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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. LIVES OF THE GINAS. 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.
2Ka/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. LIVES OF THE GINAS. 225 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)
3Then 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 226 KALPA SOTRA. 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 the LIVES OF THE GINAS. 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)
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.
1(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. LIVES OF THE GINAS. 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.
2Ka/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. LIVES OF THE GINAS. 225 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)
3Then 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 226 KALPA SOTRA. 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 the LIVES OF THE GINAS. 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)
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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