77. Lecture 15

1In that period, in that age lived the Venerable Ascetic Mahāvīra, the five (most important moments of whose life happened) when the moon was in conjunction with the asterism Uttaraphalgunī[1]; to wit: In Uttaraphalgunī he descended (from heaven), and having descended (thence), he entered the womb (of Devānandā); in Uttaraphalgunī he was removed from the womb (of Devānandā) to the womb (of Triśalā); in Uttaraphalgunī he was born; in Uttaraphalgunī tearing out his hair, he left the house, and entered the state of houselessness; in Uttaraphalgunī he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svāti the Venerable One obtained final liberation[2]. (1)

2When in this Avasarpiṇī era, the Suṣama-suṣamā period, the Suṣamā period, the Suṣamaduḥshamā period, and much time of the Duḥshamasuṣamā period had elapsed, seventy-five years nine and a half months of it being left; in the fourth month of summer, in the eighth fortnight, in the light fortnight of Aṣāḍha, on its sixth day, while the moon was in conjunction with Uttaraphalgunī, the Venerable Ascetic Mahāvīra descended from the great Vimāna[3], the all-victorious and all-prosperous Puṣpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhamānaka amongst the celestial regions, where he had lived for twenty Sāgaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of Jambudvīpa, in Bharatavarṣa, in the southern part of it, in the southern brahmanical part of the place Kuṇḍapura, he took the form of an embryo in the womb of Devānandā, of the Jālandharāyaṇa gotra, wife of the Brāhmaṇa Ṛṣabhadatta, of the gotra of Koḍāla, taking the form of a lion[4]. (2) The knowledge of the Venerable Ascetic Mahāvīra (with reference to this transaction) was threefold: 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)

3Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of Āśvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunī, after the lapse of eighty-two days, on the eighty-third day current, the compassionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tīrthakaras), removed the embryo from the southern brahmanical part of the place Kuṇḍapura to the northern Kṣatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Triśalā of the Vāsiṣṭha gotra, wife of the Kṣatriya Siddhartha, of the Kāśyapa gotra, of the clan of the Jñātṛs, and lodged the fetus of the Kṣatriyāṇī Triśalā in the womb of Devānandā of the Jālandharāyaṇa gotra, wife of the Brāhmaṇa Ṛṣabhadatta, of the gotra of Koḍāla, in the southern brahmanical part of the place Kuṇḍapurī. (4) The knowledge of the Venerable Ascetic Mahāvīra (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)

4In 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 Caitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunī, the Kṣatriyāṇī Triśalā, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahāvīra. (6)

5In that night in which the Kṣatriyāṇī Triśalā, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahāvīra, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Jyotiṣkas, and Vimānavāsins; and in the conflux of gods the bustle of gods amounted to confusion[5]. (7)

6In that night, &c., the gods and goddesses rained down one great shower of nectar, sandal powder, flowers, gold, and pearls[6]. (8)

7In that night the gods and goddesses (of the above-mentioned four orders) performed the customary ceremonies of auspiciousness and honour, and his anointment as a Tīrthakara. (9)

8Upwards from the time when the Venerable Mahāvīra was placed in the womb of the Kṣatriyāṇī Triśalā, that family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased[7]. (10) When the parents of the Venerable Ascetic Mahāvīra had become 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 Śramaṇas, Brāhmaṇas, paupers, beggars[8], 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: (11) ‘Since the prince was placed in the womb of the Kṣatriyāṇī Triśalā, this family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; therefore the prince shall be called Vardhamāna (i.e. the Increasing).’ (12)

9The Venerable Ascetic Mahāvīra was attended by five nurses: a wet-nurse, a nurse to clean him, 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 Campaka[9] tree growing in the glen of a mountain. (13)

10Then the Venerable Ascetic Mahāvīra, 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[10]. (14)

11The Venerable Ascetic Mahāvīra belonged to the Kāśyapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamāna, because he is devoid of love and hate (he is called) Śramaṇa (i.e. Ascetic), because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahāvīra has been given to him by the gods[11].

