Here, forsooth, the Venerable Ascetic Mahavira, of the Ka^yapa Gotra, has delivered this lecture called the exertion in righteousness. Many crea- tures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Chinas) i— have obtained perfec- tion, enlightenment, deliverance, final beatitude, and have put an end to all misery.
This lecture treats of the following subjects: 1. sa?;^vega, longing for liberation; 2. nirveda, disregard of worldly objects; 3. dharmai-raddha, desire of the Law; 4. gurusadharmika^uj-rusha^^a, obedience to co-religionists and to the Guru.
5. alo/^ana, confession of sins before the Guru; 6. ninda, repenting of one's sins to oneself; 7. garha, repenting of one's sins before the Guru; ^ Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition.
LECTURE XXIX. I 59 8. samayika, moral and intellectual purity of the soul; 9. /('aturvii';^5"atistava, adoration of the twenty- four Gmas; 10. van dan a, paying reverence to the Guru; 11. pratikrama;^a, expiation of sins; 12. kayotsarga, a particular position of the body; 14. stavastutimaiigala, praises and hymns; 15. kalasya pratyupeksha/^a, keeping the right time; 16. praya^/^ittakara/^a, practising penance; 17. kshamapa/^a, begging forgiveness; 18. svadhyaya, study; 19. va/^ana, recital of the sacred texts; 20. paripr//C'/^/^ana, questioning (the teacher); 21. paravartana, repetition; 22. anupreksha, pondering; 23. dharmakatha, religious discourse; 24. iTutasyaradhana, acquisition of sacred knowledge; 25. ekagramana/^sannivei-ana, concentration of thoughts; 27. tapas, austerities; 28. vyavadana, cutting off the Karman; 29. sukhai'ata, renouncing pleasure; 30. apratibaddhata, mental independence; 31. vi/^itra^ayanasanasevana, using unfre- quented lodgings and beds; 32. vinivartana, turning from the world; 33. sambhogapratyakhyana, renouncing col- lection of alms in one district only; l6o UTTARADHYAYANA.
34. upadhipratyakhyana, renouncing articles of use; 35. aharapratyakhyana, renouncing food; 36. kashayapratyakhyana, conquering the passions; Zl' yogapratyakhyana, renouncing activity; 38. i-arirapratyakhyana, renouncing the body; 39. sahayapratyakhyana, renouncing com- pany; 40. bhaktapratyakhyana, renouncing all food; 41. sadbhavapratyakhyana, perfect renun- ciation; 42. pratirupata, conforming to the standard; 43. vaiyavrztya, doing service; 44. sarvagu/^asampiir/^ata, fulfilling all vir- tues; 45. vitaragata, freedom from passion; 46. kshanti, patience; 47. mukti, freedom from greed; 49. mardava, humility; 50. bhavasatya, sincerity of mind; 51. karawasatya, sincerity of religious practice; 52. yogasatya, sincerity of acting; 53. manoguptata, watchfulness of the mind; 54. vag-guptata, watchfulness of the speech; 55. kayaguptata, watchfulness of the body; 56. mana/^samadhara^^a, discipline of the mind; 57. vaksamadhara;/a, discipline of the speech; 58. kayasamadhara/^a, discipline of the body; 59. ^/^anasampannata, possession of know- ledge; 60. dar^anasampannata, possession of faith; 61. /-aritrasampannata, possession of conduct; LECTURE XXIX. l6l 62. iTotrendriyanigraha, subduing the ear; 62,. /'akshurindriyanigraha, subduing the eye; 64. ghra^endriyanigraha, subduing the organ of smell; 65. ^ihvendriyanigraha, subduing the tongue; 66. spar^anendriyanigraha.subduingthe organ of touch; 67. krodhavi^aya, conquering anger; 68. manavi^aya, conquering pride; 69. mayavi^aya, conquering deceit; 70. lobhavi^aya, conquering greed; 71. premadveshamithyadar.^a;2avi^aya, con- quering love, hate, and wrong belief; "j^)- akarmata, freedom from Karman.
1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right faith; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection, (i) 2. Sir, what does the soul obtain by disregard of worldly objects^.-* By disregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to ' Or aversion lo the Circle of Biitlis. [45] M l62 UTTARADHYAYANA.
all objects; thereby he ceases to engage in any under- takings, in consequence of which he leaves the road of Sa;7^sara and enters the road to perfection, (2) 3. Sir\ what does the soul obtain by the desire of the Law? By the desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c.; and he obtains unchecked happiness. (3) 4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher^) he avoids being reborn as a denizen of hell, an animal, a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains per- fection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, mis- applied austerities^, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch "*, and annihilates such Karman as he had acquired before. (5) ^ In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel. ^ Atyaj-atana. ' Nidana, cf. p. 60, n. 2.
