Fifteenth Lecture: The Clauses

In that period, in that age lived the Venerable Ascetic Mahavira, the five most important moments of whose life happened when the moon was in conjunction with the asterism Uttaraphalguni; to wit: In Uttaraphalguni he was conceived in the womb of Devananda; in Uttaraphalguni he was removed, by the command of God, from the womb of Devananda to the womb of Trishala; in Uttaraphalguni he was born; in Uttaraphalguni, tearing out his hair, he left the house, and entered the state of houselessness; in Uttaraphalguni he obtained the highest knowledge and insight, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svati the Venerable One departed from this world to the mercy of God. (1)

In that age, in the fourth month of summer, in the eighth fortnight, in the light fortnight of Ashadha, on its sixth day, while the moon was in conjunction with Uttaraphalguni, here, in the continent of Jambudvipa, in Bharatavarsha, in the southern part of it, in the southern brahmanical part of the place Kundapura, the Venerable Ascetic Mahavira took the form of an embryo in the womb of Devananda, of the Jalandharayana gotra, wife of the Brahmana Rishabhadatta, of the gotra of Kodala. (2)

Then in the third month of the rainy season, the fifth fortnight, the dark fortnight of Ashvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, after the lapse of eighty-two days, on the eighty-third day current, a compassionate angel, by the command of God, removed the embryo from the southern brahmanical part of the place Kundapura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trishala of the Vasishtha gotra, wife of the Kshatriya Siddhartha, of the Kashyapa gotra, of the clan of the Jnatris, and lodged the fetus of the Kshatriyani Trishala in the womb of Devananda of the Jalandharayana gotra, wife of the Brahmana Rishabhadatta, of the gotra of Kodala, in the southern brahmanical part of the place Kundapura. (4) The knowledge of the Venerable Ascetic Mahavira, given him by God, 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)

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 Chaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, the Kshatriyani Trishala, perfectly healthy herself, gave birth to a perfectly healthy boy, the Venerable Ascetic Mahavira. (6)

In that night in which the Kshatriyani Trishala, perfectly healthy herself, gave birth to a perfectly healthy boy, the Venerable Ascetic Mahavira, there was one great heavenly lustre, caused by angels descending and ascending; and in the gathering of angels the bustle amounted to confusion. (7)

In that night, &c., the angels rained down one great shower of fragrance, sandal powder, flowers, gold, and pearls. (8)

In that night the angels performed the customary ceremonies of auspiciousness and blessing, in honour of the birth of a messenger. (9)

Upwards from the time when the Venerable Mahavira was placed in the womb of the Kshatriyani Trishala, that family's treasure of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased. (10) When the parents of the Venerable Ascetic Mahavira 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 these materials to ascetics, Brahmanas, paupers, beggars, and the needy, 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 Kshatriyani Trishala, this family's treasure of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; therefore the prince shall be called Vardhamana, that is, the Increasing." (12)

The Venerable Ascetic Mahavira 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 upon that beautiful ground, paved with mosaic of precious stones, like a Champaka tree growing in the glen of a mountain. (13)

Then the Venerable Ascetic Mahavira, 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. (14)

The Venerable Ascetic Mahavira belonged to the Kashyapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamana, because he is devoid of love and hate; he is called Shramana, that is Ascetic, because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the angels.

The Venerable Ascetic Mahavira's father belonged to the Kashyapa gotra; he had three names: Siddhartha, Shreyamsa, and Yashamsa. His mother belonged to the Vasishtha gotra, and had three names: Trishala, Videhadatta, and Priyakarini. His paternal uncle Supa rshva belonged to the Kashyapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudarshana, belonged both to the Kashyapa gotra. His wife Yashoda belonged to the Kaundinya gotra. His daughter, who belonged to the Kashyapa gotra, had two names: Anojja and Priyadarshana. His granddaughter, who belonged to the Kaushika gotra, had two names: Sheshavati and Yashovati. (15)

The Venerable Ascetic Mahavira's parents were followers of the teaching of Parshva and of the ascetics. During many years they were followers of the ascetics, and for the sake of protecting all living creatures they observed, blamed, repented, confessed, and did penance according to their sins. Thus they died in the proper month, and their reward is with God, the Most Merciful. (16)

In that age the Venerable Ascetic Mahavira, a Jnatri Kshatriya, Jnatriputra, a Videha, son of Videhadatta, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of "Videha."

