In that period, in that age lived the Venerable Ascetic Mahāvīra, the five (most important moments of whose life happened) when the moon was in conjunction with the asterism Uttaraphalgunī; to wit, in Uttaraphalgunī he descended (from heaven), and having descended (thence), he entered the womb (of Devānandā); in Uttaraphalgunī he was removed from the womb (of Devānandā) to the womb (of Triśalā); in Uttaraphalgunī he was born; in Uttaraphalgunī, tearing out his hair, he left the house and entered the state of houselessness; in Uttaraphalgunī he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, 218 unimpeded, complete, and perfect. But in. Svāti the Venerable One obtained final liberation. (1) [1]
End of the First Lecture [2].
In that period, in that age the Venerable Ascetic Mahāvīra, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashāḍha, descended from the great Vimāna, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best things, where he had lived for twenty Sāgaropamas till the termination of his allotted length of life, of his (divine nature, and of his existence (among gods); here in the continent of Jambūdvīpa, in Bharatavarsha,—when of this Avasarpiṇī era the Sushama-sushamā, the Sushamā, and Sushamaduḥshamā periods, and the greater part of the Duḥshamasushamā period (containing a Koḍākoḍi [3] of Sāgaropamas, less forty-two thousand years) had elapsed, and only seventy-two years, eight and a half months were left, after twenty-one Tīrthakaras of the race of Ikshvāku and of the Kāśyapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twenty-three Tīrthakaras had appeared,—the Venerable Ascetic Mahāvīra, the last of the Tīrthakaras, took the form of an embryo in the womb of Devānandā, of the Jālandharāyaṇa gotra, the wife of the Brāhmaṇa Ṛshabhadatta, of the gotra of Koḍāla, in the 219 brahmanical part of the town Kuṇḍagrāma in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalgunī, after his allotted length of life, of his (divine) nature, and of his existence (amongst gods) had come to their termination. (2) [4]
The knowledge of the Venerable Ascetic Mahāvīra (about this) was threefold; he knew that he was to descend, he knew that he had descended, he knew not when he was descending [5].
In that night in which the Venerable Ascetic Mahāvīra took the form of an embryo in the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra, the Brāhmaṇī Devānandā was on her couch, taking fits of sleep, in a state between sleeping and waking, and having seen the following fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate great dreams, she woke up. (3) To wit:
An elephant, a bull, a lion, the anointing (of the goddess Śrī), a garland, the moon, the sun, a flag, a vase, a lotus lake, the ocean, a celestial abode, a heap of jewels, and a flame. (4)
When the Brāhmaṇī Devānandā, having seen these dreams, woke up, she—glad, pleased, and joyful in her mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of her body all erect in their pores like the flowers of the Kadamba touched by rain-drops—firmly fixed the dreams (in her mind), and rose from her couch. Neither hasty nor trembling, with a quick and even [6] gait, like that of the 220 royal swan, she went to the Brāhmaṇa Ṛshabhadatta, and gave him the greeting of victory. Then she comfortably sat down in an excellent chair of state; calm and composed, joining the palms of her hands so as to bring the ten nails together, she laid the folded hands on her head, and spoke thus: (5)
'O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleeping and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, &c. (6)
‘O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illustrious, &c., great dreams?’ (7)
When the Brāhmaṇa Ṛshabhadatta had heard and perceived this news from the Brāhmaṇī Devānandā, he, glad, pleased, and joyful (see § 5, down to) rain-drops, firmly fixed the dreams (in his mind), and entered upon considering them. He grasped the meaning of those dreams with his own innate intellect and intuition, which were preceded by reflection, and thus spoke to the Brāhmaṇī Devānandā: (8)
‘O beloved of the gods, you have seen illustrious dreams; O beloved of the gods, you have seen beautiful, lucky, blest, auspicious, fortunate dreams, which will bring health, joy, long life, bliss, and fortune! We shall have success, O beloved of the gods, we shall have pleasure; we shall have happiness, O beloved of the gods, we shall have a son! Indeed, O beloved of the gods, after the lapse of nine complete months and seven and a half days you will give birth to a lovely and handsome boy with tender hands and feet, with a body containing the entire 221 and complete five organs of sense, with the lucky signs, marks, and good qualities; a boy on whose body all limbs will be well formed, and of full volume, weight, and length, of a lovely figure like that of the moon! (9) And this boy, after having passed his childhood [7], and, with just ripened intellect, having reached the state of youth, will repeat, fully understand, and well retain (in his mind) the four Vedas: the Ṛg-veda, Yajur-veda, Sāma-veda, Atharva-veda—to which the Itihāsa [8] is added as a fifth, and the Nigghaṇṭu [9] as a sixth (Veda)—together with their Aṅgas and Upāṅgas, and the Rahasya [10]; he will know the six Aṅgas, he will be versed in the philosophy of the sixty categories [11], and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and astronomy [12], and in many other brahmanical [and monastic] sciences besides. (10) Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see § 9).’
When the Brāhmaṇī Devānandā had heard and perceived this news from the Brāhmaṇa Ṛshabhadatta, she—glad, pleased, and joyful, &c. (see § 5)— 222 joining the palms of her hands, &c. (see § 5, down to) and spoke thus: (12)
‘That is so, O beloved of the gods; that is exactly so, O beloved of the gods; that is true, O beloved of the gods; that is beyond doubt, O beloved of the gods; that is what I desire, O beloved of the gods; that is what I accept, O beloved of the gods; that is what I desire and accept, O beloved of the gods; that matter is really such as you have pronounced it.’
Thus saying, she accepted the true meaning of the dreams, and enjoyed together with Ṛshabhadatta the noble permitted pleasures of human nature. (13)
In that period, in that age, Śakra,—the chief and king of the gods, the wielder of the thunderbolt, the destroyer of towns, the performer of a hundred sacrifices, the thousand-eyed one, Maghavan, the punisher of the Daitya Pāka, the lord of the southern half of the earth [13], the lord of the thirty-two thousand celestial abodes, the bestrider of the elephant Airavata, the chief of the Suras, who wears spotless clothes and robes [14], and puts on garlands and the diadem, whose cheeks were stroked by fine, bright, and trembling earrings of fresh gold [the most prosperous, the most brilliant, the most mighty, the most glorious, the most powerful, and the most happy one], with a splendid body, ornamented with a long down-reaching garland,—this Śakra was in the Saudharma Kalpa, in the celestial abode Saudharma Avataṃsaka, in the council-hall Sudharman, on his throne Śakra; he who exercises and maintains the supreme command, government, 223 management, guidance, direction, and sovereign power and generalship over the thirty-two thousand gods of the celestial abodes, the eighty-four thousand gods of a rank equal with that of himself, the thirty-two chief gods, the four guardians of the world, the eight principal queens with their trains, the three courts, the seven armies, and the seven commanders of these armies. He was then enjoying the permitted pleasures of divine nature under the great din of uninterrupted story-telling, dramatical plays, singing, and music, as beating of time, performance on the Vīṇā, the Tūrya, the great drum, and the Paṭupaṭaha. (I 4)
And he viewed this whole continent Jambūdvīpa with his extensive (knowledge called) Avadhi. There he saw in the continent Jambūdvīpa, in Bhāratavarsha, in the southern half of Bharata, in the brahmanical part of the town Kuṇḍagrāma, the Venerable Ascetic Mahāvira taking the form of an embryo in the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra, wife of the Brāhmaṇa Ṛshabhadatta of the gotra of Koḍāla; and—glad, pleased, and joyful in his mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of his body bristling and erect in their pores like the fragrant flowers of Nīpa when touched by rain-drops, with his eyes and mouth open like full-blown lotuses, with his excellent, various [15], trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging ornaments with a pearl pendant—the chief of the gods rose 224 with confusion, hasty and trembling from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaidūrya and excellent Rishṭa and Añjana [16], and ornamented with glittering jewels and precious stones, threw his seamless robe over his left shoulder, and, arranging the fingers of his hands in the shape of a bud, he advanced seven or eight steps towards the Tīrthakara. Bending his left knee and reposing on the right one, he three times placed his head on the ground and lifted it a little; then he raised his bracelet-encumbered arms, and joining the palms of his hands so as to bring the ten nails together, laid the hands on his head and spoke thus: (15)
'Reverence to the Arhats and Bhagavats; to the Ādikaras, the Tīrthakaras, the perfectly-enlightened ones; to the highest of men, the lions among men, the flowers among mankind [17], the Gandhahastins among men; to the highest in the world, the guides of the world, the benefactors of the world, the lights of the world, the enlighteners of the world; to the givers of safety, to the givers of sight, to the givers of the road, to the givers of shelter, to the givers of life, to the givers of knowledge [18]; to the givers of the law, the preachers of the law, the lords of the law, the leaders of the law, the universal emperors of the best law; to the light, the help, the shelter, the refuge, the resting-place, the possessors of unchecked knowledge 225 and intuition who have got rid of unrighteousness; to the conquerors and the granters of conquest, the saved and the saviours, the enlightened and the enlighteners, the liberated and the liberators, to the all-knowing ones, the all-seeing ones, to those who have reached the happy, stable, unstained, infinite, unperishable, undecaying place, called the path of perfection, whence there is no return; reverence to the Jinas who have conquered fear.
‘Reverence to the Venerable Ascetic Mahāvīra, the Ādikara, the last of the Tīrthakaras who was predicted by the former Tīrthakaras, &c. [19] I here adore the Revered One yonder, may the Revered One yonder see me here!’ With these words he adored, he worshipped the Venerable Ascetic Mahāvira, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind of Śakra, the chief of kings and gods: (16)
‘It never has happened, nor does it happen, nor will it happen, that Arhats, Cakravartins, Baladevas, or Vasudevas, in the past, present, or future, should be born in low families, mean families, degraded families, poor families, indigent families, beggars’ families, or brahmanical families. (17) For indeed Arhats, Cakravartins, Baladevas, and Vasudevas, in the past, present, and future, are born in high families, noble families, royal families, noblemen’s families, in families belonging to the race of Ikshvāku, or of Hari, or in other suchlike families of pure descent on both sides. (18)
Now this is something which moves the wonder of the world: it happens in the lapse of numberless Avasarpiṇīs and Utsarpiṇīs, because the imperishable, indescribable, and undestroyable Karman relating to name and gotra must take effect, that Arhats, &c., in the past, present, and future, descend in (i.e. take the form of an embryo in the womb of a woman belonging to) low families, &c.; but they are never brought forth by birth from such a womb. (19) This Venerable Ascetic Mahāvīra, now, in the continent Jambudvīpa, in Bharatavarsha, in the brahmanical part of the town Kuṇḍagrāma, has taken the form of an embryo in the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra, wife of the Brāhmaṇa Ṛshabhadatta of the gotra of Koḍāla. (20) Hence it is the established custom of all past, present, and future Śakras, chiefs and kings of the gods, to cause the Arhats and Bhagavats to be removed from such-like low, mean, &c., families, to such-like high, noble, &c., families. (21) It is, therefore, better that I should cause the Venerable Ascetic Mahāvīra, the last of the Tīrthakaras who was predicted by the former Tīrthakaras, to be removed from the brahmanical part of the town Kuṇḍagrāma, from the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra, wife of the Brāhmaṇa Ṛshabhadatta of the gotra of Koḍāla, to the Kshatriya part of the town Kuṇḍagrāma, and to be placed as an embryo in the womb of the Kshatriyāṇī Triśalā of the Vāsishṭha gotra, wife of the Kshatriya Siddhārtha of the Kāśyapa gotra, belonging to the clan of the Jñātṛ Kshatriya,; and to cause the embryo of the Kshatriyāṇī Triśalā of the Vāsishṭha gotra to be placed in the 227 womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra.’
Thus he reflected and called Hariṇegamesi [20], the divine commander of the foot troops; having called him, he spoke thus: (22)
Well, now, beloved of the gods, it never has happened, &c. (§§ 17-20 are verbally repeated). (23-25)
‘Therefore, go now and remove the Venerable Ascetic Mahāvīra from the brahmanical part, &c., and place the embryo of the Kshatriyāṇī Triśalā, &c. (see § 21). Having done this, return quickly to report on the execution of my orders.’ (26)
When Hariṇegamesi, the divine commander of the foot troops, was thus spoken to by Śakra, the chief and king of the gods, he—glad, pleased, and joyful, &c. (see § 15)—laid his folded hands on his head and modestly accepted the words of command, saying, ‘Just as your Majesty commands.’ After this he left the presence of Śakra, the chief and king of the gods, and descended towards the northeastern quarter; then he transformed himself through his magical power of transformation, and stretched himself out for numerous Yojanas like a staff, (during which he seized) jewels, Vajra, Vaiḍūrya, Lohitāksha, Masāragalla, Haṃsagarbha, Pulaka, Saugandhika, Jyotisara, Añjana, Añjanapulaka, Jātarūpa, Subhaga, Sphaṭika, and Rishṭa; (of these precious materials) he rejected the gross particles, and retained the subtle particles. (27) Then 228 for a second time he transformed himself through his magical power of transformation, and produced the definitive form (which gods adopt on entering the world of men); having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine motion of the gods right through numberless continents and oceans, and arrived in Jambūdvīpa, in Bharatavarsha, in the brahmanical part of the town Kuṇḍagrāma, at the house of the Brāhmaṇa Ṛshabhadatta, where the Brāhmaṇī Devānandā dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahāvīra, and cast the Brāhmaṇī Devānandā, together with her retinue, into a deep sleep; then he took off all unclean particles, and brought forth the clean particles, and saying, ‘May the Venerable One permit me,’ he took the Venerable Ascetic Mahāvīra in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town Kuṇḍagrāma, to the house of the Kshatriya Siddhārtha, where the Kshatriyāṇī Triśalā dwelt; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mahāvira in the womb of the Kshatriyāṇī Triśalā, and the embryo of the Kshatriyāṇī Triśalā he placed in the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra. Having done so, he returned in that direction in which he had come [21]. (28) With that excellent, &c. (see § 28), divine motion 229 of the gods, he flew upwards right through numberless continents and oceans, taking thousands of Yojanas in each motion, and arrived in the Saudharma Kalpa, in the divine abode called Saudharma Avataṃsaka, where Śakra, the chief and king of the gods, sat on the throne called Śakra, and reported to Śakra, the chief and king of the gods, on the execution of his orders.
