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 9 of 13
Then the following internal, reflectional, desirable idea occurred to the mind of Sakra, the chief of kings and gods: (16)
‘It never has happened, nor does it happen, nor will it happen, that Arhats, Aakravartins, Baladevas, or Vasudevas, in the past, present, or future, should be born in low families, mean families, degraded families, poor families, indigent families, beggars’ families, or brahmanical families. (17) For indeed Arhats, Aakravartins, Baladevas, and Vasudevas, in the past, present, and future, are born in high families, noble families, royal families, noblemen’s families, in families belonging to the race of Ikshv4ku, or of Hari, or in other suchlike families of pure descent on both sides. (18)
? According to the commentary all the epithets from ‘the enlightened one’ down to ‘who has reached’ are intended by this ‘ &c.’
[22] Q
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Now this is something which moves the wonder of the world: it happens in the lapse of numberless Avasarpivis and Utsarpizts, because the imperishable, indescribable, and undestroyable Karman relating to name and gotra must take effect, that Arhats, &c., in the past, present, and future, descend in (i.e. take the form of an embryo in the womb of a woman belonging to) low families, &c.; but they are never brought forth by birth from such a womb. (19) This Venerable Ascetic Mah4vira, now, in the continent Gambfdvipa, in Bharatavarsha, in the brahmanical part of the town Kuadagrama, has taken the form of an embryo in the womb of the Brahmazi Devananda of the Galandhardyaaa gotra, wife of the Brahmaza Azshabhadatta of the gotra of Kod4la. (20) Hence it is the established custom of all past, present, and future Sakras, chiefs and kings of the gods, to cause the Arhats and Bhagavats to be removed from such-like low, mean, &c., families, to such-like high, noble, &c., families. (21) It is, therefore, better that I should cause the Venerable Ascetic Mah4vira, the last of the Ttrthakaras who was predicted by the former Tirthakaras, to be removed from the brahmanical part of the town Kumzdagrama, from the womb of the Brahmamt Devananda of the GAélandhardyaza gotra, wife of the Brahmaza Azshabhadatta of the gotra of Kod4la, to the Kshatriya part of the town Kumdagrama, and to be placed as an embryo in the womb of the Kshatriyét Trisala of the V4sish¢da gotra, wife of the Kshatriya Siddhartha of the K4syapa gotra, belonging to the clan of the G#atrz Kshatriyas; and to cause the embryo of the Kshatriydmt Trisala of the VAsish/4a gotra to be placed in thep. 227 womb of the Brahmamt Devananda of the GAlandharayava gotra.’
Thus he reflected and called Harizegamesi', the divine commander of the foot troops; having called him, he spoke thus: (22)
‘ Well, now, beloved of the gods, it never has happened, &c. (§§ 17-20 are verbally repeated). (23-25)
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womb of the Brahmamt Devananda of the GAlandharayava gotra.’
Thus he reflected and called Harizegamesi', the divine commander of the foot troops; having called him, he spoke thus: (22)
‘ Well, now, beloved of the gods, it never has happened, &c. (§§ 17-20 are verbally repeated). (23-25)
‘Therefore, go now and remove the Venerable Ascetic Mahavira from the brahmanical part, &c., and place the embryo of the KshatriyAat Trisala, &c. (see § 21). Having done this, return quickly to report on the execution of my orders.’ (26)
When Harinegamesi, the divine commander of the foot troops, was thus spoken to by Sakra, the chief and king of the gods, he—glad, pleased, and joyful, &c. (see §15)—laid his folded hands on his head and modestly accepted the words of command, saying, ‘Just as your Majesty commands.’ After this he left the presence of Sakra, the chief and king of the gods, and descended towards the northeastern quarter ; then he transformed himself through his magical power of transformation, and stretched himself out for numerous Yoganas like a staff, (during which he seized) jewels, Vagra, Vaiddrya, Lohitaksha, Masdragalla, Hamsagarbha, Pulaka, Saugandhika, Gyotisara, Afigana, A#ganapulaka, GAtarapa, Subhaga, Spha¢ika, and Rish¢a; (of these precious materials) he rejected the gross particles, and retained the subtle particles. (27) Then
1 This name is rendered Harinaigamaishin in Sanskrit. He is represented in pictures as a man with the head of an antelope (harina). This is apparently the effect of a wrong etymology, interesting as the fact itself is.
Q 2
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(27) Then
1 This name is rendered Harinaigamaishin in Sanskrit. He is represented in pictures as a man with the head of an antelope (harina). This is apparently the effect of a wrong etymology, interesting as the fact itself is.
Q 2
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for a second time he transformed himself through his magical power of transformation, and produced the definitive form (which gods adopt on entering the world of men); having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine motion of the gods right through numberless continents and oceans, and arrived in Gambfdvipa, in Bharatavarsha, in the brahmanical part of the town Kumzdagrama, at the house of the Brahmaza Xzshabhadatta, where the Brahmazt Devdnandd dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahavira, and cast the Brahmaai Devdnanda, together with her retinue, into a deep sleep; then he took off all unclean particles, and brought forth the clean particles, and saying, ‘May the Venerable One permit me,’ he took the Venerable Ascetic Mah4vira in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town Kuzdagrama, to the house of the Kshatriya Siddhartha, where the Kshatriya#i Trisala dwelt; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mahavira in the womb of the Kshatriy4#t Trisala, and the embryo of the KshatriyAmt Trisala he placed in the womb of the Brahmazt Devdnand4 of the @4landharayaza gotra. Having done so, he returned in that direction in which he had come’. (28) With that excellent, &c. (see § 28), divine motion
» The contents of §§ 14-28 are contained in Akarfnga Sftra II, 15, § 4.
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of the gods, he flew upwards right through numberless continents and oceans, taking thousands of Yoganas in each motion, and arrived in the Saudharma Kalpa, in the divine abode called Saudharma Avatamsaka, where Sakra, the chief and king of the gods, sat on the throne called Sakra, and reported to Sakra, the chief and king of the gods, on the execution of his orders.
In that period, in that age the knowledge of the Venerable Ascetic Mah4vtra was threefold; he knew that he was to be removed; he knew that he was removed; he knew not when he was being removed!, (29)
In that period, in that age, on the thirteenth day of the third month of the rainy season, in the fifth fortnight, the dark (fortnight) of Asvina, after the lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahdvira was, on the command of Sakra, safely removed by Harizegamesi from the womb of the Brahmamvi Devdnandaé to that of the Kshatriya#t Trisala?, in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalgunt. (30)
End of the Second Lecture.
