Jaina Sutras Part IJainismAccepted ScripturePrakritShareKalpa Sutra 1Hermann Jacobi / SBE vol. 22 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 22LanguageEnglishEspañol‹Acharanga Sutra 1Acharanga Sutra 2Acharanga Sutra 3Acharanga Sutra 4Acharanga Sutra 5Acharanga Sutra 6Acharanga Sutra 7Acharanga Sutra 8Acharanga Sutra 9Acharanga Sutra 10Acharanga Sutra 11Acharanga Sutra 12Acharanga Sutra 13Acharanga Sutra 14Acharanga Sutra 15Acharanga Sutra 16Acharanga Sutra 17Acharanga Sutra 18Acharanga Sutra 19Acharanga Sutra 20Acharanga Sutra 21Kalpa Sutra 1Kalpa Sutra 2Kalpa Sutra 3Kalpa Sutra 4Kalpa Sutra 5›Kalpa Sutra: Life of MahaviraKalpa Sutra 1ListenPlay this chapter in spoken English.Save chapterListen to chapter1LIFE OF MAHAvIRA. Obeisance to the Arhats ! Obeisance to the Liberated Ones ! Obeisance to the Reliofious Guides ! Obeisance to the ReHgious Instructors! Obeisance to all Saints in the World ! This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction. In that period, in that age lived the Venerable Ascetic Mahavira, the five (most important moments of whose life happened) when the moon was in con- junction with the asterism Uttaraphalgunt ; to wit, in Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devananda) ; in Uttaraphalguni he was removed from the womb (of Devananda) to the womb (of Tri^ala) ; in Uttaraphalgunt he was born ; in Uttaraphalguni, tearing out his hair, he left the house and entered the state of houselessness ; in Uttaraphalguni he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed. 2l8 KALPA sOtRA. unimpeded, complete, and perfect. But in Svati the Venerable One obtained final liberation, (i)^ End of the First Lecture^. 2In that period, in that age the Venerable Ascetic Mahavira, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Asha^/^a, descended from the great Vimana, the all-victorious and all-prosperous Push- pottara, which is like the lotus amongst the best things, where he had lived for twenty Sagaropamas till the termination of his allotted length of life, of his (divine nature, and of his existence (among gods); here in the continent of 6^ambudvipa, in Bharatavar- sha, — when of this Avasarpi;/i era the Sushamasu- shama, the Sushama, and Sushamadu/^shama periods, and the greater part of the Du/^shamasushami period (containing a Ko^ako^^ ^ of Sagaropamas, less forty- two thousand years) had elapsed, and only seventy- two years, eight and a half months were left, after twenty-one Tirthakaras of the race of Ikshvaku and of the Ka^-yapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twenty- three Tirthakaras had appeared, — the Venerable Ascetic Mahavira, the last of the Tirthakaras, took the form of an embryo in the womb of Devananda, of the 6^alandharaya;2a gotra, the wife of the Brah- ma/^ai^z'shabhadatta, of the gotra of Ko^ala, in the ^ Cf. A>^aranga Siitra II, 15, § i. ^ Ya.ka.nL These va/^anas are the parts into which the Kalpa Sutra is generally divided by some commentators. 3I have adopted the distribution of Samayasundara. ^ A ko/i of ko/is or 100,000,000,000,000. LIVES OF THE GINAS, 21 9 brahmanical part of the town Kundzgrama. in the middle of the night, when the moon was in con- junction with the asterism Uttaraphalguni, after his allotted length of life, of his (divine) nature, and of his existence (amongst gods) had come to their termination. (2) ^ The knowledge of the Venerable Ascetic Maha- vira (about this) was threefold ; he knew that he was to descend, he knew that he had descended, he knew not when he was descending ^. In that night in which the Venerable Ascetic Mahavira took the form of an embryo in the womb of the Brahma/^i Devananda of the 6^alandhariya?^a gotra, the Brahma;^i Devananda was on her couch, taking fits of sleep, in a state between sleeping and waking, and having seen the following fourteen illus- trious, beautiful, lucky, blest, auspicious, fortunate great dreams, she woke up. (3) To wit : An elephant, a bull, a lion, the anointing (of the goddess ^'ri), 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(4) When the Brahma;^i Devananda, 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 happi- ness, 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 trem- bling, with a quick and even ^ gait, like that of the ^ Cf. AMrahga Sutra II, 15, § 2. A - Cf. AMrahga Sutra II, 15, § 3. ^ Add in the text asawbha??2tae after avila/«biyae. 2 20 KALPA SUTRA. royal swan, she went to the Brahma^^ai?2shabha- datta, 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 sleep- ing and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, &c. 5(6) * O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illus- trious, &c., great dreams ?' (7) When the Brahma;2a i?2shabhadatta had heard and perceived this news from the Brahma^^i Deva- nanda, he, glad, pleased, and joyful (see f 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 Brahma;^i Devananda : (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 com- plete 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 LIVES OF THE GINAS. 22 1 and complete five organs of sense, with the kicky signs, marks, and good quaHties ; 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 ! 6(9) And this boy, after having passed his childhood \ and, with just ripened intel- lect, having reached the state of youth, will repeat, fully understand, and well retain (in his mind) the four Vedas : the 7?2g-veda, Ya^r-veda, Sama-veda, Atharva-veda — to which the Itihasa^ is added as a fifth, and the Niggha/^/u^ as a sixth (Veda) — to- gether with their Angas and Upahgas, and the Rahasya ^ ; he will know the six Arigas, he will be versed in the philosophy of the sixty categories^, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and as- tronomy^, and in many other brahmanical [and monastic] sciences besides. (10) Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see § 9).' . In this way he repeatedly expressed his extreme satisfaction. (11) When the Brahma/^i Devananda had heard and perceived this news from the Brahma^^ai?/shabha- datta, she — glad, pleased, and joyful, &c. (see § 5) — ^ That is, having reached his eighth year. ^ Pura«a. ^ Dictionary. * According to the commentators, works which treat of the aidamparya of the Vedas. ^ The Sahkhya philosophy of Kapila, according to the com- mentary; but see Max Miiller, What can India teach us? p. 362. ® These are the six Ahgas which in the same order occur in the well-known versus memorialis. Indeed, that verse is nearly iden- tical with the passage in our text. 722 2 KALPA sOtRA. 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 iv'zsha- bhadatta the noble permitted pleasures of human nature. 