Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on 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) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the great Graha® called Kshudratma, resembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal became a Kevalin; he died twelve years after, having lived fiftv years as a monk, and altogether ninety-two years. 1 They were tributary to Kefka, king of Vais4li and maternal uncle of Mahavira. Instead of LikkAavi, which form is used by the Buddhists, the Gainas have Le#éfaki as the Sanskrit form of the Prakrit Le#&4al, which may be either. * Parabhoyam or varébhoyam. The meaning of this word is not clear, and the commentator also did not know anything certain about it. He therefore tries three different etymological explanations, which are all equally fanciful. I have adopted one which makes v4ra4bhoya to stand for Sanskrit dvarabhoga, which is explained pradipa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nirvana of Mahfvira with an illumination on the night of new moon in the month K4rttika. 5 It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us, Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha. LIVES OF THE GINAS. 267 asterism of the Venerable Ascetic Mahavira. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahavira, there will not be paid much respect and honour to the Sramazas, the Nirgrantha monks and nuns. (130) But when the great Graha, &c., leaves that natal asterism, there will be paid much respect and honour to the Sramazas, the Nirgrantha monks and nuns. (131) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the animalcule called Anuddhart was originated: which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms. ‘Master, why has this been said ?’ ‘After this time the observance of control will be difficult.’ (133)
2(132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms. ‘Master, why has this been said ?’ ‘After this time the observance of control will be difficult.’ (133) In that period, in that age the Venerable Ascetic Mahavira had an excellent community! of fourteen thousand Sramazas with Indrabhdti at their head; (134) thirty-six thousand nuns with Kandan4 at their head; (135) one hundred and fifty-nine thousand lay votaries with Sankhasataka at their head; (136) three hundred and eighteen ' The original has: ukkosiy4 samanasampay4; ukkosiya is translated utkr?‘shéa; in the sequel I abridge the similar passages which are all constructed on the same model as § 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, § 1. 268 KALPA SOTRA. thousand female lay votaries with Sulas4 and Revatt at their head; (137) three hundred sages who knew the fourteen Pirvas, who though no Ginas came . very near them, who knew the combination of all letters, and like Gina preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities ; (139) seven hundred Kevalins who possessed the combined! best knowledge and _ intuition; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (vzddhi) of gods; (141) five hundred sages of mighty intellect? who know the mental conditions of all developed beings possessed of intellect and five senses in the two and a half continents and two oceans ; (142) four hundred professors who were never vanquished in the disputes occurring in the assemblies of gods, men, and Asuras; (143) seven hundred male and fourteen hundred female disciples who reached perfection, &c. (all down, to) freed from all pains; (144) eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence’, lucky as regards their future. (145) ? Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divakara makes it out to denote that knowledge and intuition functionate at the same time, while Ginabhadragami in the Siddh4ntahridaya says that in our case knowledge and intuition do functionate alternately. * This is that knowledge which is called mana/pary4ya or the knowledge which divines the thoughts of all people. ® Station (gati) is explained devagati, state of the gods, existence (sthiti), devasthiti, devayfrdpa, existence of the gods, having the length of life of the gods. LIVES OF THE GINAS. 269 The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relating to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)'
3269 The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relating to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)' In that period, in that age the Venerable Ascetic Mah§4vira lived thirty years as a householder, more than full twelve years in a state inferior to perfection, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole. When his Karman which produces Vedantya (or what one has to experience in this world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpizt era the greater part of the Du/shamasushamé period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism SvAti, at the time of early morning, in the town of P4p4, and in king Hastipala’s office of the writers, (Mah4vira) single and alone, sitting in the Samparyanka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six? unasked questions, when he just explained the chief lecture (that of Marudeva) he died, &c. (see § 124, all down to) freed from all pains. (147) 1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudharman, Gambfisvamin) nobody reached Nirvana ; and after the fourth year of Mah4vira’s Kevaliship nobody entered the path which ends in final liberation, so that all persons who before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct. * This is the Uttaradhyayana Sfitra. 270 KALPA SOTRA. Since the time that the Venerable Ascetic Mahévira died, &c. (all down to) freed from all pains, nine centuries have elapsed, and of the tenth century this is the eightieth year. Another redaction has ninety-third year (instead of eightieth)’. (148) End of the Fifth Lecture. End of the Life of Mahavira. " To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradition, and bring forward the following four facts, which are applied at will to either date : 1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhanta to be written in books. 2. The council of Mathur4 under the presidency of Skandila, who seems to have revised the Siddhnta. 3. The public reading of the Kalpa Sfitra before king Dhruvasena of Anandapura, to console him on the death of his son. Anandapura is identified with Mah4sth4na by Ginaprabhamuni, and with Badanagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
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.
