The Kevalin says : This is the reason : During
the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 36 countries.
1 Vi ha/8, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days.
Book Ii, Lecture 3, Lesson I. 139
the rain (he might injure) living beings, mildew,
seeds, grass, water, mud. Hence it has been said
to the mendicant that one whose road lies through
such a forest, &c. (all as in the last paragraph) ;
then he may circumspectly wander from village to
village. (12)
A monk or a nun on the pilgrimage, on whose
way there is some watercourse which must be crossed
by a boat, should not ascend such a boat which plies
up or down or across (the river), neither for one
yq^ana's or half a yq^ana's distance, neither for a
shorter nor a longer voyage, if they know that the
householder 1 will buy or purloin the boat, or doing
the work necessary to put the boat in order, pull it
ashore out of the water, or push it from the shore
into the water, or bale it, if it is filled (with water),
or cause a sinking boat to float. (13)
A monk or a nun, knowing that a boat will cross
the river, should, after having received the owner's
permission, step apart, examine their outfit, put aside
their provender, wipe their body from head to heels,
reject the householder's food, and putting one foot
in the water and the other in the air 2 , they should
circumspectly enter the boat. (14)
A monk or a nun in entering the boat should not
choose for that purpose the stern or the prow or the
middle of the boat ; nor should they look at it hold-
ing up their arms, pointing at it with -their finger,
bowing up and down. ( 1 5)
If, on board, the boatman should say to the monk, 4 O long-lived tSramaaa ! pull the boat forward or back-
1 By householder is here intended the host of the mendicant. * Thale=sthale. The commentator explains it by
140 A*ARA#GA SOTRA.
ward, or push it, or draw it with the rope towards
you, or, let us do it together/ he should not comply
with his request, but look on silently. (16)
If, on board, the other should say to him/ O long-
lived ,Srama#a! you cannot pull the boat forward
or backward, or push it, or draw it with a rope
towards you ; give us the rope, we will ourselves pull
the boat forward or backward, &c./ he should not
comply with his request, but look on silently. (17)
If, on board, the other should say to him, 'O long-
lived 6rama#a ! if you can, pull the boat by the oar,
the rudder, the pole, and other nautical instruments 1 /
he should not comply with his request, but look on
silently. (18)
If, on board, the other should say to him, 'O long-
lived 6rama#a! please, lade out the water with your
hand, or pitcher 2 , or vessel, or alms-bowl, or bucket/
he should not comply with his request, but look on
silently. ( 1 9)
If, on board, the other should say to him, 'O long-
lived vSrama^a ! please, stop the boat's leak with your
hand, foot, arm, thigh, belly, head, body, the bucket,
or a cloth, or with mud, Kara-grass, or lotus leaves/
he should not comply with his request, but look on
silently. (20)
If a monk or a nun see that water enters through
a leak in the boat, and the boat becomes dirty all
over, they should not approach the boatman and say:
' O long-lived householder ! water enters through a
leak into the boat, and it becomes dirty all over/
1 Rudder is a guess for pf </Aa, nautical instruments for valaya and avallaya.
s P&ea = pdtrea. The Guzerati commentator takes it for padena, foot.
BOOK II, LECTURE 3, LESSON 2.
One should not think so or speak so ; but undis-
turbed, the mind not directed outwardly, one should
collect one's self for contemplation ; then one may
circumspectly complete one's journey by the boat
on the water.
This is the whole duty, &c.
Thus I say. (21)
If, on board, the boatman should say to the mendi-
cant, ' O long-lived Sramana, I please, take this um-
brella, pot, &c. (see II, 2, 3, 2), hold these various
dangerous instruments 1 , let this boy or girl drink/
he should not comply with his request, but look on
silently, (i)
If, on board, the boatman should say to another of
the crew, ' O long-lived one ! this ,Srama#a is only a
heavy load for the boat, take hold of him with your
arms and throw him into the water!' hearing and
perceiving such talk, he should, if he wears clothes,
quickly take them off or fasten them or put them in
a bundle on his head. (2)
Now he may think : These ruffians, accustomed
to violent acts, might take hold of me and throw me
from the boat into the water. He should first say
to them : * O long-lived householders ! don't take hold
of me with your arms and throw me into the water !
