Gaina Sûtras, Part I: The Âkârânga and Kalpa Sûtras — SBE Vol. 22 (trans. Hermann Jacobi, 1884)
English·1879–1910·trans. Hermann Jacobi·262 passages
The text · part 10 of 13
(22] Ss
- 7 So Ss ei See Uk : atp. 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 Sramazas; 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 Ginas 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!’
Thus they raised the shout of victory. (114)
Then the Venerable Ascetic Mah4vira—gazed on by a circle of thousands of eyes’, 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
* Literally, by thousands of circles of eyes, &c. &c.
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&c.
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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 Viva, Tarya, 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 timebeaters, 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 Kuzdapura to a park called the Shazdavana of the G#atr7s and proceeded to the excellent tree Asoka. (115) There under the excellent tree Asoka 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 Uttaraphalgunt, 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. (116)?
The Venerable Ascetic Mah4vira for a year and
1 T.e. taking only one meal in three days. He fasted therefore two continuous days and the first part of the third. 3 Cf. Akaranga Sftra II, 15, § 22.
S 2
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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 unpleasant occurrences arising from divine powers, men, or animals. (117)!
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 unpleasant occurrences arising from divine powers, men, or animals. (117)!
Henceforth the Venerable Ascetic Mahavira was houseless, circumspect? 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?; 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‘, 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
” Ch Abaranga Sftra 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, v4& speech, kAya body.
* Asrava.
— +a He _—— eep. 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 Bh&ruzda}, 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 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
1 Each of these birds has one body, two necks, and three legs.
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
1 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 (lesy4, manaso bahirvikara); the sun is dittateo of splendent light, Mahfvira of splendent vigour; gold is gAyarfva, a synonym of kanaga gold, Mah4vira 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 Sarasvatt and of autumn in the Kalakaéarya Kathanaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263.
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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 a Samaya® or an AvalikA or in the time of a respiration or in a Stoka or in a Kshaza or in a Lava or in a Muhirta 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. (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 samsara, and he exerted himself for the suppression of the defilement of Karman. (119)
’ Ghare v4, omitted in my edition.
* Different names of divisions of time; a Stoka contains seven respirations, a Kshamza many (bahutara) respirations (according to another commentary a Kshama contains six NAdikas, it is the sixth. part of a Ghasi), a Lava contains seven Stokas, and a Muhfirta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition.
* The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete.
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Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition.
* The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete.
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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 Vaisékha, 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 Muhdrta called Vigaya, outside of the town Gvzmbhikagrama on the bank of the river Rigup4lika, 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 Uttaraphalgunt, (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)?
When the Venerable Ascetic Mahavira had become a Giza and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods,
2 Or Simaka. 2 Cf. Akaranga Sftra II, 15, § 25.
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men, and demons: whence they come, whither they go, whether they are born as men or animals (éyavana) 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 moment. (121)?
In that period, in that age the Venerable Ascetic MahAvira stayed the first rainy season in Asthikagrama?, three rainy seasons in Kampé and Prshéidampa, twelve in Vais4li and Vazigagrama, fourteen in Ragagzzha and the suburb$ of Nalanda, six in Mithila, two in BhadrikA, one in Alabhik4, one in Pazitabhdimi‘, one in Sravastt, one in the town of Papa® in king Hastip4la’s office of the writers: that was his very last rainy season. (122)
(122)
In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of K4rttika, on its fifteenth day, in the last night, in the town of P4pa, in king Hastipdla’s office of the writers, the Venerable Ascetic MahAvtra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha,
1 Cf, Atarfnga Stra II, 15, § 26.
* According to the commentary it was formerly called VardhamAna, but it has since been called Asthikagréma, because a Yaksha SQlapant 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.
5 Bahirika?
‘ A place in Vagrabhfimi according to the commentaries.