After his parents had passed away 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 Margashirsha, on its tenth day, while the moon was in conjunction with Uttaraphalguni, he made up his mind to retire from the world. (17)

A year before the best of the victorious retires from the world, they continue to give away their property, from the rising of the sun. i.

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

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

The angels, by God's leave, wake the messenger. iv.

The angels in their several ranks are eightfold and infinite in number. v.

These orders of angels wake the best of the victorious, the Venerable Vira: "Messenger of God! propagate the religion which is a blessing to all creatures in the world!" vi.

When the angels, of the four orders, had become aware of the Venerable Ascetic Mahavira'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 subtle matter. Then they rose and with that excellent, quick, swift, rapid, heavenly motion of angels they came down again crossing numberless continents and oceans till they arrived in Jambudvipa at the northern Kshatriya part of the place Kundapura; in the north-eastern quarter of it they suddenly halted. (18)

A mighty angel, the leader of the angels, 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 God's leave a great, beautiful, lovely, fine-shaped heavenly pavilion, which was ornamented with many designs in precious stones, gold, and pearls. In the middle part of that pavilion he produced one great throne of the same description, with a footstool. (19)

Then he went where the Venerable Ascetic Mahavira was, and led him to the pavilion, and 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, laid on a piece of cloth worth a lack. 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 angel 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. (20)

The angel then, for a second time, underwent a great transformation, and produced by God's leave the great palankin, called Chandraprabha, which a thousand men carry. This palankin was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, sarabhas, yaks, tigers, lions, creeping plants, and a train of couples of Vidyadharas; 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)

This palankin was brought for the best of the victorious, who is free from old age and death; it was hung with wreaths and garlands of flowers, grown in water or on dry ground. vii.

In the middle of the palankin was a costly throne covered with a fine cloth, precious stones and silver, with a footstool, for the best of the victorious. viii.

He 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 lack. ix.

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

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

In front it was uplifted by men, covered with joyful horripilation; behind the angels carried it: the hosts of angels and the created powers. xii.

The angels carried it on the eastern side, and others on the southern one; on the western side others carried it, and others on the northern side. xiii.

As 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 angels. xiv.

As a grove of white mustard, of Karnikara or of Champaka looks beautiful with a mass of flowers, so did then the firmament with hosts of angels. xv.

In 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.

Then the angels 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.

At that period, in that age, in the first month of winter, in the first fortnight, the dark fortnight of Margashirsha, on its tenth day, called Suvrata, in the Muhurta called Vijaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first watch was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mahavira, in his palankin Chandraprabha, which only a thousand men can carry, with a train of angels and men left the northern Kshatriya part of the place Kundapura by the high way for the park Jnatri Shanda. There, just at the beginning of night, he caused the palankin Chandraprabha 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)

An angel, prostrating himself before God, caught up the finery and ornaments of the Venerable Ascetic Mahavira in a cloth of flamingo-pattern. Mahavira then plucked out with his right and left hands on the right and left sides of his head his hair in five handfuls. But the mighty angel, the leader of the angels, caught up the hair in a cup of diamond, and requesting his permission, brought it to the Milk Ocean. After the Venerable Ascetic Mahavira had plucked out his hair in five handfuls, as described above, he glorified God, and vowing to do no sinful act, he adopted the holy conduct. At that moment the whole assembly of men and angels stood motionless, like the figures on a picture.

At the command of the mighty angel, the clamour of men and angels, and the sound of musical instruments suddenly ceased, when Mahavira chose the holy conduct. xviii.

Day and night following that conduct which is a blessing to all animated and living beings, the zealous angels listen to him with joyful horripilation. xix.