8(13) In that period, in that age, 6'akra, — the chief and king of the gods, the wielder of the thunderbolt, the destroyer of towns, the performer of a hundred sacri- fices, the thousand-eyed one, Maghavan, the punisher of the Daitya Paka, the lord of the southern half of the earth \ the lord of the thirty-two thousand celestial abodes, the bestrider of the elephant A iravata, the chief of the Suras, who wears spotless clothes and robes ^ 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 power- ful, and the most happy one], with a splendid body, ornamented with a long down-reaching garland, — this vS^akra was in the Saudharma Kalpa, in the celestial abode Saudharma Avatai^saka, in the council-hall Sudharman, on his throne .Sakra ; he who exercises and maintains the supreme command, government, ^ I. e. of that part of it which hes to the south of mount Mem, ' According to the commentators, wearing clothes resembling the dustless sky. LIVES OF THE GIN AS. 92 23 management, guidance, direction, and sovereign power and generalship over the thirty-two thousand gods of the celestial abodes, the eighty- four thou- sand 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, sing- ing, and music, as beating of time, performance on the Vi;m, the Turya, the great drum, and the Pa/u- pa/aha. {14) And he viewed this whole continent 6^ambiidvipa with his extensive (knowledge called) Avadhi. There he saw in the continent 6^ambiidvipa, in Bharata- varsha, in the southern half of Bharata, in the brah- manical part of the town Ku;^^agrama, the Venerable Ascetic Mahavira taking the form of an embryo in the womb of the Brahma^^i Devananda of the 6^alandha- rayana gotra, wife of the Brahma^ai^^shabhadatta of the gotra of Kodkla ; 10and — 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 Nipa when touched by rain-drops, with his eyes and mouth open like full- blown lotuses, with his excellent, various^, trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging orna- ments with a pearl pendant — the chief of the gods rose ^ Ka^aga, tU(fiya, keura. Ka/aka is the well-known kanka«a, tru/ika is explained by bahurakshika, keyfira by ahga</a. The last two are bracelets worn on the upper arm. 2 24 KALPA SUTRA. with confusion, hasty and trembhng from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaidurya and excellent Rish/a and A;l^ana ^ and ornamented with glittering jewels and precious stones, threw his seam- less robe over his left shoulder, and, arranging the fingers of his hands in the shape of a bud, he ad- vanced seven or eight steps towards the Tirthakara. Bending his left knee and reposing on the right one, he three times placed his head on the ground and lifted it a little ; 11then he raised his bracelet-encum- bered 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 Adikaras, the Tirthakaras, the perfectly-enlightened ones ; to the highest of men, the lions among men, the flowers among mankind^, 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^ ; 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 know- ^ Names of precious stones. ^ The text has literally, the best lotus among men. ^ These words are variously and always somewhat fancifully in- terpreted. One explanation is ascribed to the Aupanishadikas, whom I do not remember to have found noticed anywhere else in Gcdna. books. LIVES OF THE GINAS. 225 ledge and intuition who have got rid of unrighteous- ness ; 12to 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 ; reve- rence to the G'mas who have conquered fear. * Reverence to the Venerable Ascetic Mahavira, the Adikara, the last of the Tirthakaras who was pre- dicted by the former Tirthakaras, &c. ^ 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 Mahavira, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind of ^'akra, the chief of kings and gods: (16) * It never has happened, nor does it happen, nor will it happen, that Arhats, A'akravartins, Bala- devas, or Vasudevas, in the past, present, or future, should be born in low families, mean families, de- graded families, poor families, indigent families, beggars' families, or brahmanical families. 13(17) For indeed Arhats, A'akravartins, Baladevas, and Vasudevas, in' the past, present, and future, are born in high families, noble families, royal fami- lies, noblemen's families, in families belonsfine to the race of Ikshvaku, or of Hari, or in other such- like families of pure descent on both sides. (18) ^ According to the commentary all the epithets from 'the enlight- ened one ' down to * who has reached ' are intended by this ' &c.' [22] Q 2 26 KALPA sOtRA. Now this is something which moves the wonder of the world : it happens in the lapse of numberless Avasarpims and Utsarpi/zis, because the imperish- able, indescribable, and undestroyable Karman re- lating 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 Mahavira, now, in the continent G'ambudvipa, in Bharatavarsha, in the brahmanical part of the town Ku?^^agrama, has taken the form of an embryo in the womb of the Brahma;2i Devananda of the (7alandharaya«a gotra, wife of the Brahma;za i?2shabhadatta of the gotra of Ko^ala. 14(20) Hence it is the established custom of all past, present, and future vSakras, chiefs and kings of the gods, to cause the Arhats and Bhaga- vats 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 Mahavira, the last of the Tir- thakaras who was predicted by the former Tirtha- karas, to be removed from the brahmanical part of the town Ku;/^agrama, from the womb of the Brahma;zi Devananda of the (S'alandharaya/^a gotra, wife of the Brahma;za T^z'shabhadatta of the gotra of Ko^ala, to the Kshatriya part of the town Kwic^a.- grama, and to be placed as an embryo in the womb of the Kshatriya;a Tri^ala of the Vasish//^a gotra, wife of the Kshatriya Siddhartha of the Kai"yapa gotra, belonging to the clan of the Giiktri Ksha- triyas ; and to cause the embryo of the Kshatriya;d Trij-ala of the Vasish//^a gotra to be placed in the LIVES OF THE GINAS. 22/ womb of the Brahma;^i Devananda of the (9alandha- raya^^a gotra.' Thus he reflected and called Hari;zegamesi\ the divine commander of the foot troops ; having called him, he spoke thus : (22) * Well, now, beloved of the gods, it never has hap- pened, 8zc.{§§ 17-20 are verbally repeated). 15(23-25) ' Therefore, go now and remove the Venerable Ascetic Mahavira from the brahmanical part, &c., and place the embryo of the Kshatriya;d Trii-ala, &c. (see § 21). Having done this, return quickly to report on the execution of my orders.' (26) When Hari;^egamesi, the divine commander of the foot troops, was thus spoken to by Sakra., 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 ^S^akra, the chief and king of the gods, and descended towards the north- eastern quarter ; then he transformed himself through his magical power of transformation, and stretched himself out for numerous Yo^nas like a staff, (during which he seized) jewels, Va^a, Vai«^urya, Lohi- taksha, Masaragalla, Ha;;2sagarbha, Pulaka, Sau- gandhika, 6^yotisara, A;l^ana, A/^cranapulaka, 6^ata- rupa, Subhaga, Spha/ika, and Rish/a ; (of these precious materials) he rejected the gross particles, and retained the subtle particles. (27) Then ^ This name is rendered Hariwaigamaishin in Sanskrit. He is represented in pictures as a man with the head of an antelope (hariwa). This is apparently the effect of a wrong etymology, interesting as the fact itself is. Q 2 228 XALPA sOtRA. 16for a second time he transformed himself through hrs magical power of transformation, and pro- duced 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 mo- tion of the gods right through numberless continents and oceans, and arrived in 6^ambudvipa, in Bha- ratavarsha, in the brahmanical part of the town Ku?^^agrama, at the house of the Brahma;^a jRisha.