In that period, in that age the knowledge of the Venerable Ascetic Mahāvīra was threefold; he knew that he was to be removed; he knew that he was removed; he knew not when he was being removed [22]. (29)
In that period, in that age, on the thirteenth day of the third month of the rainy season, in the fifth fortnight, the dark (fortnight) of Āśvina, after the lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahāvīra was, on the command of Śakra, safely removed by Hariṇegamesi from the womb of the Brāhmaṇī Devānandā to that of the Kshatriyāṇī Triśalā [23], in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalgunī. (30)
In that night in which the embryo of the Venerable Ascetic Mahāvīra was removed from the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra to that of the Kshatriyāṇī Triśalā of the 230 Vāsishṭha gotra, the former was on her couch taking fits of sleep in a state between sleeping and waking; and seeing that these fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate, great dreams were taken from her by the Kshatriyāṇī Triśalā, she awoke. (31)
In that night in which the embryo of the Venerable Ascetic Mahāvīra was removed from the womb of the Brāhmaṇī Devānandā of the Jālandharāyaṇa gotra to that of the Kshatriyāṇī Triśalā of the Vāsishṭha gotra, the latter was in her dwelling-place, of which the interior was ornamented with pictures, and the outside whitewashed, furbished and cleansed, the brilliant surface of the ceiling was painted, the darkness was dispelled by jewels and precious stones, the floor was perfectly level and adorned with auspicious figures; which, moreover, was furnished with offerings of heaps of delicious, fragrant, strewn flowers of all five colours, was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka [24], and burning frankincense; was exquisitely scented with fine perfumes, and turned as it were into a smelling-bottle; on a couch with a mattress of a man’s length, with pillows at head and foot, raised on both sides and hollow in the middle, soft as if one walked on the sand of the banks of the Ganges, covered with the cloth of a robe of ornamented linen, containing a well-worked towel, and hung with red mosquito curtains, delightful, soft to the touch like fur, wadding, Pūra [25], butter, or cotton, with all the comforts of 231 a bed, such as fragrant, excellent flowers and sandal-powder—(in such a room and on such a bed Triśalā was) taking fits of sleep between sleeping and waking, and having seen the following fourteen, &c. (see § 3), dreams, viz. an elephant, &c. (see § 4), she awoke. (32)
1. Then Triśalā saw in her first dream a fine, enormous elephant, possessing all lucky marks, with strong thighs and four mighty tusks; who was whiter than an empty great cloud, or a heap of pearls, or the ocean of milk, or the moon-beams, or spray of water, or the silver mountain (Vaitāḍhya); whose temples were perfumed with fragrant musk-fluid, which attracted the bees; equalling in dimension the best elephant of the king of the gods (Airāvata); uttering a fine deep sound like the thunder of a big and large rain-cloud. (33)
2. Then she saw a tame, lucky bull, of a whiter hue than that of the mass of petals of the white lotus, illumining all around by the diffusion of a glory of light; (a bull) whose lovely, resplendent, beautiful hump was delightful through the collection of its charms, whose glossy skin (was covered with) thin, fine, soft hairs; whose body was firm, well made, muscular, compact, lovely, well proportioned, and beautiful; whose horns were large, round, excellently beautiful, greased at their tops, and pointed; whose teeth were all equal, shining, and pure. He foreboded innumerable good qualities. (34)
3. Then she saw a handsome, handsomely shaped, playful lion, jumping from the sky towards her face; a delightful and beautiful lion whiter than a heap of pearls, &c. (see § 33), who had strong and lovely fore-arms, and a mouth adorned with round, large, 232 and well-set teeth; whose lovely lips, splendent through their proportions, and soft like a noble lotus, looked as if they were artificially ornamented; whose palate [26] was soft and tender like the petals of the red lotus, and the top of whose tongue was protruding; whose eyes were like pure lightning, and revolved like red-hot excellent gold just poured out from the crucible; (a lion) with broad and large thighs, and with full and excellent shoulders, who was adorned with a mane of soft, white, thin, long hair of the finest quality; whose erect, well-shaped, and well-grown tail was flapping; the tops of whose nails were deeply set and sharp; whose beautiful tongue came out of his mouth like a shoot of beauty. (35)
4. Then she, with the face of the full moon, saw the goddess of famous beauty, Śrī, on the top of Mount Himavat, reposing on a lotus in the lotus lake, anointed with the water from the strong and large trunks of the guardian elephants. She sat on a lofty throne. Her firmly placed feet resembled golden tortoises, and her dyed, fleshy, convex, thin, red, smooth nails were set in swelling muscles [27]. Her hands and feet were like the leaves of the lotus, and her fingers and toes soft and excellent; her round and well-formed legs were adorned with the Kuruvindāvarta [28], and her knees with dimples. Her fleshy thighs resembled the proboscis of an excellent elephant, and her lovely broad hips were encircled by a golden zone. Her large and beautiful belly was 233 adorned by a circular navel, and contained a lovely row of hairs (black as) collyrium, bees, or clouds, straight, even, continuous, thin, admirable, handsome, soft, and downy. Her waist, which contained the three folds, could be encompassed with one hand. On all parts of her body shone ornaments and trinkets, composed of many jewels and precious stones, yellow and red gold. The pure cup-like pair of her breasts sparkled, encircled by a garland of Kunda flowers, in which glittered a string of pearls. She wore strings of pearls made by diligent and clever artists, shining with wonderful strings, a necklace of jewels with a string of Dīnārās [29], and a trembling pair of earrings, touching her shoulders, diffused a brilliancy; but the united beauties and charms of these ornaments were only subservient to the loveliness of her face [30]. Her lovely eyes were large and pure like the water lily. She sprinkled about the sap from two lotus flowers which she held in her splendid hands, and gracefully fanned herself. Her glossy, black, thick, smooth hair hung down in a braid. (36)
5. Then she saw, coming down from the firmament, a garland charmingly interwoven with fresh Mandāra flowers. It spread the delicious smell of Campaka [31], Aśoka [32], Nāga [33] Punnāga [34], Priyaṅgu [35], 234 Śirīsha [36], Mudgara [37], Mallikā [38], Jāti [39], Yūthika [40], Aṅkolla [41], Koraṇṭakapatra [42], Damanaka [43], Navamālikā [44], Bakula [45], Tilaka [46], Vāsantika [47], Nuphar, Nymphaea, Pāṭala. [48], Kunda [49], Atimukta [50], and Mango; and perfumed the ten divisions of the universe with its incomparably delightful fragrance. It was white through wreaths of fragrant flowers of all seasons, and brilliant through splendid, beautiful embellishments of many colours. Towards it came humming swarms of different kinds of bees [51], and filled with their sweet noise the whole neighbourhood. (37)
6. And the moon: white as cow-milk, foam, spray of water, or a silver cup, glorious, delighting heart and eyes, full, dispelling the compact darkness of the thickest wilderness, whose crescent shines at the end of the two halves of the month, opening the blossoms of the groups of Nymphaeas, adorning the night, resembling the surface of a well-polished mirror. She was of a white hue, like a flamingo, the stars’ head-ornament, the quiver of Cupid’s arrows, raising the waters of the ocean, burning as it were disconsolate 235 people when absent from their sweethearts, the large, glorious, wandering headmark of the celestial sphere—beloved in heart and soul by Rohiṇī [52]. Such was the glorious, beautiful, resplendent full moon which the queen saw. (38)
7. Then she saw the large sun, the dispeller of the mass of darkness, him of radiant form, red like the Aśoka, the open Kiṃsuka, the bill of a parrot, or the Guñjārdha [53], the adorner of the lotus groups, the marker of the starry host, the lamp of the firmament, throttling as it were the mass of cold, the illustrious leader of the troop of planets, the destroyer of night, who only at his rising and setting may be well viewed, but (at all other times) is difficult to be regarded, who disperses evil-doers that stroll about at night, who stops the influence of cold, who always circles round Mount Meru, whose thousand rays obscure the lustre of other lights [54]. (39)
8. Then she saw an extremely beautiful and very large flag, a sight for all people, of a form attractive to the beholders. It was fastened to a golden staff with a tuft of many soft and waving peacock’s feathers of blue, red, yellow, and white colours, and seemed as if it would pierce the brilliant, celestial sphere, with the brilliant lion on its top, who was white like crystal, pearlmother, Aṅka-stone, Kunda-flowers, spray of water, or a silver cup. (40)
9. Then she saw a full vase of costly metal [55], splendent with fine gold, filled with pure water, excellent, of brilliant beauty, and shining with a bouquet of water lilies. It united many excellencies and all-auspicious marks, and stood on a lotus-(shaped foot), shining with excellent jewels [56]. It delighted the eyes, glittered and illumined all about; it was the abode of happy Fortune, free from all faults, fine, splendid, exquisitely beautiful, entwined with a wreath of fragrant flowers of all seasons. (41)
10. Then she saw a lake, called Lotus Lake, adorned with water lilies. Its yellow water was perfumed by lotuses opening in the rays of the morning sun; it abounded with swarms of aquatic animals, and fed fishes. It was large, and seemed to burn through the wide-spreading, glorious beauty of all kinds of lotuses [57]. Its shape and beauty were pleasing. The lotuses in it were licked by whole swarms of gay bees and mad drones. Pairs of swans, cranes, Cakravākas, ducks, Indian cranes, and many other lusty birds resorted to its waters, and on the leaves of its lotuses sparkled water-drops like pearls [58]. It was a sight, pleasing to the heart and the eye. (42)
11. Then she whose face was splendid like the 237 moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshmī, which is white like the mass of moon-beams. Its waters increased in all four directions, and raged with ever-changing and moving, excessively high waves. It presented a splendid and pleasant spectacle as it rushed to and from the shore with its wind-raised, changeable, and moving billows, its tossing waves, and its rolling, splendid, transparent breakers. From it issued camphor-white foam under the lashing (tails) of great porpoises, fishes, whales, and other monsters of the deep [59]. Its agitated waters were in great uproar, occasioned by the vortex Gaṅgāvarta, which the vehemence and force of the great rivers produced; they rose, rushed onwards and backwards, and eddied. (43)
12. Then she saw a celestial abode excelling among the best of its kind, like the lotus (among flowers). It shone like the morning sun’s disk, and was of a dazzling beauty. Its thousand and eight excellent columns (inlaid with) the best gold and heaps of jewels diffused a brilliant light like a heavenly lamp, and the pearls fastened to its curtains glittered. It was hung with brilliant divine garlands, and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, Śarabhas, Yaks, Saṃsaktas [60], elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods, 238 imitating the sound of big and large rain-clouds, penetrated the whole inhabited world. It was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka, burning frankincense and other perfumes. It (shed) continuous light, was white, of excellent lustre, delighting the best of gods, and affording joy and pleasure. (44)
13. Then she saw an enormous heap of jewels containing Pulaka, Vajra, Indranīla, Sasyaka, Karketana, Lohitāksha, Marakata, Prabāla, Saugandhika, Sphaṭika, Haṃsagarbha, Añjana, and Candrakānta. Its base was on the level of the earth, and it illumined with its jewels even the sphere of the sky. It was high and resembled Mount Meru. (45)
14. And a fire. She saw a fire in vehement motion, fed with much-shining and honey-coloured ghee, smokeless, crackling, and extremely beautiful with its burning flames. The mass of its flames, which rose one above the other, seemed to interpenetrate each other, and the blaze of its flames appeared to bake the firmament in some places. (46)
After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.
Every mother of a Tīrthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb. (46 b)
When the Kshatriyāṇī Triśalā, having seen these fourteen illustrious, great dreams, awoke, she was glad, pleased, and joyful, &c. (see § 5, down to) rose from her couch, and descended from the footstool. Neither hasty nor trembling, with a quick and even 239 gait like that of the royal swan, she went to the couch of the Kshatriya Siddhārtha. There she awakened the Kshatriya Siddhārtha, addressing him with kind, pleasing, amiable, tender, illustrious, beautiful, lucky, blest, auspicious, fortunate, heart-going, heart-easing, well-measured, sweet, and soft words. (47)
Then the Kshatriyāṇī Triśalā, with the permission of king Siddhārtha, sat down on a chair of state inlaid with various jewels and precious stones in the form of arabesques; calm and composed, sitting on an excellent, comfortable chair, she addressed him with kind, pleasing, &c. (see last paragraph), words, and spoke thus: (48)
‘O beloved of the gods, I was just now on my couch (as described in § 32), &c. (see § 5), and awoke after having seen the fourteen dreams; to wit, an elephant, &c. What, to be sure, O my lord, will be the happy result portended by these fourteen illustrious, great dreams?’ (49)
When the Kshatriya Siddhārtha had heard and perceived this news from the Kshatriyāṇī Triśalā, he glad, pleased, and joyful, &c. (see § 5, down to) firmly fixed the dreams in his mind, and entered upon considering them; he grasped the meaning of those dreams with his own innate intelligence and intuition which were preceded by reflection, and addressing the Kshatriyāṇī Triśalā with kind, pleasing, &c., words, spoke thus: (50)
‘O beloved of the gods, you have seen illustrious dreams, &c. (see § 9, down to) you will give birth to a lovely, handsome boy, who will be the ensign of our family, the lamp of our family, the crown [61] of our family, the frontal ornament 240 of our family, the maker of our family’s glory, the sun of our family, the stay of our family, the maker of our family’s joy and fame, the tree of our family, the exalter of our family; (a boy) with tender hands and feet, &c. (see § 9, down to the end). (51) And this boy, after having passed childhood, and, with just ripened intellect, having reached the state of youth, will become a brave, gallant, and valorous king, the lord of the realm, with a large and extensive army and train of waggons. (52) Therefore, O beloved of the gods, you have seen illustrious, &c., dreams, &c. (see § 9).’