(30)
End of the Second Lecture.
In that night in which the embryo of the Venerable Ascetic Mahavira was removed from the womb of the Brahmamt DevAnanda of the Galandharayaza gotra to that of the Kshatriya#t Trisala of the
1 In some MSS. the last part of this paragraph is placed at the end of the next one. 2 The text repeats the corresponding passage of § ar.
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VAsish¢ka gotra, the former was on her couch taking fits of sleep in a state between sleeping and waking; and seeing that these fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate, great dreams were taken from her by the Kshatriydat Trisala, she awoke. (31)
In that night in which the embryo of the Venerable Ascetic Mahavira was removed from the womb of the Brahmami Devdnanda of the GAlandhardyaza gotra to that of the Kshatriyamt Trisala of the VAsish¢ha gotra, the latter was in her dwelling-place, of which the interior was ornamented with pictures, and the outside whitewashed, furbished and cleansed, the brilliant surface of the ceiling was painted, the darkness was dispelled by jewels and precious stones, the floor was perfectly level and adorned with auspicious figures; which, moreover, was furnished with offerings of heaps of delicious, fragrant, strewn flowers of all five colours, was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka!, and burning frankincense ; was exquisitely scented with fine perfumes, and turned as it were into a smelling-bottle ; on a couch with a mattress of a man’s length, with pillows at head and foot, raised on both sides and hollow in the middle, soft as if one walked on the sand of the banks of the Ganges, covered with the cloth of a robe of ornamented linen, containing a well-worked towel, and hung with red mosquito curtains, delightful, soft to the touch like fur, wadding, Para’, butter, or cotton, with all the comforts of
1 Different kinds of the resin of Boswellia. 2 Name of a tree.
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a bed, such as fragrant, excellent flowers and sandalpowder—(in such a room and on such a bed Trisala was) taking fits of sleep between sleeping and waking, and having seen the following fourteen, &c. (see § 3), dreams, viz. an elephant, &c. (see § 4), she awoke. (32)
1. Then Trisala saw in her first dream a fine, enormous elephant, possessing all lucky marks, with strong thighs and four mighty tusks; who was whiter than an empty great cloud, or a heap of pearls, or the ocean of milk, or the moon-beams, or spray of water, or the silver mountain (Vaitad/ya) ; whose temples were perfumed with fragrant muskfluid, which attracted the bees ; equalling in dimension the best elephant of the king of the gods (Airavata) ; uttering a fine deep sound like the thunder of a big and large rain-cloud. (33)
(33)
2. Then she sawa tame, lucky bull, of a whiter hue than that of the mass of petals of the white lotus, illumining all around by the diffusion of a glory of light; (a bull) whose lovely, resplendent, beautiful hump was delightful through the collection of its charms, whose glossy skin (was covered with) thin, fine, soft hairs; whose body was firm, well made, muscular, compact, lovely, well proportioned, and beautiful ; whose horns were large, round, excellently beautiful, greased at their tops, and pointed; whose teeth were all equal, shining, and pure. He foreboded innumerable good qualities. (34)
3. Then she saw a handsome, handsomely shaped, playful lion, jumping from the sky towards her face; a delightful and beautiful lion whiter than a heap of pearls, &c. (see § 33), who had strong and lovely fore-arms, and a mouth adorned with round, large,p. 232 and well-set teeth; whose lovely lips, splendent through their proportions, and soft like a noble lotus, looked as if they were artificially ornamented ; whose palate! was soft and tender like the petals of the red lotus, and the top of whose tongue was protruding ; whose eyes were like pure lightning, and revolved like red-hot excellent gold just poured out from the crucible; (a lion) with broad and large thighs, and with full and excellent shoulders, who was adorned with a mane of soft, white, thin, long hair of the finest quality; whose erect, well-shaped, and well-grown tail was flapping ; the tops of whose nails were deeply set and sharp; whose beautiful tongue came out of his mouth like a shoot of beauty. (35)
4. Then she, with the face of the full moon, saw the goddess of famous beauty, Sri, on the top of Mount Himavat, reposing on a lotus in the lotus lake, anointed with the water from the strong and large trunks of the guardian elephants. She sat on a lofty throne. Her firmly placed feet resembled golden tortoises, and her dyed, fleshy, convex, thin, red, smooth nails were set in swelling muscles*. Her hands and feet were like the leaves of the lotus, and her fingers and toes soft and excellent; her round and well-formed legs were adorned with the Kuruvindavarta *, and her knees with dimples. Her fleshy thighs resembled the proboscis of an excellent elephant, and her lovely broad hips were encircled by a golden zone. Her large and beautiful belly was
' Another reading noticed in the commentary has tala, upperside of the tongue, instead of tAlu, palate.
4 Literally, elevated and fat.
* An ornament according to the commentary.
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Her large and beautiful belly was
' Another reading noticed in the commentary has tala, upperside of the tongue, instead of tAlu, palate.
4 Literally, elevated and fat.
* An ornament according to the commentary.
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adorned by a circular navel, and contained a lovely row of hairs (black as) collyrium, bees, or clouds, straight, even, continuous, thin, admirable, handsome, soft, and downy. Her waist, which contained the three folds, could be encompassed with one hand. On all parts of her body shone ornaments and trinkets, composed of many jewels and precious stones, yellow and red gold. The pure cup-like pair of her breasts sparkled, encircled by a garland of Kunda flowers, in which glittered a string of pearls. She wore strings of pearls made by diligent and clever artists, shining with wonderful strings, a necklace of jewels with a string of Dindrds!, and a trembling pair of earrings, touching her shoulders, diffused a brilliancy; but the united beauties and charms’ of these ornaments were only subservient to the loveliness of her face*. Her lovely eyes were large and. pure like the water lily. She sprinkled about, the sap from two lotus flowers which she held in *her splendid hands, and gracefully fanned herself. Her glossy, black, thick, smooth hair hung down in a braid. (36)
5. Then she saw, coming down from the firmament, a garland charmingly interwoven with fresh Mandara flowers. It spread the delicious smell of Kampaka?®, Asoka‘t, Naga® Punnaga’, Priyangu’,