- bhadatta, where the Brahma;^i Devananda dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahavira, and cast the Brahmawi Devananda, together with her retinue, into a deep sleep ; then he took off all unclean par- ticles, and brought forth the clean particles, and saying, * May the Venerable One permit me,' he took the Venerable Ascetic Mahavira in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town Ku;^^^agrama, to the house of the Kshatriya Siddhartha, where the Kshatriya;^! Trii-ala 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 Maha- vira in the womb of the Kshatriya/zi Trii^ala, and the embryo of the Kshatriya;^! 17Trii-ala he placed in the womb of the Brahma/zi Devananda of the Ga- landharaya/^a gotra. Having done so, he returned in that direction in which he had come^ (28) With that excellent, &c. (see § 28), divine motion ^ The contents of §§ 14-28 are contained in A^rahga Sutra II, 15, §4- LIVES OF THE GINAS. 2 29 of the gods, he flew upwards right through number- less continents and oceans, taking thousands of Yo^anas in each motion, and arrived in the Sau- dharma Kalpa, in the divine abode called Saudharma Avata;?/saka, where ^'akra, the chief and king of the gods, sat on the throne called ^'akra, and reported to ^S'akra, the chief and king of the gods, on the exe- cution of his orders. In that period, in that age the knowledge of the Venerable Ascetic Mahavira was threefold ; he knew that he was to be removed ; he knew that he was removed ; 18he knew not when he was being removed \ (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 A^vina, after tho, lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahavira was, on the command of 6akra, safely removed by Hari;^egamesi from the womb of the Brahma^^i Devananda to that of the Kshatriya;^ Tri^ala^ in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalguni. (30) End of the Second Lecture. In that night in which the embryo of the Venerable Ascetic Mahavira was removed from the womb of the Brahma/n Devananda of the 6^alandharaya;^a gotra to that of the Kshatriya;?i Tri^ala of the ^ 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. KALPA SlUTRA. Vasish///a 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 Kshatriya/^i Tri^-ala, she awoke. 19(31) In that night in which the embryo of the Venerable Ascetic Mahavira was removed from the womb of the Brahma72i Devananda of the (9alandharaya;^a gotra to that of the Kshatriya/^i Tri^ala of the Vasish//^a 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 auspi- cious 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\ and burnino- frankincense ; was exquisitely scented with fine per- fumes, and turned as it were into a smellinp-bottle ; on a couch with a mattress of a man's leneth, 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, wad- ding, PCira^ butter, or cotton, with all the comforts of ^ Diflferent kinds of the resin of Boswellia. ^ Name of a tree. LIVES OF THE GINAS. 2023 1 a bed, such as fragrant, excellent flowers and sandal- powder — (in such a room and on such a bed Tri-^ala 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 Tri^ala saw in her first dream a fine, enor- mous 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 (Vaita^^y^ya) ; whose temples were perfumed with fragrant musk- fluid, which attracted the bees ; equalling in dimension the best elephant of the king of the gods (Airavata) ; 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, illu- mining 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, com- pact, 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. 21He 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 KALPA sdTRA. 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^ was soft and tender like the petals of the red lotus, and the top of whose tongue was pro- truding ; 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 Hke a shoot of beauty. (35) 4. Then she, with the face of the full moon, saw the goddess of famous beauty, ^ri, 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. 22Her firmly placed feet resembled golden tortoises, and her dyed, fleshy, convex, thin, red, smooth nails were set in swelling muscles ^ 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 Kuru- vindavarta ^ and her knees with dimples. Her fleshy thighs resembled the proboscis of an excellent ele- phant, and her lovely broad hips were encircled b}- a golden zone. Her large and beautiful belly was ^ Another reading noticed in the commentary has tala, upper- side of the tongue, instead of talu, palate. ^ Literally, elevated and fat. ^ An ornament according to the commentary. LIVES OF THE GIN AS. 233 adorned by a circular navel, and contained a lovely row of hairs (black as) coUyrium, 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 trin- kets, 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. 23She wore strings of pearls made by diligent and clever artists, shining with wonderful strings, a necklace of jewels with a string of Dinaras^ 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 loveli- ness of her face 2. 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 firma- ment, a garland charmingly interwoven with fresh Mandara flowers. It spread the delicious smell of A'ampaka^ A^oka*, Naga^ Punnaga^ Priyarigu^ * This word, corresponding to the Greek brivapiov, proves the late composition of this part of the Kalpa Sutra. ^ 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. 5 Mesua Roxburghii. ^ Rottlera Tinctoria. ■^ Panicum Italicum. 2 34 KALPA S^TRA. ^irishai, Mudgara^, Mallika^ 6^ati^ YuthIka^ Ah- kolla ^, Kora?2/akapatra ^, Damanaka ^, Navama- lika^ Bakulai«, Tilaka^\ Vasantika^^^ Nuphar, Nymphaea, Pa^ala^^ Kunda^'^, Atimukta^^ and Mango ; 24and perfumed the ten divisions of the uni- verse with its incomparably deHghtful 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^*^, and filled with their sweet noise the whole neighbour- hood. (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 thick- est 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, resem- bling 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 ^ 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. ^® Sha/pada, madhukari, bhramara. 25The sha/pada 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 Gains ! LIVES OF THE GINAS. 235 people when absent from their sweethearts, the large, glorious, wandering headmark of the celestial sphere — beloved in heart and soul by Rohi;^!^ 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 Ajoka, the open Ki;;^suka, the bill of a parrot, or the Guiio-ardha.^, the adorner of the lotus groups, the marker of the starry host, the lamp of the firma- ment, 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 diffi- cult 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 thou- sand rays obscure the lustre of other lights^ (39) 8. Then she saw an extremely beautiful and very large flag, a sight for all people, of a form attractive to the beholders. 26It 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, Ahka-stone, Kunda- flowers, spray of water, or a silver cup. (40) ^ The commentators understand this passage (Rohiwimawahiya- yavallabhaw) differently by explaining hiyaya by hitada, the lover of Rohiwi 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 com- mentary, paya^iya, we must translate : whose luminous glory was set forth by his thousand rays. 236 KALPA sOtRA. 9. Then she saw a full vase of costly metal \ 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^. 