When the Kshatriyāṇī Triśalā had heard and perceived this news from king Siddhārtha, she glad, pleased, and joyful, &c. (see § 12, down to) and spoke thus: (53)
Thus saying she accepted the true meaning of the dreams, and with the permission of king Siddhārtha she rose from her chair of state, inlaid with various jewels and precious stones in the form of arabesques. She then returned to her own bed, neither hasty nor trembling, with a quick and even gait like that of the royal swan, and spoke thus: (54)
Accordingly she remained awake to save her dreams by means of (hearing) good, auspicious, pious, agreeable stories about gods and religious men. (55)
Now, beloved of the gods, quickly make ready, or have made ready, the exterior hall of audience; see that it be sprinkled with scented water, cleaned, swept, and newly smeared, furnished with offerings of fragrant, excellent flowers of all five colours, made highly delightful through curling scented fumes, &c. (see § 32, down to) and turned, as it were, into a smelling box; also erect my throne, and having done this quickly return, and report on the execution of my orders.’ (57)
When the family servants were thus spoken to by king Siddhārtha, they—glad, pleased, and joyful, &c. (see § 12, down to) on their heads, and modestly accepted the words of command, saying, ‘Yes, master!’ Then they left the presence of the Kshatriya Siddhārtha, and went to the exterior hall of audience, made it ready, and erected the throne (as described in the last paragraph). Having done this, they returned to the Kshatriya Siddhārtha; joining the palms of their hands so as to bring the ten nails together, laid the folded hands on their heads, and reported on the execution of their orders. (58)
Early at the wane of the night, when the bright morning disclosed the soft flowers of the full-blown lotuses and Nymphaeas, rose the sun: he was red like the Aśoka, the open Kiṃśuka, the bill of a parrot or the Guñjārdha; of an intense redness like that of the Bandhujīvaka [62], the feet and eyes of the turtle dove, the scarlet eyes of the Indian cuckoo, a mass of China roses, or vermilion. He, the thousand-rayed maker of the day, shining in his radiance, awakened 242 the groups of lotuses. When in due time the god of the day had risen and by the blows of his hands (or rays) the darkness was driven away, while the inhabited world was, as it were, dipped in saffron by the morning sun, the Kshatriya Siddhārtha rose from his bed, (59) descended from the footstool, went to the hall for gymnastic exercises, and entered it. There he applied himself to many wholesome exercises, jumped, wrestled, fenced, and fought till he got thoroughly tired: then he was anointed with hundredfold and thousandfold refined different kinds of oil, which nourished, beautified, invigorated, exhilarated, strengthened, and increased all senses and limbs. On an oiled hide he was shampooed by clever men with soft and tender palms of the hands and soles of the feet, who were well acquainted with the best qualities of the practices of anointing, kneading, and stretching; well trained, skilful, excellent, expert, intelligent, and never tiring. When by this fourfold agreeable treatment of the body the king’s bones, flesh, skin, and hair had been benefited, and his fatigues banished, he left the hall for gymnastic exercises, (60) and entered the bathing-house. The pleasant bathing-room was very agreeable, and contained many windows [63] ornamented with pearls; its floor was decorated with mosaic of various jewels and precious stones. On the bathing-stool, inlaid with various jewels and precious stones in the form of arabesques, he comfortably sat down and bathed himself with water scented with flowers and perfumes, with tepid water and pure water, according to an excellent method of 243 bathing, combined with healthy exercises. When this healthy excellent bathing under many hundredfold pleasures was over, he dried his body with a long-haired, soft, scented, and coloured towel, put on a new and costly excellent robe, rubbed himself with fresh and fragrant Gośīrsha [64] and sandal, and ornamented himself with fine wreaths and sandal-ointment. He put on (ornaments) of jewels and pearls, hung round his neck fitting necklaces of eighteen, nine, and three strings of pearls, and one with a pearl pendant, and adorned himself with a zone. He put on a collar, rings, and charming ornaments of the hair, and encumbered his arms with excellent bracelets: he was of excessive beauty. His face was lighted up by earrings, and his head by a diadem; his breast was adorned and decked with necklaces, and his fingers were, as it were, gilded by his rings. His upper garment of fine cloth contained swinging pearl pendants. H e put on, as an emblem of his undefeated knighthood, glittering, well-made, strong, excellent, beautiful armlets, made by clever artists of spotless and costly jewels, gold, and precious stones of many kinds. In short, the king was like the tree granting all desires, decorated and ornamented; an umbrella, hung with wreaths and garlands of Koriṇṭa flowers, was held above him. He was fanned with white excellent chowries, while his appearance was greeted with auspicious shouts of victory. Surrounded by many chieftains, satraps, kings, princes, knights, sheriffs, heads of families, ministers, chief ministers, astrologers, counsellors, servants, dancing masters, citizens, traders, merchants, foremen of guilds, generals, leaders of caravans, 244 messengers, and frontier-guards, he—the lord and chief of men, a bull and a lion among men, shining with excellent lustre and glory, lovely to behold like the moon emerging from a great white cloud in the midst of the flock of the planets and of brilliant stars and asterisms—left the bathing-house, (61) entered the exterior hall of audience and sat down on his throne with the face towards the east. (62)
On the north-eastern side he ordered eight state chairs, covered with cloth and auspiciously decorated with white mustard, to be set down. Not too far from and not too near to himself; towards the interior of the palace, he had a curtain drawn. It was adorned with different jewels and precious stones, extremely worth seeing, very costly, and manufactured in a famous town; its soft cloth was all over covered with hundreds of patterns and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, Śarabhas, Yaks, Saṃsaktas, elephants, shrubs, and plants. Behind it he ordered to be placed, for the Kshatriyāṇī Triśalā, an excellent chair of state, decorated with arabesques of different jewels and precious stones, outfitted with a coverlet and a soft pillow, covered with a white cloth, very soft and agreeable to the touch. Then he called the family servants and spoke thus: (63)
‘Quickly, O beloved of the gods, call the interpreters of dreams who well know the science of prognostics with its eight branches, and are well versed in many sciences besides!’
When the family servants were thus spoken to by king Siddhārtha, they—glad, pleased, and joyful, &c.—laid the folded hands on their heads and 245 modestly accepted the words of command, saying, ‘Yes, master!’ (64)
Then they left the presence of the Kshatriya Siddhārtha, went right through the town Kuṇḍapura to the houses of the interpreters of dreams, and called the interpreters of dreams. (65)
Then the interpreters of dreams, being called by the Kshatriya Siddhārtha’s family servants, glad, pleased, and joyful, &c., bathed, made the offering (to the house-gods) [65], performed auspicious rites and expiatory [66] acts, put on excellent, lucky, pure court-dress, adorned their persons with small but costly ornaments, and put, for the sake of auspiciousness, white mustard and Dūrvā grass on their heads. Thus they issued from their own houses and went right through the Kshatriya part of the town Kuṇḍapura to the front gate of king Siddhārtha’s excellent palace, a jewel of its kind. (66)
There they assembled and went to the exterior hall of audience in the presence of the Kshatriya Siddhārtha. Joining the palms of their hands so as to bring the ten nails together, they laid the folded hands on their heads and gave him the greeting of victory. (67)
The king Siddhārtha saluted and honoured the interpreters of dreams, made them presents, and received them with respect. They sat down, one after the other, on the chairs of state which had been placed there before. (68) Then the Kshatriya Siddhārtha placed his wife Triśalā behind the curtain, and taking flowers and fruits in his hands, 246 addressed with utmost courtesy the interpreters of dreams: (69)
‘O beloved of the gods, the Kshatriyāṇī Triśalā was just on her couch, &c. (see § 32, down to the end). (70 and 71) What to be sure, O beloved of the gods, will be the result portended by these fourteen illustrious great dreams?’ (72)
When the interpreters of dreams had heard and perceived this news from the Kshatriya Siddhārtha, they—glad, pleased, and joyful, &c.—fixed the dreams in their minds, entered upon considering them, and conversed together. (73)
Having found, grasped, discussed, decided upon, and clearly understood the meaning of these dreams, they recited before king Siddhārtha the dream-books and spoke thus:
‘O beloved of the gods, in our dream-books are enumerated forty-two (common) dreams and thirty great dreams. Now, O beloved of the gods, the mothers of universal monarchs or of Arhats wake up after seeing these fourteen great dreams out of the thirty great dreams, when the embryo of a universal monarch or an Arhat enters their womb; (74) viz. an elephant, a bull, &c. (75) The mothers of Vāsudevas wake up after seeing any seven great dreams out of these fourteen great dreams, when the embryo of a Vāsudeva enters their womb. (76) The mothers of Baladevas wake up after seeing any four great dreams out of these fourteen great dreams, when the embryo of a Baladeva enters their womb. (77) The mother of Māṇḍalikas wake up after seeing a single great dream out of these fourteen great dreams, when the embryo of a Māṇḍalika enters their womb. (78) Now, O beloved 247 of the gods, the Kshatriyāṇī Triśalā has seen these fourteen great dreams, &c. (see § 51, down to the end). (79) And this boy, &c. (see § 52, down to) the lord of a realm with a large and extensive army and train of waggons, a universal emperor or a Jina, the lord of the three worlds, the universal emperor of the law. (80). Therefore, O beloved of the gods, the Kshatriyāṇī Triśalā has seen illustrious dreams,’ &c. (see § 9). (81)
When king Siddhārtha had heard and perceived this news from the interpreter of dreams, he—glad, pleased, and joyful, &c.—spoke to them thus: (82)
Thus saying he accepted the true meaning of the dreams, and honoured the interpreters of dreams with praise and plenty of food, flowers, perfumes, garlands, and ornaments. He made them a present in keeping with their station in life [67] and dismissed them. (83)
After this the Kshatriya Siddhārtha rose from his throne, went to the Kshatriyāṇī Triśalā behind the curtain, and addressed her thus: (84)
Now, O beloved of the gods, you have seen these fourteen great dreams, &c. (see §§ 79, 80, down to) emperor of the law.’ (85, 86) When the Kshatriyāṇī Triśalā had heard and perceived this news, she—glad, pleased, and joyful, &c.—accepted the true meaning of the dreams. (87) With the permission of king Siddhārtha she rose from her chair of state which was decorated with arabesques of various jewels and precious stones, 248 and returned to her own apartments, neither hasty nor trembling, with a quick and even gait like that of the royal swan. (88)
From that moment in which the Venerable Ascetic Mahāvīra was brought into the family of the Gñātṛs, many demons [68] in Vaiśramaṇa’s service, belonging to the animal world, brought, on Śakra’s command, to the palace of king Siddhārtha, old and ancient treasures, of which the owners, deponers, and families to whom they originally belonged were dead and extinct, and which were hidden in villages, or mines, or scot-free towns, or towns with earth walls, or towns with low walls, or isolated towns, or towns accessible by land and water, or towns accessible either by land or by water only, or in natural strongholds, or in halting-places for processions or for caravans, in triangular places, or in places where three or four roads meet, or in courtyards, or squares, or high roads, or on the site of villages or towns, or in drains of villages or towns, or in bazaars, or temples, or assembling halls, or wells, or parks, or gardens, or woods, or groves, or burying-places, or empty houses, or mountain caves, or hermits’ cells, or secret places between walls, or in houses on an elevation, or houses for audience, or palaces. (89)
In the night in which the Venerable Ascetic Mahāvīra was brought into the family of the Jñātṛs their silver increased, their gold increased; their riches, corn, majesty, and kingdom increased; their army, train, treasure, storehouse, town, seraglio, subjects, and glory increased; their real valuable property, as riches, gold, precious stones, jewels, 249 pearls, conches, stones, corals, rubies, &c., the intensity of their popularity and liberality highly increased. At that time the following personal, reflectional, desirable idea occurred to parents of the Venerable Ascetic Mahāvīra: (90)
From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see § 90, down to) the intensity of our liberality and popularity highly increased. Therefore when this our boy will be born, we shall give him the fit name, attributive and conformable to his quality—Vardhamāna [69].’ (91)
Now the Venerable Ascetic Mahāvīra, out of compassion for his mother, did not move nor stir nor quiver, but remained quiet, stiff, and motionless. Then the following, &c. (see § 90, down to) idea occurred to the mind of the Kshatriyāṇī Triśalā: ‘The fruit of my womb has been taken from me, it has died, it is fallen, it is lost. Formerly it moved, now it does not move.’ Thus with anxious thoughts and ideas, plunged in a sea of sorrow and misery, reposing her head on her hand, overcome by painful reflections, and casting her eyes on the ground she meditated. And in the palace of king Siddhārtha the music of drums and stringed instruments, the clapping of hands, the dramatical performances, and the amusements of the people ceased, and mournful dejection reigned there. (92)
Then the Venerable Ascetic Mahāvīra, knowing that such an internal, &c. (see § 90, down to) idea had occurred to the mind of his mother, he quivered a little. (93)
Feeling her child quivering, trembling, moving, and stirring, the Kshatriyāṇī Triśalā—glad, pleased, and joyful, &c.—spoke thus: ‘No, forsooth, the fruit of my womb has not been taken from me, it has not died, it is not fallen, it is not lost. Formerly it did not move, but now it does move.’ Thus she was glad, pleased, and joyful, &c.
Then the Venerable Ascetic Mahāvīra, while in her womb, formed the following resolution: ‘It will not behove me, during the life of my parents, to tear out my hair, and leaving the house to enter the state of houselessness.’ (94)
Bathing, making offerings to the house-gods, performing auspicious rites and expiatory acts, and adorning herself with all ornaments, the Kshatriyāṇī Triśalā kept off sickness, sorrow, fainting, fear, and fatigue by food and clothing, perfumes and garlands, which were not too cold nor too hot, not too bitter nor too pungent, not too astringent nor too sour nor too sweet, not too smooth nor too rough, not too wet nor too dry, but all just suiting the season. In the proper place and time she ate only such food which was good, sufficient, and healthy for the nourishment of her child. She took her walks in places which were empty and agreeable as well as delightful to the mind; her desires were laudable, fulfilled, honoured, not disregarded, but complied with and executed; she most comfortably dozed, reposed, remained, sat, and laid on unobjectionable and soft beds and seats, and thus most comfortably carried her unborn child. (95)
In that period, in that age the Venerable Ascetic Mahāvīra [70]—after the lapse of nine months and 251 seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of Caitra, on its fourteenth day, [while all planets were in their exaltations, the moon in her principal conjunction, and the sky in all its directions clear, bright, and pure; while a favourable and agreeable low wind swept the earth; at the time when the fields were green and all people glad and amusing themselves] [71] in the middle of the night while the moon was in conjunction with the asterism Uttaraphalgunī—(Triśalā), perfectly healthy herself, gave birth to a perfectly healthy boy. (96) [72]
In that night in which the Venerable Ascetic Mahāvīra was born, there was a divine lustre originated by many descending and ascending gods and goddesses, and in the universe, resplendent with one light, the conflux of gods occasioned great confusion and noise. (97) [73]
In that night in which the Venerable Ascetic Mahāvīra was born, many demons in Vaiśramaṇa’s 252 service belonging to the animal world, rained down on the palace of king Siddhārtha one great shower of silver, gold, diamonds, clothes, ornaments, leaves, flowers, fruits, seeds, garlands, perfumes, sandal, powder, and riches. (98) [74]
After the Bhavanapati, Vyantara, Jyotishka, and Vaimānika gods had celebrated the feast of the inauguration of the Tīrthakara’s birthday, the Kshatriya Siddhārtha called, at the break of the morning, together the town policemen and addressed them thus: (99)
‘O beloved of the gods, quickly set free all prisoners in the town of Kuṇḍapura, increase measures and weights, give order that the whole town of Kuṇḍapura with its suburbs be sprinkled with water, swept, and smeared (with cowdung, &c.) that in triangular places, in places where three or four roads meet, in courtyards, in squares, and in thoroughfares, the middle of the road and the path along the shops be sprinkled, cleaned, and swept; that platforms be erected one above the other; that the town be decorated with variously coloured flags and banners, and adorned with painted pavilions [75]; that the walls bear impressions in Gośīrsha, fresh red sandal, and Dardara [76] of the hand with outstretched fingers; that luck-foreboding vases be put on the floor, and pots of the same kind be disposed round every door and arch; that big, round, and long garlands, wreaths, and festoons be hung low 253 and high; that the town be furnished with offerings, &c. (see § 32, down to) smelling box; that players, dancers, rope-dancers, wrestlers, boxers, jesters, story-tellers, ballad-singers, actors [77], messengers [78], pole-dancers, fruit-mongers, bag-pipers, lute-players, and many Tālācaras [79] be present. Erect and order to erect thousands of pillars and poles, and report on the execution of my orders.’ (100)
When the family servants were thus spoken to by king Siddhārtha, they—glad, pleased, and joyful, &c. (see § 58)—accepted the words of command, saying, ‘Yes, master!’
