Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II There were no obstacles anywhere for the Venerable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter: in 1 Each of these birds has one body, two necks, and three legs. * The last three similes cannot be translated accurately, as they contain puns which must be lost in the translation. The moon is somalese, of soft light, but Mahavira has pure thoughts (lesy4, manaso bahirvikara); the sun is dittateo of splendent light, Mahfvira of splendent vigour; gold is gAyarfva, a synonym of kanaga gold, Mah4vira always retains his own nature. It is worthy of remark that only two regular puns (for the second is but a common metaphor) occur in a passage in which a later writer would have strained his genius to the utmost to turn every simile into a pun. The difference of style is best seen on comparing this passage with e.g. the description of the nun Sarasvatt and of autumn in the Kalakaéarya Kathanaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263. 262 KALPA SOTRA. things animate, inanimate, and of a mixed state; with regard to space: in a village or a town or in a wood or in a field or a threshing-floor or a house! or a court-yard; with regard to time: in a Samaya® or an AvalikA or in the time of a respiration or in a Stoka or in a Kshaza or in a Lava or in a Muhirta or in a day or in a fortnight or in a month or in a season or in a half year or in a year or in a long space of time; with regard to affects: in wrath or in pride or in deceit or in greed or in fear or in mirth or in love or in hate or in quarrelling or in calumny or in tale-bearing or in scandal or in pleasure or pain or in deceitful falsehood, &c. (all down to)* or in the evil of wrong belief. There was nothing of this kind in the Venerable One. (118) The Venerable One lived, except in the rainy season, all the eight months of summer and winter, in villages only a single night, in towns only five nights; he was indifferent alike to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain, attached neither to this world nor to that beyond, desiring neither life nor death, arrived at the other shore of the samsara, and he exerted himself for the suppression of the defilement of Karman. (119) ’ Ghare v4, omitted in my edition. * Different names of divisions of time; a Stoka contains seven respirations, a Kshamza many (bahutara) respirations (according to another commentary a Kshama contains six NAdikas, it is the sixth. part of a Ghasi), a Lava contains seven Stokas, and a Muhfirta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition. * The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete. LIVES OF THE GINAS. 263
2Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition. * The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete. LIVES OF THE GINAS. 263 With supreme knowledge, with supreme intuition, with supreme conduct, in blameless lodgings, in blameless wandering, with supreme valour, with supreme uprightness, with supreme mildness, with supreme dexterity, with supreme patience, with supreme freedom from passions, with supreme control, with supreme contentment, with supreme understanding, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on himself for twelve years. During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisékha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhdrta called Vigaya, outside of the town Gvzmbhikagrama on the bank of the river Rigup4lika, not far from an old temple, in the field of the householder SAmaga'’, under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalgunt, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full. (120)? When the Venerable Ascetic Mahavira had become a Giza and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, 2 Or Simaka. 2 Cf. Akaranga Sftra II, 15, § 25. 264 KALPA SOTRA. men, and demons: whence they come, whither they go, whether they are born as men or animals (éyavana) or become gods or hell-beings (upapada), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat, for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any moment. (121)? In that period, in that age the Venerable Ascetic MahAvira stayed the first rainy season in Asthikagrama?, three rainy seasons in Kampé and Prshéidampa, twelve in Vais4li and Vazigagrama, fourteen in Ragagzzha and the suburb$ of Nalanda, six in Mithila, two in BhadrikA, one in Alabhik4, one in Pazitabhdimi‘, one in Sravastt, one in the town of Papa® in king Hastip4la’s office of the writers: that was his very last rainy season. (122)
