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 8 of 13
(16)
A monk or a nun should not, for the sake of hearing sounds, go to places where there are many great temptations', viz. where many cars, chariots, Mleéé£&as, or foreigners meet. (17)
A monk or a nun should not, for the sake of hearing sounds, go to great festivals where women or men, old, young, or middle-aged ones are welldressed and ornamented, sing, make music, dance, laugh, play, sport, or give, distribute, portion or parcel out plenty of food, drink, dainties, and spices. (18)
A monk or anun should not like or love, desire for, or be enraptured with, sounds of this or the other world, heard or unheard ones, seen or unseen ones.
This is the whole duty, &c.
Thus I say. (19)
TweELrTH LEcTURE,
If a monk or a nun see various colours (or forms), viz. in wreaths, dressed images, dolls, clothes*, woodwork, plastering, paintings, jewelry, ivory-work, strings, leaf-cutting, they should not for the sake of pleasing the eye resolve to go where they will see various colours (or forms). All that has been saidp. 186 in the last chapter with regard to sounds should be repeated here with regard to colours (or forms); only the passages on music are to be omitted. (1)
1 Mah4sava, mah4srava. The word has probably here the original meaning, conflux ; or mah4sava is a mistake for mahosava, which would be identical with mahussava, great festivals, in the next paragraph.
* I have translated the last four words, gamthimami, vedhim4ni, pirim4ni, samgh&tim4zi, according to the commentary. Later on I shall translate them garlands, ribbons, scarfs, and sashes.
THIRTEENTH LECTURE.
One should neither be pleased with nor prohibit the action of another which relates to one’s self, and produces karman.
One should neither be pleased with nor prohibit it};
If another (i.e. a householder) wipes [or rubs] the mendicant’s feet ; (1)
If he kneads or strokes them ; (2)
If he touches or paints them; (3)
If he smears or anoints them with oil, ghee, or marrow ; (4)
If he rubs or shampoos them with Lodhra, ground drugs, powder, or dye; (5)
If he sprinkles or washes them with hot or cold water ; (6)
If he rubs or anoints them with any sort of ointment; (7)
If he perfumes or fumigates them with any sort of incense; (8)
If he extracts or removes a splinter or thorn from them; (9)
If he extracts or removes pus or blood from them. (10)
If he wipes or rubs the mendicant’s body, &c.? (see §§ 2-8 down to) if he perfumes or fumigates it with any sort of incense. (11)
If he wipes or rubs a wound in (the mendicant’s)
' In the text these words are repeated after each Sfttra in §§ 1-10. * The text gives the whole in extenso.
BOOK II, LECTURE 13. 187
body (&c.', down to) if he sprinkles or washes it with hot or cold water; (12)
If he cuts or incises it with any sharp instrument; if after having done so, he extracts or removes pus or blood from it. (13)
* The text gives the whole in extenso.
BOOK II, LECTURE 13. 187
body (&c.', down to) if he sprinkles or washes it with hot or cold water; (12)
If he cuts or incises it with any sharp instrument; if after having done so, he extracts or removes pus or blood from it. (13)
If he wipes or rubs a boil, a‘ scess, ulcer, or fistula (&c.1, down to) if he cuts or incises it with any sharp instrument; if after having done so, he extracts or removes pus or blood from it; (14) .
If he removes, or wipes off, the sweat and uncleanliness on his body ; (15)
If he removes, or wipes off, the dirt of his eyes, ears, teeth, or nails. (16)
If he cuts or dresses the long hair of his head or his brows or his armpits; (17)
If he removes, or wipes off, the nit or lice from his head. (18)
One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, wipes or rubs (the mendicant’s) feet; in this way the §§ 1-18 should be repeated here. (19)
One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, fastens or ties a necklace of many or less strings, a necklace hanging down over the breast, a collar, a diadem, a garland, a golden string ; (20)
If the other leading him to, or treating him in, a garden or a park, wipes or rubs (the mendicant’s) feet, &c. (all as above); similarly with actions done reciprocally. (21)
One should neither be pleased with nor prohibit it, if the other tries to cure him by pure charms ;
1 The text gives the whole in extenso as in § 11.
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If the other tries to cure him by impure charms ;
If he tries to cure him, digging up and cutting, for the sake of a sick monk, living bulbs, roots, rind, or sprouts. (22)
For sensation is the result of former actions; all sorts of living beings experience sensation.
This is the whole duty, &c.
Thus I say. (23)
FourTEENTH LECTURE.
One should not be pleased with nor prohibit a reciprocal action, which relates to one’s self, and produces karman.
A mendicant should not be pleased with nor prohibit it, if (he and the other) wipe or rub each other's feet, &c.
In this way the whole Thirteenth Lecture should be repeated here.
This is the whole duty, &c.
Thus I say. (1)
End of the Second Part, called the Seven Lectures.
BOOK II, LECTURE 15. 189
THIRD PART.
FIFTEENTH LECTURE,
CALLED
THE CLAUSES },
In this way the whole Thirteenth Lecture should be repeated here.
This is the whole duty, &c.
Thus I say. (1)
End of the Second Part, called the Seven Lectures.
BOOK II, LECTURE 15. 189
THIRD PART.