Then they set free all prisoners, &c. (see § 100, down to) pillars and poles. Having done this, they returned to king Siddhārtha, and laying their hands on their heads, reported on the execution of his orders. (101 )
The king Siddhārtha then went to the hall for gymnastic exercises, &c. (see §§ 60 and 61 [80]). (After having bathed) the king accompanied by his whole seraglio 4, and adorned with flowers, scented robes, garlands, and ornaments, held during ten days the festival in celebration of the birth of a heir to his kingdom; (it was held) under the continuous din and sound of trumpets, with great state and splendour, with a great train of soldiers, vehicles, and guests, under the sound, din, and noise of conches, 254 cymbals, drums, castanets, horns, small drums, kettle drums, Murajas, Mṛdaṅgas, and Dundubhis [81], which were accompanied at the same time by trumpets [82]. The customs, taxes, and confiscations were released, I buying and selling prohibited, no policemen were allowed to enter houses, great and small fines were remitted, and debts cancelled. Numberless excellent actors performed [83] and many Tālācaras were present, drums sounded harmoniously, fresh garlands and wreaths were seen everywhere, and the whole population in the town and in the country rejoiced and was in full glee. (102)
When the ten days of this festival were over, the king Siddhārtha gave and ordered to be gives hundreds and thousands and hundred-thousands of offerings to the gods, gifts, and portions (of goods); he received and ordered to be received hundreds, thousands, and hundred-thousands of presents. (103) [84]
The parents of the Venerable Ascetic Mahāvīra celebrated the birth of their heir on the first day, on the third day they showed him the sun and the moon, on the sixth day they observed the religious vigil; after the eleventh day, when the impure operations and ceremonies connected with the birth of a child had been performed, and the twelfth day had come, they prepared plenty of food, drink, spices, and sweetmeats, invited their friends, relations, kinsmen, agnates, cognates, and followers, together with I the Jñātṛka Kshatriyas. Then they bathed, made 255 offerings (to the house-gods), and performed auspicious rites and expiatory acts, put on excellent, lucky, pure court-dress, and adorned their persons with small but costly ornaments. At dinner-time they sat down on excellent, comfortable chairs in the dining-hall, and together with their friends, relations, kinsmen, agnates, cognates and followers, and with the Jñātṛka Kshatriyas they partook, ate, tasted, and interchanged (bits) of a large collation of food, drink, spices, and sweetmeats. (104)
After dinner they went (to the meeting hall [85]) after having cleansed their mouths and washed; when perfectly clean, they regaled and honoured their friends, &c. (see § 104, down to) Jñātṛka Kshatriyas with many flowers, clothes, perfumes, garlands, and ornaments. Then they spoke thus to their friends, &c.: (105)
‘Formerly, O beloved of the gods, when we had begotten this our boy, the following personal, reflectional, desirable idea occurred to our mind: “From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see § 91, down to) Vardhamāna. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardhamāna.”’ (106, 107) [86]
The Venerable Ascetic Mahāvīra belonged to the Kāśyapa gotra. His three names have thus been recorded: by his parents he was called Vardhamāna; because he is devoid of love and hate, he is called Śramaṇa (i.e. Ascetic); because he stands fast in midst of dangers and fears, patiently bears hardships and calamities, adheres to the chosen rules of 256 penance, is wise, indifferent to pleasure and pain, rich in control, and gifted with fortitude, the name Venerable Ascetic Mahāvīra has been given him by the gods. (108) [87]
The Venerable Ascetic Mahāvīra’s father belonged to the Kāśyapa gotra; he had three names: Siddhārtha, Śreyāṃsa, and Jasaṃsa, &c. (see Ācārāṅga Sūtra II, 15, § 15, down to) Śeshavatī and Yaśovatī. (109)
The Venerable Ascetic Mahāvīra—clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest; a Jñātṛ Kshatriya, the son of a Jñātṛ Kshatriya; the moon of the clan of the Jñātṛs; a Videha, the son of Videhadattā, a native of Videha, a prince of Videha—had lived thirty years in Videha when his parents went to the world of the gods (i.e. died), and he with the permission of his elder brother and the authorities of the kingdom [88] fulfilled his promise. At that moment the Laukāntika gods, following the established custom, praised and hymned him with these kind, pleasing, &c. (see § 47, down to) sweet, and soft words: (110)
‘Victory, victory to thee, gladdener of the world! Victory, victory to thee, lucky one! Luck to thee, bull of the best Kshatriyas! Awake, reverend lord of the world! Establish the religion of the law which benefits all living beings in the whole universe! It will bring supreme benefit to all living beings in all the world!’
Before the Venerable Ascetic Mahāvīra had adopted the life of a householder (i.e. before his marriage) he possessed supreme, unlimited [89], unimpeded knowledge and intuition. The Venerable Ascetic Mahāvīra perceived with this his supreme unlimited knowledge and intuition that the time for his Renunciation [90] had come. He left his silver, he left his gold, he left his riches, corn, majesty, and kingdom; his army, grain, treasure, storehouse, town, seraglio, and subjects; he quitted and rejected his real, valuable property, such as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies, &c.; he distributed presents through proper persons, he distributed presents among indigent persons. (112) [91]
In that period, in that age, in the first month of winter, in the first fortnight, in the dark (fortnight) of Mārgaśiras, on its tenth day, when the shadow had turned towards the east and the (first) Paurushī [92] was full and over, on the day called Suvrata, in the Muhūrta called Vijaya, in the palankin Candraprabhā, (Mahāvīra) was followed on his way [93] by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blowers, proclaimers, pattivallas, 258 courtiers, men carrying others on the back, heralds, and bell bearers. They praised and hymned him with these kind, pleasing, &c. (see § 47, down to) sweet and soft words: (113)
‘Victory, victory to thee, gladdener of the world! Victory to thee, lucky one! Luck to thee! with undisturbed knowledge, intuition, and good conduct conquer the unconquered Senses; defend the conquered Law of the Śramaṇas; Majesty, conquering all obstacles, live in Perfection; put down with thy devotion Love and Hate, the (dangerous) wrestlers; vigorously gird thy loins with constancy and overcome the eight Karmans, our foes, with supreme, pure meditation; heedful raise the banner of content, O Hero! in the arena of the three worlds gain the supreme, best knowledge, called Kevala, which is free from obscurity; obtain the pre-eminent highest rank (i.e. final liberation) on that straight road which the best Jinas have taught; beat the army of obstacles! Victory, victory to thee, bull of the best Kshatriyas! Many days, many fortnights, many months, many seasons, many half-years, many years be not afraid of hardships and calamities, patiently bear dangers and fears; be free from obstacles in the practice of the law!’
Then the Venerable Ascetic Mahāvīra—gazed on by a circle of thousands of eyes [94], praised by a circle of thousands of mouths, extolled by a circle of thousands of hearts, being the object of many thousands of wishes, desired because of his splendour, beauty, and virtues, pointed out by a circle of thousands of 259 forefingers, answering with (a salam) of his right hand a circle of thousands of joined hands of thousands of men and women, passing along a row of thousands of palaces, greeted by sweet and delightful music, as beating of time, performance on the Vīṇā, Tūrya, and the great drum, in which joined shouts of victory, and the low and pleasing murmur of the people; accompanied by all his pomp, all his splendour, all his army, all his train, by all his retinue, by all his magnificence, by all his grandeur, by all his ornaments, by all the tumult, by all the throng, by all subjects, by all actors, by all time-beaters, by the whole seraglio; adorned with flowers, scented robes, garlands, and ornaments, &c. (see § 102, down to) which were accompanied at the same time by trumpets—went right through Kuṇḍapura to a park called the Shaṇḍavana of the Jñātṛs and proceeded to the excellent tree Aśoka. (115) There under the excellent tree Aśoka he caused his palankin to stop, descended from his palankin, took off his ornaments, garlands, and finery with his own hands, and with his own hands plucked out his hair in five handfuls. When the moon was in conjunction with the asterism Uttaraphalgunī, he, after fasting two and a half days [95] without drinking water, put on a divine robe, and quite alone, nobody else being present, he tore out his hair and leaving the house entered the state of houselessness. (116) [96]
The Venerable Ascetic Mahāvīra for a year and 260 a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahāvira neglected his body and abandoned the care of it; he with equanimity bore, underwent, and suffered all pleasant or unpleasant occurrences arising from divine powers, men, or animals. (117) [97]
Henceforth the Venerable Ascetic Mahāvīra was houseless, circumspect [98] in his walking, circumspect in his speaking, circumspect in his begging, circumspect in his accepting (anything), in the carrying of his outfit and drinking vessel; circumspect in evacuating excrements, urine, saliva, mucus, and uncleanliness of the body; circumspect in his thoughts, circumspect in his words, circumspect in his acts [99]; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity; without wrath, without pride, without deceit, without greed; calm, tranquil, composed, liberated, free from temptations [100], without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness: as water does not adhere to a copper vessel, or collyrium to mother of pearl (so sins found no place in him); his course was unobstructed like that of Life; like the firmament he wanted no support; like the wind he knew no obstacles; his heart was pure like the water (of rivers or tanks) in autumn; nothing could soil him like the leaf of 261 a lotus; his senses were well protected like those of a tortoise; he was single and alone like the horn of a rhinoceros; he was free like a bird; he was always waking like the fabulous bird Bhāruṇḍa [101], valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold [102]; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.
A vessel, mother of pearl, life, firmament, wind, water in autumn, leaf of lotus, a tortoise, a bird, a rhinoceros, and Bhāruṇḍa; I
An elephant, a bull, a lion, the king of the mountains, and the ocean unshaken—the moon, the sun, gold, the earth, well-kindled fire. II
There were no obstacles anywhere for the Venerable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter: in 262 things animate, inanimate, and of a mixed state; with regard to space: in a village or a town or in a wood or in a field or a threshing-floor or a house [103] or a court-yard; with regard to time: in a Samaya [104] or an Āvalikā or in the time of a respiration or in a Stoka or in a Kshaṇa or in a Lava or in a Muhūrta or in a day or in a fortnight or in a month or in a season or in a half year or in a year or in a long space of time; with regard to affects: in wrath or in pride or in deceit or in greed or in fear or in mirth or in love or in hate or in quarrelling or in calumny or in tale-bearing or in scandal or in pleasure or pain or in deceitful falsehood, &c. (all down to) [105] or in the evil of wrong belief. There was nothing of this kind in the Venerable One. (118)
The Venerable One lived, except in the rainy season, all the eight months of summer and winter, in villages only a single night, in towns only five nights; he was indifferent alike to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain, attached neither to this world nor to that beyond, desiring neither life nor death, arrived at the other shore of the saṃsāra, and he exerted himself for the suppression of the defilement of Karman. (119)
With supreme knowledge, with supreme intuition, with supreme conduct, in blameless lodgings, in blameless wandering, with supreme valour, with supreme uprightness, with supreme mildness, with supreme dexterity, with supreme patience, with supreme freedom from passions, with supreme control, with supreme contentment, with supreme understanding, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on himself for twelve years.
During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaiśākha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhūrta called Vijaya, outside of the town Jṛmbhikagrāma on the bank of the river Rijupālika, not far from an old temple, in the field of the householder Sāmāga [106], under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalgunī, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full. (120) [107]
When the Venerable Ascetic Mahāvīra had become a Jina and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, 264 men, and demons: whence they come, whither they go, whether they are born as men or animals (cyavana) or become gods or hell-beings (upapāda), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat, for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any moment. (121) [108]
In that period, in that age the Venerable Ascetic Mahāvīra stayed the first rainy season in Asthikagrāma [109], three rainy seasons in Campā and Pṛshṭicampā, twelve in Vaiśālī and Vāṇijagrāma, fourteen in Rājagṛha and the suburb [110] of Nālandā, six in Mithilā, two in Bhadrikā, one in Ālabhikā, one in Paṇitabhūmi [111], one in Śrāvastī, one in the town of Pāpā [112] in king Hastipāla’s office of the writers: that was his very last rainy season. (122)
In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Kārttika, on its fifteenth day, in the last night, in the town of Pāpā in king Hastipāla’s office of the writers, the Venerable Ascetic Mahāvīra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, 265 a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123)
This occurred in the year called Candra, the second (of the lustrum) [113]; in the month called Prītivardhana; in the fortnight Nandivardhana; on the day Suvratāgni [114], surnamed Upaśama; in the night called Devānandā, surnamed Nirṛti; in the Lava called Arcya; in the respiration called Mukta [115]; in the Stoka called Siddha; in the Karaṇa called Nāga; in the Muhūrta called Sarvārthasiddha; while the moon was in conjunction with the asterism Svāti he died, &c. (see above, all down to) freed from all pains. (124) That night in which the Venerable Ascetic Mahāvira died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending gods. (125)
In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods. (126)
In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhūti of the Gautama gotra, cut asunder the tie of friendship which he had for his master [116], and obtained the 266 highest knowledge and intuition, called Kevala, which is infinite, supreme, &c., complete, and full. (127)
In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the eighteen confederate kings of Kāśī and Kośala, the nine Mallakis and nine Licchavis [117], on the day of new moon, instituted an illumination [118] on the Poshadha, which was a fasting day; for they said: ‘Since the light of intelligence is gone, let us make an illumination of material matter!’ (128)
In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the great Graha [119] called Kshudrātma, resembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal 267 asterism of the Venerable Ascetic Mahāvīra. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahāvīra, there will not be paid much respect and honour to the Śramaṇas, the Nirgrantha monks and nuns. (130) But when the great Graha, &c., leaves that natal asterism, there will be paid much respect and honour to the Śramaṇas, the Nirgrantha monks and nuns. (131)
In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the animalcule called Anuddharī was originated: which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms.
