inquire after the requisites of, and the objections to, the lodging- place. The mendicant should explain them.
1 The passage in parentheses contains what the commentator supplies.
Book Ii, Lecture 2, Lesson 3. 131
many fellow-ascetics (as shall stand in need of it),
we shall occupy the lodging; afterwards we shall
take to wandering/ (3)
A monk or a nun may know the name and
gotra of him in whose lodging he lives ; in that case
they should not accept food, &c., in that house
whether invited or not invited ; for it is impure and
unacceptable. (4)
A monk or a nun should not use for religious
postures, &c., a lodging-place which is used by the
householder, which contains fire or water; for it is
not fit for a wise man to enter or leave it, &c. (cf. II,
A monk or a nun should not use for religious
postures, &c., a lodging for which they have to pass
through the householder's abode, or to which there
is no road ; for it is not fit, &c. (see last para-
graph). (6)
A monk or a nun should not use for religious
postures, &c., a lodging where the householder or his
wife, &c., might bully or scold, &c., each other (see
II, 2, i, 9) ; for it is not fit, &c. (7)
A monk or a nun should not use for religious
postures, &c., a lodging where the householder or his
wife, &c., rub or anoint each other's body with
oil or ghee or butter or grease ; for it is not
.fit,&c. (8)
A monk or a nun should not use for religious
postures, &c., a lodging where the householder or his
.wife, &c., rub or shampoo each other's body with
perfumes, ground drugs, powder, lodhra, &c. (see II,
2, i, I 8); for it is not fit, &c. (9)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his
132 AjrARAtfGA S<)TRA.
wife, &c., clean, wash, or sprinkle each other's body with cold or hot water; for it is not fit, &c. (10)
A monk or a nun should not use for religious
postures; &c., a lodging where the householder or
his wife, &c., go about naked or hide themselves, or
talk about sexual pleasures, or discuss a secret plan ;
for it is not fit, &c. (i i)
A monk or a nun should not use for religious
postures, &c., a lodging which is a much-frequented
playground 1 ; for it is not fit, &c. (12)
1. If a monk or a nun wish to beg for a couch, they
should not accept one which they recognise full of
eggs, living beings, &c. (13)
2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14)
3. If the couch is free from eggs, Hying beings,
light, but not movable, they should not accept such
a couch. (15)
4. If the couch is free from eggs, living beings,
&c., light, movable, but not well tied, they should not
accept such a couch 2 . (16)
5. If the couch is free from eggs, living beings,
light, movable, and well tied, they may accept such
a couch. (17)
* For the avoidance of these occasions to sin there
are four rules, according to which the mendicant
should beg for a couch.
1 Ai/fftasamlekkha/g. I am not certain whether I have found the correct meaning*
1 In the first case, there would be sawyamavir&dhanS, or obstruction to control ; in the second, dtmavirddhand, injury to him who lifts the couch ; in the third, tatparity&ga; in the fourth, bandhan&dipalimantha, friction of the ropes. The word which I have translated movable is pattfhdriya pratihdruka. The translation is conjectural
Book Ii, Lecture 2, Lesson 3. 133
Now this is the first rule for begging for a couch.
If a monk or a nun beg for a couch, specifying
(its quality), viz. one of Ikka/a-reed, a hard one, one of
Gantuka-grass, of Para-grass 1 , of peacock feathers,
of hay, of Kara-grass, of brush-hair, of Pa^aka, of
Pippala, of straw, they should, after consideration,
say : ' O long-lived one ! (or, O sister !) please give
me this here!' If the householder prepares one of
the above-specified couches, or if the mendicant asks
himself, and the householder gives it, then he may
accept it as pure and acceptable.
This is the first rule. (18)
Now follows the second rule.
If a monk or a nun beg for a couch (of the above-
detailed description) after having well inspected it,
they should, after consideration, say : ' O long-lived
one! &c/ (all as in the first rule).
This is the second rule 2 . (19)
If a monk or a nun beg for a couch of the above-
detailed description, viz. one of Ikka/a-grass, &c.,
from him in whose house he lives, they may use it
if they get it ; if not, they should remain in a squat-
ting or sitting posture (for the whole night).
This is the third rule. (20)
Now follows the fourth rule.
If a monk or a nun beg for a couch such as it
is spread, either on the ground or on a wooden
plank, they may use it if they get it ; if not, they
1 The commentator says that from this grass artificial flowers are produced.
2 According to the commentary the first and second rules may not be adopted by a gaa-nirgata, or a monk who is attached to no order of monks.
134 Ajstaranga
should remain in a squatting or sitting posture (for the whole night).
This is the fourth rule. (21)
A monk who has adopted one of these four rules,
should not say, &c. (all as in II, i, n, $12, down
to) we respect each other accordingly. (22)
If a monk or a nun wish to give back a couch,
they should not do so, if the couch contains eggs,
living beings, &c. But if it contains few living
beings, &c., they may restrainedly do so, after having
well inspected, swept, and dried it 1 . (23)
A monk or a nun on a begging-tour or in a
residence or on a pilgrimage from village to village
should first inspect the place for easing nature. The
Kevalin says : This is the reason : If a monk or a
nun, in the night or the twilight, ease nature in
a place which they have not previously inspected,
they might stumble or fall, stumbling or falling they
might hurt the hand or foot, &c., kill, &c., all sorts of
living beings. (24)
A monk or a nun might wish to inspect the
ground for their couch away from 2 that occupied by
a teacher or sub-teacher, &c. (see II, i, 10, i), or
by a young one or an old one or a novice or a
sick man or a guest, either at the end or in the
middle, either on even or uneven ground, or at a
place where there is a draught or where there is no
draught. They should then well inspect and sweep
1 One past preterite participle vim//Aumya is left out in the translation, as I do not know its meaning.
2 Nannattha with instr., here explained muktvd. Though I
suspect the correctness of this translation, I have nothing better
to offer.