FIFTEENTH LECTURE,
CALLED
THE CLAUSES },
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 conjunction with the asterism Uttaraphalgunt?; to wit: In Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devananda); in Uttaraphalgunt he was removed from the womb (of Devdnand4) to the womb (of Trisalé); in Uttaraphalgunit he was born; in Uttaraphalgunt tearing out his hair, he left the house, and entered the state of houselessness; in Uttaraphalgunt he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svati the Venerable One obtained final liberation®, (1)
When in this Avasarpint era, the Sushama-susham4 period, the Susham4 period, the Sushamadu/shama period, and much time of the Du/shamasushama period had elapsed, seventy-five years nine and a half
1 Bhavan. The bh4van4s are subdivisions of the five great vows.
* Hatthottara in the original. * Kalpa Sfttra, § 1.
Pir eS I gegen e e ap. 190 months of it being left ; in the fourth month of summer, in the eighth fortnight, in the light fortnight of AshAdha, on its sixth day, while the moon was in conjunction with Uttaraphalgunt, the Venerable Ascetic Mahavira descended from the great Vimana}, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhamanaka amongst the celestial regions, where he had lived for twenty Sagaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of Gambudvipa, in Bharatavarsha, in the southern part of it, in the southern brahmanical part of the place Kuzdapura, he took the form of an embryo in the womb of Devdnand4, of the GAlandhar4yaza gotra, wife of the Brahmaza Azshabhadatta, of the gotra of Kod4la, taking the form of a lion®. (2) The knowledge of the Venerable Ascetic Mahavira (with reference to this transaction) was threefold: he knew that he was to descend; he knew that he had descended; he knew not when he was descending. For that time has been declared to be infinitesimally small. (3)
Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of Asvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunt, after the lapse of eighty-two days, on the eighty-third day eurrent, the compassionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tirthakaras), removed the embryo from the southern
1 Vimanas are palaces of the gods. * Cf. Kalpa Sftra, § 2.
* Cf. Kalpa Sftra, § 2.
BOOK II, LECTURE 15. Ig!
brahmanical part of the place Kumdapura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trisal4 of the VAsishtha gotra, wife of the Kshatriya Siddh4rtha, of the KAsyapa gotra, of the clan of the G#atris, and lodged the fetus of the Kshatriy4t Trisala in the womb of Devananda of the G4landhardyana gotra, wife of the Brahmaza Azshabhadatta, of the gotra of Kod4la, in the southern brahmanical part of the place Kumdapurt. (4) The knowledge of the Venerable Ascetic Mah4vtra (with regard to this transaction) was threefold: he knew that he was to be removed; he knew that he was removed; he also knew when he was being removed. (5)
In that period, in that age, once upon a time, after the lapse of nine complete months and seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of Kaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunt, the Kshatriy4mt Trisala, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahavira. (6)
In that night in which the Kshatriyaa#t Trisalé, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahavira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanav4sins; and in the conflux of gods the bustle of gods amounted to confusion’. (7)
In that night, &c., the gods and goddesses rained
1 Cf. Kalpa Sftra, § 97.
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down one great shower of nectar, sandal powder, flowers, gold, and pearls. (8)
In that night the gods and goddesses (of the above-mentioned four orders) performed the customary ceremonies of auspiciousness and honour, and his anointment as a Tirthakara. (9)
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down one great shower of nectar, sandal powder, flowers, gold, and pearls. (8)
In that night the gods and goddesses (of the above-mentioned four orders) performed the customary ceremonies of auspiciousness and honour, and his anointment as a Tirthakara. (9)
Upwards from the time when the Venerable Mahdvira was placed in the womb of the Kshatriyaat Trisalé, that family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased*. (10) When the parents of the Venerable Ascetic Mah4vira had _ become aware of this, after the lapse of the tenth day, and the performance of the purification, they prepared much food, drink, sweetmeats, and spices; and having invited a host of friends, near and remote relatives, they distributed, portioned out, bestowed (the above-mentioned materials) to Sramazas, Brahmamas, paupers, beggars’, eunuchs, &c., and distributed gifts to those who wanted to make presents; then they gave a dinner to the host of friends, near and remote relatives, and after dinner they announced the name (of the child) to their guests: (11) ‘Since the prince was placed in the womb of the KshatriyAzi Trisal4, this family’s (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased ; therefore the prince shall be called Vardhamna (i.e. the Increasing).’ (12)
The Venerable Ascetic Mahavira was attended by five nurses: a wet-nurse, a nurse to clean him,
* The next word, bhivvumdaga, has been left out in the translation.
BOOK II, LECTURE I5. 193
one to dress him, one to play with him, one to carry him ; being transferred from the lap of one nurse to that of another, he grew up on that beautiful ground, paved with mosaic of precious stones, like a Kampaka! tree growing in the glen of a mountain. (13)
Then the Venerable Ascetic Mah4vira, after his intellect had developed and the childhood had passed away, lived in the enjoyment of the allowed, noble, fivefold joys and pleasures: (consisting in) sound, touch, taste, colour, and smell?. (14)
The Venerable Ascetic Mahavira belonged to the K4syapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamana, because he is devoid of love and hate; (he is called) Sramama (i.e. Ascetic), because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the gods’.
Ascetic), because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the gods’.