‘Master, why has this been said?’ ‘After this time the observance of control will be difficult.’ (133)
In that period, in that age the Venerable Ascetic Mahāvīra had an excellent community [120] of fourteen thousand Śramaṇas with Indrabhūti at their head; (134) thirty-six thousand nuns with Candanā at their head; (135) one hundred and fifty-nine thousand lay votaries with Śaṅkhaśataka at their head; (136) three hundred and eighteen 268 thousand female lay votaries with Sulasā and Revatī at their head; (137) three hundred sages who knew the fourteen Pūrvas, who though no Jinas came very near them, who knew the combination of all letters, and like Jina preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior a,, qualities; (139) seven hundred Kevalins who possessed the combined [121] best knowledge and intuition; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (ṛddhi) of gods; (141) five hundred sages of mighty intellect [122] who know the mental conditions of all developed beings possessed of intellect and five senses in the two and a half continents and two oceans; (142) four hundred professors who were never vanquished in the disputes occurring in the assemblies of gods, men, and Asuras; (143) seven hundred male and fourteen hundred female disciples who reached perfection, &c. (all down to) freed from all pains; (144) eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence [123], lucky as regards their future. (145)
The Venerable Ascetic Mahāvīra instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relating to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146) [124]
In that period, in that age the Venerable Ascetic Mahāvīra lived thirty years as a householder, more than full twelve years in a state inferior to perfection, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole. When his Karman which produces Vedanīya (or what one has to experience in this world), Āyus (length of life), name, and family, had been exhausted, when in this Avasarpiṇī era the greater part of the Duḥshamasushamā period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism Svāti, at the time of early morning, in the town of Pāpā, and in king Hastipāla’s office of the writers, (Mahāvīra) single and alone, sitting in the Samparyaṅka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six [125] unasked questions, when he just explained the chief lecture (that of Marudeva) he died, &c. (see § 124, all down to) freed from all pains. (147)
Since the time that the Venerable Ascetic Mahāvira died, &c. (all down to) freed from all pains, nine centuries have elapsed, and of the tenth century this is the eightieth year. Another redaction has ninety-third year (instead of eightieth) [126]. (148)
In that period, in that age lived the Arhat Pārśva, the people’s favourite [127], the five most important moments of whose life happened when the moon was in conjunction with the asterism Viśākhā: in Viśākhā he descended (from heaven), and having descended thence, entered the womb (of his mother); in Viśākhā he was born; in Viśākhā, tearing out his hair, he left the house and entered the state of houselessness; in Viśākhā he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full; in Viśākhā he obtained final liberation. (149)
In that period, in that age, in the first month of summer, in the first fortnight, the dark (fortnight) of Caitra, on its fourth day, the Arhat Pārśva, the people’s favourite, descended from the Prāṇata Kalpa [128], where he had lived for twenty Sāgaropamas, here on the continent Jambūdvīpa, in Bharatavarsha, in the town of Benares; and in the middle of the night when the moon was in conjunction with the asterism Viśākhā, after the termination of his allotted length of life, divine nature, and existence (among the gods), he took the form of an embryo in the womb of the queen Vāmā, wife of Aśvasena, king (of Benares). (150)
The knowledge of the Arhat Pārśva, the people’s 272 favourite, (about this) was threefold, &c. (repeat §§ 3-95 after making the necessary substitutions, and omitting what exclusively applies to Mahāvīra, all down to) comfortably carried her unborn child. (i51)
In that period, in that age the Arhat Pārśva, the people’s favourite [129]—after the lapse of nine months and seven and a half days, in the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its tenth day, in the middle of the night when the moon was in conjunction with the asterism Viśākhā—(Vāmā), perfectly healthy herself, gave birth to a perfectly healthy boy. (152)
In that night in which the Arhat Pārśva, the people’s favourite, was born, &c. (repeat §§ 97-107 with the necessary alterations, all down to) therefore shall the name of our boy be Pārśva [130]. (153, 154)
The Arhat Pārśva, the people’s favourite, clever, with the aspirations of a clever man, of great beauty, controlling his senses, lucky, and modest, lived thirty years as a householder. Then the Laukāntika gods, following the established custom, addressed him with these kind, pleasing, &c., sweet, and soft words: (155)
‘Victory, victory to thee, gladdener of the world!’ (see § 111, down to) Thus they raised the shout of victory. (156) Before the Arhat Pārśva, the people’s favourite, had adopted the life of a householder, &c. (see § 112, down to) indigent persons.
In the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its eleventh day, in the middle of the night, riding in his palankin called Viśālā, followed on his way by a train of gods, men, and Asuras, &c. (Pārśva) went right through the town of Benares to the park called Aśramapada, and proceeded to the excellent tree Aśoka. There, &c. (see § 116, down to) five handfuls.
When the moon was in conjunction with the asterism Viśākhā, he, after fasting three and a half days without drinking water, put on a divine robe, and together with three hundred men he tore out his hair, and leaving the house entered the state of houselessness. (157)
The Arhat Pārśva, the people’s favourite, for eighty-three days neglected his body, &c. (see § 117, down to) animals. (158)
Thereafter the Arhat Pārśva, the people’s favourite, was houseless, circumspect, &c. (see §§ 1 18-120, down to) meditated upon himself for eighty-three days.
During the eighty-fourth day—it was in the first month of summer, in the first fortnight, the dark (fortnight) of Caitra, on its fourth day, in the early part of the day, when the moon was in conjunction with the asterism Viśākhā—Pārśva, under a Dhātaki tree, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the infinite, &c. (see § 120, down to) highest knowledge and intuition called Kevala, &c. (see § 121, down to) moment. (159)
The Arhat Pārśva, the people’s favourite, had eight Gaṇas and eight Gaṇadharas (enumerated in a Śloka):
Śubha and Āryaghosha, Vasishṭha [131] and Brahmacārin, Saumya and Śrīdhara, Vīrabhadra and Yaśas. (160)
The Arhat Pārśva, the people’s favourite, had an excellent community of sixteen thousand Sramaṇas with Āryadatta [132] at their head; (161) thirty-eight thousand nuns with Pushpacūlā at their head; (162) one hundred and sixty-four thousand lay votaries with Suvrata at their head; (163) three hundred and twenty-seven thousand female lay votaries with Sunandā at their head; (164) three hundred and fifty sages who knew the fourteen Pūrvas, &c. (see § 138); (165) fourteen hundred sages who were possessed of the Avadhi knowledge; one thousand Kevalins; eleven hundred sages who could transform themselves, six hundred sages of correct knowledge, one thousand male and two thousand female disciples who had reached perfection, seven hundred and fifty sages of vast intellect, six hundred professors, and twelve hundred sages in their last birth. (166)
The Arhat Pārśva, the people’s favourite, instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations and the epoch relating to psychical condition; the former ended in the fourth generation, the latter in the third year of his Kevaliship. (167)
In that period, in that age the Arhat Pārśva, the people’s favourite, lived thirty years as a householder, eighty-three days in a state inferior to perfection, something less than seventy years as a Kevalin, full seventy years as a Śramaṇa, and a hundred years on the whole.
When his fourfold Karman [133] was exhausted and in this Avasarpiṇī era the greater part of the Duḥshamasushamā period had elapsed, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Śrāvaṇa, on its eighth day, in the early part of the day when the moon was in conjunction with the asterism Viśākhā, (Pārśva), after fasting a month without drinking water, on the summit of mount Sammeta, in the company of eighty-three persons, stretching out his hands, died, &c. (all down to) freed from all pains. (168) Since the time that the Arhat Pārśva, the people’s favourite, died, &c. (all down to) freed from all pains, twelve centuries have elapsed, and of the thirteenth century this is the thirtieth year. (169)
In that period, in that age lived the Arhat Arishṭanemi, the five most important moments of whose life happened when the moon was in conjunction with the asterism Citrā. In Citrā he descended from heaven, &c. (see § 149, down to) obtained final liberation. (1 70)
In that period, in that age, in the fourth month of the rainy season, in the seventh fortnight, the dark (fortnight) of Kārttika, on its twelfth day, the Arhat Arishṭanemi descended from the great Vimāna, called Aparājita, where he had lived for thirty-six Sāgaropamas, here on the continent Jambūdvīpa, in Bharatavarsha, in the town of Śauripura [134], and in the middle of the night when the moon was in conjunction with the asterism Citrā, he took the form of an embryo in the womb of the queen Śivā, wife of the king Samudravijaya, &c. (the seeing of the dreams, the accumulation of riches, &c., should be repeated here). (171)
In that period, in that age the Arhat Arishṭanemi—after the lapse of nine months and seven and a half days, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Śrāvaṇa, on its fifth day, &c.—(Śivā), perfectly healthy herself; gave birth to a perfectly healthy boy. (Repeat the account of the birth, substituting the name Samudravijaya, 277 all down to) therefore shall the name of our boy be Arishṭanemi [135].
The Arhat Arishṭanemi, clever, &c. (see §§ 155157, all down to) indigent persons. (172) In the first month of the rainy season, in the second fortnight, the light (fortnight) of Srāvaṇa, on its sixth day riding in his palankin called Uttarakurā, and followed on his way by a train of gods, men, and Asuras, &c. (Arishṭanemi) went right through the town of Dvārāvatī to the park called Revatīka, and proceeded to the excellent Aśoka tree. There, &c. (see § 116, down to) five handfuls. When the moon was in conjunction with the asterism Citrā, after fasting two and a half days without drinking water, he put on a divine robe, and together with a thousand persons he tore out his hair, and leaving the house entered the state of houselessness. (173)
The Arhat Arishṭanemi for fifty-four days neglected his body, &c. (see §§ 117-120). During the fifty-fifth day—it was in the third month of the rainy season, in the fifth fortnight, the dark fortnight of Āśvina, on its fifteenth day, in the last part of the day, when the moon was in conjunction with the asterism Citrā—(Arishṭanemi) under a Veṭasa [136] tree on the summit of mount Girnār [137], after fasting three and a half days without drinking water, &c., obtained infinite, &c., highest knowledge and intuition called Kevala, &c. (see § 121, down to) moment. (174)
The Arhat Arishṭanemi had an excellent community of eighteen thousand Śramaṇas with Varadatta at their head; (176) forty thousand nuns with Ārya Yakshiṇī at their head; (177) one hundred and sixty-nine thousand lay votaries with Nanda at their head; (178) three hundred and thirty-six thousand [138] female lay votaries with Mahāsuvratā at their head; (179) four hundred sages who knew the fourteen Pūrvas, &c.; (180) fifteen hundred sages who were possessed of the Avadhi knowledge; fifteen hundred Kevalins; fifteen hundred sages who could transform themselves; one thousand sages of vast intellect; eight hundred professors; sixteen hundred sages in their last birth; fifteen hundred male and three thousand female disciples who had reached perfection.
The Arhat Arishṭanemi instituted, &c. (see § 146, down to) the former ended in the eighth generation, the latter in the twelfth year of his Kevaliship. (181)
In that period, in that age the Arhat Arishṭanemi lived three centuries as a prince, fifty-four days in a state inferior to perfection, something less than seven centuries as a Kevalin, full seven centuries as a Śramaṇa, a thousand years on the whole. When his fourfold Karman was exhausted and in this Avasarpiṇī era a great part of the Duḥshamasushamā period had elapsed, in the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashāḍha, on its eighth day, in the middle of the night when the moon was in conjunction with the asterism Citrā, (Arishṭanemi), after fasting a month 279 without drinking water, on the summit of mount Girnār, in the company of five hundred and thirty-six monks, in a squatting position, died, &c. (all down to) freed from all pains. (182)
Since the time that the Arhat Arishṭanemi died, &c. (all down to) freed from all pains, eighty-four thousand years have elapsed, of the eighty-fifth millennium nine centuries have elapsed, of the tenth century this is the eightieth year. (183)
Since the time that the Arhat Nami died, &c. (all down to) freed from all pains, 584,979 years have elapsed, this is the eightieth year [139]. (184) Since the death of Munisuvrata this is the year 1,184,980. Since Malli [140] this is the year 6,584,980. Ara died 10,000,000 years before Malli; Kunthua quarter of a Palyopama before Malli; Śānti three-quarters of a Palyopama; Dharma three Sāgaropamas before Malli; Ananta seven Sāgaropamas before Malli; Vimala sixteen Sāgaropamas before Malli; Vāsupūjya forty Sāgaropamas before Malli; Śreyāṃsa a hundred Sāgaropamas before Malli. Śītala died a krore of Sāgaropamas, less 42,003 years and eight and a half months, before the death of Vīra. Suvidhi, surnamed Pushpadanta, died ten krores of Sāgaropamas before Śītala; Candraprabha a hundred krores of Sāgaropamas before Śītala; Supārśva a thousand krores of Sāgaropamas before Śītala; Padmaprabha ten thousand krores of Sāgaropamas before Śītala; Sumati one hundred thousand krores of Sāgaropamas before Śītala; Abhinandana one million krores of Sāgaropamas before Śītala; Sambhava two million krores of Sāgaropamas before Śītala; Ajita five million krores of Sāgaropamas before Śītala. (185-203)
In that period, in that age lived the Arhat Ṛshabha, the Kośalian [141], four important moments of whose life happened when the moon was in conjunction with the asterism Uttarāshāḍhā; the fifth, when in conjunction with Abhijit: (204) in Uttarāshāḍhā he descended from heaven, &c. (all down to) in Abhijit he obtained final liberation. (205)
In that period, in that age, in the fourth month of summer, in the seventh fortnight, the dark (fortnight) of Ashāḍha, on its fourth day, the Arhat Ṛshabha, the Kośalian, descended from the great Vimāna called Sarvārthasiddha, where he had lived for thirty-three Sāgaropamas, here on the continent Jambūdvīpa, in Bharatavarsha, in Ikshvākubhūmi, and in the middle of the night, &c., he took the form of an embryo in the womb of Marudevī, wife of the patriarch [142] Nābhi. (206)
The knowledge of the Arhat Ṛshabha about this, &c. (all as in the case of Mahāvīra, but note the following differences: the first dream is a bull ‘coming forward with his face,’ the other (mothers of Tīrthakaras see first) an elephant. She (Marudevī) relates them to Nābhi, the patriarch; there 282 are no interpreters of dreams; Nābhi, the patriarch, himself interprets them). (207)
In that period, in that age the Arhat Ṛshabha, the Kośalian,—in the first month of summer, in the first fortnight, the dark (fortnight) of Caitra, on its eighth day, &c.,—(Marudevī), perfectly healthy herself, gave birth to a perfectly healthy boy. (208)
(The circumstances connected with the birth of Ṛshabha are the same as in the case of that of Mahāvīra, only that the contents of §§ 100 and 101 do not apply to the present case.) (209)
The Arhat Ṛshabha, the Kośalian, belonged to the Kāśyapa gotra, and he had five names: Ṛshabha, First King, First Mendicant, First Jina, and First Tīrthakara. (210)
The Arhat Ṛshabha, the Kośalian, clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest, lived two millions of former years [143] as a prince, and six millions three hundred thousand former years as a king. During his reign he taught, for the benefit of the people, the seventy-two sciences, of which writing is the first, arithmetic the most important, and the knowledge of omens the last, the sixty-four accomplishments of women, the hundred arts, and the three occupations of men [144]. At last he anointed his 283 hundred sons as kings, and gave each a kingdom. Then the Laukāntika god, following the established custom, &c. (see §§ 110-112, down to) indigent persons. In the first month of summer, in the first fortnight, the dark (fortnight) of Caitra, on its eighth day, in the latter part of the day, riding in his palankin called Sudarsanā, followed on his way by a train of gods, men, and Asuras, &c. (Ṛshabha) went right through the town Vinītā to the park called Siddhārtha Vana, and proceeded to the excellent tree Aśoka. There, &c. (see § 116, down to) four handfuls. When the moon was in conjunction with the asterism Ashāḍhā, he, after fasting two and a half days without drinking water, put on a divine robe, and together with four thousand of high, noble, royal persons, and Kshatriyas, he tore out his hair, and leaving the house entered the state of houselessness. (211)
The Arhat Ṛshabha, the Kośalian, for one thousand years neglected his body, &c. (see §§ 1 I7-120, down to) meditated upon himself for one thousand years. Thereupon—it was in the fourth month of winter, the seventh fortnight, the dark (fortnight) of Phālguna, on its eleventh day, in the early part of the day, when the moon was in conjunction with the asterism Ashāḍhā, outside of the town Purimatāla, in the park called Śakaṭamukha, under the excellent tree Nyagrodha—(Ṛshabha) after fasting three and a half days without drinking water, being engaged in deep meditation, reached the infinite, &c. (see § 120, down to) highest knowledge and intuition called Kevala, &c. (see § 121, down to) moment. (212)
The Arhat Ṛshabha, the Kośalian, had an excellent community of eighty-four thousand Śramaṇas with Ṛshabhasena at their head; (214) three hundred thousand nuns with Brahmīsundarī at their head; (215) three hundred and five thousand lay votaries with Śreyāṃsa at their head; (216) five hundred and fifty-four thousand female lay votaries with Subhadrā at their head; (217) four thousand seven hundred and fifty sages who knew the fourteen Pūrvas, &c.; (218) nine thousand sages who were possessed of the Avadhi knowledge; (219) twenty thousand Kevalins; (220) twenty thousand six hundred sages who could transform themselves; (221) twelve thousand six hundred and fifty sages of vast intellect, &c.; (222) twelve thousand six hundred and fifty professors; (223) twenty thousand male and forty thousand female disciples who had reached perfection; (224) twenty-two thousand nine hundred sages in their last birth, &c. (225)
The Arhat Ṛshabha, the Kośalian, instituted, &c. (see § 146, down to) the former ended after numberless generations, the latter from the next Muhūrta after his Kevaliship. (226)
In that period, in that age the Arhat Ṛshabha, the Kośalian, lived two millions of former years as a prince, six millions three hundred thousand former years as a king, together eight millions three hundred thousand former years as a householder; a thousand (former) years in a state inferior to perfection, nine-and-ninety thousand former years as a Kevalin, together a hundred thousand former years as a Śramaṇa, and eight 285 millions four hundred thousand years on the whole. When his fourfold Karman was exhausted, and in this Avasarpiṇī era the Sushamaduḥshamā period had nearly elapsed, only three years and eight and a half months being left, in the third month of winter, in the fifth fortnight, the dark (fortnight) of Māgha, on its thirteenth day, in the early part of the day when the moon was in conjunction with the asterism Abhijit, (Ṛshabha), after fasting six and a half days without drinking water, on the summit of mount Ashṭāpada, in the company of ten thousand monks in the Samparyaṅka position, died, &c. (all down to) freed from all pains. (227)
Since the time that the Arhat Ṛshabha, the Kośalian, died, &c. (all down to) freed from all pains, three years and eight and a half months elapsed; thereupon one koṭi of koṭis of Sāgaropamas, less forty-two thousand and three years and eight and a half months, elapsed. At that time the Venerable Ascetic Mahāvīra died; after his Nirvāṇa nine centuries elapsed, of the tenth century this is the eightieth year.
