Ācārāṅga Sūtra 2.15

The Clauses

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

When in this Avasarpint era, the Sushama-sushamâ period, the Sushamâ period, the Sushamadushamâ period, and much time of the Dukshamasushamâ 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 Ashâdha, on its sixth day, while the moon was in conjunction with Uttaraphalgunt, the Venerable Ascetic Mahâvira descended from the great Vimâna, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhamânaka amongst the celestial regions, where he had lived for twenty Sâgaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of Gambudvipa, in Bharatavarsha, in the southern part of it, in the southern brahmanical part of the place Kundapura, he took the form of an embryo in the womb of Devânandâ, of the Gâlandharâyana gotra, wife of the Brâhmana Rishabhadatta, of the gotra of Kodala, taking the form of a lion.

The knowledge of the Venerable Ascetic Mahâvåra (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.

Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of Åsvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunt, 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 Tirthakaras), 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 Trisalâ of the Vâsishtha gotra, wife of the Kshatriya Siddhartha, of the Kâsyapa gotra, of the clan of the Gñâtris, and lodged the fetus of the Kshatriyânt Trisalâ in the womb of Devânandâ of the Gâlandharâyana gotra, wife of the Brahmana Rishabhadatta, of the gotra of Kodala, in the southern brahmanical part of the place Kundapurf.

The knowledge of the Venerable Ascetic Mahâvira (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.

In 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 Kaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, the Kshatriyân! Trisalâ, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahâvira.

In that night in which the Kshatriyânt Trisala, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahâvira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimânavâsins; and in the conflux of gods the bustle of gods amounted to confusion.

In that night, &c., the gods and goddesses rained down one great shower of nectar, sandal powder, flowers, gold, and pearls.

In 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 Tirthakara.

Upwards from the time when the Venerable Mahâvira was placed in the womb of the Kshatriyânt Trisalâ, that family's (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased.

When the parents of the Venerable Ascetic Mahâvira 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 Sramanas, Brahmanas, paupers, beggars, 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:

Since the prince was placed in the womb of the Kshatriyânt Trisalâ, this family's (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; therefore the prince shall be called Vardhamâna (i.e. the Increasing).'

The Venerable Ascetic Mahâvira 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 Kampaka tree growing in the glen of a mountain.

Then the Venerable Ascetic Mahâvira, 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.

The Venerable Ascetic Mahâvira belonged to the Kâsyapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamâna, because he is devoid of love and hate; (he is called) Sramana (i.e. Ascetic), because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahâvira has been given to him by the gods. The Venerable Ascetic Mahâvira's father belonged to the Kâsyapa gotra; he had three names: Siddhartha, Sreyâmsa, and Gasamsa. His mother belonged to the Vâsishtha gotra, and had three names: Trisalâ, Videhadattâ, and Priyakârini. His paternal uncle Supârsva belonged to the Kâsyapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudarsanâ, belonged both to the Kâsyapa gotra. His wife Yasodâ belonged to the Kaundinya gotra. His daughter, who belonged to the Kâsyapa gotra, had two names: Anoggâ and Priyadarsanâ. His granddaughter, who belonged to the Kausika gotra, had two names: Seshavati and Yasovati.

The Venerable Ascetic Mahâvira's parents were worshippers of Parsva and followers of the Sramanas. During many years they were followers of the Sramanas, 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 Kusa-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 Mahâvideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nirvâna, and the end of all misery.

In that period, in that age the Venerable Ascetic Mahâvira, a Gñâtri Kshatriya, Gñâtriputra, a Videha, son of Videhadattâ, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of 'Videha.' After 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 Mârgasiras, on its tenth day, while the moon was in conjunction with Uttaraphalgunt, he made up his mind to retire from the world.

