbs, roots, A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7) A monk or a nun should not ease nature on the bare ground or on wet ground or on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8) A monk or a nun should not ease nature in a place where the householders or their sons have, do, or will put^ by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud.
the negative attributes (apurisawtarakac/aw), I have contracted both paragraphs in the translation.
A^aranga sCtra.
stakes, sprigs, holes, caves, walls, even or uneven placesh (ii) A monk or a nun should not ease nature in fire¬ places, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks partridges, doves, or franco¬ line partridges. (12) A monk or a nun should not ease nature in a place where suicide is committed, or where (those who desire to end their life) expose their body to vultures, or precipitate themselves from rocks or trees or eat poison, or enter fire. (13) A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14) A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15) A monk or a nun should not ease nature where three or four roads meet, nor in courtyards or squares. (16) A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17) A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit. (18) A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19) A monk or a nun should not ease nature in a field of shrubs, vegetables, or roots. (20) ' The translation of some of the words in the text is merely conjectural.
^ Va//aya. I think this is the modern ba//ak, duck.
* The commentator says: where they fall like a tree, having starved themselves to death, or where they fall from trees.
BOOK 11, LECTURE II. 1 83 A monk or a nun should not ease nature in woods of A^anak.Sana^, Dhitaki®, Ketaki^, Mango, A^oka, Punniga, or other such-like places which con¬ tain leaves, flowers, fruits, seeds, or sprouts. (21) A monk or a nun should take their own chamber¬ pot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c.; then taking (the chamber-pot), they should go to a secluded spot, and leave the excre¬ ments there on a heap of ashes, &c. (see II, i, i, § 2).
This is the whole duty, &c.
Thus I say. (22) Eleventh Lecture®.
A monk or a nun should not resolve to go where they will hear sounds of a Mrfdahga, Nandi- mrfdahga, or 6^>^allari®, or any such-like various sounds of drums, (i) If a monk or a nun hear any sounds, viz. of the Vi« 4, Vipa»/il, Vadvlsaka, Tu«aka, Pa;^aka, Tumba- v\n\kk, or Dhawku^a, they should not resolve to go where they will hear any such-like various sounds of stringed instruments. (2) The same precepts apply to sounds of kettle¬ drums, viz. of the T 4 la, Lattiyd, Gohiyi’^, or Kiri- kiriyi; (3) * Terminalia Tomentosa. ^ Crotolaria Juncea.
* Grislea Tomentosa. * Pandanus Odoratissimus.
® Saddasattikkayam. Lecture on Sounds.
® These are different kinds of drums.
’’ Lattiyd and gohiyd would be in Sanskrit lattika and go- dhikS; both words are names of lizards.
AX-ARANGA SUTRA.
Also to sounds of wind instruments, viz. the conch, flute, Kharamukhi, or Piripiriya. (4) monk or a nun should not, for the sake of hearing sounds, go to walls or ditches, &c. (see II, Nor to marshes, pasture grounds, thickets, woods, strongholds in woods, mountains, strongholds in mountains; (6) Nor to villages, towns, markets, or a capital, her¬ mitages, cities, halting-places for caravans; (7) Nor to gardens, parks, woods, forests, temples, assembly halls, wells; (8) Nor to towers, pathways, doors, or town gates; (9) Nor where three or four roads meet, nor to courtyards or squares; (10) Nor to stables (or nests) of buffaloes, cattle, horses, elephants, &c. (see 10, § 12); (ii) Nor to places where buffaloes, bulls, horses, &c., fight; (12) Nor to places where herds of cattle, horses, or elephants are kept; (13) Nor to places where story-tellers or acrobats per¬ form, or where continuously story-telling, drama¬ tical plays, singing, music, performance on the Wina, beating of time, playing on the Thrya, clever playing on the Pa/aha is going on; (14) Nor to places where quarrels, affrays, riots, con¬ flicts between two kingdoms, anarchical or revolu¬ tionary disturbances occur; (15) ^ The beginning, ‘If a monk or a nun hear particular sounds somewhere, viz.,’ and the end, ‘they should not resolve to go to such¬ like or other places for the sake of hearing sounds,’ are in the text repeated in all, §§ 5-16. In the translation the text has been somewhat abridged.