5 Magghim4 Pap4, the middle town PApé.
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a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123)
This occurred in the year called andra, the second (of the lustrum)?; in the month called Pritivardhana; in the fortnight Nandivardhana ; on the day Suvratégni®, surnamed Upasama; in the night called Devananda, surnamed Nirvzti; in the Lava called Aréya; in the respiration called Mukta?; in the Stoka called Siddha; in the Karaza called N&ga; in the Muhfirta called Sarvd4rthasiddha; while the moon was in conjunction with the asterism Svati he died, &c. (see above, all down to) freed from all pains. (124)
That night in which the Venerable Ascetic Mahavira 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 Mahdvira 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 Mahfvira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhiti of the Gautama gotra, cut asunder the tie of friendship 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 fandra. The day has 1262 bhagas.
2 Some MSS. and the commentary have aggivesa.
5 Or Supta.
‘ Indrabhfiti 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 andp. 266 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. (all down to) freed from all pains, the eighteen confederate kings of K4si and Kosala, the nine Mallakis and nine Li&ff/avis!, 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)
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, resembling 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 fiftv years as a monk, and altogether ninety-two years.
1 They were tributary to Kefka, king of Vais4li and maternal uncle of Mahavira. Instead of LikkAavi, which form is used by the Buddhists, the Gainas have Le#éfaki as the Sanskrit form of the Prakrit Le#&4al, which may be either.
* Parabhoyam or varébhoyam. 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 v4ra4bhoya to stand for Sanskrit dvarabhoga, which is explained pradipa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nirvana of Mahfvira with an illumination on the night of new moon in the month K4rttika.
5 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.
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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 Sramazas, 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 Sramazas, 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 Anuddhart 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)
(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 Sramazas with Indrabhdti at their head; (134) thirty-six thousand nuns with Kandan4 at their head; (135) one hundred and fifty-nine thousand lay votaries with Sankhasataka at their head; (136) three hundred and eighteen
' The original has: ukkosiy4 samanasampay4; ukkosiya is translated utkr?‘shéa; 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.
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thousand female lay votaries with Sulas4 and Revatt at their head; (137) three hundred sages who knew the fourteen Pirvas, who though no Ginas came . very near them, who knew the combination of all letters, and like Gina preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities ; (139) seven hundred Kevalins who possessed the combined! best knowledge and _ intuition; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (vzddhi) 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 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’, lucky as regards their future. (145)
? Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divakara makes it out to denote that knowledge and intuition functionate at the same time, while Ginabhadragami in the Siddh4ntahridaya says that in our case knowledge and intuition do functionate alternately.
* This is that knowledge which is called mana/pary4ya or the knowledge which divines the thoughts of all people.
® Station (gati) is explained devagati, state of the gods, existence (sthiti), devasthiti, devayfrdpa, existence of the gods, having the length of life of the gods.
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The Venerable Ascetic Mahavira 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)'
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The Venerable Ascetic Mahavira 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)'
In that period, in that age the Venerable Ascetic Mah§4vira 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 Vedantya (or what one has to experience in this world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpizt era the greater part of the Du/shamasushamé 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 P4p4, and in king Hastipala’s office of the writers, (Mah4vira) single and alone, sitting in the Samparyanka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six? 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)
1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudharman, Gambfisvamin) nobody reached Nirvana ; and after the fourth year of Mah4vira’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 Uttaradhyayana Sfitra.
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Since the time that the Venerable Ascetic Mahévira 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)’. (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 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 Siddhanta to be written in books.
2. The council of Mathur4 under the presidency of Skandila, who seems to have revised the Siddhnta.
3. The public reading of the Kalpa Sfitra before king Dhruvasena of Anandapura, to console him on the death of his son. Anandapura is identified with Mah4sth4na by Ginaprabhamuni, and with Badanagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
Anandapura is identified with Mah4sth4na by Ginaprabhamuni, and with Badanagara 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 Paggusan by Kélakaéarya from the fifth to the fourth Bhadrapada.
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LIFE OF PARSVA.