1 This word, corresponding to the Greek &3nvdpiov, proves the late composition of this part of the Kalpa Satra.
3 I cannot accurately construe this passage ; my translation is therefore rather free, but, I believe, comes near the meaning of the
Sirtsha!, Mudgara’®, Mallika’, Gatit, Yathika’, Ankolla*, Korazéakapatra’, Damanaka*, Navamalika®, Bakula’, Tilaka™, V4Asantika!?, Nuphar, Nymphaea, P4&/ala*, Kunda™, Atimukta™, and Mango; and perfumed the ten divisions of the universe with its incomparably delightful fragrance. It was white through wreaths of fragrant flowers of all seasons, and brilliant through splendid, beautiful embellishments of many colours. ‘Towards it came humming swarms of different kinds of bees?*, and filled with their sweet noise the whole neighbourhood. (37)
6. And the moon: white as cow-milk, foam, spray of water, or a silver cup, glorious, delighting heart and eyes, full, dispelling the compact darkness of the thickest wilderness, whose crescent shines at the end of the two halves of the month, opening -the blossoms of the groups of Nymphaeas, adorning the night, resembling the surface of a well-polished mirror. She was of a white hue, like a flamingo, the stars’ headornament, the quiver of Cupid’s arrows, raising the waters of the ocean, burning as it were disconsolate
She was of a white hue, like a flamingo, the stars’ headornament, the quiver of Cupid’s arrows, raising the waters of the ocean, burning as it were disconsolate
%¢ Shaépada, madhukari, bhramara. The shafpada are literally six-footed bees, as Stevenson correctly translated, but he strangely reckons them among the preternatural animals, like the four-tusked elephants, dear to the imagination of the Gains!
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people when absent from their sweethearts, the large, glorious, wandering headmark of the celestial sphere—beloved in heart and soul by Rohiat?. Such was the glorious, beautiful, resplendent full moon which the queen saw. (38)
7. Then she saw the large sun, the dispeller of the mass of darkness, him of radiant form, red like the Asoka, the open Kimsuka, the bill of a parrot, or the Guagardha®, the adorner of the lotus groups, the marker of the starry host, the lamp of the firmament, throttling as it were the mass of cold, the illustrious leader of the troop of planets, the destroyer of night, who only at his rising and setting may be well viewed, but (at all other times) is difficult to be regarded, who disperses evil-doers that stroll about at night, who stops the influence of cold, who always circles round Mount Meru, whose thousand rays obscure the lustre of other lights*. (39)
8. Then she saw an extremely beautiful and very large flag, a sight for all people, of a form attractive to the beholders. It was fastened to a golden staff with a tuft of many soft and waving peacock’s feathers of blue, red, yellow, and white colours, and seemed as if it would pierce the brilliant, celestial sphere, with the brilliant lion on its top, who was white like crystal, pearlmother, Anka-stone, Kundaflowers, spray of water, or a silver cup. (40)
* The commentators understand this passage (Rohinimamahiyayavallabham) differently by explaining hiyaya by hitada, the lover of Rohini who did her mind good.
? According to Stevenson: the red side of the retti seed.
° Or if we adopt a various reading, mentioned in the commentary, payadiya, we must translate: whose luminous glory was set forth by his thousand rays.
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? According to Stevenson: the red side of the retti seed.
° Or if we adopt a various reading, mentioned in the commentary, payadiya, we must translate: whose luminous glory was set forth by his thousand rays.
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9. Then she saw a full vase of costly metal’, splendent with fine gold, filled with pure water, excellent, of brilliant beauty, and shining with a bouquet of water lilies. It united many excellencies and all-auspicious marks, and stood on a lotus- (shaped foot), shining with excellent jewels’. It delighted the eyes, glittered and illumined all about ; it was the abode of happy Fortune, free from all faults, fine, splendid, exquisitely beautiful, entwined with a wreath of fragrant flowers of all seasons. (41)
10. Then she saw a lake, called Lotus Lake, adorned with water lilies. Its yellow water was perfumed by lotuses opening in the rays of the morning sun ; it abounded with swarms of aquatic animals, and fed fishes. It was large, and seemed to burn through the wide-spreading, glorious beauty of all kinds of lotuses*. Its shape and beauty were pleasing. The lotuses in it were licked by whole swarms of gay bees and mad drones. Pairs of swans, cranes, Kakravakas, ducks, Indian cranes, and many other lusty birds resorted to its waters, and on the leaves of its lotuses sparkled water-drops like pearls*, It was a sight, pleasing to the heart and the eye. (42)
11. Then she whose face was splendid like the
! The original has rayaya, silver, but as the commentary remarks, this would be in conflict with the epithet which we have put next, but which, in the original, is separated from it by many lines. Unless the author has blundered, which from his vague style seems far from impossible, the word must here have a more indefinite meaning than it usually has.
% This passage may also be translated: standing on a lotus filled with pollen, of excellent workmanship.
5 Specialised in the text as kamula, kuvalaya, utpala, tamarasa, and puadarika.
* According to the commentary; the textus receptus is, many water-drops.
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moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshmi, which is white like the mass of moon-beams. Its waters increased in all four directions, and raged with ever-changing and moving, excessively high waves, It presented a splendid and pleasant spectacle as it rushed to and from the shore with its wind-raised, changeable, and moving billows, its tossing waves, and its rolling, splendid, transparent breakers. From it issued camphor-white foam under the lashing (tails) of great porpoises, fishes, whales, and other monsters of the deep’. Its agitated waters were in great uproar, occasioned by the vortex Gang4varta, which the vehemence and force of the great rivers produced; they rose, rushed onwards and backwards, and eddied. (43)
Its agitated waters were in great uproar, occasioned by the vortex Gang4varta, which the vehemence and force of the great rivers produced; they rose, rushed onwards and backwards, and eddied. (43)
12, Then she saw a celestial abode excelling among the best of its kind, like the lotus (among flowers). It shone like the morning sun’s disk, and was of a dazzling beauty. Its thousand and eight excellent columns (inlaid with) the best gold and heaps of jewels diffused a brilliant light like a heavenly lamp, and the pearls fastened to its curtains glittered. It was hung with brilliant divine garlands, and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, Sarabhas, Yaks, Samsaktas?, elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods,
* The original has timingila-niruddha-tilitilika.