Book Ii, Lecture 2, Lesson 3. 135
(the floor), and circumspectly spread a perfectly pure bed or couch. (25)
Having spread a perfectly pure bed or couch,
a monk or a nun might wish to ascend it. When
doing so, they should first wipe their body from
head to heels ; then they may circumspectly ascend
the perfectly pure bed or couch, and circumspectly
sleep in it. (26)
A monk or a nun sleeping in a perfectly pure bed or
couch (should have placed it at such a distance from
the next one's) that they do not touch their neigh-
bour's hand, foot, or body with their own hand, foot,
or body ; and not touching it, should circumspectly
sleep in their perfectly pure bed or couch. (27)
Before inhaling or breathing forth, or coughing or
sneezing or yawning or vomiting or eructating, a
monk or a nun should cover their face or the place
where it lies ; then they may circumspectly inhale or
breathe forth, &c. (28)
Whether his lodging 1 be even or uneven ; full of,
or free from, draughts ; full of, or free from, dust ;
full of, or free from, flies and gnats ; full of, or free
from, dangers and troubles in any such-like lodging
one should contentedly stay, nor take offence at any-
thing.
This is the whole duty, &c.
Thus I say. (29)
End of the Second Lecture, called Begging for a Couch.
Seggb, here explained by vasati.
136 ArARAfcGA SUTRA.
THIRD LECTURE,
WALKING 1 .
When the rainy season has come and it is raining,
many living beings are originated and many seeds
just spring up, the roads between (different places)
contain many living beings, seeds, &c. (see II, i, i,
2), the footpaths are not used, the roads are not
recognisable. Knowing this (state of things) one
should not wander from village to village, but
remain during the rafny season in one place 2 , (i)
When a monk or a nun knows that in a village
or scot-free town, &c. (see I, 7, 6, 3), there is no
large place for religious practices nor for study;
that there cannot easily be obtained a stool, bench,
bed, or couch, nor pure, acceptable alms ; that there
have come or will come many 6ramatfas and Br&h-
ma#as, guests, paupers, and beggars ; that the means
of existence are extremely small ; that it is not fit
for a wise man to enter .or leave it, &c. (see II, 1,4,
i) ; in such a village, scot-free town, &c.,they should
no remain during the cold season. (2)
When a monk or -a nun knows that in a village
or scot-free town, &c., there is a large place for
religious practices or for study ; that there can easily
xl Iriyft. 8 I. e. keep the
Book Ii, Lecture 3, Lesson I. 137
be obtained a stool, bench, bed, or couch, or pure,
acceptable alms ; that there have not come nor will
come ^Srama^as and Brhma#as, guests, paupers,
and beggars ; that the means of existence are not
small, &c., they may remain in such a village, &c.,
during the rainy season. (3)
Now they should know this : After the four months
of the rainy season are over, and five or ten days of
the winter have passed, they should not wander from
village to village, if the road contains many living
beings, &c., and if many ,Srama;*as and BraHma^as,
&c., do not yet travel 1 . (4)
But if after the same time the road contains few
living beings, and many ,5rama#as and Brhma#as,
&c., travel, they may circumspectly wander from vil-
lage to village. (5)
A monk or a nun wandering from village to village
should look forward for four cubits, and seeing
animals they should move on by walking on his toes
or heels or the sides of his feet. If there be some
bypath, they should choose it, and not go straight
on ; then they may circumspectly wander from village
to village. (6)
A monk or a nun wandering from village to village,
on whose way there are living beings, seeds, grass,
water, or mud, should not go .straight ^f there be an
unobstructed byway; then they may circumspectly
wander from village to village. (7)
A monk or a nun on the pilgrimage, whose road
(lies through) places belonging to borderers, robbers,
Mle///*as, non-Aryan people 2 , half-civilised people,
1 He should in that case stay in the same place for the whole month M6rgajirsha, where he was during the rainy season.
1 According to the commentary mle>Ma (milakkhu) means
unconverted people, people who rise or eat at an
improper time, should, if there be some other place
for walking about or friendly districts, not choose
the former road for their voyage. (8)
The Kevalin says : This is the reason : The
ignorant populace might bully, beat, &c., the mendi-
cant, in the opinion that he is a thief or a spy, or
that he comes from yonder (hostile village) ; or they
might take away, cut off, steal or rob his robe, alms-
bowl, mantle, or broom. Hence it has been said
to the mendicant, &c., that one whose road (lies
through) places belonging, &c. (all as in the last
paragraph); then he may circumspectly wander
from village to village. (9)
A monk or a nun on the pilgrimage, whose road
(lies through) a country where there is no king or
many kings or an unanointed king or two govern-
ments or no government or a weak government,
should, if there be some other place for walking about
or friendly districts, not choose the former road for
their voyage. The Kevalin says : This is the reason :
The ignorant populace might bully or beat, &c., the
mendicant, &c. (all as in 9). (10)
A monk or a nun on the pilgrimage, whose road
lies through a forest 1 which they are not certain of
crossing in one or two or three or four or five days,
should, if there be some other place for walking
about or friendly districts, not choose the former
road for their voyage, (n)