The Venerable Ascetic Mah4vira’s father belonged to the K4syapa gotra; he had three names: Siddhértha, Srey4msa, and Gasamsa‘. His mother belonged to the V4sish¢#a gotra, and had three names: Trisalé, Videhadatté, and Priyakarizt. His paternal uncle Suparsva belonged to the Kasyapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudarsana, belonged both to the Kasyapa gotra. His wife Yasod4 belonged to the Kauadinya gotra. His daughter, who belonged to the Kasyapa gotra, had two names: AzoggA and
? Michelia Champaka. * Cf. Kalpa Sfttra, § ro.
5 Cf. Kalpa Sftra, § 108.
* The spaced words are Prakrit, the Sanskrit form of which cannot be made out with certainty.
(22] fe)
p. 194
Priyadarsané. His granddaughter, who belonged to the Kausika gotra, had two names: Seshavatt and Yasovatt?, (15)
The Venerable Ascetic Mahdvira’s parents were worshippers of Parsva and followers of the Sramamas. During many years they were followers of the Sramamas, and for the sake of protecting the sixclasses of lives they observed, blamed, repented, confessed, and did penance according to their sins. Ona bed of Kusa-grass they rejected all food, and their bodies dried up by the last mortification of the flesh, which is to end in death. Thus they died in the proper month, and, leaving their bodies, were born as gods in Adbhuta Kalpa. Thence descending after the termination of their allotted length of life, they will, in Mahavideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nirvana, and the end of all misery. (16)
In that period, in that age the Venerable Ascetic Mahavira, a G#dtrz Kshatriya, G#atrzputra, a Videha, son of Videhadatt4, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of ‘ Videha®.’
After his parents had gone to the worlds of the gods and he had fulfilled his promise, he gave up his gold and silver, his troops and chariots, and distributed, portioned out, and gave away his valuable treasures (consisting of) riches, corn, gold, pearls, &c., and distributed among those who wanted to make presents to others. Thus he gave away during a whole year. In the first month of winter, in the first fortnight, in the dark (fortnight) of M4rgasiras,
on its tenth day, while the moon was in conjunction with Uttaraphalgunt, he made up his mind to retire from the world. (17)
A year before the best of Ginas will retire from the world, they continue to give away their property, from the rising of the sun. i.
One krore and eight lacks of gold is his gift at the rising of the sun, as if it were his morning meal. ii.
(17)
A year before the best of Ginas will retire from the world, they continue to give away their property, from the rising of the sun. i.
One krore and eight lacks of gold is his gift at the rising of the sun, as if it were his morning meal. ii.
Three hundred and eighty-eight krores and eighty lacks were given in one year. iii.
The Kuzdaladharas of Vaisramaza, the Laukantika and Maharddhika gods in the fifteen Karmabhimis! wake the Tirthakara. iv.
In Brahma Kalpa and in the line of Kvzshaas, the Laukantika VimAdnas are eightfold and infinite in number. v.
These orders of gods wake the best of Ginas, the Venerable Vira : ‘Arhat! propagate the religion which is a blessing to all creatures in the world!’ vi.
When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavasins had become aware of the Venerable Ascetic Mah4vira’s intention to retire from the world, they assumed their proper form, dress, and ensigns, ascended with their proper pomp and splendour, together with their whole retinue, their own vehicles and chariots, and rejecting all-gross matter, retained only the subtile matter. Then they rose and with that excellent, quick, swift, rapid, divine motion of the gods they came down again crossing numberless continents and oceans till they arrived in Gambi-
1 Those parts of the world which are inhabited by men who practise religious duties, are called Karmabhfimi, In Gambfdvipa they are Bharata, Airdvata, and Videha.
O02
p. 196
dvipa at the northern Kshatriya part of the place Kuzdapura; in the north-eastern quarter of it they suddenly halted. (18)
Sakra, the leader and king of the gods, quietly and slowly stopped his vehicle and chariot, quietly and slowly descended from it, and went apart. There he underwent a great transformation, and produced by magic a great, beautiful, lovely, fine-shaped divine pavilion 1, which was ornamented with many designs in precious stones, gold, and pearls. In the middle part of that divine pavilion he produced one great throne of the same description, with a footstool. (19)
In the middle part of that divine pavilion he produced one great throne of the same description, with a footstool. (19)
Then he went where the Venerable Ascetic Mahavira was, and thrice circumambulating him from left to right, he praised and worshipped him. Leading him to the divine pavilion, he softly placed him with the face towards the east on the throne, anointed him with hundredfold and thousandfold refined oil, with perfumes and decoctions, bathed him with pure water, and rubbed him with beautifying cool sandal ?, laid on a piece of cloth worth a lack. He clad him in a pair of robes so light that the smallest breath would carry them away; they were manufactured in a famous city, praised by clever artists, soft as the fume of horses, interwoven with gold by skilful masters, and ornamented with designs of flamingos. Then (the god) decked him with necklaces of many and fewer strings, with one hanging down over his breast and one consisting of one row of pearls, with a garland, a golden string, a turban, a diadem, wreaths of precious stones, and decorated him with
1 Devakhamdaya in the original. My translation is but a guess. ® Gosirsha and red sandal.
BOOK II, LECTURE 15. 197
garlands, ribbons, scarves, and sashes like the Kalpavvzksha. (20)
The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called Kandraprabha?, which a thousand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, sarabhas?, yacks, tigers, lions, creeping plants, and a train of couples of Vidyddharas ; it had a halo of thousands of rays; it was decorated with thousands of brilliant glittering rupees; its lustre was mild and bright; the eyes could not bear its light; it shone with heaps and masses of pearls; it was hung with strings and ribbons, and with golden excellent necklaces, extremely beautiful; it was embellished with designs of lotuses and many other plants; its cupola was adorned with many precious stones of five colours, with bells and flags; it was conspicuous, lovely, beautiful, splendid, magnificent. (21)
This palankin was brought for the best of Ginas, who is free from old age and death; it was hung with wreaths and garlands of divine flowers, grown in water or on dry ground. vii.