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. (i6) A monk or a nun should not, for the sake of hearing sounds, go to places where there are many great temptations^, viz. where many cars, chariots, Mle^/^^as, or foreigners meet. (17) A monk or a nun should not, for the sake of hearing sounds, go to great festivals where women or men, old, young, or middle-aged ones are 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 ^ wood¬ work, plastering, paintings, jewelry, ivory-work, strings, leaf-cutting, they should not for the sake of pleasing the eye resolve to go where they will see various colours (or forms). All that has been said * Mahisava, mahasrava. The word has probably here the original meaning, conflux; or mahisava is a mistake for maho- sava, which would be identical with mahussava, great festivals, in the next paragraph.
” I have translated the last four words, ga«ithimS.«i, vtdhlia^ni, pflrimiwi, saw«ghitimS.«i, according to the commentary. Later on I shall translate them garlands, ribbons, scarfs, and sashes.
A^aranga sCtra.
in the last chapter with regard to sounds should be repeated here with regard to colours (or forms); only the passages on music are to be omitted, (i) T HIRTEENTH LeCTURE.
One should neither be pleased with nor prohibit the action of another which relates to one’s self, and produces karman.
One should neither be pleased with nor prohibit it ^; If another (i. e. a householder) wipes [or rubs] the mendicant’s feet; (i) If he kneads or strokes them; (2) If he touches or paints them; (3) If he smears or anoints them with oil, ghee, or marrow; (4) If he rubs or shampoos them with Lodhra, ground drugs, powder, or dye; (5) If he sprinkles or washes them with hot or cold water; (6) If he rubs or anoints them with any sort of oint¬ ment; (7) If he perfumes or fumigates them with any sort of incense; (8) If he extracts or removes a splinter or thorn from them; (9) If he extracts or removes pus or blood from them. (10) If he wipes or rubs the mendicant’s body, &c.^ (see §§ 2-8 down to) if he perfumes or fumigates it with any sort of incense, (i i) If he wipes or rubs a wound in (the mendicant’s) * In the text these words are repeated after each Sfltra in §§ i-io. ^ The text gives the whole in extenso.
BOOK II, LECTURE 1 3.
body (&c.^, down to) if he sprinkles or washes it with hot or cold water; (12) If he cuts or Incises it with any sharp Instrument; if after having done so, he extracts or removes pus or blood from it. (13) If he wipes or rubs a boil, abscess, ulcer, or fistula (&c.^, down to) if he cuts or Incises it with any sharp instrument; if after having done so, he ex¬ tracts or removes pus or blood from it; (14) If he removes, or wipes off, the sweat and un- cleanllness on his body; (15) If he removes, or wipes off, the dirt of his eyes, ears, teeth, or nails. (16) If he cuts or dresses the long hair of his head or his brows or his armpits; (17) If he removes, or wipes off, the nit or lice from his head. (18) One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, wipes or rubs (the mendicant’s) feet; in this way the §§ 1-18 should be repeated here. (19) One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, fastens or ties a necklace of many or less strings, a necklace hanging down over the breast, a collar, a diadem, a garland, a golden string; (20) If the other leading him to, or treating him in, a garden or a park, wipes or rubs (the mendicant’s) feet, &c. (all as above); similarly with actions done reciprocally. (21) One should neither be pleased with nor prohibit it, if the other tries to cure him by pure charms; ^ The text gives the whole in extenso as in § ii.
Ak-ArAnGA sf^TRA.
If the other tries to cure him by impure charms; If he tries to cure him, digging up and cutting, for the sake of a sick monk, living bulbs, roots, rind, or sprouts. (22) For sensation is the result of former actions; all sorts of living beings experience sensation.
This is the whole duty, &c.
Thus I say. (23) Fourteenth Lecture.
One should not be pleased with nor prohibit a reciprocal action, which relates to one’s self, and produces karman.
A mendicant should not be pleased with nor pro¬ hibit it, if (he and the other) wipe or rub each other’s feet, &c.