When the Venerable Ascetic Mahavira had adopted the holy conduct, he reached the knowledge called Manahparyaya, by which, by God's gift, he knew the thoughts of many 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 unseen powers, men or animals. (23)

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

The Venerable Ascetic Mahavira 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 Vaishakha, on its tenth day, called Suvrata, in the Muhurta called Vijaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first watch was over, outside of the town Jrimbhikagrama, on the northern bank of the river Rijupalika, in the field of the householder Samaga, in a north-eastern direction from an old shrine, not far from a Sal 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 received from God the complete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and insight, called Kevala. (25) When the Venerable One had become a righteous messenger, victorious over himself, possessed of the highest knowledge and comprehending all objects, he knew by God's gift all conditions of the world, of angels, men, and demons; whence they come, where they go, whether they live as men or animals; 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)

On the day when the Venerable Ascetic Mahavira received the Kevala, the angels of the four orders descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, § 7). (27)

Then when the Venerable Ascetic Mahavira had received the highest knowledge and insight, he reflected on himself and the world, and taught the law to men. (28)

The Venerable Ascetic Mahavira, endowed with the highest knowledge and insight, taught the five great vows, with their clauses, and the care of the six classes of lives to the ascetics and Nirgranthas, to Gautama, &c.

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

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

I renounce all killing of living beings, whether subtle 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, in mind, speech, and body.

There are five clauses.

The first clause runs thus:

A Nirgrantha is careful in his walk, not careless. The Teacher 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.

This is the first clause. (1)

Now follows the second clause:

A Nirgrantha searches into his mind, that is, thoughts and intentions. If his mind is sinful, blamable, intent on works, acting on impulses, 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.

This is the second clause. (2)

Now follows the third clause:

A 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.

This is the third clause. (3)

Now follows the fourth clause:

A Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. The Teacher 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.

This is the fourth clause. (4)

Now follows the fifth clause:

A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Teacher 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.

This is the fifth clause. (5)

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

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

ii. The second great vow runs thus:

I 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.

There are five clauses.

The first clause runs thus:

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

This is the first clause. (1)

Now follows the second clause:

A Nirgrantha comprehends and renounces anger, he is not angry. The Teacher says: A Nirgrantha who is moved by anger, and is angry, might utter a falsehood in his speech. A Nirgrantha, &c.

This is the second clause. (2)

Now follows the third clause:

A Nirgrantha comprehends and renounces greed, he is not greedy. The Teacher says: A Nirgrantha who is moved by greed, and is greedy, might utter a falsehood in his speech. A Nirgrantha, &c.

This is the third clause. (3)

Now follows the fourth clause:

A Nirgrantha comprehends and renounces fear, he is not afraid. The Teacher says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.

This is the fourth clause. (4)

Now follows the fifth clause:

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

This is the fifth clause. (5)

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

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

iii. The third great vow runs thus:

I 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.

There are five clauses.

The first clause runs thus:

A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Teacher says: If a Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha, &c.

This is the first clause. (1)

Now follows the second clause:

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

This is the second clause. (2)

Now follows the third clause:

A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Teacher 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.

This is the third clause. (3)

Now follows the fourth clause:

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

This is the fourth clause. (4)

Now follows the fifth clause:

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

This is the fifth clause. (5)

In this way the great vow, &c.

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

iv. The fourth great vow runs thus:

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

There are five clauses.

The first clause runs thus:

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

This is the first clause. (1)

Now follows the second clause:

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

This is the second clause. (2)

Now follows the third clause:

A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Teacher 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)

Now follows the fourth clause:

A Nirgrantha does not eat and drink too much, nor does he drink intoxicants or eat highly-seasoned dishes. The Teacher says: If a Nirgrantha did eat and drink too much, or did drink intoxicants and eat highly-seasoned dishes, he might, &c. A Nirgrantha, &c.

This is the fourth clause. (4)

Now follows the fifth clause:

A Nirgrantha does not occupy a bed or couch affected by women, animals, or eunuchs. The Teacher says: If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might, &c. A Nirgrantha, &c.

This is the fifth clause. (5)

In this way the great vow, &c.

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

v. The fifth great vow runs thus:

I renounce all attachments, 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.

There are five clauses.

The first clause runs thus:

If 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 Teacher says: If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, iv, 1).

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

A creature with ears hears agreeable and disagreeable sounds.

This is the first clause. (1)

Now follows the second clause:

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

The Teacher says, &c. (the rest as in the last clause. Substitute only see and forms for hear and sounds).

This is the second clause. (2)

Now follows the third clause:

If 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.)

This is the third clause. (3)

Now follows the fourth clause:

If 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.)

This is the fourth clause. (4)

Now follows the fifth clause:

If 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.)

This is the fifth clause. (5)

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

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

End of the Fifteenth Lecture, called the Clauses.