‘Why, now, has it been said, that the Venerable Ascetic Mahāvīra had nine Gaṇas, but eleven Gaṇadharas?’
'The oldest monk of the Venerable Ascetic Mahāvīra was Indrabhūti of the Gautama gotra, who instructed five hundred Śramaṇas; the middle-aged monk was Agnibhūti of the Gautama gotra, who instructed five hundred Sramaṇas; the youngest was Vāyubhūti of the Gautama gotra, who instructed five hundred Śramaṇas. The Sthavira Ārya-Vyakta of the Bhāradvāja gotra instructed five hundred Śramaṇas; the Sthavira Ārya-Sudharman of the Agniveśyāyana gotra instructed five hundred Śramaṇas; the Sthavira Maṇḍikaputra [145] of the Vāsishṭha gotra instructed two hundred and fifty Śramaṇas; the Sthavira Mauryaputra of the Kāśyapa gotra instructed two hundred and fifty Śramaṇas; the Sthavira Akampita of the Gautama gotra and Sthavira Acalabhrātṛ of the Hāritāyana gotra, both Sthaviras instructed together three hundred Śramaṇas each; the Sthaviras Metārya and Prabhāsa, both of the Kauṇḍiṇya gotra, instructed together 287 three hundred Śramaṇas each [146]. Therefore, Sir, has it been said that the Venerable Ascetic Mahāvīra had nine Gaṇas, but eleven Gaṇadharas: (1)
All these eleven Gaṇadharas of the Venerable Ascetic Mahāvīra, who knew the twelve Aṅgas, the fourteen Pūrvas, and the whole Siddhānta of the Gaṇins, died, &c. (all down to) freed from all pains in Rājagṛha after fasting a month without drinking water. The Sthaviras Indrabhūti and Ārya Sudharman both died after the Nirvāṇa of Mahāvira. The Nirgrantha Śramaṇas of the present time are all (spiritual) descendants of the monk Ārya Sudharman, the rest of the Gaṇadharas left no descendants. (2)
The Venerable Ascetic Mahāvīra was of the Kāśyapa gotra. His disciple was [147]:
14. Ārya Vajrasena of the Utkṛshṭa gotra [148].
He had four disciples: Ārya Nāgila, Ārya Padmila, Ārya Jayanta, and Ārya Tāpasa, each of whom founded a Śākhā called after his name, viz. the Aryanāgilā Śākhā, the Āryapadmilā Śākhā, the Āryajayantī Śākhā, and the Āryatāpasī Śākhā. (4)
a. Godāsa, founder of the Godāsa Gaṇa [149], which was divided into four Śākhās:
c. Tishyabhadra [150],
e. Sumanobhadra [151],
g. Puṇyabhadra [152],
b. Balissaha, who both together founded the Uttarabalissaha Gaṇa, which was divided into four Śākhās
ii. Ārya Suhastin [153] of the Vāsishṭha gotra, who had twelve disciples:
9. a. Ārya Rohaṇa of the Kāśyapa gotra, founder of the Uddeha Gaṇa, which was divided into four Śākhās:
b. Bhadrayaśas of the Bhāradvāja gotra, who founded the Uḍuvāṭika Gaṇa, which was divided into four Śākhās:
d. Kāmarddhi (Pr. Kāmiḍḍhi) of the Kuṇḍala gotra, who founded the Veśavāṭika Gaṇa, which was divided into four Śākhās:
f. Ṛshigupta Kākandaka of the Vāsishṭha gotra, founder of the Mānava Gaṇa, which was divided into four Śākhās:
g. and h. Susthita and Supratibuddha, surnamed Kauṭika and Kākandaka, of the Vyāghrāpatya gotra, founders of the Kauṭika Gaṇa, which was divided into four Śākhās:
12. i. Ārya Śāntisenika of the Māṭhara gotra, founder of the Uccanāgarī Śākhā, who had four disciples:
23. Ārya Jehila [154] of the Vāsishṭha gotra.
33. Ārya Śāṇḍilya [155].
Bowing down my head, I pay my reverence to the Sthavira Jambū of the Gautama gotra, who possessed steady virtue, good conduct, and knowledge. ix.
I prostrate myself before the Sthavira Nandita of Kāśyapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. x.
Then I adore the Kshamāśramaṇa Deśigaṇin of the Kāśyapa gotra, who, steady in his conduct, possesses the highest righteousness and virtue. xi.
Then I prostrate myself before the Kshamāśramaṇa Sthiragupta of the Vātsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue. xii.
Then I adore the Sthavira prince, Dharma, the virtuous Gaṇin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues [156]. xiii.
I revere the Kshamāśramaṇa Devarddhi of the Kāśyapa gotra, who wears, as it were, the jewel of the right understanding of the Sūtras, and possesses the virtues of patience, self-restraint, and clemency. xiv.
1. In that period, in that age the Venerable Ascetic Mahāvīra commenced the Pajjusan when a month and twenty nights of the rainy season had elapsed.
Why has it been said that the Venerable Ascetic Mahāvīra commenced the Pajjusan when a month and twenty nights of the rainy season had elapsed?’ (1)
‘Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have furnished their houses, have rendered them comfortable, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahāvīra commenced the Pajjusan when a month and twenty nights of the rainy season had elapsed.’ (2)
As the Venerable Ascetic Mahāvīra commenced the Pajjusan when a month and twenty nights of the rainy season had elapsed, so the Gaṇadharas commenced the Pajjusan when a month and twenty nights of the rainy season had elapsed. (3) As the Gaṇadharas have done, so the disciples of the Gaṇadharas have done. (4) As they have done, 297 so the Sthaviras have done. (5) As they have done, so do the Nirgrantha Śramaṇas of the present time. (6)
As they do, so our masters, teachers, &c. do. (7) As they do, so do we commence the Pajjusan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Pajjusan earlier, but not after that time. (8)
2. Monks or nuns during the Pajjusan are allowed to regard their residence as extending a Yojana and a Krośa all around, and to live there for a moderate time. (9)
3. During the Pajjusan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yojana and a Krośa (from their lodgings). (10) If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yojana and a Krośa. (11) But if the river is like the Erāvatī near Kuṇālā, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yojana and a Krośa. (12) But where that is impossible, it is not allowed to travel for a Yojana and a Krośa. (13)
4. During the Pajjusan the Ācārya will say, ‘Give, Sir!’ Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the Ācārya says, ‘Accept, Sir!’ then he is allowed to accept (food), but not to give. (15) If the Ācārya says, ‘Give, Sir! accept, Sir!’ then the patient is allowed to give and to accept (food). (16)
5. Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Pajjusan frequently to take the following nine drinks: milk, 298 thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17)
6. During the Pajjusan a collector of alms might ask (the Ācārya), ‘Sir, is (anything of the just-mentioned articles) required for the sick man?’ he (the Ācārya) says, ‘Yes, it is.’ Then (the sick man) should be asked, ‘How much do you require?’ The Ācārya says, ‘So much is required for the sick man: you must take so much as he told you.’ And he (the collector of alms) should beg, and begging he should accept (the required food). Having obtained the quantity ordered, he should say, ‘No more!’ Perchance (the giver of food) might ask, ‘Why do you say so, Sir?’ (Then he should answer), ‘Thus much is required for the sick man.’ Perchance, after that answer the other may say, ‘Take it, Sir! You may after (the sick man has got his share) eat it or drink it.’ Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man. (18)
7. In householders’ families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Pajjusan, are not allowed to ask, ‘Sir, have you got such or such a thing?’ if they do not see it.
8. During the Pajjusan a monk eats only one meal a day, and should at one fixed [158] time frequent the abodes of householders for the sake of collecting 299 alms, except when he does services for the Ācārya, the teacher, an ascetic, or a sick man, likewise if he or she be a novice who has not yet the marks of ripe age [159]. (20) To a monk who during the Pajjusan eats only one meal on every second day, the following special rule applies. Having gone out in the morning, he should eat and drink [160] his pure dinner, then he should clean and rub his alms-bowl. If his dinner was sufficient, he should rest content with it for that day; if not, he is allowed for a second time to frequent the abodes of householders for the sake of collecting alms. (21) A monk who during the Pajjusan eats on every third day, is allowed twice to frequent the abodes of householders for the sake of collecting alms. (22) A monk who during the Pajjusan eats one meal on every fourth day, is allowed three times to frequent the abodes of householders for the sake of collecting alms. (23) A monk who keeps still more protracted fasts, is allowed at all (four) times to frequent the abodes of householders for the sake of collecting alms. (24)
9. A monk who during the Pajjusan eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Pajjusan eats one meal on every second day, is allowed to accept three kinds of drinks: water used for watering flour, sesamum, or rice [161]. A monk who eats one meal 300 on every third day, is allowed to accept three kinds of drinks: water used for washing sesamum, chaff, or barley [162]. A monk who during the Pajjusan eats one meal on every fourth day, is allowed to accept three kinds of water: rain-water, or sour gruel, or pure (i.e. hot) water. A monk who during the Pajjusan keeps still more protracted fasts, is allowed to accept only one kind of drink: hot pure water. It must contain no boiled rice [163]. A monk who abstains from food altogether, is allowed to accept only one kind of drink: pure hot water. It must contain no boiled rice; it must be filtered, not unfiltered; it must be a limited quantity, not an unlimited one; it must be sufficient, not insufficient. (25)
10. A monk who during the Pajjusan restricts himself to a certain number of donations [164], is allowed to accept (e. g.) five donations of food, and five of drink; or four of food, and five of drink; or five of food, and four of drink. He may accept one donation of salt for seasoning his meat [165]. He should 301 rest content for that day with the dinner he has brought together, and is not allowed a second time to frequent the abodes of householders for the sake of collecting alms. (26) During the Pajjusan monks or nuns who restrict their visits to certain houses may go to a place where rice is cooked [166], if it is the seventh house from that where they are lodged. According to some, the lodging is included in the seven houses which such a mendicant must pass before he may participate in the festive entertainment; but according to others, it is not included in those seven houses. (27)
11. During the Pajjusan a monk who collects alms in the hollow of his hand, is not allowed to frequent the abodes of householders, &c., if rain [167], even in the form of a fine spray, falls down. (28) During the Pajjusan a monk who collects alms in the hollow of his hand, is not allowed to stay anywhere except in a house after having accepted alms, for it might begin to rain. But he should eat a part, and put back the rest (if it then begins to rain), covering his hand with the other hand, and laying it on his bosom or hiding it under his armpit [168]; then he should go to well-covered (places), to a cave or the foot of a tree, where no water or drops of water or spray of water falls in his hand. (29)
12. During the Pajjusan a monk who collects 302 alms in the hollow of his hand, is not allowed to collect alms if rain, even in the form of a fine spray, falls down. (30)
13. During the Pajjusan a monk who uses an alms-bowl is not allowed to frequent the abodes of householders for the sake of collecting alms if it rains fast, but he is allowed to do so if it rains but little; but they must wear then an under and upper garment. (31) During the Pajjusan, a monk who has entered the abode of a householder while there are single showers of rain, is allowed (when the rain ceases for a moment) to stand under a grove, or in his residence, or in the assembling-hall of the village [169], or at the foot of a tree. (32) If before his arrival a dish of rice was being cooked, and after it a dish of pulse was begun to be cooked, he is allowed to accept of the dish of rice, but not of the dish of pulse. (33) But if before his arrival a dish of pulse was being cooked, and after it a dish of rice was begun to be cooked, he is allowed to accept of the dish of pulse, but not of the dish of rice. (34) If both dishes were begun to be cooked before his arrival, he is allowed to accept of both. If both dishes were begun to be cooked after his arrival, he is not allowed to accept of either. He is allowed to accept of what was prepared before his arrival; he is not allowed to accept of what was prepared after his arrival. (35) During the Pajjusan, &c. (see § 32, down to) tree; he is not allowed to pass there his time with the food he had collected before. But he should first eat and drink his pure (food and drink), then rub and clean his alms-bowl, 303 and, putting his things together, he should, while the sun has not yet set, go to the place where he is lodged; but he is not allowed to pass the night in the former place. (36) During the Pajjusan, &c. (see § 32, down to) tree. (37) It is not allowed that there at the same place should stand together one monk and one nun, nor one monk and two nuns, nor two monks and one nun, nor two monks and two nuns. But if there is a fifth person, a male or female novice, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. (38) During the Pajjusan, &c. (see § 32, down to) tree. It is not allowed that there at the same place should stand together a monk and a lay woman, &c. (through the four cases as in § 28). But if there is a fifth person, a Sthavira or a Sthavirā, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. The same rule applies to a nun and a layman. (39)
14. During the Pajjusan monks or nuns are not allowed to accept food, drink, dainties, and spices for one who has not asked them, and whom they have not promised to do so. (40)
‘Why has this been said, Sir?’ ‘Because one who collects alms for another without being asked for it, might eat them or not, just as he lists.’ (41)
15. During the Pajjusan monks or nuns are not allowed to take their meals as long as their body is wet or moist. (42)
‘How has this been said, Sir?’ ‘Seven places which retain the moisture have been declared: the hands, the lines in the hand, the nails, the top of the nails, the brows, the under lip, the upper lip.’ 304 But when they perceive that the water on their body has dried up and the moisture is gone, then they are allowed to take their meals. (43)
16. There are these eight classes of small things which a mendicant ought diligently to perceive, observe, and inspect, viz. living beings, mildew, seeds, sprouts, flowers, eggs, layers, and moisture.