In this way the whole Thirteenth Lecture should be repeated here.
This is the whole duty, &c.
Thus I say. (i) End of the Second Part, called the Seven Lectures.
THIRD PART.
FIFTEENTH LECTURE, CALLED THE CLAUSES^ In that period, in that age lived the Venerable Ascetic Mahavira, the five (most important moments of whose life happened) when the moon was in con¬ junction with the asterism Uttaraphalgunito wit: In Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devinandd); in Uttaraphalguni he was removed from the womb (of Devinanda) to the womb (of TrUali); in Uttaraphalguni he was born; in Utta¬ raphalguni tearing out his hair, he left the house, and entered the state of houselessness; in Uttara¬ phalguni he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svdti the Venerable One obtained final libe¬ ration®. (i) When in this Avasarpi«i era, the Sushama-sushami period, the Sushamd period, the Sushamadu^shamd period, and much time of the Du^shamasushamd period had elapsed, seventy-five years nine and a half * Bhdvawd. The bhtvands are subdivisions of the five great vows.
® Hatthottarfi in the original. ® Kalpa Sutra, § i.
190 A^Aranga sOtra.
months of it being left; in the fourth month of sum¬ mer, in the eighth fortnight, in the light fortnight of Ashii// 5 a, on its sixth day, while the moon was in conjunction with Uttaraphalguni, the Venerable Ascetic Mahclvira descended from the great VimAna^, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhaminaka amongst the celestial regions, where he had lived for twenty SAgaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of 6^ambudvipa, in Bharatavarsha, in the southern part of it, in the southern brahmanical part of the place Ku;z(/apura, he took the form of an embryo in the womb of DevAnandA, of the (PAlandharA- gotra, wife of the BrAhma«a i?eshabhadatta, of the gotra of Koi/Ala, taking the form of a lion^. (2) The knowledge of the Venerable Ascetic MahA- vlra (with reference to this transaction) was three¬ fold: he knew that he was to descend; he knew that he had descended; he knew not when he was descending. For that time has been declared to be infinitesimally small. (3) Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of Alvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, after the lapse of eighty-two days, on the eighty-third day current, the com¬ passionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tlrthakaras), removed the embryo from the southern ^ Vimanas are palaces of the gods.
^ Cf. Kalpa Sutra, § 2.
BOOK II, LECTURE 1 5, I9I brahmanical part of the place Ku«^/apura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trii'ali of the Vdsish^/^a gotra, wife of the Kshatriya Siddhirtha, of the Kii'yapa gotra, of the clan of the Gn^tris, and lodged the fetus of the Kshatriy 4;?i Truali in the womb of Devinandi of the (?ilandhar 4 ya«a gotra, wife of the Brihma^a 7?fshabhadatta, of the gotra of Ko^ila, in the southern brahmanical part of the place Ku«flh,puri. (4) The knowledge of the Venerable Ascetic Mahivira (with regard to this transaction) was threefold: he knew that he was to be removed; he knew that he was removed; he also knew when he was being removed. (5) In that period, in that age, once upon a time, after the lapse of nine complete months and seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of ATaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, the Kshatriy 4;^i Trij'ali, per¬ fectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahivlra. (6) In that night in which the Kshatriy 4 #i Tri^ali, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahivira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, 6^yotishkas, and Viminavlisins; and in the conflux of gods the bustle of gods amounted to confusion^. (7) In that night, &c., the gods and goddesses rained ^ Cf. Kalpa Sfitra, § 97.
Axaranga sOtra.