In that period, in that age lived the Arhat PArsva, the people’s favourite’, the five most important moments of whose life happened when the moon was in conjunction with the asterism Visakh4: in Visékha he descended (from heaven), and having descended thence, entered the womb (of his mother); in Visékha he was born; in Visakh4, tearing out his hair, he left the house and entered the state of houselessness ; in Visikh4 he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full ; in Visikha 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 Xaitra, on its fourth day, the Arhat P&rsva, the people’s favourite, descended from the Prazata Kalpa?, where he had lived for twenty Sagaropamas, here on the continent Gambfdvipa, in Bharatavarsha, in the town of Benares; and in the middle of the night when the moon was in conjunction with the asterism VisakhA, 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 Vam4, wife of Asvasena, king (of Benares). (150)
The knowledge of the Arhat Parsva, the people’s
1 Purisiddniya, explained: who is to be chosen among men because of his preferable karman. 3 This is the tenth world of the gods.
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favourite, (about this) was threefold, &c. (repeat §§ 3-95 after making the necessary substitutions, and omitting what exclusively applies to Mahavira, all down to) comfortably carried her unborn child. (151)
In that period, in that age the Arhat Parsva, the people’s favourite \—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 Viskha—(V4mé), perfectly healthy herself, gave birth to a perfectly healthy boy. (152) —
In that night in which the Arhat Parsva, 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 Parsva?. (153, 154)
The Arhat Parsva, 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 LaukAntika gods, following the established custom, addressed him with these kind, pleasing, &c., sweet, and soft words: (155)
Then the LaukAntika 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 P4rsva, the people’s favourite, had adopted the life of a householder, &c. (see § 112, down to) indigent persons.
1 As regards the construction of this passage compare § 96, note I.
® 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 P4rsva.
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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 Visala, followed on his way by a train of gods, men, and Asuras, &c. (Parsva) went right through the town of Benares to the park called Asramapada, and proceeded to the excellent tree Asoka. There, &c. (see § 116, down to) five handfuls.
When the moon was in conjunction with the asterism Visakh4, 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 P&rsva, the people’s favourite, for eighty-three days neglected his body, &c. (see § 117, down to) animals. (158)
Thereafter the Arhat P4rsva, the people’s favourite, was houseless, circumspect, &c. (see §§ 118-120, 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 aitra, on its fourth day, in the early part of the day, when the moon was in conjunction with the asterism VisAkha—Parsva, under a DhAataki 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 P4rsva, the people’s favourite, had eight Gazas and eight Gamadharas (enumerated in a Sloka):
(22] T
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Subha and Aryaghosha, Vasish¢sa! and Brahma- Aérin, Saumya and Sridhara, Virabhadra and Yasas. (160)
(see § 121, down to) moment. (159)
The Arhat P4rsva, the people’s favourite, had eight Gazas and eight Gamadharas (enumerated in a Sloka):
(22] T
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Subha and Aryaghosha, Vasish¢sa! and Brahma- Aérin, Saumya and Sridhara, Virabhadra and Yasas. (160)
The Arhat Parsva, the people’s favourite, had an excellent community of sixteen thousand Sramazas with Aryadatta? at their head; (161) thirty-eight thousand nuns with Pushpadla 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 Sunandé at their head; (164) three hundred and fifty sages who knew the fourteen Pirvas, &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 P4rsva, 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 P4rsva, 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 Sramawa, and a hundred years on the whole.
' C. has VisiésAa, i. e. Visishéa. * Ariyadinna in the original.
p. 275
When his fourfold Karman’ was exhausted and in this Avasarpimi era the greater part of the Du/shamasushama period had elapsed, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Sravama, on its eighth day, in the early part of the day when the moon was in conjunction with the asterism Visakhd, (P4rsva), 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 P4rsva, 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)
End of the Life of Parsva.
1 See § 147.
p. 276
LIFE OF ARISHZ7ANEMI.
In that period, in that age lived the Arhat Arishéanemi, the five most important moments of whose life happened when the moon was in conjunction with the asterism Xitra. In Aitra he descended from heaven, &c. (see § 149, down to) obtained final liberation. (170)
LIFE OF ARISHZ7ANEMI.