* This is the meaning of the words itthiveya napu7«saga- LECTURE XXIX. I 63 6. By repenting of one's sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues \ by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one's sins before the Guru the soul obtains humiliation; feeling humili- ated, he will leave off all blameable occupations ^, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling^ develop- ments. (7) 8. By moral and intellectual purity (literally, equi- librium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four 6^inas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11. By expiation of sins he obviates trans- A gressions of the vows; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ^, does not neglect (the practice of control), and pays great attention to it. (11) v8ya/« = striveda, napu»isakaveda, as explained by the commentators on XXXII, 102.
^ Kara«agu;/a^redhim pratipadyate. It is difficult to render this phrase adequately; the meaning is that by succes- sively destroying moral impurities one arrives at higher and higher virtues.
^ Yoga, i.e. the cause of the production of Karman.
^ Ghati, compare Bhandarkar, Report, p. 93, note *.
1 2. By Kayotsarga he gets rid of past and present (transgressions which require) Prayai-z^itta^; thereby his mind is set at ease Hke a porter who is eased of his burden; and engaging in praiseworthy contem- plation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas; by self-denial he prevents desires rising in him; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct; thereby he gains such improvement, that he will put an end to his worldly existence ^ (or) be born afterwards in one of the Kalpas and Vimanas ^ (14) 15. By keeping the right time he destroys the Karman which obstructs right knowledge. (15) 16. By practising Praya^/§itta^ he gets rid of sins, and commits no transgressions; he who cor- rectly practises Praya-^/itta, gains the road and the reward of the road*, he wins the reward of good conduct. (16) 17. By begging forgiveness he obtains hap- piness of mind; thereby he acquires a kind dis- position towards all kinds of living beings °; by this "^ Antakriya, explained by mukti.
2 The Kalpas and the Vimanas are the heavens of the Vaimanika gods, see below, p. 226.
* By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti.
^ Savvapawabhuya^ivasatta. The prawas possess from two to four organs of sense, the ^1 vas five, the bhutas are plants, and the sattvas are all remaining beings.
LECTURE XXIX. 165 kind disposition he obtains purity of character and freedom from fear. {17) 18. By study he destroys the Karman which obstructs right knowledge. (18) 19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tirtha \ which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct comprehension of the Sutra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka^ (have upon the soul); he shortens their duration when it was to be a long one; he mitigates their power when it was intense; (he reduces their sphere of action when it was a wide one) 2; he may either acquire Ayushka-karman or not, but he no more accumulates Karman which ' According to the commentaries, by Tirtha are meant the Gawadharas.
2 Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 192. Ayushka is that Karman which determines the length of time which one is to live. A somewhat different explanation of this Karman is given by Bhandarkar, loc. cit., p. 97, note.
^ The passage in question is an addition in some MSS., as the commentators tell us. The meaning seems to be that the Karman which was attached to many parts of the soul is restricted to fewer places by the influence of the purity superinduced on the soul by pondering.
produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Sawsara, which is without beginning and end. (22) 23. By religious discourses he obtains de- struction of the Karman; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. {25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman^ (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) T,o. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attach- ment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use ^ Vyavadana is the cutting off of the Karman and the sub- sequent purity of the soul.
LECTURE XXIX. I 67 allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliver- ance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Sa;?2sara. (32) 2,;^. By renouncing collection of alms in one district only ^ he overcomes obstacles-; unchecked by them he exerts himself to attain liberation; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk; not envying other monks he takes up a separate, agreeable lodging^. (33) 34. By renouncing articles of use * he obtains successful study; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life; ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions; thereby he becomes indifferent to happiness and pains. (36) 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before, {^ty) 38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession ^ Sambhoga = ekama«f/alyam aharakarawam. ^ Alambana, glanatadi.