In the middle of the palankin (was) a costly throne covered with a divine cloth, precious stones and silver, with a footstool, for the best of Ginas. viii.
He wore on his head a chaplet and a diadem, his body was shining, and he was adorned with many ornaments; he had put on a robe of muslin worth a lack. ix.
1 I. e. shining like the moon. * A fabulous animal with eight legs.
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After a fast of three days, with a glorious resolution he ascended the supreme palankin, purifying all by his light. x.
ix.
1 I. e. shining like the moon. * A fabulous animal with eight legs.
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After a fast of three days, with a glorious resolution he ascended the supreme palankin, purifying all by his light. x.
He sat on his throne, and Sakra and fsdna, on both sides, fanned him with chowries, the handles of which were inlaid with jewels and precious stones. xi.
In front it was uplifted by men, covered with joyful horripilation; behind the gods carried it: the Suras and Asuras, the Garudas and the chiefs of Nagas. xii.
The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garudas carried it, and the N&agas on the northern side. xiii.
As a grove in blossom, or a lotus-covered lake in autumn looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xiv.
As a grove of Siddhartha}, of Karzikara? or of Kampaka ? looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xv.
In the skies and om earth the sound of musical instruments produced by hundreds of thousands of excellent drums, kettle-drums, cymbals, and conches was extremely pleasant. xvi.
Then the gods ordered many hundreds of actors to perform a very rich concert of four kinds of instruments: stringed instruments and drums, cymbals and wind-instruments. xvii.
At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Margasiras, on its tenth day, called Suvrata ‘, in
1 White mustard. ? Cassia Fistula. § Michelia Champaka. * Correct suvvatezam in the printed text.
BOOK II, LECTURE I5. 199
xvii.
At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Margasiras, on its tenth day, called Suvrata ‘, in
1 White mustard. ? Cassia Fistula. § Michelia Champaka. * Correct suvvatezam in the printed text.
BOOK II, LECTURE I5. 199
the Muhirta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalgunt, when the shadow had turned towards the east, and the first Paurusht! was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mah4vira, in his palankin Kandraprabhi, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kshatriya part of the place Kuzdapura by the high way for the park G#atrz Shavda. There, just at the beginning of night, he caused the palankin Xandraprabha to stop quietly on a slightly raised untouched ground, quietly descended from it, sat quietly down on a throne with the face towards the east, and took off all his ornaments and finery. (22) The god Vaisramama, prostrating himself *, caught up the finery and ornaments of the Venerable Ascetic Mahfvira in a cloth of flamingo-pattern. Mahdavtia then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But Sakra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahavira, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahavira had plucked out his hair in five handfuls (as described above), he paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct. At that moment the
1 Wake, Y4ma, or time of three hours.
* Gamtuvayapadie, according to the Guzerati Balbodh this means making obeisance to the Lord of the world by touching his feet. Another MS. has: Then Sakra the chief and king of the gods.
p. 200
whole assembly of men and gods stood motionless, like the figures on a picture.
At the command of Sakra, the clamour of men and gods, and the sound of musical instruments suddenly ceased, when Mahavira chose the holy conduct. xviii.
Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation. xix.
xviii.
Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation. xix.
When the Venerable Ascetic Mahavira had adopted the holy conduct which produced that state of soul in which the reward of former actions is temporarily counteracted, he reached the knowledge called Manakpary4ya!’, by which he knew the thoughts of all sentient beings, with five organs, which are not defective, and possess a developed intellect, (living) in the two and a half continents and the two oceans. Then he formed the following resolution: I shall for twelve years neglect my body and abandon the care of it; I shall with equanimity bear, undergo, and suffer all calamities arising from divine powers, men or animals*. (23)
The Venerable Ascetic Mahavira having formed this resolution, and neglecting his body, arrived in the village Kummdara when only one Muhirta of the day remained. Neglecting his body, the Venerable Ascetic Mah4vira meditated on his Self, in blameless lodgings, in blameless wandering, in restraint, kindness, avoidance of sinful influence (samvara), chaste life, in patience, freedom from passion, contentment; control, circumspectness, practising religious postures and acts; walking the path of
* Or Mana/paryaya. * Cf. Kalpa Sfttra, § 117.
BOOK II, LECTURE I[5. 201
Nirvaza and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities arising from divine powers, men, and animals, with undisturbed and unafflicted mind, careful of body, speech, and mind. (24)
The Venerable Ascetic Mahavira passed twelve years in this way of life; during the thirteenth year in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, called Suvrata, in the Muhirta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first wake was over, outside of the town Grimbhikagrdma!’, on the northern bank of the river Rigupélika®, in the field of the householder SAmAga, in a north-eastern direction from an old temple’, not far from a Sal tree, in a squatting position with joined heels exposing himself to the heat of the sun, with the knees high and the head low, in deep meditation, in the midst of abstract meditation, he reached Nirvaza‘, the complete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition, called Kevala. (25) When the Venerable One had become an Arhat and Gina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence
? Gambhiyag4ma in Prakrit. 2 Uggupaliya in Prakrit.