1on 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) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the great Graha® called Kshudratma, resembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal became a Kevalin; he died twelve years after, having lived fiftv years as a monk, and altogether ninety-two years. 1 They were tributary to Kefka, king of Vais4li and maternal uncle of Mahavira. Instead of LikkAavi, which form is used by the Buddhists, the Gainas have Le#éfaki as the Sanskrit form of the Prakrit Le#&4al, which may be either. * Parabhoyam or varébhoyam. The meaning of this word is not clear, and the commentator also did not know anything certain about it. He therefore tries three different etymological explanations, which are all equally fanciful. I have adopted one which makes v4ra4bhoya to stand for Sanskrit dvarabhoga, which is explained pradipa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nirvana of Mahfvira with an illumination on the night of new moon in the month K4rttika. 5 It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us, Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha. LIVES OF THE GINAS. 267 asterism of the Venerable Ascetic Mahavira. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahavira, there will not be paid much respect and honour to the Sramazas, the Nirgrantha monks and nuns. (130) But when the great Graha, &c., leaves that natal asterism, there will be paid much respect and honour to the Sramazas, the Nirgrantha monks and nuns. (131) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the animalcule called Anuddhart was originated: which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms. ‘Master, why has this been said ?’ ‘After this time the observance of control will be difficult.’ (133)
2(132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms. ‘Master, why has this been said ?’ ‘After this time the observance of control will be difficult.’ (133) In that period, in that age the Venerable Ascetic Mahavira had an excellent community! of fourteen thousand Sramazas with Indrabhdti at their head; (134) thirty-six thousand nuns with Kandan4 at their head; (135) one hundred and fifty-nine thousand lay votaries with Sankhasataka at their head; (136) three hundred and eighteen ' The original has: ukkosiy4 samanasampay4; ukkosiya is translated utkr?‘shéa; in the sequel I abridge the similar passages which are all constructed on the same model as § 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, § 1. 268 KALPA SOTRA. thousand female lay votaries with Sulas4 and Revatt at their head; (137) three hundred sages who knew the fourteen Pirvas, who though no Ginas came . very near them, who knew the combination of all letters, and like Gina preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities ; (139) seven hundred Kevalins who possessed the combined! best knowledge and _ intuition; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (vzddhi) of gods; (141) five hundred sages of mighty intellect? who know the mental conditions of all developed beings possessed of intellect and five senses in the two and a half continents and two oceans ; (142) four hundred professors who were never vanquished in the disputes occurring in the assemblies of gods, men, and Asuras; (143) seven hundred male and fourteen hundred female disciples who reached perfection, &c. (all down, to) freed from all pains; (144) eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence’, lucky as regards their future. (145) ? Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divakara makes it out to denote that knowledge and intuition functionate at the same time, while Ginabhadragami in the Siddh4ntahridaya says that in our case knowledge and intuition do functionate alternately. * This is that knowledge which is called mana/pary4ya or the knowledge which divines the thoughts of all people. ® Station (gati) is explained devagati, state of the gods, existence (sthiti), devasthiti, devayfrdpa, existence of the gods, having the length of life of the gods. LIVES OF THE GINAS. 269 The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relating to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)'
3269 The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relating to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)' In that period, in that age the Venerable Ascetic Mah§4vira lived thirty years as a householder, more than full twelve years in a state inferior to perfection, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole. When his Karman which produces Vedantya (or what one has to experience in this world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpizt era the greater part of the Du/shamasushamé period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism SvAti, at the time of early morning, in the town of P4p4, and in king Hastipala’s office of the writers, (Mah4vira) single and alone, sitting in the Samparyanka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six? unasked questions, when he just explained the chief lecture (that of Marudeva) he died, &c. (see § 124, all down to) freed from all pains. (147) 1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudharman, Gambfisvamin) nobody reached Nirvana ; and after the fourth year of Mah4vira’s Kevaliship nobody entered the path which ends in final liberation, so that all persons who before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct. * This is the Uttaradhyayana Sfitra. 270 KALPA SOTRA. Since the time that the Venerable Ascetic Mahévira died, &c. (all down to) freed from all pains, nine centuries have elapsed, and of the tenth century this is the eightieth year. Another redaction has ninety-third year (instead of eightieth)’. (148) End of the Fifth Lecture. End of the Life of Mahavira. " To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradition, and bring forward the following four facts, which are applied at will to either date : 1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhanta to be written in books. 2. The council of Mathur4 under the presidency of Skandila, who seems to have revised the Siddhnta. 3. The public reading of the Kalpa Sfitra before king Dhruvasena of Anandapura, to console him on the death of his son. Anandapura is identified with Mah4sth4na by Ginaprabhamuni, and with Badanagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
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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