^ Dnkksim suhase^^a;;z uvasawzpa^^itta^a/;; viharai. * Except such as are obligatory, e.g. his broom, the mukha- vastrika, &c.
of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains single- ness; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censorious- ness, and he acquires a high degree of control, of Sa;?uvara, and of carefulness ^ (39) 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 41. By perfect renunciation ^ he enters the final (fourth stage of pure meditation), whence there is no return; a monk who is in that state, destroys the four remnants of Karman which even a Kevalin possesses, viz. vedaniya, ayushka, naman, and gotra^; and then he will put an end to all misery. (41) 42. By conforming to the standard of monks ^ he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things ^, subdue his senses, and practise, in a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman ^ Samahie = samahita or samadhiman.
^ Sadbhava pratyakhyana. The Dipika gives the following explanation: he makes the renunciation in such a way that he need not make it a second time.
■'' Vedaniya is that Karman which produces effects that must be experienced, as pleasure or pain; ayushka is the Karman that determines the length of life; naman and gotra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f.
* Explained: sthavirakalpasadhuveshadharitvam.
^ Appa^ileha = alpapratyupeksha; he has to inspect few things, because he uses only few.
LECTURE XXIX. 169 which brings about for him the naman and gotra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. {46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become vera- cious; thereby he will truly practise the Law. {48) 49. By humility he will acquire freedom from self- conceit; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the 6^inas have pro- claimed; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness^ of the mind he concen- trates his thoughts; thereby he truly practises con- trol. (53) 1 Gupti.
170 UTTARADHYAYANA.
54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Sa;;zvara^; thereby he prevents sinful Asravas. {55) 56. By discipline of the mind he obtains con- centration of his thoughts; thereby he obtains development of knowledge, which produces right- eousness and annihilates wrong belief. (56) 57. By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to con- duct himself according to the regulation; thereby he destroys the four remnants of Karman which even a Kevalin possesses ^; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Sa;;2sara; as a needle with its thread will not be lost, thus the soul possessing the sacred lore ^ will not be lost in the Sawsara; he performs all prescribed actions relating to knowledge, disci- pline, austerities, and conduct, and well versed in his ^ For Saw/vara and Asrava, see above, p. 55, note i, and p. 73, note 2.
^ See above, §41.
' Here is a pun on the word sutta = sutra, which means thread and Sutra, sacred lore, or knowledge acquired by the study of the Siitras.
LECTURE XXIX. 17I own and in heterodox creeds he will become invincible. (59) 60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light; but he endues his Self with the highest knowledge and faith, and purifies it^ (60) 61. By possession of conduct he obtains a stability like that of the king of mountains- (viz. Meru), whereby a houseless monk destroys the four remnants of Karman which even a Kevalin possesses; after that he obtains perfection, en- lightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman pro- duced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience; he acquires no Karman productive of anger ^ and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 6"], substituting pride for anger). (68) 69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger). (69) ^ I.e. makes it contain nothing foreign to its own nature. 2 Selgsi = jaileji; ^aile^a is Meru, and its avastha, or con- dition, is jaileji.
' Or, perhaps, which results in experiencing anger.
172 UTTARADHYAYANA.
70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger). (70) 71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman; he will first destroy the twenty- eight kinds ^ of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge ^, the nine kinds of obstruction to right faith ^ and the five kinds of obstacles (called Anta- raya): the last three remnants of Karman he destroys simultaneously; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe; and while he still acts *, he acquires but such Karman as is inseparable from religious acts ^; the pleasant feelings (produced by it) last but two moments: in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman. (71) 72. Then*' when his life is spent up to less than ^ There are sixteen kashayas, nine no-kashayas, and three mohaniyas.
"^ These are the obstacles to the five kinds of knowledge: mati, jruta, avadhi, mana/zparyaya, kevala.
' They are: the obstacles to yi-akshurdar^-ana, to a/^akshur- dar^ana, to avadhidarj-ana, and to kSvaladari'ana, and five kinds of sleep (nidra). Concerning Antaraya, see p. 193.
* Sayogin, i.e. while he has not yet reached the fourteenth guwasthana, the state of a Kevalin.
^ Airyapathika.
^ I.e. when he has become a Kevalin, as described in the preceding paragraph.
LECTURE XXIX. 173 half a muhurta, he discontinues to act, and enters upon the (third degree of) pure meditation \ from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs); he first stops the functions of his mind, then the functions of speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation, in which all functions (of his organs) have ceased, and he simultaneously annihilates the four remnants of Karman, viz. vedaniya, ayushka, naman, and gotra^. (72) 73. Then having, by all methods, got rid of his audarika, karma;^a (and tai^asa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Aka^a), and there develops into its natural form, obtains perfection, enlighten- ment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mahavira has told, declared, explained, demonstrated. (74) Thus I say.