In that period, in that age lived the Arhat Arishéanemi, the five most important moments of whose life happened when the moon was in conjunction with the asterism Xitra. In Aitra he descended from heaven, &c. (see § 149, down to) obtained final liberation. (170)
In that period, in that age, in the fourth month of the rainy season, in the seventh fortnight, the dark (fortnight) of K4rttika, on its twelfth day, the Arhat Arishéanemi descended from the great Vim4na, called Apardgita, where he had lived for thirty-six S4garopamas, here on the continent Gambfidvipa, in Bharatavarsha, in the town of Sauripura}, and in the middle of the night when the moon was in conjunction with the asterism itra, he took the form of an embryo in the womb of the queen Siva, wife of the king Samudravigaya, &c. (the seeing of the dreams, the accumulation of riches, &c., should be repeated here). (171)
In that period, in that age the Arhat Arish¢anemi—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 Sravaza, on its fifth day, &c.—(Siv4), perfectly healthy herself, gave birth to a perfectly healthy boy. (Repeat the account of the birth, substituting the name Samudraa * The Prakrit form is Soriyapura, which would correspond to Sanskrit Saurikapura. It is, of course, Krishna’s town.
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vigaya, all down to) therefore shall the name of our boy be Arishéanemi?.
The Arhat Arishéanemi, clever, &c. (see §§ 155- 157, all down to) indigent persons. (172) In the first month of the rainy season, in the second fortnight, the light (fortnight) of Sr4vama, on its sixth day riding in his palankin called Uttarakura, and followed on his way by a train of gods, men, and Asuras, &c. (Arishéanemi) went right through the town of Dvaravatt to the park called Revatika, and proceeded to the excellent Asoka tree. There, &c. (see § 116, down to) five handfuls. When the moon was in conjunction with the asterism itr4, 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 Arishéanemi 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 Asvina, on its fifteenth day, in the last part of the day, when the moon was in conjunction with the asterism A itra—(Arish/anemi) under a Ve/asa? tree _on the summit of mount Girnar’, 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)
1 His mother saw in a dream a nemi, the outer rim of a wheel, which consisted of rish/a stones flying up to the sky. Hence the name Arish/anemi.
(see § 121, down to) moment. (174)
1 His mother saw in a dream a nemi, the outer rim of a wheel, which consisted of rish/a stones flying up to the sky. Hence the name Arish/anemi.
2 Vasa in some MSS.; it is the Banyan tree.
® Ugginta in the original.
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The Arhat Arishéanemi had eighteen Gazas and eighteen Gamadharas. (175)
The Arhat Arish¢anemi had an excellent community of eighteen thousand Sramamas with Varadatta at their head; (176) forty thousand nuns with Arya Yakshimi at their head ; (177) one hundred and sixtynine thousand lay votaries with Nanda at their head; (178) three hundred and thirty-six thousand’ female lay votaries with Mah4suvrata at their head; (179) four hundred sages who knew the fourteen Parvas, &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 Arish¢anemi 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 Arish¢anemi 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 Sramaza, a thousand years on the whole. When his fourfold Karman was exhausted and in this Avasarpivi era a great part of the Du/shamasushama period had elapsed, in the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ash4dfa, on its eighth day, in the middle of the night when the moon was in conjunction with the asterism Xitra, (Arishéanemi), after fasting a month
* Read fhattisam in the printed text.
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without drinking water, on the summit of mount Girnér, in the company of five hundred and thirtysix monks, in a squatting position, died, &c. (all down to) freed from all pains. (182)
Since the time that the Arhat Arish¢anemi 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)
End of the Life of Arish¢anemi.
p. 280
EPOCHS OF THE INTERMEDIATE TIRTHAKARAS, |
(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)
End of the Life of Arish¢anemi.