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. (4 1 ) 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 morn- ing sun ; 27it 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^ 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, A"akra- vakas, ducks, Indian cranes, and many other lusty birds resorted to its waters, and on the leaves of its lotuses sparkled water-drops like pearls^. It was a sight, pleasing to the heart and the eye. (42) 11. Then she whose face was splendid like the ^ The original has rayaya, silver, but as the commentary re- marks, 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. 2 This passage may also be translated : standing on a lotus filled with pollen, of excellent workmanship. ^ Specialised in the text as kamula, kuvalaya, utpala, tamarasa, and pu«</arika. * According to the commentary ; the textus receptus is, many water-drops. LIVES OF THE GINAS. 237 moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshmi, which is white like the mass of moon-beams. 28Its 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^. Its agitated waters were in great uproar, occasioned by the vortex Gaiigavarta, which the vehemence and force of the great rivers pro- duced ; 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 hea- venly 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, Sa- rabhas, Yaks, Sa;;2saktas ^, elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods, ^ The original has timihgila-niruddha-tilitilika. 29^ Sa?«sakta, which I do not find mentioned elsewhere, is ex- plained, ' a kind of beast of prey ; ' I think that saw/sakta may be an adjective specifying the following word, and mean ' fighting ' elephants. 238 KALPA SI}tRA. 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) conti- nuous 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, Va^ra, Indranila, Sasyaka, Kar- ketana, Lohitaksha, Marakata, Prabala, Saugandhika, Spha/ika, Ha;;«agarbha, A;'^^ana, and A'andrakanta. Its base was on the level of the earth, and it illu- mined 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 inter- penetrate each other, and the blaze of its flames appeared to bake the firmament in some places. 30(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 Tirthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb. (46 b) End of the Third Lecture. When the Kshatriya/^t Trli^ala, 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 LIVES OF THE GINAS. 239 gait like that of the royal swan, she went to the couch of the Kshatriya Siddhartha. There she awakened the Kshatriya Siddhartha, 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 Kshatriya/^i Tri^ala, with the permission of king Siddhartha, 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), &e. (see § 5), and awoke after having seen the fourteen dreams ; to wit, an elephant, &c. 31What, to be sure, O my lord, will be the happy result portended by these fourteen illus- trious, great dreams ?' (49) When the Kshatriya Siddhartha had heard and perceived this news from the Kshatriya;^! Trii"ala, 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 intelliofence and intuition which were preceded by reflection, and addressing the Kshatriya;/! Tri^ala with kind, pleasing, &c., words, spoke thus : (50) ' O beloved of the gods, you have seen illus- trious 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 ^ of our family, the frontal ornament 1 V Va^i/;zsaya (avatawsaka) is here rendered by jekhara. 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 exten- sive army and train of waggons. 32(52) Therefore, O beloved of the gods, you have seen illustrious, &c., dreams, &c. (see § 9).' In this way he repeatedly expressed his extreme satisfaction. When the Kshatriya;/i Tri^ala had heard and perceived this news from king Siddhartha, she glad, pleased, and joyful, &c. (see § 12, down to) and spoke thus: (53) * That is so, O beloved of the gods, &c. (see § 13, down to) as you have pronounced it.' Thus saying she accepted the true meaning of the dreams, and with the permission of king Sid- dhartha 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) ' These my excellent and pre-eminent dreams shall not be counteracted by other bad dreams.' Accordingly she remained awake to save her dreams by means of (hearing) good, auspicious, pious, agreeable stories about gods and religious men. (55) LIVES OF THE GINAS. 24I At the time of daybreak the Kshatriya Siddhartha called his family servants and spoke thus : (56) ' Now, beloved of the gods, quickly make ready, or have made ready, the exterior hall of audience ; 33see 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 Siddhartha, 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 Ksha- triya Siddhartha, 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 Siddhartha ; 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 A^oka, the open Ki;;^^uka, the bill of a parrot or the GuT^^ardha ; of an intense redness like that of the Bandhu^tvaka^ the feet and eyes of the turtle dove, the scarlet eyes of the Indian cuckoo, a mass of China roses, or vermilion. 34He, the thousand-rayed maker of the day, shining in his radiance, awakened ^ Pentapetes Phoenicea. [22] R 242 KALPA stjTRA. 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 Siddhartha 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, exhi- larated, 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, excel- lent, expert, intelligent, and never tiring. When by this fourfold agreeable treatment of the body the king's bones, flesh, skin, and hair had been bene- fited, and his fatigues banished, he left the hall for gymnastic exercises, (60) and entered the bathing- house. 35The pleasant bathing-room was very agree- able, and contained many windows ^ ornamented with pearls ; its floor was decorated with mosaic of various jewels and precious stones. On the bath- ing-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 ^ G^ala, windows formed by flat stones which are perforated so as to produce a network of more or less intricate design. LIVES OF THE GINAS. 243 bathing, combined with healthy exercises. When this healthy excellent bathing under many hundred- fold 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 Gojirsha^ and sandal, and ornamented himself with fine wreaths and sandal-oint- ment. 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 ; 36his 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. He 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 orna- mented ; an umbrella, hung with wreaths and gar- lands of Y^OYuitdi 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, mer- chants, foremen of guilds, generals, leaders of cara- ^ Gojirsha is a superior kind of sandal. R 2 244 KALPA sOtRA. vans, 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, (6i) entered the exterior hall of audience and sat down on his throne with the face towards the east. 37(62) On the north-eastern side he ordered eight state chairs, covered with cloth and auspiciously deco- rated 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 m.anufactured in a famous town ; its soft cloth was all over covered with hundreds of patterns and deco- rated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, .S'arabhas, Yaks, Sa;;2saktas, elephants, shrubs, and plants. Be- hind it he ordered to be placed, for the Kshatri- ya;d Trii-ala, 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 inter- preters 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 Siddhartha, they — glad, pleased, and joyful, &c. — laid the folded hands on their heads and LIVES OF THE GIN AS. 38245 modestly accepted the words of command, saying, ' Yes, master!' (64) Then they left the presence of the Kshatriya Siddhartha, went right through the town Ku;/^apura 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 Siddhartha's family servants, glad, pleased, and joyful, &c., bathed, made the offering (to the house-gods) ^ performed auspicious rites and expiatory ^ 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 Durva grass on their heads. Thus they issued from their own houses and went right through the Kshatriya part of the town Ku;^^a- pura to the front gate of king Siddhartha'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 Siddhartha. 