5 Or, a temple called Vigay4vartta.
(25) When the Venerable One had become an Arhat and Gina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence
? Gambhiyag4ma in Prakrit. 2 Uggupaliya in Prakrit.
5 Or, a temple called Vigay4vartta.
‘ Nivvane or nevv4ze; it may also be an adjective, belonging to nirvana. This is of course not the final nirvaza, which is reached at the dissolution of the body, but that state which the orthodox philosophers call givanmukti.
———SSE——
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they come, where they go, whether they are born as men or animals (4yavana), or become gods or hellbeings (upapada) ; their food, drink, doings, desires, open and secret deeds, their conversation and gossip, and the thoughts of their minds; he saw and knew all conditions in the whole world of all living beings. (26)
On the day when the Venerable Ascetic Mahavira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavdsins descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, § 7). (27)
Then when the Venerable Ascetic Mahavira had reached the highest knowledge and intuition, he reflected on himself and the world: first he taught the law to the gods, afterwards to men. (28)
The Venerable Ascetic Mahavira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Sramazas and Nirgranthas, to Gautama, &c.
The six classes of lives are earth-body, &c. (down to) animals. (29)
i. The first great vow, Sir, runs thus:
I renounce all killing of living beings, whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice threefold way', in mind, speech, and body.
2 Le. acting, commanding, consenting, either in the past or the present or the future.
BOOK II, LECTURE I5, i, 4. 203
There are five clauses.
The first clause runs thus:
A Nirgrantha is careful in his walk, not careless’. The Kevalin assigns as the reason, that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk.
This is the first clause. (1)
Now follows the second clause :
A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, intent on works, acting on impulses’, produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills creatures, he should not employ such a mind in action; but if, on the contrary, it is not sinful, &c., then he may put it in action.
This is the second clause. (2)
Now follows the third clause :
This is the second clause. (2)
Now follows the third clause :
A Nirgrantha searches into his speech; if his speech is sinful, blamable, &c. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, &c., then he may utter it.
This is the third clause. (3)
Now follows the fourth clause :
A Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. The Kevalin says: A Nirgrantha whe is careless in laying down his utensils of begging, might hurt or displace or
' This could also be translated: he who is careful in his walk is a Nirgrantha, not he who is careless. * Anhayakare explained by karmasravakari.
p. 204
injure or kill all sorts of living beings. Hence a Nirgrantha is careful in laying down his utensils of begging, he is not careless in it.
This is the fourth clause. (4)
Now follows the fifth clause :
A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kevalin says: If a Nirgrantha would eat and drink without inspecting his food and drink, he might hurt and displace or injure or kill all sorts of living beings. Hence a Nirgrantha eats and drinks after inspecting his food and drink, not without doing so.
This is the fifth clause. (5)
In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept.
This is, Sir, the first great vow: Abstinence from killing any living beings. i.
ii. The second great vow runs thus:
I renounce all vices of lying speech (arising) from anger or greed or fear or mirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others. I confess and blame, repent and exempt myself of these sins in the thrice threefold way, in mind, speech, and body.
There are five clauses.
The first clause runs thus :
A Nirgrantha speaks after deliberation, not without deliberation. The Kevalin says: Without deliberation a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation.
BOOK II, LECTURE I5, iii, I. 205
This is the first clause. (1)
Now follows the second clause :
A Nirgrantha comprehends (and renounces) anger, he is not angry. The Kevalin says: A Nirgrantha who is moved by anger, and is angry, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the second clause. (2)
Now follows the third clause :
A Nirgrantha comprehends (and renounces) greed, he is not greedy. The Kevalin says: A Nirgrantha who is moved by greed, and is greedy, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the third clause. (3)
Now follows the fourth clause :
A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
A Nirgrantha, &c.
This is the third clause. (3)
Now follows the fourth clause :
A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the fourth clause. (4)
Now follows the fifth clause :
A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says: A Nirgrantha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the fifth clause. (5)
In this way the great vow is correctly practised, followed, &c.
This is, Sir, the second great vow. ii.
iii, The third great vow runs thus:
I renounce all taking of anything not given, either in a village or a town or a wood, either of little or much, of small or great, of living or lifeless things. I shall neither take myself what is not given, norp. 206 cause others to take it, nor consent to their taking it. As long as I live, I confess and blame, &c. (all down to) body.
There are five clauses.
The first clause runs thus:
A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Kevalin says: Ifa Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha, &c.
This is the first clause. (1)
Now follows the second clause:
A Nirgrantha consumes his food and drink with permission (of his superior), not without his permission. The Kevalin says: If a Nirgrantha consumes his food and drink without the superior’s permission, he might eat what is not given. A Nirgrantha, &c.
This is the second clause. (2)
Now follows the third clause :
A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Kevalin says: If a Nirgrantha who has taken possession of some ground, should take possession of an unlimited part of it and for an unfixed time, he might take what is not given. A Nirgrantha, &c.
This is the third clause. (3)
Now follows the fourth clause :
A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kevalin says: If a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c.