down one great shower of nectar, sandal powder, flowers, gold, and pearls^. (8) In that night the gods and goddesses (of the above-mentioned four orders) performed the cus¬ tomary ceremonies of auspiciousness and honour, and his anointment as a Tlrthakara. (9) Upwards from the time when the Venerable Mahivira was placed in the womb of the Kshatri- Trbald, that family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased^. (10) When the parents of the Venerable Ascetic Mahdvtra had be¬ come aware of this, after the lapse of the tenth day, and the performance of the purification, they prepared much food, drink, sweetmeats, and spices; and having invited a host of friends, near and remote relatives, they distributed, portioned out, bestowed (the above-mentioned materials) to 6'rama«as, Brihma^as, paupers, beggars®, eunuchs, &c., and distributed gifts to those who wanted to make presents; then they gave a dinner to the host of friends, near and remote relatives, and after dinner they announced the name (of the child) to their guests: (ii) ‘Since the prince was placed in the womb of the Kshatriyd^^i Trbald, this family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; there¬ fore the prince shall be called Vardhamana (i.e. the Increasing).’ (12) The Venerable Ascetic Mahivira was attended by five nurses: a wet-nurse, a nurse to clean him, * Cf. Kalpa Sfitra, § 98. ® Cf. Kalpa Sfltra, § 90.
• The next word, bhivvuwdaga, has been left out in the translation.
BOOK II, LECTURE 1 5.
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 ATam- paka^ tree growing in the glen of a mountain. (13) Then the Venerable Ascetic Mahivira, after his intellect had developed and the childhood had passed away, lived in the enjoyment of the allowed, noble, fivefold joys and pleasures: (consisting in) sound, touch, taste, colour, and smelP. (14) The Venerable Ascetic Mahavira belonged to the Ka^yapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamdna, because he is devoid of love and hate; (he is called) Sramana (i.e. Ascetic), because he sus¬ tains dreadful dangers and fears, the noble naked¬ ness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the gods^.
The Venerable Ascetic Mahavira’s father belonged to the Kii’yapa gotra; he had three names; Sid- dhirtha, SreyAmsa, and Gasamsa\ His mother belonged to the Visish/^a gotra, and had three names: Trbali, Videhadattd, and Priyakarwi. His paternal uncle Supirj'va belonged to the K^^yapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudar^and, belonged both to the Ki- 5yapa gotra. His wife Yaradi belonged to the Kauwfl^nya gotra. His daughter, who belonged to the KcLyyapa gotra, had two names: Knogg^ and ^ Michelia Champaka. ^ Cf. Kalpa Siitra, § 10.
* Cf. Kalpa Sfitra, § ro8.
* The spaced words are Prdkrit, the Sanskrit form of which can¬ not be made out with certainty.
O A^aranga s6tra.
Priyadar^an 4. His granddaughter, who belonged to the Kaui'ika gotra, had two names; JS'eshavati and Ya^ovatih (15) The Venerable Ascetic Mahivira’s parents were worshippers of Parjva and followers of the Yrama- »as. During many years they were followers of the 6rama«as, 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 Ku^a-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 Mahivideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nir- vA«a, and the end of all misery. (16) In that period, in that age the Venerable Ascetic Mahavtra, a Gnttri Kshatriya, GniX.ri^VLXxdL., a Vi- deha, son of Videhadatti, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of ‘Videha^.’
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.yiras, ■' Cf. Kalpa Sutra, § 109.
^ Cf. Kalpa Sfitra, §110.
BOOK II, LECTURE 1 5.
on its tenth day, while the moon was in conjunction with U ttaraphalguni, he made up his mind to retire from the world. (17) A year before the best of 6^inas 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;««?aladharas of Vabrama^^a, the Laukan- tika and Maharddhika gods in the fifteen Karma- bhfimis^ wake the Tirthakara. iv.
In Brahma Kalpa and in the line of Krfsh^as, the Laukintika Viminas are eightfold and infinite in number, v.
These orders of gods wake the best of Chinas, the Venerable Vlra: ‘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, G^yotishkas, and Vi- m4nav4sins 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 Cambu- ^ Those parts of the world which are inhabited by men who practise religious duties, are called Karmabhfimi. In Gambft- dvipa they are Bharata, Airavata, and Videha.
A^ARANGA S^TRA.
dvipa at the northern Kshatriya part of the place Ku««h.pura; in the north-eastern quarter of it they suddenly halted. (18) 6'akra, 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 Mahd- 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 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 * Devai/^awdaya in the original. My translation is but a guess. ^ Gorfrsha and red sandal.
BOOK II, LECTURE 1 5.
garlands, ribbons, scarves, and sashes like the KalpavWksha. (20)