This is the whole duty, &c.
Thus I say- (2)
TENTH LECTURE 2 .
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, (i)
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 .Srama/zas or Br^hma^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 3 , &c. (see II, i, i,
$13). (2 and 3).
1 Scgg-gatne*a.
* UAHrap&savaaasattikkao, discharging of feces and urine.
3 Purisa0?taraka</a, here translated svikn'ta. The text pro- ceeds ^ava bahiya niharfaw v&, which I do not know how to apply to the object in question. As 3 differs from 2 only in giving
BOOK II, LECTURE I O. 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,
&c. (see II, 2, i, $ 5). (6)
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 of 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 1 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 na ure in a place where there are heaps of refuse, furrows, mud,
the negative attributes (apurifttu*taraka<&m), I have contracted both paragraphs in the translation,
v, explained parikshepa*&dik kriy&A kurytiA.
1 82 AjtARAtfGA SOTRA.
stakes, sprigs, holes, caves, walls, even or uneven places 1 , (n)
A monk or a nun should not ease nature in fire-
places, layers (or nests) of buffaloes, cattle, cocks,
monkeys, quails, ducks 2 , 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 3 , 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)
1 The translation of some of the words in the text is merely conjectural.
' Va//aya. I think this is the modern ba//ak, duck.
8 The commentator says . where they fall like a tree, having starved themselves to death, or where they fall from trfees.
Book Ii, Lecture Ii. 183
A monk or a nun should not ease nature in
woods of A^ana 1 , 6ana 2 , Dhitaki 3 , Ketaki 4 , 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 (thewchamber-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 Mrzdanga, Nandt-
nWdanga, or 6^allarl 6 , or any such-like various
sounds of drums, (i)
If a monk or a nun hear any sounds, viz. of the
Vln, Vipaw^t, Vadvisaka, Tu#aka, Pa#aka, Tumba-
vl#ik&, or Dhawkuwa, 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 Tdla, Lattiyd, Gohiy4 7 , or Kiri-
; (3)
1 Terminalia Tomentosa. * Crotolaria Juncea.
8 Grislea Tomentosa. 4 Pandanus Odoratissimus.
8 Saddasattikkayam. Lecture on Sounds. * These are different kinds of drums.
7 Lattiyfi and gohiyS would be in Sanskrit lattikft and go- dhik&; both words are names of lizards.
1 84 AjrAfcAtfGA STRA.
Also to sounds of wind instruments, viz, the conch, flute, Kharamukht, or PiripiriyA. (4)
A 1 monk or a nun should not, for the sake of
hearing sounds, go to walls or ditches, &c. (see II,
3, 3, H i and 2); (5)
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) ; (u)
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 Vt#4,
beating of time, playing on the Ttirya, 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)
1 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 8$
Nor to places where a young well-attended girl,
well-attired and well-ornamented, is paraded, or where
somebody is led to death. (16)
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^Mas, 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 2 , 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
1 Mah&sava, mah&srava. The word has probably here the original meaning, conflux; or mah&sava 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, gamthimdm, ve<2iim&m, pftrim&m, sa#zghtim&m, according to the commentary. Later on I shall translate them garlands, ribbons, scarfs, and sashes.
1 86 A^ARANGA S^TRA.
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, (r)
THIRTEENTH 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 l ;
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. 2
(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)
1 In the text these words are repeated after each Sfttra in I-IQ. * The text gives the whole in extenso.
Book Ii, Lecture 13. 1 87
body (&C. 1 , 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, a 1 scess, ulcer, or fistula
(&C. 1 , 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- cleanliness on his body; (15)
If he removes, or wipes off, the dirt of his eyes, ears, teeth, or nails. (16)
If he cuts or di esses 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 ^ ure charms ;
1 The text gives the whole in extenso as in f i.
1 88 AtfARAlSTGA S^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.