BOOK II, LECTURE I5, iv, 3. 207
This is the fourth clause. (4)
Now follows the fifth clause :
A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliberation. The Kevalin says: If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c.
This is the fifth clause. (5)
In this way the great vow, &c.
This is, Sir, the third great vow. iii.
iv. The fourth great vow runs thus:
I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensuality, &c. (all as in the foregoing paragraph down to) exempt myself.
(5)
In this way the great vow, &c.
This is, Sir, the third great vow. iii.
iv. The fourth great vow runs thus:
I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensuality, &c. (all as in the foregoing paragraph down to) exempt myself.
There are five clauses.
The first clause runs thus:
A Nirgrantha does not continually discuss topics relating to women. The Kevalin says: If a Nirgrantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruction or disturbance of his peace. A Nirgrantha, &c.
This is the first clause. (r)
Now follows the second clause :
A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says: Ifa Nirgrantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c.
This is the second clause. (2)
Now follows the third clause :
A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Kevalin says: If a Nirgrantha recallsp. 208 to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c.
This is the third clause. (3)
Now follows the fourth clause :
A Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kevalin says: If a Nirgrantha did eat and drink too much, or did drink liquors and eat highlyseasoned dishes, he might, &c. A Nirgrantha, &c.
This is the fourth clause. (4)
Now follows the fifth clause :
A Nirgrantha does not occupy a bed or couch affected! by women, animals, or eunuchs. The Kevalin says: If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might, &c. A Nirgrantha, &c.
This is the fifth clause. (5)
In this way the great vow, &c.
This is, Sir, the fourth great vow. iv.
v. The fifth great vow runs thus:
I renounce all attachments?, whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down to) exempt myself.
There are five clauses.
The first clause runs thus:
If a creature with ears hears agreeable and disagreeable sounds, it should not be attached to, nor delighted with, nor desiring of, nor infatuated by,
1 This may mean belonging to, or close by. * This means the pleasure in external objects.
BOOK IJ, LECTURE I5, V, 5. 209
nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kevalin says: If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, IV, 1).
If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.
A creature with ears hears agreeable and disagreeable sounds.
This is the first clause. (1)
Now follows the second clause:
(see above, IV, 1).
If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.
A creature with ears hears agreeable and disagreeable sounds.
This is the first clause. (1)
Now follows the second clause:
If a creature with eyes sees agreeable and disagreeable forms (or colours), it should not be attached, &c., to them.
The Kevalin says, &c. (the rest as in the last clause. Substitute only see and forms for hear and sounds).
This is the second clause. (2)
Now follows the third clause:
If a creature with an organ of smell smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose.)
This is the third clause. (3)
Now follows the fourth clause :
If a creature with a tongue tastes agreeable or disagreeable tastes, it should not be attached, &c., to them. (The rest as above. Substitute taste and tongue.)
This is the fourth clause. (4)
Now follows the fifth clause :
If a creature with an organ of feeling feels agreeable or disagreeable touches, it should not be
(22] Pp. 210 attached to them. (The rest as above. Substitute feel and touch.) ,
This is the fifth clause. (5)
In this way the great vow, &c. (see above). v.
He who is well provided with these great vows and their twenty-five clauses is really Houseless, if he, according to the sacred lore, the precepts, and the way correctly practises, follows, executes, explains, establishes, and, according to the precept, effects them.
End of the Fifteenth Lecture, called the Clauses.
BOOK Il, LECTURE 16. 211
FOURTH PART.
SIXTEENTH LECTURE,
CALLED
THE LIBERATION.
The creatures attain only a temporary residence (in one of the four states of being); hearing this supreme truth (i.e. the doctrine of the Tirthakara’s) one should meditate upon it. The wise man should free himself from the family bonds; fearless should he give up acts and attachments. (1)
A mendicant, living thus?, self-controlled towards the eternal (world of living beings), the matchless sage, who collects his alms, is insulted with words by the people assailing him, like an elephant in battle with arrows. (2)
Despised by such-like people, the wise man, with undisturbed mind, sustains their words and blows, as a rock is not shaken by the wind. (3)
Disregarding (all calamities) he lives together with clever (monks, insensible) to pain and pleasure, not hurting the movable and immovable (beings), not killing, bearing all: so is described the great sage, a good Sramaza. (4)
As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates
1 Tahagaya, i.e. tathagata. P 2
p. 212
on the supreme place of virtue’, though suffering pain *. (5)
(4)
As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates
1 Tahagaya, i.e. tathagata. P 2
p. 212
on the supreme place of virtue’, though suffering pain *. (5)
The great vows which are called the place of peace, the great teachers, and the producers of disinterestedness have, in all quarters of the earth, been proclaimed by the infinite Gina, the knowing one’, as light, illumining the three worlds, (repels) darkness. (6)
The unbound one, living amongst the bound (i.e. householders), should lead the life of a mendicant ; unattached to women, he should speak with reverence. Not desiring this or the next world, the learned one is not measured by the qualities of love. (7)
The dirt (of sins) formerly committed by a thus liberated mendicant who walks in wisdom (and restraint), who is constant, and bears pain, vanishes as the dirt covering silver (is removed) by fire. (8)
He lives, forsooth, in accordance with wisdom (and restraint), and walks free from desire, and with conquered sensuality. As a snake casts off its old skin, so is the Brahmaza freed from the bed of pain. (9)
As they call the great ocean a boundless flood of water, difficult to traverse with the arms (alone), so should the learned one know (and renounce) it (the sams4ra): that sage is called ‘Maker of the end.’ (10)
Here amongst men bondage and deliverance have
1 Dhammapadam.
® Vidfimate, which I take to be the genitive of the present participle corresponding to vidunvata#. The commentators divide the word into vidi nate=vidvan natat, which gives no sense.