p. 280
EPOCHS OF THE INTERMEDIATE TIRTHAKARAS, |
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'. (184) Since the death of Munisuvrata this is the year 1,184,980. Since Malli? this is the year 6,584,980. Ara died 10,000,000 years before Malli; Kunthu a quarter of a Palyopama before Malli; Santi threequarters of a Palyopama; Dharma three SAgaropamas before Malli; Ananta seven SAgaropamas before Malli; Vimala sixteen S4garopamas before Malli; Vasupdgya forty Sagaropamas before Malli; Sreyamsa a hundred Sdgaropamas before Malli. Sitala died a krore of Sagaropamas, less 42,003 years and eight and a half months, before the death of Vira. Suvidhi, surnamed Pushpadanta, died ten krores of Sagaropamas before Sitala ; Aandraprabha a hundred krores of SAgaropamas before Sitala; Supdarsva a thousand krores of Sdgaropamas before Sitala; Padmaprabha ten thousand krores of Sagaropamas before Sitala; Sumati one hundred thousand krores of SAgaropamas before Sitala; Abhinandana one million krores of SAgaropamas before Sitala; Sambhava two million krores of Saégaropamas before Sitala; Agita five million krores of SAgaropamas before Stitala. (185-203)
1 The numbers are given in the same way as in § 183. I have abridged these tedious accounts. All Tirthakaras except Mahavira have the title Arhat, which I have dropped in the sequel.
* Read Malli (for Mali) in the printed edition of the text.
p. 281
LIFE OF A/SHABHA.
In that period, in that age lived the Arhat Rishabha, the Kosalian', four important moments of whose life happened when the moon was in conjunction with the asterism Uttardshad/4; the fifth, when in conjunction with Abhigit: (204) in Uttardashad#a he descended from heaven, &c. (all down to) in Abhigit 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 Ashadda, on its fourth day, the Arhat Rishabha, the Kosalian, descended from the great Vimana called Sarvarthasiddha, where he had lived for thirty-three SAgaropamas, here on the continent Gambfdvipa, in Bharatavarsha, in Ikshv4kubhfimi, and in the middle of the night, &c., he took the form of an embryo in the womb of Marudevi, wife of the patriarch? Nabhi. (206)
The knowledge of the Arhat Azshabha about this, &c. (all as in the case of Mahavira, but note the following differences: the first dream is a bull ‘coming forward with his face,’ the other (mothers of Tirthakaras see first) an elephant. She (Marudevi) relates them to Nabhi, the patriarch; there
* Kosaliya=Kausalika. He is thus called because he was born in Kosala or Ayodhya.
She (Marudevi) relates them to Nabhi, the patriarch; there
* Kosaliya=Kausalika. He is thus called because he was born in Kosala or Ayodhya.
? 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 Vimalavahana; the seventh and last of the line N&bhi.
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are no interpreters of dreams; Nabhi, the patriarch, himself interprets them). (207)
In that period, in that age the Arhat Rzshabha, the Kosalian,—in the first month of summer, in the first fortnight, the dark (fortnight) of Kaitra, on its eighth day, &c..—(Marudevi), perfectly healthy herself, gave birth to a perfectly healthy boy. (208)
(The circumstances connected with the birth of Aishabha are the same as in the case of that of Mahivira, only that the contents of §§ 100 and ror do not apply to the present case.) (209)
The Arhat Azshabha, the Kosalian, belonged to the K4syapa gotra, and he had five names: 2shabha, First King, First Mendicant, First Gina, and First Tirthakara. (210)
The Arhat Rshabha, the Kosalian, clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest, lived two millions of former years! 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*. At last he anointed his
? See Akaranga Sfitra I, 6, 3, § 2, note 1.
2 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 V4tsyayana has so curiously described, and refers the reader to the Gayamangala for further details. The latter work, a still extant commentary on the
p. 283
The commentator adds to these a detailed list of those questionable accomplishments which V4tsyayana has so curiously described, and refers the reader to the Gayamangala for further details. The latter work, a still extant commentary on thep. 283 hundred sons as kings, and gave each a kingdom. Then the Laukantika 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 Kaitra, on its eighth day, in the latter part of the day, riding in his palankin called Sudarsané, followed on his way by a train of gods, men, and Asuras, &c. (zshabha) went right through the town Vintt4 to the park called Siddhartha Vana, and proceeded to the excellent tree Asoka. There, &c. (see § 116, down to) four handfuls. When the moon was in conjunction with the asterism Ashadfaé, 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 Azshabha, the Kosalian, for one thousand years neglected his body, &c. (see §§ 117-120, 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 Phalguna, on its eleventh day, in the early part of the day, when the moon was in conjunction with the asterism Ashadfa, outside of the town Purimatala, in the park called Saka¢amukha, under the excellent tree Nyagrodha—(Azshabha) 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)
K4ma Sftra, must therefore be older than 1307, the date of Ginaprabhamuni’s commentary on the Kalpa Sftra.