3(122) In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of K4rttika, on its fifteenth day, in the last night, in the town of P4pa, in king Hastipdla’s office of the writers, the Venerable Ascetic MahAvtra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, 1 Cf, Atarfnga Stra II, 15, § 26. * According to the commentary it was formerly called VardhamAna, but it has since been called Asthikagréma, because a Yaksha SQlapant had there collected an enormous heap of bones of the people whom he had killed. On that heap of bones the inhabitants had built a temple. 5 Bahirika? ‘ A place in Vagrabhfimi according to the commentaries. 5 Magghim4 Pap4, the middle town PApé. LIVES OF THE GINAS. 265 a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123) This occurred in the year called andra, the second (of the lustrum)?; in the month called Pritivardhana; in the fortnight Nandivardhana ; on the day Suvratégni®, surnamed Upasama; in the night called Devananda, surnamed Nirvzti; in the Lava called Aréya; in the respiration called Mukta?; in the Stoka called Siddha; in the Karaza called N&ga; in the Muhfirta called Sarvd4rthasiddha; while the moon was in conjunction with the asterism Svati he died, &c. (see above, all down to) freed from all pains. (124) That night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending gods. (125) In that night in which the Venerable Ascetic Mahdvira died, &c. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods. (126) In that night in which the Venerable Ascetic Mahfvira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhiti of the Gautama gotra, cut asunder the tie of friendship which he had for his master‘, and obtained the * The yuga or lustrum contains five years; the third and fifth years are leap years, called abhivardhita, the rest are common years of 354 days and are called fandra. The day has 1262 bhagas. 2 Some MSS. and the commentary have aggivesa. 5 Or Supta. ‘ Indrabhfiti was on a mission to convert somebody when Mahavira died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and 266 KALPA SOTRA. highest knowledge and intuition, called. Kevala, which is infinite, supreme, &c., complete, and full. (127) In that night in which the Venerable Ascetic MahAvira died, &c. (all down to) freed from all pains, the eighteen confederate kings of K4si and Kosala, the nine Mallakis and nine Li&ff/avis!, on the day of new moon, instituted an illumination? on the Poshadha, which was a fasting day; for they said : ‘Since the light of intelligence is gone, let us make an illumination of material matter!’ (128)
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.
1II There were no obstacles anywhere for the Venerable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter: in 1 Each of these birds has one body, two necks, and three legs. * The last three similes cannot be translated accurately, as they contain puns which must be lost in the translation. The moon is somalese, of soft light, but Mahavira has pure thoughts (lesy4, manaso bahirvikara); the sun is dittateo of splendent light, Mahfvira of splendent vigour; gold is gAyarfva, a synonym of kanaga gold, Mah4vira always retains his own nature. It is worthy of remark that only two regular puns (for the second is but a common metaphor) occur in a passage in which a later writer would have strained his genius to the utmost to turn every simile into a pun. The difference of style is best seen on comparing this passage with e.g. the description of the nun Sarasvatt and of autumn in the Kalakaéarya Kathanaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263. 262 KALPA SOTRA. things animate, inanimate, and of a mixed state; with regard to space: in a village or a town or in a wood or in a field or a threshing-floor or a house! or a court-yard; with regard to time: in a Samaya® or an AvalikA or in the time of a respiration or in a Stoka or in a Kshaza or in a Lava or in a Muhirta or in a day or in a fortnight or in a month or in a season or in a half year or in a year or in a long space of time; with regard to affects: in wrath or in pride or in deceit or in greed or in fear or in mirth or in love or in hate or in quarrelling or in calumny or in tale-bearing or in scandal or in pleasure or pain or in deceitful falsehood, &c. (all down to)* or in the evil of wrong belief. There was nothing of this kind in the Venerable One. (118) The Venerable One lived, except in the rainy season, all the eight months of summer and winter, in villages only a single night, in towns only five nights; he was indifferent alike to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain, attached neither to this world nor to that beyond, desiring neither life nor death, arrived at the other shore of the samsara, and he exerted himself for the suppression of the defilement of Karman. (119) ’ Ghare v4, omitted in my edition. * Different names of divisions of time; a Stoka contains seven respirations, a Kshamza many (bahutara) respirations (according to another commentary a Kshama contains six NAdikas, it is the sixth. part of a Ghasi), a Lava contains seven Stokas, and a Muhfirta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition. * The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete. LIVES OF THE GINAS. 263