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 Siddhartha saluted and honoured the interpreters of dreams, made them presents, and re- ceived them with respect. They sat down, one after the other, on the chairs of state which had been placed there before. 39(68) Then the Kshatriya Siddhartha placed his wife Tri^-ala behind the cur- tain, and taking flowers and fruits in his hands, ^ Balikarman. ^ Paya/^>^//itta = prayaj^itta. The commentators explain it by pada/^y^upta, touching their feet in order to avoid the wicked eye. 246 KALPA sOtRA. addressed with utmost courtesy the interpreters of dreams : (69) 'O beloved of the gods, the Kshatriyi;2i Tri^ala 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 four- teen illustrious great dreams ?' (72) When the interpreters of dreams had heard and perceived this news from the Kshatriya Siddhartha, they — glad, pleased, and joyful, &c. — fixed the dreams in their minds, entered upon considering them, and conversed together. {y2,) Having found, grasped, discussed, decided upon, and clearly understood the meaning of these dreams, they recited before king Siddhartha 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. 40(75) The mothers of Vasudevas wake up after seeing any seven great dreams out of these fourteen great dreams, when the embryo of a Vasudeva enters their womb. (76) The mothers of Baladevas wake up after seeing any four great dreams out of these four- teen great dreams, when the embryo of a Baladeva enters their womb, (yy) The mother of Ma;^^alikas wake up after seeing a single great dream out of these fourteen great dreams, when the embryo of a Ma;/^alika enters their womb. {yS) Now, O beloved LIVES OF THE GINAS. 247 of the gods, the Kshatriya;^i Trii"ala 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 6'ina, the lord of the three worlds, the universal emperor of the law. {80). Therefore, O beloved of the gods, the Kshatriya;<ji Trii-ala has seen illustrious dreams,' &c. (see § 9). (81) When king Siddhartha had heard and perceived this news from the interpreter of dreams, he — glad, pleased, and joyful, &c. — spoke to them thus : (82) ' That is so, O beloved of the gods, &c. (see J 11, down to) as you have pronounced it.' 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. 41He made them a present in keeping with their station in life ^ and dismissed them. (83) After this the Kshatriya Siddhartha rose from his throne, went to the Kshatriya;^! Tri^ala 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 Kshatriya//i Tri.?ala had heard and perceived this news, she — glad, pleased, and joyful, &c. — accepted the true meaning of the dreams. (Sy) With the permission of king Siddhartha she rose from her chair of state which was decorated with arabesques of various jewels and precious stones, ^ Or a life annuity. 248 KALPA s£>TRA. and returned to her own apartments, neither hasty nor trembling, with a quick and even gait Hke that of the royal swan. 42(88) From that moment in which the Venerable Ascetic Mahavira was brought into the family of the Gnktris, many demons ^ in Vaii"rama/2a's service, belonging to the animal world, brought, on 6'akra's command, to the palace of king Siddhartha, old and ancient treasures, of which the owners, deponers, and fami- lies 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 strong- holds, 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 Mahavira was brought into the family of the Gna.t7^is their silver increased, their gold increased ; their riches, corn, majesty, and kingdom increased ; 43their army, train, treasure, storehouse, town, seraglio, subjects, and glory increased ; their real valuable property, as riches, gold, precious stones, jewels, ^ Ga.f?ihha.y3.= Gn'mhhd.'ka. ; what they are is not said in the commentaries. LIVES OF THE GINAS. 249 pearls, conches, stones, corals, rubies, &c., the inten- sity of their popularity and liberality highly in- creased. At that time the following personal, reflectional, desirable idea occurred to parents of the Venerable Ascetic Mahavira : (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 — Vardhamana\' (91) Now the Venerable Ascetic Mahavira, 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 Kshatriya/^i Tri^ala : * 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. 44And in the palace of king Siddhartha the music of drums and stringed instru- ments, the clapping of hands, the dramatical per- formances, and the amusements of the people ceased, and mournful dejection reigned there. (92) Then the Venerable Ascetic Mahavira, knowinof that such an internal, &c. (see § 90, down to) idea had occurred to the mind of his mother, he quivered a little. (93) ^ I.e. 'the increasing one' not as we should expect, and Steven- son translated, the Increaser. 250 KALPA sOtRA. Feeling her child quivering, trembling, moving, and stirring, the Kshatriyi;/i Trii^ala — 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 Mahavira, while in her womb, formed the following resolution : 45' 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, makingofferings to the house-gods, perform- ing auspicious rites and expiatory acts, and adorning herself with all ornaments, the Kshatriya^ziTri^alakept 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, suffi- cient, 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 disre- garded, 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 Mahavira ^ — after the lapse of nine months and ^ The whole passage is in some disorder ; for the subject is she (Trij-ala) and the object is 'boy,' yet 'the Venerable Ascetic Maha- LIVES OF THE GINAS. 4625 1 seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of A'aitra, on its fourteenth day, [while all planets were in their exaltations, the moon in her principal con- junction, 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]^ in the middle of the night while the moon was in conjunction with the asterism Uttara- phalguni — (Trii^ala), perfectly healthy herself, gave birth to a perfectly healthy boy. (96)^ End of the Fourth Lecture. In that night in which the Venerable Ascetic Mahavira was born, there was a divine lustre ori- ginated 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)^ In that night in which the Venerable Ascetic Mahavira was born, many demons in Vai^rama/^a's vira ' is also put in the nominative. It seems that the author or the copyists added the three words Sama«e Bhagavaw^ Mahavire because they usually followed the beginning : te«a?