p. 284
The Arhat Azshabha, the Kosalian, had eightyfour Gamas and eighty-four Gasadharas. (213)
The Arhat Azshabha, the Kosalian, had an excellent community of eighty-four thousand Sramazas with Azshabhasena at their head; (214) three hundred thousand nuns with Brahmtsundart at their head; (215) three hundred and five thousand lay votaries with Sreydmsa at their head; (216) five hundred and fifty-four thousand female lay votaries with Subhadr4 at their head; (217) four thousand seven hundred and fifty sages who knew the fourteen Parvas, &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)
(225)
The Arhat Azshabha, the Kosalian, instituted, &c. (see § 146, down to) the former ended after numberless generations, the latter from the next Muhfrta after his Kevaliship. (226) °
In that period, in that age the Arhat zshabha, the Kosalian, 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 Sramaza, and eightp. 285 millions four hundred thousand years on the whole. When his fourfold Karman was exhausted, and in this Avasarpizt era the Sushamadu/shamé_ 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 Magha, on its thirteenth day, in the early part of the day when the moon was in conjunction with the asterism Abhigit, (Azshabha), after fasting six and a half days without drinking water, on the summit of mount Ash¢4pada, in the company of ten thousand monks in the Samparyanka position, died, &c. (all down to) freed from all pains. (227)
Since the time that the Arhat Azshabha, the Kosalian, died, &c. (all down to) freed from all pains, three years and eight and a half months elapsed; thereupon one koéi of ko¢is of Sagaropamas, less forty-two thousand and three years and eight and a half months, elapsed. At that time the Venerable Ascetic Mah4vtra died ; after his Nirvaza nine centuries elapsed, of the tenth century this is the eightieth year.
End of the Life of Azshabha.
End of the Lives of the Ginas.
p. 286
LIST OF THE STHAVIRAS.
At that period, at that age the Venerable Ascetic MahAvira had nine Gamas and eleven Gazadharas.
‘Why, now, has it been said, that the Venerable Ascetic Mahdvira had nine Gamzas, but eleven Gamadharas ?’
‘The oldest monk of the Venerable Ascetic Mahavira was Indrabhiti of the Gautama gotra, who instructed five hundred Sramazas; the middle-aged monk was Agnibhati of the Gautama gotra, who instructed five hundred Sramazas ; the youngest was Vayubhati of the Gautama gotra, who instructed five hundred Sramamas. The Sthavira Arya-Vyakta of the Bhéradv4ga gotra instructed five hundred Sramamas ; the Sthavira Arya-Sudharman of the Agnivesyayana gotra instructed five hundred Sramazas ; the Sthavira Mazdikaputra! of the Vasish¢4a gotra instructed two hundred and fifty Sramazas; the Sthavira Mauryaputra of the KAasyapa gotra instructed two hundred and fifty Sramazas; the Sthavira Akampita of the Gautama gotra and Sthavira Afalabhratrz of the H4ritayana gotra, both Sthaviras instructed together three hundred Sramazas each; the Sthaviras Metarya and Prabhasa, both of the Kaumdinya gotra, instructed together
1 Some spell this name Mandifaputra; he and M@uryaputra were sons of the same mother, Vigayadevi, 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.