8 Samsakta, which I do not find mentioned elsewhere, is explained, ‘a kind of beast of prey;’ I think that samsakta may be an adjective specifying the following word, and mean ‘ fighting’ elephants.
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imitating the sound of big and large rain-clouds, penetrated the whole inhabited world. It was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka, burning frankincense and other perfumes. It (shed) continuous light, was white, of excellent lustre, delighting the best of gods, and affording joy and pleasure. (44)
13. Then she saw an enormous heap of jewels containing Pulaka, Vagra, Indrantla, Sasyaka, Karketana, Lohitéksha, Marakata, Prab4la, Saugandhika, Sphaéika, Hamsagarbha, Avgana, and Xandrak4nta. Its base was on the level of the earth, and it illumined with its jewels even the sphere of the sky. It was high and resembled Mount Meru. (45)
14. And a fire. She saw a fire in vehement motion, fed with much-shining and honey-coloured ghee, smokeless, crackling, and extremely beautiful with its burning flames. The mass of its flames, which rose one above the other, seemed to interpenetrate each other, and the blaze of its flames appeared to bake the firmament in some places. (46)
After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.
Every mother of a Tirthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb. (46 b)
End of the Third Lecture.
When the Kshatriy4mt Trisalé, having seen these fourteen illustrious, great dreams, awoke, she was glad, pleased, and joyful, &c. (see § 5, down to) rose from her couch, and descended from the footstool. Neither hasty nor trembling, with a quick and even
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When the Kshatriy4mt Trisalé, having seen these fourteen illustrious, great dreams, awoke, she was glad, pleased, and joyful, &c. (see § 5, down to) rose from her couch, and descended from the footstool. Neither hasty nor trembling, with a quick and evenp. 239 gait like that of the royal swan, she went to the couch of the Kshatriya Siddhartha. There she awakened the Kshatriya Siddhartha, addressing him with kind, pleasing, amiable, tender, illustrious, beautiful, lucky, blest, auspicious, fortunate, heart-going, heart-easing, well-measured, sweet, and soft words. (47)
Then the Kshatriy4mi Trisal4, with the permission of king Siddhartha, sat down on a chair of state inlaid with various jewels and precious stones in the form of arabesques; calm and composed, sitting on . an excellent, comfortable chair, she addressed him with kind, pleasing, &c. (see last paragraph), words, and spoke thus: (48)
‘O beloved of the gods, I was just now on my couch (as described in § 32), &e. (see § 5), and awoke after having seen the fourteen dreams; to wit, an elephant, &c. What, to be sure, O my lord, will be the happy result portended by these fourteen illustrious, great dreams?’ (49)
When the Kshatriya Siddhartha had heard and perceived this news from the Kshatriyda#t Trisala, he glad, pleased, and joyful, &c. (see § 5, down to) firmly fixed the dreams in his mind, and entered upon considering them; he grasped the meaning of those dreams with his own innate intelligence and intuition which wére preceded by reflection, and addressing the Kshatriy4mt Trisald with kind, pleasing, &c., words, spoke thus: (50)
‘O beloved of the gods, you have seen illustrious dreams, &c. (see § 9, down to) you will give birth to a lovely, handsome boy, who will be the ensign of our family, the lamp of our family, the crown! of our family, the frontal ornament
1 Vadimsaya (avatamsaka) is here rendered by sekhara.
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of our family, the maker of our family’s glory, the sun of our family, the stay of our family, the maker of our family’s joy and fame, the tree of our family, the exalter of our family; (a boy) with tender hands and feet, &c. (see § 9, down to the end). (51) And this boy, after having passed childhood, and, with just ripened intellect, having reached the state of youth, will become a brave, gallant, and valorous king, the lord of the realm, with a large and extensive army and train of waggons. (52) Therefore, O beloved of the gods, you have seen illustrious, &c., dreams, &c. (see § 9).’
In this way he repeatedly expressed his extreme satisfaction.
When the Kshatriyamwt Trisald had heard and perceived this news from king Siddh4rtha, she glad, pleased, and joyful, &c. (see § 12, down to) and spoke thus: (53)
‘That is so, O beloved of the gods, &c. (see § 13, down to) as you have pronounced it.’
When the Kshatriyamwt Trisald had heard and perceived this news from king Siddh4rtha, she glad, pleased, and joyful, &c. (see § 12, down to) and spoke thus: (53)
‘That is so, O beloved of the gods, &c. (see § 13, down to) as you have pronounced it.’
Thus saying she accepted the true meaning of the dreams, and with the permission of king Siddhartha she rose from her chair of state, inlaid with various jewels and precious stones in the form of arabesques. She then returned to her own bed, neither hasty nor trembling, with a quick and even gait like that of the royal swan, and spoke thus: (54)
‘ These my excellent and pre-eminent dreams shall not be counteracted by other bad dreams.’