I myself shall leap from the boat into the water ! '
If after these words the other, by force and violence,
takes hold of him with his arms and throws him into
the water, he should be neither glad nor sorry,
neither in high nor low spirits, nor should he offer
1 Sattha r ya~astra p &ta. About ^astra, sfee I, i, 3.
142 A*ARANGA S^TRA.
violent resistance to those ruffians ; but undisturbed,
his mind not directed to outward things, &c. (see II, 3,
i, 21), he may circumspectly swim in the water. (3)
A monk or a nun, swimming in the water, should
not touch (another person's or their own ?) hand, foot,
or body with their own hand, foot, or body; but
without touching it they should circumspectly swim
in the water. (4)
A monk or a nun, swimming in the water, should
not dive lip or down, lest water should enter into
their ears, eyes, nose, or mouth ; but they should cir-
cumspectly swim in the water. (5)
If a monk or a nun, swimming in the water, should
be overcome by weakness, they should throw off
their implements (clothes, &c.), either all or a part
of them, and not be attached to them. Now they
should know this : If they are able to get out of the
water and reach the bank, they should circumspectly
remain on the bank with a wet or moist body. (6)
A monk or a nun should not wipe or rub or brush
or stroke 1 or dry or warm or heat (in the sun) their
body. But when they perceive that the water on
their body has dried up, and the moisture is gone,
they may wipe or rub, &c., their body in that state ;
then they may circumspectly wander from village
to village. (7)
A monk or a nun on the pilgrimage should not
wander from village to village, conversing with
householders ; they may circumspectly wander from
village to village. (8)
If a monk or a nun on the pilgrimage come
1 The original has six words for different kinds of rubbing, which it would be impossible to render adequately in any other language.
Book Ii, Lecture 3, Lesson 2. 143
across a shallow water 1 , they should first wipe their
body from head to heels, then, putting one foot in
the water and the other in the air, they should wade
through the shallow water in a straight line 2 . (9)
If a monk or a nun on the pilgrimage come
across a shallow water, they should wade through it
in a straight line, without being touched by or
touching (another person's or their own ?) hand, foot,
or body with their own hand, foot, or body. (10)
A monk or a nun, wading through shallow water
in a straight line, should not plunge in deeper water
for the sake of pleasure or the heat ; but they should
circumspectly wade through the shallow water in a
straight line. Now they should know this : If one
is able to get out of the water and reach the bank,
one should circumspectly remain on tlie bank with
a wet or moist body, (n)
A monk or a nun should not wipe or rub, &c. (all as in 7). ('12)
A monk or a nun on the pilgrimage,* with their
feet soiled with mud, should not, in order that the
grass might take off the mud from the feet, walk out
of the way and destroy the grass by cutting, trampling,
and tearing it. As this would be sinful, they should
not do so. But they should first inspect a path con-
taining little grass ; then they may circumspectly
wander from village to village. (13)
If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts
1 Ga/wghSsa/rct&rime udae, literally, a water which is to be crossed by wading through it up to the knees ; or perhaps water to be crossed on foot.