« kale«a?« tetiam samae«a/;z. 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 ; 47for 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 {uk^a=vyf^(o[xa) in this passage proves it to be inserted after 300 a.d. For about that time Greek astrology had been intro- duced in India, as I have shown in my dissertation : De Astrologiae Indicae 'Hora' appellatae originibus, Bonn, 1872. 2 Cf. AHrahga Sutra II, 15, § 6. ^ Cf. A/^arahga Sutra II, 15, § 7. 252 KALPA S^TRA. service belonging to the animal world, rained down on the palace of king Siddhartha one great shower of silver, gold, diamonds, clothes, ornaments, leaves, flowers, fruits, seeds, garlands, perfumes, sandal, powder, and riches. (98)^ After the Bhavanapati, Vyantara, (9yotishka, and Vaimanika gods had celebrated the feast of the inauguration of the Tirthakara s birthday, the Ksha- triya Siddhartha called, at the break of the morning, together the town policemen and addressed them thus : 48(99) * O beloved of the gods, quickly set free all prisoners in the town of Ku;^rt^apura, increase measures and weights, give order that the whole town of Kundapura 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 ^ ; that the walls bear impressions in Go^irsha, fresh red sandal, and Dardara^ of the hand with out- stretched 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 ^ Cf. AMrahga Sfltra II, 15, § 8. 2 According to the commentary this may also be translated : smeared (with cowdung) and whitewashed. ^ Dardara is sandal brought from Dardara. All who have tra- velled in India will have noticed on walls the impressions of the hand mentioned in the text. LIVES OF THE GINAS. 253 and high ; that the town be furnished with offerings, &c. (see §32, down to) smelHng box; 49that players, dancers, rope-dancers, wrestlers, boxers, jesters, story-tellers, ballad-singers, actors \ messengers ^, pole-dancers, fruit-mongers, bag-pipers, lute-players, and many Tala/^aras ^ be present. Erect and order to erect thousands of pillars and poles, and report on the execution of my orders.' (lOo) When the family servants were thus spoken to by king Siddhartha, they — glad, pleased, and joyful, &c. (see § 58) — accepted the words of command, saying, ' Yes, master !' Then they set free all prisoners, &c. (see § lOO, down to) pillars and poles. Having done this, they returned to king Siddhartha, and laying their hands on their heads, reported on the execution of his orders. (loi) The king Siddhartha then went to the hall for gymnastic exercises, &c. (see §§ 60 and 61*). (After having bathed) the king accompanied by his whole seraglio *, 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 splen- dour, with a great train of soldiers, vehicles, and guests, under the sound, din, and noise of conches, ^ Lasaka hha.nda, A ^ Arakshakas talara, akhyayaka va. The translation is conjectural. * Tala^aras are those who by clapping the hands beat the time during a performance of music. 50* 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. 254 KALPA sOtRA. cymbals, drums, castanets, horns, small drums, kettle drums, Mura^as, Mrzdangas, and Dundubhis ^ which were accompanied at the same time by trumpets ^. The customs, taxes, and confiscations were released, buying and selling prohibited, no policemen were allowed to enter houses, great and small fines were remitted, and debts cancelled. Numberless excel- lent actors performed ^ and many Tala/^aras were present, drums sounded harmoniously, fresh gar- lands 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 Siddhartha gave and ordered to be given 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)* The parents of the Venerable Ascetic Mahavira 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 ; 51after the eleventh day, when the impure ope- rations 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, kins- men, agnates, cognates, and followers, together with the 6^^atr/ka Kshatriyas, Then they bathed, made ^ Mura^as, Mn'dafigas, Dundubhis are different kinds of drums. ^ Samaga-^amaga-turiya. ' This is the translation of a varia lectio. The adopted text has : while courtezans and excellent actors performed. * Cf. A/^arahga Sutra II; 15, § 1 1. LIVES OF THE GINAS. 255 offerings (to the house-gods), and performed auspi- cious 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 G?i2Ltrika. 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^) after having cleansed their mouths and washed ; when perfectly clean, they regaled and honoured their friends, &c. (see § 104, down to) Gnatrika. Kshatriyas with many flowers, clothes, perfumes, garlands, and ornaments. 52Then they spoke thus to their friends, &c.: (105) ' Formerly, O beloved of the gods, when we had begotten this our boy, the following personal, re- flectional, 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) Vardhamana. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardhamana.'" (106, 107)^ The Venerable Ascetic Mahavira belonged to the Ka^yapa gotra. His three names have thus been recorded : by his parents he was called Vardhamana ; because he is devoid of love and hate, he is called Sra.m3.na. (i. e. Ascetic) ; because he stands fast in midst of dangers and fears, patiently bears hard- ships and calamities, adheres to the chosen rules of ^ This is an addition of the commentator. 2 Cf. A/^arahga Sutra 11, 15, § 12. . 256 KALPA SUTRA. penance, is wise, indifferent to pleasure and pain, rich in control, and gifted with fortitude, the name Venerable Ascetic Mahivira has been given him by the gods. (108)^ The Venerable Ascetic Mahavtra's father belonged to the Ka^yapa gotra ; he had three names : Siddhar- tha, 6'reya;^sa, and 6^asa;^2sa, &c. (see A/^arariga Slitra II, 15, § 15, down to) ^'eshavati and Yai-o- vatt. 53{109) The Venerable Ascetic Mahavira — clever, with the aspirations of a clever man, of great beauty, con- trolling (his senses), lucky, and modest; a Gfiktri Kshatriya, the son of a Giiktri Kshatriya ; the moon of the clan of the Gn^Xris ; a Videha, the son of Videhadatta, 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 ^ fulfilled his promise. At that moment the Laukantika gods, following the established custom, praised and hymned him with these kind, pleasing, &c. (see J 47, down to) sweet, and soft words : (no) ' 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 uni- verse ! It will bring supreme benefit to all living beings in all the world!' Thus they raised the shout of victory, (m) ^ See A/^arahga Sutra II, 15, § 15. 2 Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary. LIVES OF THE GINAS. 257 Before the Venerable Ascetic Mahavira had adopted the Hfe of a householder (i.e. 54before his marriage) he possessed supreme, unlimited^, unim- peded knowledge and intuition. The Venerable Ascetic Mahavira perceived with this his supreme unlimited knowledge and intuition that the time for his Renunciation^ 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, pre- cious stones, jewels, pearls, conches, stones, corals, rubies, &c. ; he distributed presents through proper persons, he distributed presents among indigent persons. (112)^ In that period, in that age, in the first month of winter, in the first fortnight, in the dark (fortnight) of Marga^iras, on its tenth day, when the shadow had turned towards the east and the (first) Paurusht* was full and over, on the day called Suvrata, in the Muhurta called Vi^aya, in the palankin A"andra- prabha, (Mahavira) was followed on his way^ by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blow^ers, proclaimers, pattivallas, ^ Abhogika. It is inferior to the Avadhi knowledge. In a quo- tation it is said that (the knowledge) of the Nairayikas, Devas, and Tirthakaras does not reach the Avadhi ; it is total with them, but with others only partial. ^ Nishkrama«a=pravra^ya. ^ Cf. A/^arahga Siitra II, 15, § 17. 