5 NAtin4 in the original. I would prefer to translate it gfiatr?, the name of the clan to which Nataputta belonged.
BOOK II, LECTURE 16. ° 213
been declared; he who, according to that doctrine (of the church), knows bondage and deliverance: that sage is called ‘Maker of the end.’ (11)
He for whom there is no bondage whatever in this world, and besides in the two (other continents, or heaven and hell), is indeed a (monk needing) no support and no standing place; he has quitted the path of births. (12) End of the Sixteenth Lecture, called the Liberation. End of the Second Book. qe
End of the Aéaranga Sitra.
THE KALPA SUTRA
OF
BHA DRABAHU.
KALPA SUTRA.
LIVES OF THE GINAS.
LIFE OF MAHAVIRA.
Obeisance to the Arhats!
Obeisance to the Liberated Ones!
Obeisance to the Religious Guides!
Obeisance to the Religious Instructors!
Obeisance to all Saints in the World!
This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
LIFE OF MAHAVIRA.
Obeisance to the Arhats!
Obeisance to the Liberated Ones!
Obeisance to the Religious Guides!
Obeisance to the Religious 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 conjunction with the asterism Uttaraphalgunt; to wit, in Uttaraphalgunt he descended (from heaven), and having descended (thence), he entered the womb (of Devananda); in Uttaraphalgunt he was removed from the womb (of DevAnanda) to the womb (of Trisala); in Uttaraphalgunt he was born; in Uttaraphalgunt, tearing out his hair, he left the house and entered the state of houselessness; in Uttaraphalgunt he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed,p. 218 unimpeded, complete, and perfect. But in Sv4ti the Venerable One obtained final liberation. (1)!
End of the First Lecture?
In 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 Ashddsa, descended from the great VimAna, the all-victorious and all-prosperous Pushpottara, 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 Gambfdvipa, in Bharatavarsha,—when of this Avasarpizt era the Sushamasushamé, the Sushamé, and Sushamadudshamé periods, and the greater part of the Dudshamasushamé period (containing a Kod&koai® of SAagaropamas, less fortytwo thousand years) had elapsed, and only seventytwo years, eight and a half months were left, after twenty-one Tirthakaras of the race of Ikshvaku and of the K4asyapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twentythree 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 G4landhard4yaza gotra, the wife of the Brahmavza Aishabhadatta, of the gotra of KodAla, in the
1 Cf. Akaranga Stra II, 1g, § 1.
* Vakané. These vasands are the parts into which the Kalpa Sfitra is generally divided by some commentators. I have adopted the distribution of Samayasundara.
5 A kod of kofis or 100,000,000,000,000.
p. 219
brahmanical part of the town Kundagrama in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalgunt, 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 Mah4vira (about this) was threefold; he knew that he was to descend, he knew that he had descended, he knew not when he was descending *.
(2)?
The knowledge of the Venerable Ascetic Mah4vira (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 Brahmazit Devanand4 of the Galandhar4yaza gotra, the Brahmazt Devananda was on her couch, taking fits of sleep, in a state between sleeping and waking, and having seen the following fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate great dreams, she woke up. (3) To wit:
An elephant, a bull, a lion, the anointing (of the goddess Srt), a garland, the moon, the sun, a flag, a vase, a lotus lake, the ocean, a celestial abode, a heap of jewels, and a flame. (4)
When the Brahmamt Devanand4, having seen these dreams, woke up, she—glad, pleased, and joyful in her mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of her body all erect in their pores like the flowers of the Kadamba touched by rain-drops—firmly fixed the dreams (in her mind), and rose from her couch. Neither hasty nor trembling, with a quick and even ® gait, like that of the
1 Cf. Ardrénga Sfitra II, 15, § 2. * Cf. Akarfnga Sftra II, 15, § 3. ® Add in the text asambhamtée after avilambiy4e.
p. 220
royal swan, she went to the Brahmaza Azshabhadatta, and gave him the greeting of victory. Then she comfortably sat down in an excellent chair of state; calm and composed, joining the palms of her hands so as to bring the ten nails together, she laid the folded hands on her head, and spoke thus: (5)
‘O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleeping and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, &c. (6)
‘O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illustrious, &c., great dreams?’ (7)
When the Brahmaza Azshabhadatta had heard and perceived this news from the Brahmaat Devanand4, he, glad, pleased, and joyful (see § 5, down to) rain-drops, firmly fixed the dreams (in his mind), and entered upon considering them. He grasped the meaning of those dreams with his own innate intellect and intuition, which were preceded by reflection, and thus spoke to the Brahmazt 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 complete months and seven and a half days you will give birth to a lovely and handsome boy with tender hands and feet, with a body containing the entire
p. 221
Indeed, O beloved of the gods, after the lapse of nine complete months and seven and a half days you will give birth to a lovely and handsome boy with tender hands and feet, with a body containing the entirep. 221 and complete five organs of sense, with the lucky signs, marks, and good qualities; a boy on whose body all limbs will be well formed, and of full volume, weight, and length, of a lovely figure like that of the moon! (9) And this boy, after having passed his childhood’, and, with just ripened intellect, having reached the state of youth, will repeat, fully understand, and well retain (in his mind) the four Vedas: the Azg-veda, Yagur-veda, SAma-veda, Atharva-veda—to which the Itih4sa? is added as a fifth, and the Nigghazéu* as a sixth (Veda)—together with their Angas and Updngas, and the Rahasya‘; he will know the six Angas, he will be versed in the philosophy of the sixty categories5, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and astronomy®, 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 Brahmazit Dev4nand4é had heard and perceived this news from the Brahmaza 7zshabhadatta, she—glad, pleased, and joyful, &c. (see § 5)—