Accordingly she remained awake to save her dreams by means of (hearing) good, auspicious, pious, agreeable stories about gods and religious men. (55)
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At the time of daybreak the Kshatriya Siddhartha called his family servants and spoke thus: (56)
‘Now, beloved of the gods, quickly make ready, or have made ready, the exterior hall of audience ; see that it be sprinkled with scented water, cleaned, swept, and newly smeared, furnished with offerings of fragrant, excellent flowers of all five colours, made highly delightful through curling scented fumes, &c. (see § 32, down to) and turned, as it were, into a smelling box; also erect my throne, and having done this quickly return, and report on the execution of my orders.’ (57)
When the family servants were thus spoken to by king Siddhartha, they—glad, pleased, and joyful, &c. (see § 12, down to) on their heads, and modestly accepted the words of command, saying, ‘ Yes, master!’ Then they left the presence of the Kshatriya Siddhartha, and went to the exterior hall of audience, made it ready, and erected the throne (as described in the last paragraph). Having done this, they returned to the Kshatriya Siddhartha ; joining the palms of their hands so as to bring the ten nails together, laid the folded hands on their heads, and reported on the execution of their orders. (58)
Early at the wane of the night, when the bright morning disclosed the soft flowers of the full-blown lotuses and Nymphaeas, rose the sun : he was red like the Asoka, the open Kimsuka, the bill of a parrot or the Guzgardha; of an intense redness like that of the Bandhugivaka!, the feet and eyes of the turtle dove, the scarlet eyes of the Indian cuckoo, a mass of China roses, or vermilion. He, the thousand-rayed maker of the day, shining in his radiance, awakened
1 Pentapetes Phoenicea, (22) R
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He, the thousand-rayed maker of the day, shining in his radiance, awakened
1 Pentapetes Phoenicea, (22) R
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the groups of lotuses. When in due time the god of the day had risen and by the blows of his hands (or rays) the darkness was driven away, while the inhabited world was, as it were, dipped in saffron by the morning sun, the Kshatriya Siddhartha rose from his bed, (59) descended from the footstool, went to the hall for gymnastic exercises, and entered it. There he applied himself to many wholesome exercises, jumped, wrestled, fenced, and fought till he got thoroughly tired: then he was anointed with hundredfold and thousandfold refined different kinds of oil, which nourished, beautified, invigorated, exhilarated, strengthened, and increased all senses and limbs. On an oiled hide he was shampooed by clever men with soft and tender-palms of the hands and soles of the feet, who were well acquainted with the best qualities of the practices of anointing, kneading, and stretching ; well trained, skilful, excellent, expert, intelligent, and never tiring. When by this fourfold agreeable treatment of the body the king’s bones, flesh, skin, and hair had been benefited, and his fatigues banished, he left the hall for gymnastic exercises, (60) and entered the bathinghouse. The pleasant bathing-room was very agreeable, and contained many windows’, ornamented with pearls; its floor was decorated with mosaic of various jewels and precious stones. On the bathing-stool, inlaid with various jewels and precious stones in the form of arabesques, he comfortably sat down and bathed himself with water scented with flowers and perfumes, with tepid water and pure water, according to an excellent method of
1 Gla, windows formed by flat stones which are perforated so as to produce a network of more or less intricate design.
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p. 243
bathing, combined with healthy exercises. When this healthy excellent bathing under many hundredfold pleasures was over, he dried his body with a long-haired, soft, scented, and coloured towel, put on a new and costly excellent robe, rubbed himself with fresh and fragrant Gosirsha’ and sandal, and ornamented himself with fine wreaths and sandal-ointment. He put on (ornaments) of jewels and pearls, hung round his neck fitting necklaces of eighteen, -nine, and three strings of pearls, and one with a pearl péndant, and adorned himself with a zone. He put on a collar, rings, and charming ornaments of the hair, and encumbered his arms with excellent bracelets: he was of excessive beauty. His face was lighted up by earrings, and his head by a diadem ; his breast was adorned and decked with necklaces, and his fingers were, as it were, gilded by his rings. His upper garment of fine cloth contained swinging pearl pendants. He put on, as an emblem of his undefeated knighthood, glittering, well-made, strong, excellent, beautiful armlets, made by clever artists of spotless and costly jewels, gold, and precious stones of many kinds. In short, the king was like the tree granting all desires, decorated and ornamented; an umbrella, hung with wreaths and garlands of Koriz¢a flowers, was held above him. He was fanned with white excellent chowries, while his appearance was greeted with auspicious shouts of victory. Surrounded by many chieftains, satraps, kings, princes, knights, sheriffs, heads of families, ministers, chief ministers, astrologers, counsellors, servants, dancing masters, citizens, traders, merchants, foremen of guilds, generals, leaders of cara-
1 Gosirsha is a superior kind of sandal, . ; R 2p. 244 vans, messengers, and frontier-guards, he—the lord and chief of men, a bull and a lion among men, shining with excellent lustre and glory, lovely to behold like the moon emerging from a great white cloud in the midst of the flock of the planets and -of brilliant stars and asterisms—left the bathing-house, (61) entered the exterior hall of audience and sat down on his throne with the face towards the east. (62)
(62)
On the north-eastern side he ordered eight state chairs, covered with cloth and auspiciously decorated with white mustard, to be set down. Not too far from and not too near to himself, towards the interior of the palace, he had a curtain drawn. It was adorned with different jewels and precious stones, extremely worth seeing, very costly, and manufactured in a famous town; its soft cloth was all over covered with hundreds of patterns and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, Sarabhas, Yaks, Samsaktas, elephants, shrubs, and plants. Behind it he ordered to be placed, for the KshatriyAmt Trisala, an excellent chair of state, decorated with arabesques of different jewels and precious stones, outfitted with a coverlet and a soft pillow, covered with a white cloth, very soft and agreeable to the touch. Then he called the family servants and spoke thus: (63)
‘Quickly, O beloved of the gods, call the interpreters of dreams who well know the science of prognostics with its eight branches, and are well versed in many sciences besides!’
When the family servants were thus spoken to by king Siddhartha, they—glad, pleased, and joyful, &c.—laid the folded hands on their heads andp. 245 modestly accepted the words of command, saying, ‘Yes, master!’ (64) .