55* Yama or time of three hours. ^ Sama«ugammama«a-magge. The commentator divides sama- «ugammama«am agge, and explains the passage thus : him who was followed by, &c., and surrounded by, &c. (agre parivr/tam) they praised and hymned, and the authorities spoke thus to him. [22] S 258 KALPA StjTRA. 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 undis- turbed knowledge, intuition, and good conduct con- quer the unconquered Senses ; defend the conquered Law of the ^Srama^^as ; Majesty, conquering all ob- stacles, live in Perfection ; put down with thy devo- tion Love and Hate, the (dangerous) wrestlers ; vigorously gird thy loins with constancy and over- come 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 6^inas have taught ; beat the army of obstacles ! Victory, victory to thee, bull of the best Kshatriyas ! 56Many 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!' Thus they raised the shout of victory. (114) Then the Venerable Ascetic Mahavtra — gazed on by a circle of thousands of eyes \ praised by a circle of thousands of mouths, extolled by a circle of thou- sands 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 ^ Literally, by thousands of circles of eyes, &c. &c. LIVES OF THE GINAS. 259 forefingers, answering with (a salam) of his right hand a circle of thousands of joined hands of thou- sands 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 Vi;^a, Ttirya, 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. 57(see § 102, down to) which were accompanied at the same time by trumpets — went right through Kufida.- pura to a park called the Sha/2</avana of the Gnatrt's and proceeded to the excellent tree Ai'oka. (115) There under the excellent tree A^oka 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 Uttaraphal- gunt, he, after fasting two and a half days ^ 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. (tt6)^ The Venerable Ascetic Mahavira for a year and ^ I. e. taking only one meal in three days. He fasted therefore two continuous days and the first part of the third. '^ Cf. AMrafiga Sutra II, 15, § 22. S 2 26o KALPA SUTRA. 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 Mahavira neglected his body and abandoned the care of it ; he with equanimity bore, underwent, and suffered all pleasant or un- pleasant occurrences arising from divine powers, men, or animals. 58(117)^ Henceforth the Venerable Ascetic Mahavira was houseless, circumspect- in his walking, circumspect in his speaking, circumspect in his begging, circum- spect 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^; 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 temp- tations^, 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 ^ Cf. A^arahga Sutra 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 manas mind, \2ik speech, kaya body. * Asrava. LIVES OF THE GINAS. 26 1 a lotus ; 59his 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 Bh^-vunda.^, 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^; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour. These words have been summarised in two verses : A vessel, mother of pearl, life, firmament, wind, water in autumn, leaf of lotus, a tortoise, a bird, a rhinoceros, and Bharunda. ; I An elephant, a bull, a lion, the king of the moun- tains, and the ocean unshaken — the moon, the sun, gold, the earth, well-kindled fire. II There were no obstacles anywhere for the Vene- rable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter : in ^ 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 Mahavira has pure thoughts (lei'ya, manaso bahirvikara) ; the sun is dittateo of splendent light, Mahavira of splendent vigour; 60gold is ^ayaruva, a synonym of kawaga gold, Mahavira 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 Sarasvati and of autumn in the Kalaka/^arya Kathanaka ; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263. 262 KALPA SUTRA. 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 ^ or a court-yard; with regard to time: in Aa Samaya^ or an Avalika or in the time of a respir- ation or in a Stoka or in a Ksha;^a or in a Lava or in a Muhurta 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)^ or in the evil of wrong belief. There was nothing of this kind in the Venerable One. 61(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 sa;7^sara, and he exerted himself for the suppression of the defilement of Karman. (119) ^ Ghare va, omitted in my edition. ^ Different names of divisions of time; a Stoka contains seven respirations, a Ksha«a many (bahutara) respirations (according to another commentary a Kshawa contains six Na^^ikas, it is the sixth part of a Gha/i), a Lava contains seven Stokas, and a Muhurta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays,IP,pp.540,54i. Wilson, Vish«uPura«a,P,p.47,note2. — Expunge pakkhe va in my edition. ■^ The same passage occurs in the Aupapatika Sutra (ed. Leu- mann, § 87), but without an indication that it is not complete. LIVES OF THE GIN AS. 62263 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 su- preme freedom from passions, with supreme control, with supreme contentment, with supreme under- standing, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on him- self for twelve years. During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fort- night) of Vai^akha, 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 Muhurta called Vi^aya, outside of the town G'r^'mbhikagrama on the bank of the river Ri^palika, not far from an old temple, in the field of the householder Samaga^ under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalguni, (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. 63(120)2 When the Venerable Ascetic Mahavira had become a 6^i?^a and Arhat, he was a Kevalin, omniscient and comprehending all objects ; he knew and saw all conditions of the world, of gods, ^ Or Samaka. - Cf. A^rahga Sutra II, 15, § 25. 264 KALPA sOtRA. men, and demons : whence they come, whither they go, whether they are born as men or animals (i^yavana) or become gods or hell-beings (upapada), 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 mo- ment. (121)1 In that period, in that age the Venerable Ascetic Mahavira stayed the first rainy season in Asthika- grama^, three rainy seasons in iTampa and Przsh/i- X'ampa, twelve in Vai^ali and Va72i^agrama, fourteen in Ra^agWha and the suburb =^ of Nalanda, six in Mithila, two in Bhadrika, one in Alabhika, one in Pawita- bhiimi^ one in ^'ravasti, one in the town of Papa^ in king Hastipala's office of the writers : that was his very last rainy season. 