What is understood by the small living beings? The small living beings are declared to be of five kinds: black, blue, red, yellow, and white ones. There is an animalcule called Anuddharī, which when at rest and not moving is not easily seen by monks and nuns who have not yet reached perfection, which when not at rest but moving is easily seen by monks and nuns who have not yet reached perfection. Monks and nuns who have not yet reached perfection must diligently perceive, observe, and inspect this. Those are the small living beings. (44)
What is understood by small mildew? Small mildew has been declared to be of five kinds: black, blue, &c. There is a kind of small mildew which has the same colour as the substance on which it grows. Monks, nuns, &c. (see § 44, down to) inspect this. That is small mildew.
What is understood by small seeds? Small seeds are declared to be of five kinds: black, blue, &c. There is a kind of small seeds of the same colour as grain [170]. Monks and nuns, &c. (see § 44, down to) inspect this. Those are the small seeds.
What is understood by small sprouts? Small sprouts are declared to be of five kinds: black, blue, &c. There is a kind of small sprouts of 305 the same colour as earth. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small sprouts.
What is understood by small flowers? Small flowers are declared to be of five kinds: black, blue, &c. There is a kind of small flowers of the same colour as the tree (on which they grow). Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small flowers.
What is understood by small eggs? Small eggs are declared to be of five kinds: eggs of biting insects [171], of spiders, of ants, of lizards (or wasps) [172], and of chameleons [173]. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small eggs.
What is understood by small caves or lairs? Small caves or lairs are declared to be of five kinds: lairs of animals of the asinine kind, chasms, holes, cavities widening below like the stem of a palm tree, and wasps’ nests. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small caves or lairs.
What is understood by small moisture? Small moisture is declared to be of five kinds: dew, hoarfrost [174], fog, hailstones, and damps. Monks and nuns, 306 &c. (see § 44, down to) inspect this. That is small moisture. (45)
17. During the Pajjusan [175] a monk might wish to frequent the abodes of householders for the sake of collecting alms. He is not allowed to go without asking leave of the teacher, or sub-teacher, or religious guide, or Sthavira, or head of the Gaṇa, or Gaṇadhara, or founder of the Gaṇa, or whom else he regards as his superior; he is allowed to go after having asked leave of one of these persons (in this way): ‘I want with your permission to frequent the abodes of householders for the sake of collecting alms.’ If he (the superior) grants permission, one is allowed to go; if not, one is not allowed to go.
‘Why has this been said, Sir?’ ‘The teacher knows how to make good what has been done wrong.’ (46) The same rule applies concerning the visits to temples and leaving the house for easing nature [176], or any other business, also the wandering from village to village. (47)
18. During the Pajjusan a monk might wish to take some medicine; he is not allowed to take it without asking leave of the teacher, &c. (see § 47, down to) founder of the Gaṇa; but he is allowed to take it after having asked leave of one of these persons (in this way): ‘I want, Sir, with your permission to take some medicine,’ viz. so much or so often. If he, &c. (see § 46, down to) wrong. (48)
The same rule applies if a monk wants to undergo some medical cure. (49) Also if he wants to do some exalted penance. (50) Also if he intends, after the last mortification of the flesh which is to end in death, to wait for his last hour without desiring it, in total abstinence from food and drink or in remaining motionless; also if he wants to go out or to enter, to eat food, &c., to ease nature, to learn his daily lesson, to keep religious vigils—he is not allowed to do it without asking leave. (51)
19. If during the Pajjusan a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed without asking one or many persons to frequent the abodes of householders for the sake of collecting alms, to eat food, &c., to visit temples or leave the house for easing nature, to learn his daily lesson, to lie down with outstretched limbs or stand in some posture. If there is somebody near, one or many persons, then he should say: ‘Sir, please mind this (robe, &c.) while I frequent the abodes of householders, &c. (see above, down to) posture.’ If that person promises to do it, then he (the monk) is allowed to go; if he does not promise it, then he is not allowed to go. (52)
20. During the Pajjusan monks or nuns are not allowed to be without their proper bed or bench [177]. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficiently fastened, without a fixed place, and never exposed to the sun, and 308 who is not circumspect in what he does, nor accustomed to inspect and clean the things of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54)
21. During the Pajjusan monks or nuns must always inspect three spots where to ease nature; not so in the summer and winter, as in the rainy season. ‘Why has this been said, Sir?’ ‘For in the rainy season living beings, grass, seeds, mildew, and sprouts frequently come forth.’ (55)
22. During the Pajjusan monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. (56) Monks and nuns, who wear after the Pajjusan their hair as short as that of a cow, are not allowed to do so during the Pajjusan after that night (of the fifth Bhādrapada); but a monk should shave his head or pluck out his hair [178]. Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season [179].
23. During the Pajjusan monks or nuns should not use harsh words after the commencement of the Pajjusan; if they do, they should be warned Reverend brother (or sister), you speak unmannerly.’ One who (nevertheless) uses harsh words after the commencement of the Pajjusan, should be excluded from the community. (58)
24. If, during the Pajjusan, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be appeased, and converse without restraint [180]. For him who is appeased, there will be success (in control); for him who is not appeased, there will be no success; therefore one should appease one’s self. ‘Why has this been said, Sir?’ ‘Peace is the essence of monachism.’ (59)
25. During the Pajjusan monks or nuns should have three lodging-places; (two) for occasional use, 310 which must be inspected; one for constant use, which must be swept [181]. (60)
26. During the Pajjusan monks or nuns should give notice of the direction or intermediate direction in which they intend to go forth for the sake of begging alms. ‘Why has this been said, Sir?’ 'During the Pajjusan the reverend monks frequently undertake austerities; an ascetic becoming weak and exhausted might swoon or fall down. (In case of such an accident the remaining) reverend monks will undertake their search in that direction or intermediate direction (which the ascetic had named them). (61)
27. During the Pajjusan monks or nuns are not allowed to travel farther than four or five Yojanas [182], and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night. (62)
Of those Nirgrantha monks who follow, &c. (see Ācārāṅga Sūtra II, 15, v end, down to) . . . . these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see § 124, down to) be freed from all pains in that same life, some in the next life, some in the third birth; 311 none will have to undergo more than seven or eight births. (63)
In that period, in that age the Venerable Ascetic Mahāvīra, in the town of Rājagṛha, in the Caitya Guṇaśilaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushaṇākalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning.
Cf. Ācārāṅga Sūtra II, 15, § 1. ↩︎
Vācanā. These vācanās are the parts into which the Kalpa Sūtra is generally divided by some commentators. I have adopted the distribution of Samayasundara. ↩︎
A koṭi of koṭis or 100,000,000,000,000. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 2. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 3. ↩︎
Add in the text asaṃbhaṃtāe after avilaṃbiyāe. ↩︎
That is, having reached his eighth year. ↩︎
Purāṇa. ↩︎
Dictionary. ↩︎
According to the commentators, works which treat of the aidamparya of the Vedas. ↩︎
The Sāṅkhya philosophy of Kapila, according to the commentary; hut see Max Müller, What can India teach us? p. 362. ↩︎
These are the six Aṅgas which in the same order occur in the well-known versus memorialis. Indeed, that verse is nearly identical with the passage in our text. ↩︎
I.e. of that part of it which lies to the south of mount Meru. ↩︎
According to the commentators, wearing clothes resembling the dustless sky. ↩︎
Kaḍaga, tuḍiya, keūra. Kaṭaka is the well-known kaṅkaṇa, truṭika is explained by bāhurakshikā, keyūra by aṅgaḍa. The last two are bracelets worn on the upper arm. ↩︎
Names of precious stones. ↩︎
The text has literally, the best lotus among men. ↩︎
These words are variously and always somewhat fancifully interpreted. One explanation is ascribed to the Aupanishadikas, whom I do not remember to have found noticed anywhere else in Gaina books. ↩︎
According to the commentary all the epithets from ‘the enlightened one’ down to ‘who has reached’ are intended by this &c. ↩︎
This name is rendered Hariṇaigamaishin in Sanskrit. He is represented in pictures as a man with the head of an antelope (hariṇa). This is apparently the effect of a wrong etymology, interesting as the fact itself is. ↩︎
The contents of §§ 14-28 are contained in Ācārāṅga Sūtra II, 15, § 4. ↩︎
In some MSS. the last part of this paragraph is placed at the end of the next one. ↩︎
The text repeats the corresponding passage of § 21. ↩︎
Different kinds of the resin of Boswellia. ↩︎
Name of a tree. ↩︎
Another reading noticed in the commentary has tala, upper-side of the tongue, instead of tālu, palate. ↩︎
Literally, elevated and fat. ↩︎
An ornament according to the commentary. ↩︎
This word, corresponding to the Greek δηνάριον, proves the late composition of this part of the Kalpa Sūtra. ↩︎
I cannot accurately construe this passage; my translation is therefore rather free, but, I believe, comes near the meaning of the original. ↩︎
Michelia Champaka. ↩︎
Jonesia Asoka. ↩︎
Mesua Roxburghii. ↩︎
Rottlera Tinctoria. ↩︎
Panicum Italicum. ↩︎
Acacia Sirisa. ↩︎
A species of jasmine. ↩︎
Jasminum Zambac. ↩︎
Jasminum Grandiflorum. ↩︎
Jasminum Auriculatum. ↩︎
Alangium Hexapetalum. ↩︎
Not specialised in our dictionaries. ↩︎
Artemisia Indica. ↩︎
The many-flowered Nykanthes or Jasminum Zambac. ↩︎
Mimusops Elengi. ↩︎
Clerodendum Phlomoides or Symplocos Racemosa. ↩︎
Gaertnera Racemosa. ↩︎
Bignonia Suaveolens. ↩︎
Fragrant Oleander. ↩︎
Diospyros Glutinos or Dalbergia Ougeinense. ↩︎
Shaṭpada, madhukarī, bhramara. The shaṭpada are literally six-footed bees, as Stevenson correctly translated, but he strangely reckons them among the preternatural animals, like the four-tusked elephants, dear to the imagination of the Jains! ↩︎
The commentators understand this passage (Rohiṇīmaṇahiyayavallabhaṃ) differently by explaining hiyaya by hitada, the lover of Rohiṇī who did her mind good. ↩︎
According to Stevenson: the red side of the retti seed. ↩︎
Or if we adopt a various reading, mentioned in the commentary, payaḍiya, we must translate: whose luminous glory was set forth by his thousand rays. ↩︎
The original has rayaya, silver, but as the commentary remarks, this would be in conflict with the epithet which we have put next, but which, in the original, is separated from it by many lines. Unless the author has blundered, which from his vague style seems far from impossible, the word must here have a more indefinite meaning than it usually has. ↩︎
This passage may also be translated: standing on a lotus filled with pollen, of excellent workmanship. ↩︎
Specialised in the text as kamula, kuvalaya, utpala, tāmarasa, and puṇḍarīka. ↩︎
According to the commentary; the textus receptus is, many water-drops. ↩︎
The original has timiṅgila-niruddha-tilitilika. ↩︎
Saṃsakta, which I do not find mentioned elsewhere, is explained, ‘a kind of beast of prey;’ I think that saṃsakta may be an adjective specifying the following word, and mean ‘fighting’ elephants. ↩︎
Vaḍiṃsaya (avataṃsaka) is here rendered by śekhara. ↩︎
Pentapetes Phoenicea. ↩︎
Jāla, windows formed by flat stones which are perforated so as to produce a network of more or less intricate design. ↩︎
Gośīrsha is a superior kind of sandal. ↩︎
Balikarman. ↩︎
Pāyacchitta = prāyaścitta. The commentators explain it by pādachupta, touching their feet in order to avoid the wicked eye. ↩︎
Or a life annuity. ↩︎
Jaṃbhaya = Jṛmbhaka; what they are is not said in the commentaries. ↩︎
I.e. ‘the increasing one’ not as we should expect, and Stevenson translated, the Increaser. ↩︎
The whole passage is in some disorder; for the subject is she (Triśalā) and the object is ‘boy,’ yet ‘the Venerable Ascetic Mahāvīra’ 251 is also put in the nominative. It seems that the author or the copyists added the three words Samaṇe Bhagavaṃ Mahāvīre because they usually followed the beginning: teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ. The same disorder occurs in all corresponding passages which we shall meet with later on. ↩︎
The passage in brackets seems to be a later addition; for it is wanting in my oldest MS., and the commentator says that it was not seen in many books. The occurrence of the astrological term exaltation (ucca = ὕψωμα) in this passage proves it to be inserted after 300 A.D. For about that time Greek astrology had been introduced in India, as I have shown in my dissertation: De Astrologiae Indicae ‘Hora’ appellatae originibus, Bonn, 3872. ↩︎
Cf. Ācārāṅga Sūtra II, ¶5, § 6. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 7. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 8. ↩︎
According to the commentary this may also be translated: smeared (with cowdung) and whitewashed. ↩︎
Dardara is sandal brought from Dardara. All who have travelled in India will have noticed on walls the impressions of the hand mentioned in the text. ↩︎
Lasakā bhāṇḍa. ↩︎
Ārakshakās talārā, ākhyāyakā vā. The translation is conjectural. ↩︎
Tālācaras are those who by clapping the hands beat the time during a performance of music. ↩︎
The text has down to ‘with his whole seraglio.’ But as no such words occur in the passage in question, they seem to point to the description in § 115, which contains the latter part of this passage. ↩︎
Murajas, Mṛdaṅgas, Dundubhis are different kinds of drums. ↩︎
Samaga-jamaga-turiya. ↩︎
This is the translation of a varia lectio. The adopted text has: while courtezans and excellent actors performed. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 11. ↩︎
This is an addition of the commentator. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 1 2. ↩︎
See Ācārāṅga Sūtra II, 15, § 15. ↩︎
Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary. ↩︎
Ābhogika. It is inferior to the Avadhi knowledge. In a quotation it is said that (the knowledge) of the Nairayikas, Devas, and Tīrthakaras does not reach the Avadhi; it is total with them, but with others only partial. ↩︎
Nishkramaṇa = pravrajyā. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 17. ↩︎
Yāma or time of three hours. ↩︎
Samaṇugammamāṇa-magge. The commentator divides samanugammamāṇam agge, and explains the passage thus: him who was followed by, &c., and surrounded by, &c, (agre parivṛtam) they praised and hymned, and the authorities spoke thus to him. ↩︎