A year before the best of Ginas will retire 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 Kundaladharas of Vaisramana, the Laukântika and Maharddhika gods in the fifteen Karmabhumis wake the Tirthakara. iv. In Brahma Kalpa and in the line of Krishnas, the Laukântika Vimânas are eightfold and infinite in number. v. These orders of gods wake the best of Ginas, the Venerable Vira: 'Arhat! propagate the religion which is a blessing to all creatures in the world!' vi. When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimânavâsins 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 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 Gambûdvipa at the northern Kshatriya part of the place Kundapura; in the north-eastern quarter of it they suddenly halted.

Sakra, 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, 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.

Then he went where the Venerable Ascetic Mahâvåra 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, 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 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 Kalpavriksha.

The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called Kandraprabhâ, which a thousand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, sarabhas, yacks, 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.

This palankin was brought for the best of Ginas, 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. In 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 Ginas. 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 Sakra and Îsâna, 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 gods carried it: the Suras and Asuras, the Garudas and the chiefs of Nâgas. xii. The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garudas carried it, and the Nâgas 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 gods. xiv. As a grove of Siddhartha, of Karnikâra or of Kampaka looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. 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 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. At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Mârgasiras, on its tenth day, called Suvrata, in the Muhurta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first Paurushi' was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mahâvira, in his palankin Kandraprabhâ, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kshatriya part of the place Kundapura by the high way for the park Gñâtri Shanda. There, just at the beginning of night, he caused the palankin Kandraprabhâ 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.

The god Vaisramana, prostrating himself, caught up the finery and ornaments of the Venerable Ascetic Mahâvira in a cloth of flamingo-pattern. Mahâviia then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But Sakra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahâvira, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahâvira 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. At the command of Sakra, the clamour of men and gods, and the sound of musical instruments suddenly ceased, when Mahâvira chose the holy conduct. xviii. Day 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. When the Venerable Ascetic Mahâvira 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 Manahparyâya, 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.

The Venerable Ascetic Mahâvira having formed this resolution, and neglecting his body, arrived in the village Kummâra when only one Muhurta of the day remained. Neglecting his body, the Venerable Ascetic Mahâvira meditated on his Self, in blameless lodgings, in blameless wandering, in restraint, kindness, avoidance of sinful influence (samvara), chaste life, in patience, freedom from passion, contentment; control, circumspectness, practising religious postures and acts; walking the path of Nirvana 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.

The Venerable Ascetic Mahâvira 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 Vaisâkha, on its tenth day, called Suvrata, in the Muhurta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first wake was over, outside of the town Grimbhikagrâma, on the northern bank of the river Rigupâlikâ, in the field of the householder Sâmâga, in a north-eastern direction from an old temple, not far from a Sâl 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 Nirvâna, the complete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition, called Kevala.

When the Venerable One had become an Arhat and Gina, 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 (kyavana), or become gods or hell-beings (upapâda); 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.

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

Then when the Venerable Ascetic Mahâvira 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.

The Venerable Ascetic Mahâvira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Sramanas and Nirgranthas, to Gautama, &c. The six classes of lives are earth-body, &c. (down to) animals. i. The first great vow, Sir, runs thus: I 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, in mind, speech, and body. There are five clauses. The first clause runs thus: A Nirgrantha is careful in his walk, not careless'. 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. This is the first clause. (1) Now follows the second clause: A Nirgrantha searches into his mind (i.e. 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 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. 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 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. 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 Kevalin says: Without deliberation a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation. BOOK II, LECTURE, iii,. This is the first clause. (1) Now follows the second clause: A 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. This is the second clause. (2) Now follows the third clause: A 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. This is the third clause. (3) Now follows the fourth clause: A 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. This is the fourth clause. (4) Now follows the fifth clause: A 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. 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 Kevalin 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 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. 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 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. 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 Kevalin says: If a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c. BOOK II, LECTURE, iv,. 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 Kevalin 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 gods or men 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 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. This is the first clause. (1) Now follows the second clause: A 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. 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 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) Now follows the fourth clause: A 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. 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 Kevalin 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 Kevalin says: If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, 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 Kevalin 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.