Then they left the presence of the Kshatriya Siddhartha, went right through the town Kuzdapura to the houses of the interpreters of dreams, and called the interpreters of dreams. (65)
Then the interpreters of dreams, being called by the Kshatriya Siddh4rtha’s family servants, glad, pleased, and joyful, &c., bathed, made the offering (to the house-gods)', performed auspicious rites and expiatory? acts, put on excellent, lucky, pure courtdress, adorned their persons with small but costly ornaments, and put, for the sake of auspiciousness, white mustard and Darva grass on their heads. Thus they issued from their own houses and went right through the Kshatriya part of the town Kumdapura to the front gate of king Siddhartha’s excellent palace, a jewel of its kind. (66)
There they assembled and went to the exterior hall of audience in the presence of the Kshatriya Siddhartha. Joining the palms of their hands so as to bring the ten nails together, they laid the folded hands on their heads and gave him the greeting of victory. (67)
The king Siddhartha saluted and honoured the interpreters of dreams, made them presents, and received them with respect. They sat down, one after the other, on the chairs of state which had been placed there before. (68) Then the Kshatriya Siddhartha placed his wife Trisala behind the curtain, and taking flowers and fruits in his hands,
1 Balikarman. 2 Payakkhitta = préyaskitta. The commentators explain it by padakdupta, touching their feet in order to avoid the wicked eye. $p. 246 addressed with utmost courtesy the interpreters of dreams: (69)
2 Payakkhitta = préyaskitta. The commentators explain it by padakdupta, touching their feet in order to avoid the wicked eye. $p. 246 addressed with utmost courtesy the interpreters of dreams: (69)
‘O beloved of the gods, the Kshatriy4ai Trisal was just on her couch, &c. (see § 32, down to the end). (7o and 71) What to be sure, O beloved of the gods, will be the result portended by these fourteen illustrious great dreams ?’ (72)
When the interpreters of dreams had heard and perceived this news from the Kshatriya Siddh4rtha, they—glad, pleased, and joyful, &c.—fixed the dreams in their minds, entered upon considering them, and conversed together. (73)
Having found, grasped, discussed, decided upon, and clearly understood the meaning of these dreams, they recited before king Siddhartha the dream-books and spoke thus:
‘O beloved of the gods, in our dream-books are enumerated forty-two (common) dreams and thirty great dreams. Now, O beloved of the gods, the mothers of universal monarchs or of Arhats wake up after seeing these fourteen great dreams out of the thirty great dreams, when the embryo of a universal monarch or an Arhat enters their womb ; (74) viz. an elephant, a bull, &c.(75) The mothers of Vasudevas wake up after seeing any seven great dreams out of these fourteen great dreams, when the embryo of a V4sudeva enters their womb. (76) The mothers of Baladevas wake up after seeing any four great dreams out of these fourteen great dreams, when the embryo of a Baladeva enters their womb. (77) The mother of Mazdalikas wake up after seeing a single great dream out of these fourteen great dreams, when the embryo of a Mazdalika enters their womb. (78) Now, O belovedp. 247 of the gods, the Kshatriya4mt Trisala has seen these fourteen great dreams, &c. (see § 51, down to the end). (79) And this boy, &c. (see § 52, down to) the lord of a realm with a large and extensive army and train of waggons, a universal emperor or a Gina, the lord of the three worlds, the universal emperor of the law. (80). Therefore, O beloved of the gods, the Kshatriyamt Trisala has seen illustrious dreams,’ &c. (see § 9). (81)
When king Siddhartha had heard and perceived this news from the interpreter of dreams, he—glad, pleased, and joyful, &c.—spoke'to them thus: (82)
‘That is so, O beloved of the gods, &c. (see § 11, down to) as you have pronounced it.’
Thus saying he accepted the true meaning of the dreams, and honoured the interpreters of dreams with praise and plenty of food, flowers, perfumes, garlands, and ornaments. He made them a present in keeping with their station in life’ and dismissed them. (83)
After this the Kshatriya Siddhartha rose from his throne, went to the Kshatriy4#i Trisala behind the curtain, and addressed her thus: (84)
‘Now, O beloved of the gods, you have seen these fourteen great dreams, &c. (see §§ 79, 80, down to) emperor of the law.’ (85, 86)
(83)
After this the Kshatriya Siddhartha rose from his throne, went to the Kshatriy4#i Trisala behind the curtain, and addressed her thus: (84)
‘Now, O beloved of the gods, you have seen these fourteen great dreams, &c. (see §§ 79, 80, down to) emperor of the law.’ (85, 86)
When the Kshatriya#t Trisala had heard and perceived this news, she—glad, pleased, and joyful, &c.—accepted the true meaning of the dreams. (87) With the permission of king Siddhartha she rose from her chair of state which was decorated with arabesques of various jewels and precious stones,
? Or a life annuity.
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and returned to her own apartments, neither hasty nor trembling, with a quick and even gait like that of the royal swan. (88)
From that moment in which the Venerable Ascetic Mahavira was brought into the family of the G#Atz7s, many demons! in Vaisramama’s service, belonging to the animal world, brought, on Sakra’s command, to the palace of king Siddhartha, old and ancient treasures, of which the owners, deponers, and families to whom they originally belonged were dead and extinct, and which were hidden in villages, or mines, or scot-free towns, or towns with earth walls, or towns with low walls, or isolated towns, or towns accessible by land and water, or towns’ accessible either by land or by water only, or in natural strongholds, or in halting-places for processions or for caravans, in triangular places, or in places where three or four roads meet, or in courtyards, or squares, or high roads, or on the site of villages or towns, or in drains of villages or towns, or in bazaars, or temples, or assembling halls, or wells, or parks, or gardens, or woods, or groves, or burying-places, or empty houses, or mountain caves, or hermits’ cells, or secret places between walls, or in houses on an elevation, or houses for audience, or palaces. (89)
In the night in which the Venerable Ascetic Mahavira was brought into the family of the G#atris their silver increased, their gold increased ; their riches, corn, majesty, and kingdom increased ; their army, train, treasure, storehouse, town, seraglio, subjects, and glory increased; their real valuable property, as riches, gold, precious stones, jewels,
* Gambhaya=Grimbhaka; what they are is not said in the commentaries.
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pearls, conches, stones, corals, rubies, &c., the intensity of their popularity and liberality highly increased. At that time the following personal, reflectional, desirable idea occurred to parents of the Venerable Ascetic Mah4vira: (90)
‘From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see § 90, down to) the intensity of our liberality and popularity highly increased. Therefore when this our boy will be born, we shall give him the fit name, attributive and conformable to his quality— Vardhamana".’ (91) ,
(see § 90, down to) the intensity of our liberality and popularity highly increased. Therefore when this our boy will be born, we shall give him the fit name, attributive and conformable to his quality— Vardhamana".’ (91) ,
Now the Venerable Ascetic Mahavtra, out of compassion for his mother, did not move nor stir nor quiver, but remained quiet, stiff, and motionless. Then the following, &c. (see § 90, down to) idea occurred to the mind of the KshatriyA4at Trisala: ‘The fruit of my womb has been taken from me, it has died, it is fallen, it is lost. Formerly it moved, now it does not move.’ Thus with anxious thoughts and ideas, plunged in a sea of sorrow and misery, reposing her head on her hand, overcome by painful reflections, and casting her eyes on the ground she meditated. And in the palace of king Siddhartha the music of drums and stringed instruments, the clapping of hands, the dramatical performances, and the amusements of the people ceased, and mournful dejection reigned there. (92)
Then the Venerable Ascetic Mahavira, knowing that such an internal, &c. (see § 90, down to) idea had occurred to the mind of his mother, he quivered a little. (93)
\
1 Le. ‘the increasing one’ not as we should expect, and Stevenson translated, the Increaser.
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Feeling her child quivering, trembling, moving, and stirring, the Kshatriy4t Trisala—glad, pleased, and joyful, &c.—spoke thus: ‘ No, forsooth, the fruit of my womb has not been taken from me, it has not died, it is not fallen, it is not lost. Formerly it did not move, but now it does move.’ Thus she was glad, pleased, and joyful, &c.