Literally, by thousands of circles of eyes, &c. &c. ↩︎
I.e. taking only one meal in three days. He fasted therefore two continuous days and the first part of the third. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 22. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 23. ↩︎
Circumspect is samita, guarding gupta; the former relates to execution of good acts, the latter to the abstinence from bad ones. ↩︎
This is the triad man as mind, vāc speech, kāya body. ↩︎
Āsrava. ↩︎
Each of these birds has one body, two necks, and three legs. ↩︎
The last three similes cannot be translated accurately, as they contain puns which must be lost in the translation. The moon is somalese, of soft light, but Mahāvīra has pure thoughts (leśyā, manaso bahirvikāra); the sun is dittateo of splendent light, Mahāvīra of splendent vigour; gold is jāyarūva, a synonym of kaṇaga gold, Mahāvīra always retains his own nature. It is worthy of remark that only two regular puns (for the second is but a common metaphor) occur in a passage in which a later writer would have strained his genius to the utmost to turn every simile into a pun. The difference of style is best seen on comparing this passage with e. g. the description of the nun Sarasvatī and of autumn in the Kālakācārya Kathānaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263. ↩︎
Ghare vā, omitted in my edition. ↩︎
Different names of divisions of time; a Stoka contains seven respirations, a Kshaṇa many (bahutara) respirations (according to another commentary a Kshaṇa contains six Nāḍikās, it is the sixth part of a Ghaṭī), a Lava contains seven Stokas, and a Muhūrta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, II[^2], pp. 540, 542. Wilson, Vishṇu Purāṇa, I[^2], p. 47, note 2.—Expunge pakkhevā in my edition. ↩︎
The same passage occurs in the Aupapātika Sūtra (ed. Leumann, § 87), but without an indication that it is not complete. ↩︎
Or Sāmāka. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 25. ↩︎
Cf. Ācārāṅga Sūtra II, 15, § 26. ↩︎
According to the commentary it was formerly called Vardhamāna, but it has since been called Asthikagrāma, because a Yaksha Śūlapāṇī had there collected an enormous heap of bones of the people whom he had killed. On that heap of bones the inhabitants had built a temple. ↩︎
Bāhirikā? ↩︎
A place in Vajrabhūmi according to the commentaries. ↩︎
Majjhimā Pāpā, the middle town Pāpā. ↩︎
The yuga or lustrum contains five years; the third and fifth years are leap years, called abhivardhita, the rest are common years of 354 days and are called candra. The day has 1262 bhāgas. ↩︎
Some MSS. and the commentary have aggivesa. ↩︎
Or Supta. ↩︎
Indrabhūti was on a mission to convert somebody when Mahāvīra died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and 266 became a Kevalin; he died twelve years after, having lived fifty years as a monk, and altogether ninety-two years. ↩︎
They were tributary to Ceṭaka, king of Vaiśālī and maternal uncle of Mahāvīra. Instead of Licchavi, which form is used by the Buddhists, the Jainas have Lecchakī as the Sanskrit form of the Prākrit Lecchaī, which may be either. ↩︎
Pārābhoyaṃ or vārābhoyaṃ. The meaning of this word is not clear, and the commentator also did not know anything certain about it. He therefore tries three different etymological explanations, which are all equally fanciful. I have adopted one which makes vārābhoya to stand for Sanskrit dvārābhoga, which is explained prādīpa, lamp; for this best suits the meaning of the whole passage. The Jainas celebrate the Nirvāṇa of Mahāvīra with an illumination on the night of new moon in the month Kārttika. ↩︎
It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us, Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha. ↩︎
The original has: ukkosiyā samaṇasaṃpayā; ukkosiya is translated utkṛshṭa; in the sequel I abridge the similar passages which are all constructed on the same model as § 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, § 1. ↩︎
Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divākara makes it out to denote that knowledge and intuition functionate at the same time, while Jinabhadragaṇi in the Siddhāntahṛdaya says that in our case knowledge and intuition do functionate alternately. ↩︎
This is that knowledge which is called manaḥparyāya or the knowledge which divines the thoughts of all people. ↩︎
Station (gati) is explained devagati, state of the gods, existence (sthiti), devasthiti, devāyūrūpa, existence of the gods, having the length of life of the gods. ↩︎
The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vīra, Sudharman, Jambūsvāmin) nobody reached Nirvāṇa; and after the fourth year of Mahāvīra’s Kevaliship nobody entered the path which ends in final liberation, so that all persons who before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct. ↩︎
This is the Uttarādhyayana Sūtra. ↩︎
To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradition, and bring forward the following four facts, which are applied at will to either date:
1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhānta to be written in books.
2. The council of Mathurā under the presidency of Skandila, who seems to have revised the Siddhānta.
3. The public reading of the Kalpa Sūtra before king Dhruvasena of Ānandapura, to console him on the death of his son. Ānandapura is identified with Mahāsthāna by Jinaprabhamuni, and with Baḍanagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
4. The removal of the Pajjusan by Kālakācārya from the fifth to the fourth Bhādrapada. ↩︎
Purisādāṇīya, explained: who is to be chosen among men because of his preferable karman. ↩︎
This is the tenth world of the gods. ↩︎
As regards the construction of this passage compare § 96, note 1. ↩︎
This name was given him because before his birth his mother, lying on her couch, saw in the dark a black serpent crawling about. This is the account given by the commentator, who forgets to tell us how it comes to bear on the name Pārśva. ↩︎
C. has Visiṭṭha, i.e. Viśishṭa. ↩︎
Āriyadinna in the original. ↩︎
See § 147. ↩︎
The Prākrit form is Soriyapura, which would correspond to Sanskrit Śaurikapura. It is, of course, Kṛshṇa’s town. ↩︎
His mother saw in a dream a nemi, the outer rim of a wheel, which consisted of rishṭa stones flying up to the sky. Hence the name Arishṭanemi. ↩︎
Vaṭa in some MSS.; it is the Banyan tree. ↩︎
Ujjinta in the original. ↩︎
Read chattīsaṃ in the printed text. ↩︎
The numbers are given in the same way as in § 183. I have abridged these tedious accounts. All Tīrthakaras except Mahāvīra have the title Arhat, which I have dropped in the sequel. ↩︎
Read Malli (for Mali) in the printed edition of the text. ↩︎
Kosaliya = Kauśalika. He is thus called because he was born in Kośalā or Ayodhyā. ↩︎
Kulakara; these Kulakaras were the first kings and founders of families at the time when the rest of mankind were ‘Yugalins.’ The first Kulakara was Vimalavāhana; the seventh and last of the line Nābhi. ↩︎
See Ācārāṅga Sūtra I, 6, 3, § 2, note 1. ↩︎
The arts, as those of the potter, blacksmith, painter, weaver, and barber, each of which five principal arts is subdivided into twenty branches, are inventions and must be taught; while the occupations, agriculture, trade, &c. have everywhere developed, as it were, of themselves. The accomplishments of women are dancing, singing, &c. The commentator adds to these a detailed list of those questionable accomplishments which Vātsyāyana has so curiously described, and refers the reader to the Jayamaṅgala for further details. The latter work, a still extant commentary on the 283 Kāma Sūtra, must therefore be older than 1307, the date of Jinaprabhamuni’s commentary on the Kalpa Sūtra. ↩︎
Some spell this name Maṇḍiṭaputra; he and Mauryaputra were sons of the same mother, Vijayadevī, but different fathers; the former of Dhanadeva, the other of Maurya. I do not know any legend which connects this Maurya with a king of the Maurya dynasty, which besides would be impossible from a chronological point of view. ↩︎
The sum total of Śramaṇas is therefore 4711, while in § 134 it is stated to have been 14,000. ↩︎
I only give the facts. The names of those Sthaviras who continue the line are spaced. The names are given in their Sanskrit form which in many cases is well known, in others can easily be made out. In doubtful cases I have put the Prākrit form in brackets. ↩︎
He is left out in some MSS. ↩︎
It is not quite clear what is meant by Gaṇa, Kula, and Śākhā. Gaṇa designates the school which is derived from one teacher; Kula the succession of teachers in one line; Śākhā the lines which branch off from each teacher. These terms seem to be disused in modern times, for the four principal divisions called after Nāgendra, Candra, Nivṛtti, and Vidyādhara are generally called Kulas, but also occasionally Sākhās. They go back to Vajra according to some, to Vajrasena according to others. The modern Gaccha appears equivalent with the ancient Gaṇa. ↩︎
Tīsabhadda, translated Tridaśabhadra. ↩︎
Or Sumanabhadra. ↩︎
Or Pūrṇibhadra. ↩︎
Suhastin is said to have converted Samprati, grandson and successor of Aśoka. The correctness of this statement is open to doubt; but at any rate Suhastin must have been one of the most important patriarchs, for under and immediately after him the spread of Jainism must have been uncommonly vigorous, as is proved by the great number of Kulas and Śākhās at that time. ↩︎
A various reading has Jeṭṭhila = Jyeshṭha. ↩︎
This list in prose from 17 down to 33 is wanting in some MSS. I think that Śāṇḍilya is the same as Skandila, who was president of the council of Mathurā, which seems to have been the rival of that in Valabhī; see notes to my edition of the Kalpa Sūtra, p. 117.
It deserves to be noticed that the gotra of Sāṇḍilya is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list.
After the prose list all MSS. have eight gāthās, in which the names 16-32, given above, are repeated. Instead of translating these verses, which contain little more than a string of names, I only note down the differences from the above list. After 18 is added Durjaya Kṛshṇa, a Kauṭika; Nakshatra is shortened, metri causa, to Nakkha; the gotra of Saṅghapālita is Kāśyapa instead of Gautama; after 30 are inserted Hasta of the Kāśyapa gotra and Dharma.
After these gāthās follow five more, which are wanting in some MSS., and are not commented upon. The last (14th) gāthā is 295 found in all MSS. It brings the list down to the president of the council of Valabhī. (The translation of the gāthās ix-xiv is given in full in the text.) ↩︎
The Sthaviras named in verses ix-xiii are probably not to be regarded as following each other in a continuous line, but rather as famous Sthaviras praised here for some reason or other (pūjārtham). At least the first, Jambū, seems to be the same with Jambū, the second of the list, who was also a Kāśyapa. ↩︎
Sāmācārī. ↩︎
I.e. after the sūtra and artha paurushīs or the religious instruction in the morning. ↩︎
I.e. on whose belly, armpits, lips, &c. hair has not yet grown. The last part is also explained: except an Ācārya, teacher, ascetic, sick monk, and novice. ↩︎
Piccā is the reading of the commentaries. ↩︎
Cf. Ācārāṅga Sūtra II, I, 7, § 7. The definitions given in our commentary are the following: the first is water mixed with flour, or water used for washing the hands after kneading flour; the 300 second, water with which squeezed leaves, &c. are sprinkled; the third, water used for washing threshed and winnowed rice (taṇḍula). ↩︎
Ācārāṅga Sūtra II, 1, 7, § 8. The first is water used for washing sesamum, or, in Mahārāshṭra, husked sesamum; the second, water used for washing rice, &c. (vrīhyādi); the third, water used for washing barley. ↩︎
The commentator says that the body of monks who fast longer than four days is usually inhabited by a deity; this seems to denote, in our language, mental derangement as a consequence of starving oneself. ↩︎
Datti. The commentator does not explain this word. It seems to denote the quantity of food or drink which is given by one man. ↩︎
The one donation of salt is meant to make up the five donations to which the monk confines himself. But he should not reckon 301 the donations of food above the fixed number as donations of drink if the latter have not yet reached the fixed number. ↩︎
Saṃkhaḍi, the word which, in the Ācārāṅga Sūtra II, r, 2, &c., we have translated ‘festive entertainment.’ ↩︎
Rain is here and in the sequel called rain-body, i.e. rain-drops considered as containing life, apkāya. ↩︎
To render kaksha. ↩︎
Vikaṭagṛha. ↩︎
Kaṇikā. ↩︎
Uddaṃśa, mosquitoes, gadflies, bugs. ↩︎
Halikā, explained by gṛhakokila, which I take to mean the same as gṛhagolikā, a kind of lizard; and vrāhmaṇī, a kind of wasps, ditto, of lizards. ↩︎
Hallohaliyā, which is declared by the commentator to be synonymous with ahiloḍī, saraḍī, and kakkiṇḍī. Of these words only saraḍī is known; for it seems to be the same with Sanskrit saraṭa or saraṭu, ‘chameleon, lizard,’ and Marāthī saraṭa, ‘hedge-lizard.’ ↩︎
Himaḥ styānodakaḥ. ↩︎
The whole of the seventeenth rule holds good not only for the rainy season, but also for the rest of the year (ṛtubaddhakāla). ↩︎
Vihārabhūmi and vicārabhūmi, which in the Ācārāṅga Sūtra I have, according to the explanation of the commentary, translated places for study and religious practices.’ ↩︎
The commentator translates pīṭha, ‘stool,’ and phalaka, ‘bench;’ they are of course not the property of the mendicant, but only temporally reserved for his use. ↩︎
After these words the text has pakkhiyā ārovaṇā, which is explained in two ways: 1. every half-month the tied strings on the bed should be untied and inspected; the same should be done with wicker-work (? davaraka; cf. Hindī daurā, ‘basket’); 2. every half-month prāyaścitta should be made. The commentator Samayasundara says that "these words are not connected with the preceding and following ones; their import (paramārtha) should be learned from a well-instructed brother (gītārtha). I think that pakkhiyā is not connected with paksha, ‘half-month,’ but with keśapaksha, ‘braid of hair, tresses;’ the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after one for monks (ārya) has been given. ↩︎
The last words are variously interpreted by the commentators. 309 Therakappa is said to mean ‘old monks,’ for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Jiṇakappa; if taken in this sense, the whole passage is made out to mean that even one who, because of sickness of hiss scalp, is dispensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Jinakalpikas and Sthavirakalpikas. According to the interpretation I have followed the words saṃvaccharie vā therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakalpikas, but not exclusively (vā), as some apply to Jinakalpikas also. The phrase saṃvacchariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. ↩︎
According to the commentary, they should ask each other the meaning of the Sūtras. ↩︎
I deviate from the interpretation of the commentators, who give veuvviyā (or veuṭṭiyā v. l.), which I have rendered for occasional use,’ the sense of repeatedly.’ But as they give sāijjiya the meaning ‘used,’ and as the practice justifies my translation, I am rather confident about the correctness of my conjecture. The practice, as related by the commentator, is this: The Upāśraya where the monks live must be swept in the morning, when the monks go out begging, at noon, and in the afternoon at the end of the third prahara; the other two Upāśrayas must be daily inspected, lest somebody else occupy them, and be swept every third day. ↩︎
And this only in case of need, to fetch medicine, &c, In ordinary cases the third rule applies. ↩︎