* Ah&riya#z=yathS, rfgu bhavati. It might also mean, in the right way. Another explanation is yath&tSryam.
or holes to fit them, or moats or caves, they should,
in case there be a byway, choose it, and not go
on straight. (14)
The Kevalin says : This is the reason : Walking
there, the mendicant might stumble or fall down ; when
he stumbles or falls down, he might get hold of trees,
shrubs, plants, creepers, grass, copsewood, or sprouts
to extricate himself. He should ask travellers who
meet him, to lend a hand ; then he may circumspectly
lean upon it and extricate himself; so he may cir-
cumspectly wander from village to village. (15)
If a monk or a nun perceive in their way (trans-
ports of) corn, waggons, cars, a friendly or hostile
army 1 , some encamped troops, they should, in case
there be a byway, circumspectly choose it, and not
walk on straight. One trooper might say to an-
other : * O long-lived one ! this .Srama#a is a spy upon
the army; take hold of him with your arms, and
drag him hither!' The other might take hold of
the mendicant with his arms and drag him on. He
should neither be glad nor sorry for it, &c. (see 3) ;
then he may circumspectly wander from village to
village. (16)
If on his road travellers meet him and say, * O
long-lived .Srama^a ! how large is this village or
scot-free town, &c. ? how many horses, elephants,
beggars, men dwell in it? is there much food,
water, population, corn ? is there little food, water,
population, corn?' he should not answer such
questions if asked, nor ask them himself.
This is the whole duty, &c.
Thus I say. (17)
1 SvaAakrm v& para&kr&u v. My translation is merely a guess,
Book Ii, Lecture 3, Lesson 3. 145
A monk or a nun on the pilgrimage, in whose
way there are walls or ditches or ramparts or
gates, &c. (see II, 3, 2, 14), hill houses, palaces,
underground houses, houses in trees, mountain caves,
a sacred tree or pillar, workshops, &c. (see II, 2, 2,
8), should not look 'at them holding up their arms,
pointing at them with their fingers, bowing up and
down. Then they may circumspectly wander from
village to village, (i)
A monk or a nun on the pilgrimage, on whose
way there are marshes, pasture-grounds, moats, forti-
fied places, thickets, strongholds in thickets, woods,
mountains, strongholds on mountains, caves 1 , tanks,
lakes, rivers, ponds, lotus ponds, long winding ponds,
water-sheets, rows of water-sheets, should not look at
them holding up their arms, &c. (see i). (2)
The Kevalin says: This is the reason: The deer,
cattle, birds, snakes, animals living in water, on land,
in the air might be disturbed or frightened, and
strive to get to a fold or (other place of) refuge,
(thinking) : ' The 6rama#a will harm me !'
Hence it has been said to the mendicant, &c.,
that he should not look at the objects (mentioned
in 2) holding up his arms, &c. * (3)
1 The word agae/a has been left out in the translation.
* The passage closes : ' then he may circumspectly wander from village to village together with the master and teacher (iyariova^- gAya).' But as the master and teacher have not been mentioned before, and will be mentioned in the next Sfitra, it is almost certain that the words in question have been brought over from the next Sfttra, or that they ought to be supplied to all S&tras from the beginning of the third lesson.
A monk or a nun, wandering from village to village
together with the master or teacher, should not touch
the master's or teacher's hand with their own, &c;
but without touching or being touched they should
circumspectly wander from village to village together
with the master or teacher. (4)
A monk or a nun, wandering from village to
village together with the master or teacher, might
be met on the road by travellers and asked: 'O long-
lived .Srama#a! who are you ? whence do you come,
and where do you go ?' The master or teacher
may answer and explain ; but whilst the master or
teacher answers and explains, one should not mix in
their conversation. Thus they may wander from vil-
lage to village with a superior priest 1 . (5)
A monk or a nun, wandering from village to
village with a superior priest, should not touch the
superior's hand with their own, &c. (see 4). (6).
A monk or a nun, wandering from village to
village with superior priests, might be met on the
road by travellers, and be asked : ' O long-lived .Sra-
mafta! who are you?' He who has the highest
rank of them all, should answer and explain ; but
whilst the superior answers and explains, one should
not mix in their conversation, &c. (see 5). (7)
A monk or a nun, wandering from village to
village, might be met on the road by travellers, and
be asked : ' O long-lived 6rama#a ! did you see
somebody on the road ? viz. a man, cow, buffalo,
cattle, bird, snake, or aquatic animal tell us, show