12The Venerable Ascetic Mahāvīra’s father belonged to the Kāśyapa gotra; he had three names: Siddhartha, Śreyārsa, and Jasaṃsa[12]. His mother belonged to the Vāsiṣṭha gotra, and had three names: Triśalā, Videhadattā, and Priyakāriṇī. His paternal uncle Supārśva belonged to the Kāśyapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudarśanā, belonged both to the Kāśyapa gotra. His wife Yaśodā belonged to the Kauṇḍinya gotra. His daughter, who belonged to the Kāśyapa gotra, had two names: Aṇojjā and Priyadarśanā. His granddaughter, who belonged to the Kauśika gotra, had two names: Śeṣavatī and Yaśovatī[13]. (15)

13The Venerable Ascetic Mahāvīra’s parents were worshippers of Pārśva and followers of the Śramaṇas. During many years they were followers of the Śramaṇas, 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 Kuśa-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 Mahāvideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nirvāṇa, and the end of all misery. (16)

14In that period, in that age the Venerable Ascetic Mahāvīra, a Jñātṛ Kṣatriya, Jñātṛputra, a Videha, son of Videhadattā, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of ‘Videha[14].’

15After 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 Mārgaśiras, on its tenth day, while the moon was in conjunction with Uttaraphalgunī, he made up his mind to retire from the world. (17)

16A year before the best of Jinas will retire from the world, they continue to give away their property, from the rising of the sun. i.

17One krore and eight lakhs of gold is his gift at the rising of the sun, as if it were his morning meal. ii.

18Three hundred and eighty-eight krores and eighty lakhs were given in one year. iii.

19The Kuṇḍaladharas of Vaiśramaṇa, the Laukāntika and Maharddhika gods in the fifteen Karmabhūmis[15] wake the Tīrthakara. iv,

20In Brahma Kalpa and in the line of Kṛṣṇas, the Laukāntika Vimānas are eightfold and infinite in number. v.

21These orders of gods wake the best of Jinas, the Venerable Vīra: Arhat! propagate the religion which is a blessing to all creatures in the world!' vi.

22When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Jyotiṣkas, and Vimānavāsins had become aware of the Venerable Ascetic Mahāvīra’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 Jambūdvīpa at the northern Kṣatriya part of the place Kuṇḍapura; in the north-eastern quarter of it they suddenly halted. (18)

23Śakra, 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[16], 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)

24Then he went where the Venerable Ascetic Mahāvīra 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[17], laid on a piece of cloth worth a lakh. 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 garlands, ribbons, scarves, and sashes like the Kalpavṛkṣa. (20)

25The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called Candraprabhā[18], which a thousand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, śarabhas[19], yaks, tigers, lions, creeping plants, and a train of couples of Vidyādharas; 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, extremely 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)

26This palankin was brought for the best of Jinas, 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.

27In 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 Jinas. viii.

28H e 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 lakh. ix.

29After a fast of three days, with a glorious resolution he ascended the supreme palankin, purifying all by his light. x.

30He sat on his throne, and Śakra and Īśāna, on both sides, fanned him with chowries, the handles of which were inlaid with jewels and precious stones. xi.

31In front it was uplifted by men, covered with joyful horripilation; behind the gods carried it: the Suras and Asuras, the Garuḍas and the chiefs of Nāgas. xii.

32The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garuḍas carried it, and the Nāgas on the northern side. xiii.

33As 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.

34As a grove of Siddhārtha[20], of Karṇikāra[21] or of Kampaka[22] looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xv.

35In 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.

36Then the gods ordered many hundreds of actors to perform a very rich concert of four kinds of instruments: stringed instruments and drums, cymbals and wind-instruments. xvii.

37At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Mārgaśiras, on its tenth day, called Suvrata[23], in the Muhūrta called Vijaya, while the moon was in conjunction with the asterism Uttaraphalgunī, when the shadow had turned towards the east, and the first Pauruṣī[24] was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mahāvīra, in his palankin Kandraprabhā, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kṣatriya part of the place Kuṇḍapura by the high way for the park Jñātṛ Ṣaṇḍa. There, just at the beginning of night, he caused the palankin Candraprabhā 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)

38The god Vaiśramaṇa, prostrating himself[25], caught up the finery and ornaments of the Venerable Ascetic Mahāvīra in a cloth of flamingo-pattern. Mahāvīra then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But Śakra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahāvīra, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahāvīra 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 whole assembly of men and gods stood motionless, like the figures on a picture.