THIRTIETH LECTURE.
THE ROAD OF PENANCE.
Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred, (i) By abstaining i. from destroying life; 2. from ^yirig; 3- from taking anything which is not given; 4. from all sexual indulgence; 5. from having any property; and 6. from eating at night, the soul becomes free from Asravas ^ (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by vanquishing conceit ^, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4) As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions ^ of births, is annihilated by austerities, if there is no influx of bad Karman. (5, 6) Austerities are of two kinds: external and internal; ^ Karmopadanahetavas, that through which the soul be- comes aflfected by Karman.
2 Agarava = agaurava; but it is here explained, free from garva, cf. p. 98, note 2.
' Literally krores, i.e. ten millions.
LECTURE XXX, I 75 external austerities are of six kinds, and internal are of six kinds \ (7) External austerities are: I. ana^ana, fasting; 2. avamodarika, absti- nence -; 3. bhiksha/^arya, collecting alms; 4. rasa- parityaga, abstention from dainty food; 5, kaya- kle^a, mortification of the flesh; 6. sa;;2llnata, taking care of one's limbs ^ (8) I. Fasting is of two kinds: a. it vara, temporary, and b. mara;2akala, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds: I. in the form of a line ^; 2. in the form of a square; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) ' Comp. Aupapatika Sutra, ed. Leumann, p. 38 ff. The general division is the same, but the subdivision differs in many details.
^ Gradual reduction of food, from a full meal of thirty-two morsels to one of one morsel.
* The meaning of this singular statement is as follows. If four fasts of two, three, four, and five days are performed in this order, they form a line. If this set of fasts is four times repeated, each time beginning with a different number, we get sixteen fasts; they form a square, viz.: 1.2.3.4 2.3.4.1 3.4.1.2 4.1.2.3 The next class contains 64 fasts, the fourth 4,096, the fifth 16,777,216 fasts. Fasts of the last class require 700,000 years at least, and must be assumed to be restricted to former Tirthakaras, whose lives lasted enormous periods of time.
b. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12) And again it is twofold: admitting of reHef\ or not; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food. (13) 2. Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) ^. He who takes less food than he usually does 2, in the extreme case but one mouthful, performs absti- nence with regard to substance. (15) b. (Place means) a village, a scotfree town ^, a capital, a camp of merchants ^, a mine, a settlement of a wild tribe ^, a place with an earth wall ^ a poor town '^, a town with a harbour ^, a large town ^ an isolated town ^°, and an open town ^^ (16) ^ Saparikarma = vaiyavntyasahita. This leads to ihgini- mara«a and bhaktapratyakhyana; the aparikarma to pada- popagamana (i.e. prayopagamana); comp. part i, p. 72.
^ Thirty-two mouthfuls is the usual quantity of food of men, twenty-eight that of women. A mouthful is of the size of an &%%.
^ N agar a, where no taxes (na kara) are levied, while villages pay eighteen taxes.
* Nigama, or a place where many merchants dwell.
"• Pallt. •= Khe/a.
"^ Karva/a. According to the dictionary, it means 'market- town;' but the commentators render it by kunagara, or say that it is karva/a^anavasa, the dwelling-place of the Karva/a people.
® Dr6«amukha, a town to which there is access by water and land, like Bhr/guka/C'Ma or Tamralipti.
^ Pa//ana.
'" M a/amba, a town which is more than three and a half yo^anas distant from the next village.
LECTURE XXX. I 77 In a hermitage, a vihara \ a halting-place for procession ^, a resting-place for travellers ^, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17) In gardens, on roads, in houses — all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushis of the day (which he selects for that purpose). (20) Or if he collects alms in a part of the third Paurushi, or in its last quarter, then he observes abstinence with reference to time. (2 1) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition^. (22, 23) ^ Sanniveja. ^ Samara.
* These are terms for different kinds of collecting alms; it is called pe/a (box), when one begs successively at four houses forming the corners of an imaginary square; gomutrika, when he takes the houses in a zigzag line; patahgavithika (cricket's walk), when he goes to houses at a great distance from one another; jambfikavartta (the windings of a conch), when he goes in a spiral line, either toward the centre (abhyantara) or from the centre outward (bahis); ayatawi-gatva-pratyagata, when he first goes straight on and then returns.
^ I give the traditional explanation of the verses, as handed [45] N