Then the Venerable Ascetic Mahavira, while in her womb, formed the following resolution: ‘It will not behove me, during the life of my parents, to tear out my hair, and leaving the house to enter the state of houselessness.’ (94)
Bathing, making offerings tothe house-gods, performing auspicious rites and expiatory acts, and adorning herself with all ornaments, the Kshatriy4at Trisalakept off sickness, sorrow, fainting, fear, and fatigue by food and clothing, perfumes and garlands, which were not too cold nor too hot, not too bitter nor too pungent, not too astringent nor too sour nor too sweet, not too smooth nor too rough, not too wet nor too dry, but all just suiting the season. In the proper place and time she ate only such food which was good, sufficient, and healthy for the nourishment of her child. She took her walks in places which were empty and agreeable as well as delightful to the mind; her desires were laudable, fulfilled, honoured, not disregarded, but complied with and executed; she most comfortably dozed, reposed, remained, sat, and laid on unobjectionable and soft beds and seats, and thus most comfortably carried her unborn child. (95)
In that period, in that age the Venerable Ascetic Mahavira '—after the lapse of nine months and
(95)
In that period, in that age the Venerable Ascetic Mahavira '—after the lapse of nine months and
* The whole passage is in some disorder ; for the subject is she (Trisala) and the object is ‘boy,’ yet ‘the Venerable Ascetic Mahap. 251seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of aitra, on its fourteenth day, [while all planets were . in their exaltations, the moon in her principal conjunction, and the sky in all its directions clear, bright, and pure ; while a favourable and agreeable low wind swept the earth; at the time when the fields were green and all people glad and amusing themselves]? in the middle of the night while the moon was in conjunction with the asterism Uttaraphalguni—(Trisala), perfectly healthy herself, gave birth to a perfectly healthy boy. (96)?
End of the Fourth Lecture.
In that night in which the Venerable Ascetic Mah4vira was born, there was a divine lustre originated by many descending and ascending gods and goddesses, and in the universe, resplendent with one light, the conflux of gods occasioned great confusion and noise. (97)?
In that night in which the Venerable Ascetic Mahavira was born, many demons in Vaisramaza’s vira’ is also put in the nominative. It seems that the author or the copyists added the three words Samane Bhagavam Mahfvire because they usually followed the beginning : texam kdlenam tenam samaenam. The same disorder occurs in all corresponding passages which we shall meet with later on.
1 The passage in brackets seems to be a later addition ; for it is wanting in my oldest MS., and the commentator says that it was not seen in many books. The occurrence of the astrological term exaltation (udsa=tyopa) in this passage proves it to be inserted after 300 a.p. For about that time Greek astrology had been introduced in India, as I have shown in my dissertation: De Astrologiae Indicae ‘ Hora’ appellatae originibus, Bonn, 1872.
2 Cf. Akarfnga Sfitra II, 15, § 6.
* Cf. Atdranga Stra II, 15, § 7.
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service belonging to the animal world, rained down on the palace of king Siddhartha one great shower of silver, gold, diamonds, clothes, ornaments, leaves, flowers, fruits, seeds, garlands, perfumes, sandal, powder, and riches. (98)?
After the Bhavanapati, Vyantara, Gyotishka, and Vaimanika gods had celebrated the feast of the inauguration of the Tirthakara’s birthday, the Kshatriya Siddhartha called, at the break of the morning, together the town policemen and addressed them thus : (99)
(98)?
After the Bhavanapati, Vyantara, Gyotishka, and Vaimanika gods had celebrated the feast of the inauguration of the Tirthakara’s birthday, the Kshatriya Siddhartha called, at the break of the morning, together the town policemen and addressed them thus : (99)
‘O beloved of the gods, quickly set free all prisoners in the town of Kuzdapura, increase measures and weights, give order that the whole town of Kuzdapura with its suburbs be sprinkled with water, swept, and smeared (with cowdung, &c.) that in triangular places, in places where three or four roads meet, in courtyards, in squares, and in thoroughfares, the middle of the road and the path along the shops be sprinkled, cleaned, and swept ; that platforms be erected one above the other; that the town be decorated with variously coloured flags and banners, and adorned with painted pavilions ?; that the walls bear impressions in Gostrsha, fresh red sandal, and Dardara* of the hand with outstretched fingers; that luck-foreboding vases be put on the floor, and pots of the same kind be disposed round every door and arch; that big, round, and long garlands, wreaths, and festoons be hung low
1 Cf. Atardhga Stra II, 1g, § 8.
? According to the commentary this may also be translated: smeared (with cowdung) and whitewashed.
’ Dardara is sandal brought from Dardara. All who have travelled in India will have noticed on walls the impressions of the hand mentioned in the text.
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and high ; that the town be furnished with offerings, &c. (see § 32, down to) smelling box; that players, dancers, rope-dancers, wrestlers, boxers, jesters, story-tellers, ballad-singers, actors!, messengers?, pole-dancers, fruit-mongers, bag-pipers, lute-players, and many Télaéaras® be present. Erect and order to erect thousands of pillars and poles, and report on the execution of my orders.’ (100)
When the family servants were thus spoken to by king Siddhartha, they—glad, pleased, and joyful, &c. (see § 58)—accepted the words of command, saying, ‘Yes, master!’
Then they set free all prisoners, &c. (see § 100, down to) pillars and poles. Having done this, they returned to king Siddhartha, and laying their hands on their heads, reported on the execution of his orders. (101)
The king Siddhartha then went to the hall for gymnastic exercises, &c. (see §§ ‘60 and 61‘). (After having bathed) the king accompanied by his whole seraglio‘, and adorned with flowers, scented robes, garlands, and ornaments, held during ten days the festival in celebration of the birth of a heir to his kingdom; (it was held) under the continuous din and sound of trumpets, with great state and splendour, with a great train of soldiers, vehicles, and guests, under the sound, din, and noise of conches,
1 Lasaké bhanda.
® Arakshak4s talara, akhy4yaka va. The translation is conjectural.
5 T4lazaras are those who by clapping the hands beat the time during a performance of music,
® Arakshak4s talara, akhy4yaka va. The translation is conjectural.