2Essays, IT’, pp.5 40,541. Wilson, Vishau Purfaa, I?, p. 47, note 2.—Expunge pakkhe va in my edition. * The same passage occurs in the Aupapatika Stra (ed. Leumann, § 87), but without an indication that it is not complete. LIVES OF THE GINAS. 263 With supreme knowledge, with supreme intuition, with supreme conduct, in blameless lodgings, in blameless wandering, with supreme valour, with supreme uprightness, with supreme mildness, with supreme dexterity, with supreme patience, with supreme freedom from passions, with supreme control, with supreme contentment, with supreme understanding, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on himself for twelve years. During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisékha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhdrta called Vigaya, outside of the town Gvzmbhikagrama on the bank of the river Rigup4lika, not far from an old temple, in the field of the householder SAmaga'’, under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalgunt, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full. (120)? When the Venerable Ascetic Mahavira had become a Giza and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, 2 Or Simaka. 2 Cf. Akaranga Sftra II, 15, § 25. 264 KALPA SOTRA. men, and demons: whence they come, whither they go, whether they are born as men or animals (éyavana) or become gods or hell-beings (upapada), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat, for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any moment. (121)? In that period, in that age the Venerable Ascetic MahAvira stayed the first rainy season in Asthikagrama?, three rainy seasons in Kampé and Prshéidampa, twelve in Vais4li and Vazigagrama, fourteen in Ragagzzha and the suburb$ of Nalanda, six in Mithila, two in BhadrikA, one in Alabhik4, one in Pazitabhdimi‘, one in Sravastt, one in the town of Papa® in king Hastip4la’s office of the writers: that was his very last rainy season. (122)
3(122) In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of K4rttika, on its fifteenth day, in the last night, in the town of P4pa, in king Hastipdla’s office of the writers, the Venerable Ascetic MahAvtra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, 1 Cf, Atarfnga Stra II, 15, § 26. * According to the commentary it was formerly called VardhamAna, but it has since been called Asthikagréma, because a Yaksha SQlapant had there collected an enormous heap of bones of the people whom he had killed. On that heap of bones the inhabitants had built a temple. 5 Bahirika? ‘ A place in Vagrabhfimi according to the commentaries. 5 Magghim4 Pap4, the middle town PApé. LIVES OF THE GINAS. 265 a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123) This occurred in the year called andra, the second (of the lustrum)?; in the month called Pritivardhana; in the fortnight Nandivardhana ; on the day Suvratégni®, surnamed Upasama; in the night called Devananda, surnamed Nirvzti; in the Lava called Aréya; in the respiration called Mukta?; in the Stoka called Siddha; in the Karaza called N&ga; in the Muhfirta called Sarvd4rthasiddha; while the moon was in conjunction with the asterism Svati he died, &c. (see above, all down to) freed from all pains. (124) That night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending gods. (125) In that night in which the Venerable Ascetic Mahdvira died, &c. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods. (126) In that night in which the Venerable Ascetic Mahfvira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhiti of the Gautama gotra, cut asunder the tie of friendship which he had for his master‘, and obtained the * The yuga or lustrum contains five years; the third and fifth years are leap years, called abhivardhita, the rest are common years of 354 days and are called fandra. The day has 1262 bhagas. 2 Some MSS. and the commentary have aggivesa. 5 Or Supta. ‘ Indrabhfiti was on a mission to convert somebody when Mahavira died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and 266 KALPA SOTRA. highest knowledge and intuition, called. Kevala, which is infinite, supreme, &c., complete, and full. (127) In that night in which the Venerable Ascetic MahAvira died, &c. (all down to) freed from all pains, the eighteen confederate kings of K4si and Kosala, the nine Mallakis and nine Li&ff/avis!, on the day of new moon, instituted an illumination? on the Poshadha, which was a fasting day; for they said : ‘Since the light of intelligence is gone, let us make an illumination of material matter!’ (128)
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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