1 That is, having reached his eighth. year.
* Purdaa. 8 Dictionary.
‘ According to the commentators, works which treat of the aidamparya of the Vedas.
5 The Sankhya philosophy of Kapila, according to the coms mentary ; but see Max Miller, What can India teach us? p. 362.
6 These are the six Angas which in the same order occur in the well-known versus memorialis. Indeed, that verse is nearly identical with the passage in our text.
p. 222
joining the palms of her hands, &c. (see § 5, down to) and spoke thus: (12)
‘ That is so, O beloved of the gods; that is exactly so, O beloved of the gods; that is true, O beloved of the gods; that is beyond doubt, O beloved of the gods; that is what I desire,O beloved of the gods; that is what I accept, O beloved of the gods; that is what I desire and accept, O beloved of the gods ; that matter is really such as you have pronounced it.’
Thus saying, she accepted the true meaning of the dreams, and enjoyed together with /Azshabhadatta the noble permitted pleasures of human nature. (13)
(13)
In that period, in that age, Sakra,—the chief and king of the gods, the wielder of the thunderbolt, the destroyer of towns, the performer of a hundred sacrifices, the thousand-eyed one, Maghavan, the punisher of the Daitya 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 powerful, and the most happy one], with a splendid body, ornamented with a long down-reaching garland,—this Sakra was in the Saudharma Kalpa, in the celestial abode Saudharma Avatamsaka, in the council-hall Sudharman, on his throne Sakra; he who exercises and maintains the supreme command, government,
Le. of that part of it which lies to the south of mount Meru. * According to the commentators, wearing clothes resembling the dustless sky.
p. 223
management, guidance, direction, and sovereign power and generalship over the thirty-two thousand gods of the celestial abodes, the eighty-four thousand gods of a rank equal with that of himself, the thirty-two chief gods, the four guardians of the world, the eight principal queens with their trains, the three courts, the seven armies, and the seven commanders of these armies. He was then enjoying the permitted pleasures of divine nature under the great din of uninterrupted story-telling, dramatical plays, singing, and music, as beating of time, performance on the Vid, the Tarya, the great drum, and the Paéupaéaha. (14)
And he viewed this whole continent Gambfidvtpa with his extensive (knowledge called) Avadhi. There he saw in the continent Gambfdvipa, in Bh4ratavarsha, in the southern half of Bharata, in the brahmanical part of the town Kuzdagrama, the Venerable Ascetic Mahavira taking the form of an embryo in the womb of the Brahmamt Devanandé of the Galandharayama gotra, wife of the Brahmawa Azshabhadatta of the gotra of Ko@4la ; and—glad, pleased, and joyful in his mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of his body bristling and erect in their pores like the fragrant flowers of Nipa when touched by rain-drops, with his eyes and mouth open like fullblown lotuses, with his excellent, various!, trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging ornaments with a pearl pendant—the chief of the gods rose
1 Kadaga, tudiya, kefira. Ka/aka is the well-known kankana, trusika is explained by bahurakshik4, keyfra by angada. The last two are bracelets worn on the upper arm.
— 224 KALPA SOTRA.
Ka/aka is the well-known kankana, trusika is explained by bahurakshik4, keyfra by angada. The last two are bracelets worn on the upper arm.
— 224 KALPA SOTRA.
with confusion, hasty and trembling from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaiddrya and excellent Rish¢a and Azgana', and ornamented with glittering jewels and precious stones, threw his seamless robe over his left shoulder, and, arranging the fingers of his hands in the shape of a bud, he advanced seven or eight steps towards the 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; then he raised his bracelet-encumbered arms, and joining the palms of his hands so as to bring the ten nails together, laid the hands on his head and spoke thus: (15)
‘Reverence to the Arhats and Bhagavats; to the 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-
1 Names of precious stones.
* The text has literally, the best lotus among men.
® These words are variously and always somewhat fancifully interpreted. One explanation is ascribed to the Aupanishadikas, whom I do not remember to have found noticed anywhere else.in Gaina books.
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ledge and intuition who have got rid of unrighteousness ; to the conquerors and the granters of conquest, the saved and the saviours, the enlightened and the enlighteners, the liberated and the liberators, to the all-knowing ones, the all-seeing ones, to those who have reached the happy, stable, unstained, infinite, unperishable, undecaying place, called the path of perfection, whence there is no return; reverence to the Ginas who have conquered fear.
‘Reverence to the Venerable Ascetic Mah4vira, the Adikara, the last of the Tirthakaras who was predicted 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 Mah4vira, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind of Sakra, the chief of kings and gods: (16)