p. 287
three hundred Sramazas each?. Therefore, Sir, has it been said that the Venerable Ascetic Mah4vira had nine Gazas, but eleven Gazadharas.’ (1)
All these eleven Gawadharas of the Venerable Ascetic Mahavira, who knew the twelve Angas, the fourteen Pirvas, and the whole Siddh4nta of the Gazins, died, &c. (all down to) freed from all pains in Ragagrvzha after fasting a month without drinking water. The Sthaviras Indrabhati and Arya Sudharman both died after the Nirvawa of Mahavira. The Nirgrantha Sramamas of the present time are all (spiritual) descendants of the monk Arya Sudharman, the rest of the Gazadharas left no descendants. (2)
The Venerable Ascetic Mahavira was of the K4syapa gotra. His disciple was ?:
1. Arya Sudharman of the Agnivesyayana gotra ;
2, Arya Gambfindman of the KAsyapa gotra ;
3. Arya Prabhava of the KatyAyana gotra ;
4. Arya Sayyambha, father of Manaka, was of the Vatsa gotra ;
5. Arya Yasobhadra of the Tungikdyana gotra. (3)
In the short redaction the list of Sthaviras after Arya Yasobhadra is the following :
6. Arya Sambhitavigaya of the MAéAara gotra and Arya Bhadrabahu of the Praéina gotra;
7. Arya Sthilabhadra of the Gautama gotra ;
8. i. Arya Mahdgiri of the Ailapatya gotra and
1 The sum total of Sramaaas 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 Prakrit form in brackets.
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ii, Arya Suhastin of the VAsish¢/a gotra ;
g. Susthita and Supratibuddha, surnamed Kotika and Kakandaka, of the Vy4ghrapatya gotra ;
10. Arya Indradatta (Indadinna) of the Kausika gotra ;
II. Arya Datta (Dinna) of the Gautama gotra ; 12, Arya Simhagiri GAtismara of the Kausika gotra ;
13. Arya Vagra of the Gautama gotra;
14. Arya Vagrasena of the Utkrish/a gotra}. He had four disciples: Arya Nagila, Arya Padmila, Arya Gayanta, and Arya T4pasa, each of whom founded a S4kh4 called after his name, viz. the Aryanagila Sakh4, the Aryapadmila Sakh4, the Aryagayantt Sakha, and the Aryatapast Sakh4. (4) In the detailed redaction the list of Sthaviras after Arya Yasobhadra is the following :
6. i. Arya Bhadrabahu of the Pr4étna gotra, who had four disciples of the K4syapa gotra : a. Godadsa, founder of the God4sa Gaza 2, which was divided into four Sakhas : a, The TAmraliptika Sakha, B. The Kofivarshtyé Sakh4, y. The Puzdravardhantyé Sakha, and
1 He is left out in some MSS.
i. Arya Bhadrabahu of the Pr4étna gotra, who had four disciples of the K4syapa gotra : a. Godadsa, founder of the God4sa Gaza 2, which was divided into four Sakhas : a, The TAmraliptika Sakha, B. The Kofivarshtyé Sakh4, y. The Puzdravardhantyé Sakha, and
1 He is left out in some MSS.
3 It is not quite clear what is meant by Gana, Kula, and Sakha. Gaza designates the school which is derived from one teacher ; Kula the succession of teachers in one line; Sakh4 the lines which branch off from each teacher. These terms seem to be disused in modern times, for the four principal divisions called after Nagendra, Xandra, Nivritti, and Vidyadhara are generally called Kulas, but also occasionally Sakhas. They go back to Vagra according to some, to Vagrasena according to others. The modern Gakkha appears equivalent with the ancient Gaza,
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6. The D&stkharba¢iké Sakha. b. Agnidatta,
c. Ganadatta,
d. Somadatta. ii, Arya Sambhutavigaya of the MAthara gotra, who had twelve disciples :
7. a. Nandanabhadra, b. Upananda,
c. Tishyabhadra’,
d. Yasobhadra, e. Sumanobhadra 2, f. Mazibhadra, g. Pusyabhadra , h. Sthilabhadra of the Gautama gotra,
8. i. Arya Mahdgiri of the AilApatya gotra, who had eight disciples : a. Uttara, b. Balissaha, who both together founded the Uttarabalissaha Gaza, which was divided into four Sakhas:
mmo no op
1 Tisabhadda, translated Tridasabhadra. ? Or Sumanabhadra. > Or Pfrnibhadra. (22] U
KALPA SOTRA.
a, Kausambiké,
8. Sautaptika (Pr. Soittiy4), y. Kauéumbint (or Kumdadhart),
6. Kandandgart.
Dhanarddhi (Pr. Dhazaddha),
Sirarddhi (Pr. Siriddha),
Kodinya,
Naga,
Nagaputra,
Khaluka Rohagupta of the Kausika gotra, founder of the Trairasika Sakha.
ii, Arya Suhastin? of the VAsish¢/a gotra, whop. 290 c. d. e. f. g. h.
