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FEBRUARY, 1893.]
KALYANI INSCRIPTIONS.
49
ancient simá or consecrate a new one. The interpretation appears to be that, if the extent of an ancient simá is unknown, that simd cannot be desecrated, nor can a new one be consecrated.
But the Vimativinodaní says: "There are some théras, who, in the case of such viharasimus, would convene a Chapter of five or six priests, would station them in a continuous row of places, which are each about the size of a bedstead, and whose distances are determined by the fall, all round, of stones thrown, first from the extremity of the vihárasimd, and then towards the inside and outside of its limits, and would successively desecrate an avippavúsasima, and I samanasarivásakasima. If either a khandasimá or a mahasimá exists on that vihdra, the priests standing, as they do, in the midst of the simás, would, from a mañchafthána, certainly desecrate that simá, and the gámasimd would remain. In this matter, it is not essential to know the simá or its extent. But it is necessary for the reciters of the kammaváchá to say: We shall desecrate the inside of a simu,' and to act accordingly).
“It is stated in the otthalathá that those, who are aware of the existence of a lchandasima, but not that of an avippavlisasimi, are qualified to effect both desecration and consecration, and that thus, although the extent of a mahásimá is unknown, desecration may be effected. On the authority of this statement, they say that at any selected spot on the remaining gámasima, it is appropriate to consecrate the two kinds of simás and to perform the upasampadá ordination and such other ceremonies. This dictum appears to be correct; but it should be accepted after due enquiry." The interpretation of these théras, therefore, appears to be correct. With regard, however, to the desecration of a simá with an ordinary, but not a great, amount of exertion, by those, to whom the performance of the ceremony is difficult, because of their not knowing the existence of an ancient simá or its extent, it is said in the atthakatha: "If both classes of simá are not known, the simá should not be desecrated or consecrated." This dictum does not, however, mean to indicate that, although the existence of the simá to be desecrated may not be known, if great exertion is put forth that sind will not be desecrated.
If, at a place where a new simá is desired to be consecrated, the existence of an ancient simá, or its extent, is unknown; if, at selected spots within and without the places suitable for the fixing of the boundary-marks of the new simá to be consecrated, allotments of space, each measuring about four or five cubits in length are marked out in rows or groups; and, if duly qualified priests station themselves in the said continuous rows of the allotments of space, and effect the desecration of a simá : how can there be no desecration of the existing ancient simá at that place, and how can only the gámasimú be not left? The King, therefore, had the ceremony of desecrating a sima performed in the following manner :
On the inside of the places, suitable for fixing the boundary-marks of the new simá to be consecrated, allotments of space of five cubits each in length and the same in breadth were marked out, and allotments of similar dimensions were marked out also on the outside ; and, by means of a line drawn with lime or chalk, rectangular spaces in rows were marked out. Then the nine théras and the five young priests were invited, and the ceremony of desecrating a simá was performed in the manner described below. The said fourteen priests stationed themselves in the first rectangular space of the first row of the allotments of space, and read seven times the kammaváchá for desecrating & simá at seven different spots; then stationing themselves successively at each of the remaining rectangular spaces in the first row, they continued reciting the kammaváchá till the last rectangular space was reached. Again, begin. ning with the last rectangular space in the second row, they stationed themselves successively in a reverse order till the first rectangular space in the second row was reached, and read the kammavúcha. Thus, in the manner described above, the kammavácha was read at every rectangular space in each of the two rows, in a forward order in the first, and in a reverse order in the second. When the number of rectangular spaces had been exhausted, the ceremony of desecrating a simná was concluded. It should be borne in mind that this ceremony was concluded on Saturday, the 7th day of the light half of the month Migasira.
