Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1LIFE 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, 218 KALPA SOTRA. 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. LIVES OF THE GINAS. 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(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. 220 KALPA SUTRA. 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 LIVES OF THE GINAS. 221
3Indeed, 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 LIVES OF THE GINAS. 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. 222 KALPA SOTRA. joining the palms of her hands, &c. (see § 5, down to) and spoke thus: (12) ‘ That is so, O beloved of the gods; that is exactly so, O beloved of the gods; that is true, O beloved of the gods; that is beyond doubt, O beloved of the gods; that is what I desire,O beloved of the gods; that is what I accept, O beloved of the gods; that is what I desire and accept, O beloved of the gods ; that matter is really such as you have pronounced it.’ Thus saying, she accepted the true meaning of the dreams, and enjoyed together with /Azshabhadatta the noble permitted pleasures of human nature. (13)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1LIFE 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, 218 KALPA SOTRA. 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. LIVES OF THE GINAS. 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(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. 220 KALPA SUTRA. 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 LIVES OF THE GINAS. 221
3Indeed, 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 LIVES OF THE GINAS. 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. 222 KALPA SOTRA. joining the palms of her hands, &c. (see § 5, down to) and spoke thus: (12) ‘ That is so, O beloved of the gods; that is exactly so, O beloved of the gods; that is true, O beloved of the gods; that is beyond doubt, O beloved of the gods; that is what I desire,O beloved of the gods; that is what I accept, O beloved of the gods; that is what I desire and accept, O beloved of the gods ; that matter is really such as you have pronounced it.’ Thus saying, she accepted the true meaning of the dreams, and enjoyed together with /Azshabhadatta the noble permitted pleasures of human nature. (13)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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