64(122) In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Kart- tika, on its fifteenth day, in the last night, in the town of Papa, in king Hastipala's office of the writers, the Venerable Ascetic Mahavira died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, ^ Cf. A^aranga Sutra II, 15, § 26. ^ According to the commentary it was formerly called Vardha- mana, but it has since been called Asthikagrama, because a Yaksha ^ulapam 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. ' Bahirika.? * A place in Va^rabhumi according to the commentaries. ^ Ma^^/^ima Papa, the middle town Papl LIVES OF THE GINAS. 265 a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123) This occurred in the year called A'andra, the second (of the lustrum)^; in the month called Pritivardhana ; in the fortnight Nandivardhana ; on the day Suvratagni^ surnamed Upai^ama ; in the night called Devanand^, surnamed Nirrzti ; in the Lava called Ar/^ya ; in the respiration called Mukta^; in the Stoka called Siddha ; in the Kara;2a called Niga ; in the Muhtarta called Sarvartha- siddha ; while the moon was in conjunction with the asterism Svati he died, &c. 65(see above, all down to) freed from all pains. (124) That night in which the Venerable Ascetic Maha- vira 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 Mahavira 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 Mahavira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhuti of the Gautama gotra, cut asunder the tie of friend- ship which he had for his master ^ and obtained the ^ 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 /Sandra. The day has 1262 bhagas. "^ Some MSS. and the commentary have aggivesa. ^ Or Supta. * Indrabhuti was on a mission to convert somebody when Mahavira died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and 266 KALPA S^TRA. highest knowledge and intuition, called Kevala, which is infinite, supreme, &c., complete, and full. (127) In that night in which the Venerable Ascetic Mahavira died, &c. 66(all down to) freed from all pains, the eighteen confederate kings of Ka^i and Ko^ala, the nine Mallakis and nine LiiMavis\ on the day of new moon, instituted an illumination^ 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 Mahavira died, &c. (all down to) freed from all pains, the great Graha=^ called Kshudratma, re- sembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal became a Kevalin; he died twelve years after, having lived fifty years as a monk, and altogether ninety-two years. ^ They were tributary to Ae/aka, king of Vai^rali and maternal uncle of Mahavira. Instead of lJ\kkh2iV\, which form is used by the Buddhists, the Gainas have L.ekkh^ki as the Sanskrit form of the Prakrit L,ekkh3.\, which may be either. ^ Parabhoya/?2 or varabhoya;;^. 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 explana- tions, which are all equally fanciful. I have adopted one which makes varabhoya to stand for Sanskrit dvarabhoga, which is explained pr ad i pa, lamp; for this best suits the meaning of the whole passage. 67The Gainas celebrate the Nirvawa of Mahavira with an illumination on the night of new moon in the month Karttika. ^ 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. LIVES OF THE GINAS. 267 asterism of the Venerable Ascetic Mahavira. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahavira, there will not be paid much respect and honour to the Sramauas, 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 ^'rama^zas, the Nirgrantha monks and nuns. (131) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the animalcule called Anuddhari was origi- nated : 68which 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 Mahavira had an excellent community^ of fourteen thousand 6rama?2as with Indrabhuti at their head; (134) thirty-six thousand nuns with A^andana at their head; (135) one hundred and fifty-nine thousand lay votaries with ^'ankhai'ataka at their head; (136) three hundred and eighteen ^ The original has: ukkosiya sama«asa»/paya ; ukkosiya is translated utkrz'sh/a; 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, § i. 268 KALPA SUTRA. thousand female lay votaries with Sulasa and Revati at their head ; 69(137) three hundred sages who knew the fourteen Ptjrvas, who though no Cinas came very near them, who knew the combination of all letters, and like 6^ina preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities; (139) seven hundred Kevalins who pos- sessed the combined^ best knowledge and intui- tion; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (r/ddhi) of gods; (141) five hundred sages of mighty intellect ^ who know the mental conditions of all developed beings possessed of intellect and five senses in the two and a half conti- nents 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^, lucky as regards their future. (145) ^ Sambhinna. According to the commentary this word has been explained in two opposite ways. 70Siddhasena Divakara makes it out to denote that knowledge and intuition functionate at the same time, while Ginabhadraga?« in the Siddhantahn'daya says that in our case knowledge and intuition do functionate alternately. ^ This is that knowledge which is called mana/zparyaya or the knowledge which divines the thoughts of all people. ^ Station (gati) is explained devagati, state of the gods, ex- istence (sthiti), devasthiti, devayurupa, existence of the gods, having the length of life of the gods. LIVES OF THE GINAS. 269 The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end : the epoch relating to generations, and the epoch relat- ing to psychical condition ; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)^ In that period, in that age the Venerable Ascetic Mahavira lived thirty years as a householder, more than full twelve years in a state inferior to perfec- tion, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole. 71When his Karman which produces Vedaniya (or what one has to experience in this A world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpi;^t era the greater part of the Du/^shamasushama period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism Svati, at the time of early morning, in the town of Papa, and in king Hastipala's office of the writers, (Mahavira) single and alone, sitting in the Samparyahka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six 2 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) * The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudhar- man, Gambusvamin) nobody reached Nirvawa ; and after the fourth year of Mahavira's Kevaliship nobody entered the path which ends in final liberadon, 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 Uttaradhyayana S{itra. 270 KALPA stjTRA. Since the time that the Venerable Ascetic Maha- vira died, &c. 72(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) \ (148) End of the Fifth Lecture. End of the Life of Mahavira. ^ To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradi- tion, 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 Siddhanta to be written in books. 2. The council of Mathura under the presidency of Skandila, who seems to have revised the Siddhanta. 3. The pubUc reading of the Kalpa Sutra before king Dhruva- sena of Anandapura, to console him on the death of his son. Anandapura is identified with Mahasthana by Ginaprabhamuni, and with Ba^anagara 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 Pa^^usan by Kalaka/^arya from the fifth to the fourth Bhadrapada. LIVES OF THE GINAS. 27I ‹Previous chapterAcharanga Sutra 21Next chapterKalpa Sutra 2›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1884 English translation