39At the command of Śakra, the clamour of men and gods, and the sound of musical instruments suddenly ceased, when Mahāvīra chose the holy conduct. xviii.

40Day 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.

41When the Venerable Ascetic Mahāvīra had adopted the holy conduct which produced that state of soul in which the reward of former actions is temporarily counteracted, he reached the knowledge called Manaḥparyāya[26], 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 equanimity bear, undergo, and suffer all calamities arising from divine powers, men or animals[27]. (23)

42The Venerable Ascetic Mahāvīra having formed this resolution, and neglecting his body, arrived in the village Kummāra when only one Muhūrta of the day remained. Neglecting his body, the Venerable Ascetic Mahāvīra meditated on his Self, in blameless lodgings, in blameless wandering, in restraint, kindness, avoidance of sinful influence (saṃvara), chaste life, in patience, freedom from passion, contentment; control, circumspectness, practising religious postures and acts; walking the path of Nirvāṇa and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities arising from divine powers, men, and animals, with undisturbed and unafflicted mind, careful of body, speech, and mind. (24)

43The Venerable Ascetic Mahāvīra 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 Vaiśākha, on its tenth day, called Suvrata, in the Muhūrta called Vijaya, while the moon was in conjunction with the asterism Uttaraphalgunī, when the shadow had turned towards the east, and the first wake was over, outside of the town Grimbhikagrāma[28], on the northern bank of the river Ṛśjupālikā[29], in the field of the householder Sāmāga, in a north-eastern direction from an old temple[30], not far from a Sāl 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 Nirvāṇa[31], the complete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition, called Kevala. (25) When the Venerable One had become an Arhat and Jina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence they come, where they go, whether they are born as men or animals (cyavana), or become gods or hell-beings (upapāda); 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)

44On the day when the Venerable Ascetic Mahāvira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, Jyotiṣkas, and Vimānavāsins descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, § 7). (27)

45Then when the Venerable Ascetic Mahāvīra 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)

46The Venerable Ascetic Mahāvīra endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Śramaṇas and Nirgranthas, to Gautama, &c.

47The six classes of lives are earth-body, &c. (down to) animals. (29)

48i. The first great vow, Sir, runs thus:

49I 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 myself of these sins, in the thrice threefold way[32], in mind, speech, and body.

50The first clause runs thus:

51A Nirgrantha is careful in his walk, not careless[33]. 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.

52This is the first clause. (1)

53Now follows the second clause:

54A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, intent on works, acting on impulses[34], produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills creatures, 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.

55This is the second clause. (2)

56Now follows the third clause:

57A 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.

58This is the third clause. (3)

59Now follows the fourth clause:

60A Nirgrantha is careful in laying down his utensils 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 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.

61This is the fourth clause. (4)

62Now follows the fifth clause:

63A 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 inspecting 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.

64This is the fifth clause. (5)

65In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept.

66This is, Sir, the first great vow: Abstinence from killing any living beings. i.

67ii. The second great vow runs thus:

68I 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.

69The first clause runs thus:

70A Nirgrantha speaks after deliberation, not without deliberation. The Kevalin says: Without deliberation a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation.

71This is the first clause. (1)

72Now follows the second clause:

73A 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.

74This is the second clause. (2)

75Now follows the third clause:

76A 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.

77This is the third clause. (3)

78Now follows the fourth clause:

79A 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.

80This is the fourth clause. (4)

81Now follows the fifth clause:

82A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says: A Nirgrantha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c.

83This is the fifth clause. (5)

84In this way the great vow is correctly practised, followed, &c.

85This is, Sir, the second great vow. ii.

86iii. The third great vow runs thus:

87I 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 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.

88The first clause runs thus:

89A Nirgrantha 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.