9. a.
had twelve disciples :
Arya Rohasa of the KAsyapa gotra, founder of the Uddeha Gaza, which was divided into four Sakhds:
Udumbariké (Pr. Udumbariggiy4),
MAsaptrika,
Matipatrika,
Parzapatrika (Pr. Punnapattiya, Panna’, Sunna’, or Suvanna’);
1 Suhastin is said to have converted Samprati, grandson and successor of Asoka, 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 Gainism must have been uncommonly vigorous, as is proved by the great number of Kulas and Sakhas at that time.
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b. Bhadrayasas of the Bhéradv4ga gotra, who founded the Uduvdtika Gama, which was divided into four Sakhds:
a, Kamplyika (Pr. Kampiggiya),
8. Bhadrtyika (Pr. Bhaddiggiya),
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b. Bhadrayasas of the Bhéradv4ga gotra, who founded the Uduvdtika Gama, which was divided into four Sakhds:
a, Kamplyika (Pr. Kampiggiya),
8. Bhadrtyika (Pr. Bhaddiggiya), y. Kakandika,
6. Mekhaliyika (Pr. Mehaliggiy4) ; and into three Kulas:
f. Azshigupta Kakandaka of the VA4sish¢/a gotra, founder of the Manava Gaza, which was divided into four Sakhas:
a, Kasyapty4 (Pr. KAsaviggiy4),
8. Gautamty4 (Pr. Goyameggiy4), y. Vasishthty4 (Pr. VAsi¢thiy4),
6. Saurash/riké ; and into three Kulas: a’, Rishiguptika, B’. Rishidattika, y’. Abhiyasasa.
g. and h. Susthita and Supratibuddha, surnamed Kau¢ika and Kakandaka, of the Vy4ghrapatya gotra, founders of the KauZika Gama, which was divided into four Sakhas:
a, Ukskanagari,
8. Vidyadhart, y. Vagri,
6. Madhyamika (Pr. MaggAimilla) ; and into four Kulas: a’. Brahmaliptaka (Pr. Bambhaligga), B’. Vatsaltya (Pr. Vakshaligga, cf. e. a’.), y. Vantya (Pr. Vanigga), &, Prasnavahanaka. Both Sthaviras had together five disciples :
1o. a. Arya Indradatta (Pr. Indadinna) of the K4syapa gotra,
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b. Priyagantha, founder of the Madhyama Sakha, c. Vidyadharagop4la of the K4syapa gotra, founder of the Vidyddharit Sakhé, d. Aishidatta, e. Arhaddatta (Pr. Arihadatta).
11, Arya Datta (Pr. Dinna) of the Gautama gotra, who had two disciples :
12. i Arya Santisenika of the MA¢sara gotra, founder of the Uféanagart Sakha, who had four disciples :
a. Arya Senika, founder of the Aryasenika Sakha, b. Arya TApasa, founder of the AryatApasi Sakha, c. Arya Kubera, founder of the Aryakubera Sakha, and d. Arya Rishipdlita, founder of the Aryav7shipalita Sakha.
ii. Arya Simhagiri Gatismara of the Gavtama gotra, who had four disciples:
13. a. Dhanagiri, b. Arya Samita of the Gautama gotra, founder of the Brahmadvipika Sakha, c. Arya Vagra of the Gautama gotra, founder of the Aryavagra Sakha, d. Arhaddatta (Pr. Arihadinna).
14. i. Arya Vagrasena, founder of the Aryanagila Sakha,
ii. Arya Padma, founder of the Aryapadma Sakha, iii, Arya Ratha of the Vatsa gotra, founder of the Aryagayantt Sakha.