5 T4lazaras are those who by clapping the hands beat the time during a performance of music,
‘ The text has down to ‘with his whole seraglio.’ But as no such words occur in the passage in question, they seem to point to the description in § 115, which contains the latter part of this passage.
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cymbals, drums, castanets, horns, small drums, kettle drums, Muragas, Mrzdangas, and Dundubhis?, which were accompanied at the same time by trumpets ?. The customs, taxes, and confiscations were released, buying and selling prohibited, no policemen were allowed to enter houses, great and small fines were remitted, and debts cancelled. Numberless excellent actors performed* and many TAalaéaras were present, drums sounded harmoniously, fresh garlands and wreaths were seen everywhere, and the whole population in the town and in the country rejoiced and was in full glee. (102)
When the ten days of this festival were over, the king Siddhartha gave and ordered to be given hundreds and thousands and hundred-thousands of offerings to the gods, gifts, and portions (of goods); he received and ordered to be received hundreds, thousands, and hundred-thousands of presents. (103)*
The parents of the Venerable Ascetic Mahavira celebrated the birth of their heir on the first day, on the third day they showed him the sun and the moon, on the sixth day they observed the religious vigil; after the eleventh day, when the impure operations and ceremonies connected with the birth of a child had been performed, and the twelfth day had come, they prepared plenty of food, drink, spices, and sweetmeats, invited their friends, relations, kinsmen, agnates, cognates, and followers, together with the G#atvzka Kshatriyas. Then they bathed, made
1 Muragas, Mridangas, Dundubhis are different kinds of drums.
2 Samaga-gamaga-turiya.
* This is the translation of a varia lectio. The adopted text has: while courtezans and excellent actors performed.
“Cf. Abarfinga SAtra II, 15, § 11.
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offerings (to the house-gods), and performed auspicious rites and expiatory acts, put on excellent, lucky, pure court-dress, and adorned their persons with small but costly ornaments. At dinner-time they sat down on excellent, comfortable chairs in the dining-hall, and together with their friends, relations, kinsmen, agnates, cognates and followers, and with the G#4tvzka Kshatriyas they partook, ate, tasted, and interchanged (bits) of a large collation of food, drink, spices, and sweetmeats. (104)
After dinner they went (to the meeting hall?) after having cleansed their mouths and washed; when perfectly clean, they regaled and honoured their friends, &c. (see § 104, down to) G#atr7zka Kshatriyas with many flowers, clothes, perfumes, garlands, and ornaments. Then they spoke thus to their friends, &ce.: (105)
(see § 104, down to) G#atr7zka Kshatriyas with many flowers, clothes, perfumes, garlands, and ornaments. Then they spoke thus to their friends, &ce.: (105)
‘Formerly, O beloved of the gods, when we had begotten this our boy, the following personal, reflectional, desirable idea occurred to our mind: “From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see § 91, down to) Vardham4na. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardhamfna.”’ (106, 107)?
The Venerable Ascetic Mahavira belonged to the K4syapa gotra. His three names have thus been recorded : by his parents he was called Vardhamfna ; because he is devoid of love and hate, he is called Sramama (i.e. Ascetic); because he stands fast in midst of dangers and fears, patiently bears hardships and calamities, adheres to the chosen rules of
1 This is an addition of the commentator. 3 Cf. Asaranga Sitra II, 15, § 12.
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penance, is wise, indifferent to pleasure and pain, rich in control, and gifted with fortitude, the name Venerable Ascetic Mah4vira has been given him by the gods. (108)?
The Venerable Ascetic Mahavira’s father belonged to the KAsyapa gotra; he had three names : Siddhartha, SreyAmsa, and Gasamsa, &c. (see Afdranga Sdtra II, 15, § 15, down to) Seshavati and Yasovati. (109)
The Venerable Ascetic Mahavira—clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest; a G#dtrz Kshatriya, the son of a G#atr? Kshatriya; the moon of the clan of the G#4trv7s; a Videha, the son of Videhadatt4, a native of Videha, a prince of Videha—had lived thirty years in Videha when his parents went to the world of the gods (i.e. died), and he with the permission of his elder brother and the authorities of the kingdom? fulfilled his promise. At that moment the Lauk4ntika gods, following the established custom, praised and hymned him with these kind, pleasing, &c. (see § 47, down to) sweet, and soft words: (110)
‘Victory, victory to thee, gladdener of the world! Victory, victory to thee, lucky one! Luck to thee, bull of the best Kshatriyas! Awake, reverend lord of the world! Establish the religion of the law which benefits all living beings in the whole universe! It will bring supreme benefit to all living beings in all the world!’
Thus they raised the shout of victory. (111)
1 See Adaranga Sitra II, 1, § 15. * Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary,
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(111)
1 See Adaranga Sitra II, 1, § 15. * Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary,
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Before the Venerable Ascetic Mahavira had adopted the life of a householder (i.e. before his marriage) he possessed supreme, unlimited!, unimpeded knowledge and intuition. The Venerable Ascetic Mahavira perceived with this his supreme unlimited knowledge and intuition that the time for his Renunciation? had come. He left his silver, he left his gold, he left his riches, corn, majesty, and kingdom; his army, grain, treasure, storehouse, town, seraglio, and subjects; he quitted and rejected his real, valuable property, such as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies, &c.; he distributed presents through proper persons, he distributed presents among indigent persons. (112)8
In that period, in that age, in the first month of winter, in the first fortnight, in the dark (fortnight) of MArgasiras, on its tenth day, when the shadow had turned towards the east and the (first) Paurushi* was full and over, on the day called Suvrata, in the Muhirta called Vigaya, in the palankin andraprabha, (Mah4vira) was followed on his way® by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blowers, proclaimers, pattivallas,
1 Abhogika. It is inferior to the Avadhi knowledge. In a quotation it is said that (the knowledge) of the Nairayikas, Devas, and Tirthakaras does not reach the Avadhi; it is total with them, but with others only partial.
* Nishkramana= pravragy4.
5 Cf. A#éranga Satra II, 15, § 17.
* Y4ma or time of three hours.
5 Samanugammam4za-magge. The commentator divides samanugammaminam agge, and explains the passage thus: him who was followed by, &c., and surrounded by, &c. (agre parivritam) they praised and hymned, and the authorities spoke thus to him.
(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)