90This is the first clause. (1)

91Now follows the second clause:

92A Nirgrantha consumes his food and drink with permission (of his superior), not without his permission. The Kevalin says: If a Nirgrantha consumes his food and drink without the superior’s permission, he might eat what is not given. A Nirgrantha, &c.

93This is the second clause. (2)

94Now follows the third clause:

95A 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.

96This is the third clause. (3)

97Now follows the fourth clause:

98A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kevalin says: If a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c.

99This is the fourth clause. (4)

100Now follows the fifth clause:

101A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliberation. The Kevalin says: If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c.

102This is the fifth clause. (5)

103In this way the great vow, &c.

104This is, Sir, the third great vow. iii.

105iv. The fourth great vow runs thus:

106I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensuality, &c. (all as in the foregoing paragraph down to) exempt myself.

107The first clause runs thus:

108A Nirgrantha does not continually discuss topics relating to women. The Kevalin says: If a Nirgrantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruction or disturbance of his peace. A Nirgrantha, &c.

109This is the first clause. (1)

110Now follows the second clause:

111A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says: If a Nirgrantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c.

112This is the second clause. (2)

113Now follows the third clause:

114A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Kevalin says: If a Nirgrantha recalls to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c. This is the third clause. (3)

115Now follows the fourth clause:

116A 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.

117This is the fourth clause. (4)

118Now follows the fifth clause:

119A Nirgrantha does not occupy a bed or couch affected[35] 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.

120This is the fifth clause. (5)

121In this way the great vow, &c.

122This is, Sir, the fourth great vow. iv.

123v. The fifth great vow runs thus:

124I renounce all attachments[36], whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down to) exempt myself.

125The first clause runs thus:

126If a creature with ears hears agreeable and disagreeable sounds, it should not be attached to, nor delighted with, nor desiring of, nor infatuated by, 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, I).

127If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.

128A creature with ears hears agreeable and disagreeable sounds.

129This is the first clause. (1)

130Now follows the second clause:

131If a creature with eyes sees agreeable and disagreeable forms (or colours), it should not be attached, &c., to them.

132The Kevalin says, &c. (the rest as in the last clause. Substitute only see and forms for h ear and sounds).

133This is the second clause. (2)

134Now follows the third clause

135If 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.)

136This is the third clause. (3)

137Now follows the fourth clause:

138If 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.)

139This is the fourth clause. (4)

140Now follows the fifth clause:

141If a creature with an organ of feeling feels agreeable or disagreeable touches, it should not be attached to them. (The rest as above. Substitute feel and touch.)

142This is the fifth clause. (5)

143In this way the great vow, &c. (see above). v.

144He 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

145the way correctly practises, follows, executes, explains, establishes, and, according to the precept, effects them.

146End of the Fifteenth Lecture, called the Clauses.

147Hatthottarā in the original.

148Vimānas are palaces of the gods.

149The next word, bhivvuṃdaga, has been left out in the translation.

150The spaced words are Prākrit, the Sanskrit form of which cannot be made out with certainty.

151Those parts of the world which are inhabited by men who practise religious duties, are called Karmabhūmi. In Jambūdvīpa they are Bharata, Airāvata, and Videha.

152Devachaṃdaya in the original. My translation is but a guess.

153I.e. shining like the moon.

154A fabulous animal with eight legs.

155Correct suvvateṇaṃ in the printed text.

156Wake, Yāma, or time of three hours.

157Jaṃtuvāyapaḍie, according to the Guzerati Bālbodh this means making obeisance to the Lord of the world by touching his feet. Another MS. has: Then Śakra the chief and king of the gods.

158Or, a temple called Vijayāvartta.

159Nivvāṇe or nevvāṇe; it may also be an adjective, belonging to nirvāṇa. This is of course not the final nirvāṇa, which is reached at the dissolution of the body, but that state which the orthodox philosophers call jīvanmukti.

160I.e. acting, commanding, consenting, either in the past or the present or the future.

161This could also be translated: he who is careful in his walk is a Nirgrantha, not he who is careless.

162Aṇhayakare explained by karmāsravakāri.

163This may mean belonging to, or close by.

164This means the pleasure in external objects.