in the original. My translation is but a guess. * Go-nrsha and red sandal.
Book Ii, Lecture 15. 197
garlands, ribbons, scarves, and sashes like the Kalpawzksha. (20)
The god then, for a second time, underwent a
great transformation, and produced by magic the
great palankin, called A^andraprabhd \ which a thou-
sand men carry. (This palankin) was adorned with
pictures of wolves, bulls, horses, men, dolphins, birds,
monkeys, elephants, antelopes, jarabhas 2 , yacks,
tigers, lions, creeping plants, and a train of couples
of Vidyddharas ; it had a halo of thousands of rays ;
it was decorated with thousands of brilliant glittering
rupees ; its lustre was mild and bright ; the eyes
could not bear its light; it shone with heaps and
masses of pearls ; it was hung with strings and
ribbons, and with golden excellent necklaces, ex-
tremely beautiful ; it was embellished with designs
of lotuses and many other plants ; its cupola was
adorned with many precious stones of five colours,
with bells and flags ; it was conspicuous, lovely,
beautiful, splendid, magnificent (21)
This palankin was brought for the best of G^inas,
who is free from old age and death ; it was hung
with wreaths and garlands of divine flowers, grown
in water or on dry ground, vii.
In the middle of the palankin (was) a costly throne
covered with a divine cloth, precious stones and silver,
with a footstool, for the best of inas. viii.
He wore on his head a chaplet and a diadem,
his body was shining, and he was adorned with many
ornaments ; he had put on a robe of muslin worth
a lack. ix.
1 I. e. shining like the moon.
2 A fabulous animal with eight legs.
198 JLrARANGA
After a fast of three days, with a glorious reso-
lution he ascended the supreme, palankin, purifying
all by his light, x.
He sat on his throne; and .Sakra and isna, on
both sides, fanned him with chowries, the handles of
which were inlaid with jewels and precious stones, xi.
In front it was uplifted by men, covered with
joyful horripilation ; behind the gods carried it : the
Suras and Asuras, the Garutfas and the chiefs of
Nigas. xii.
The Suras carried it on the eastern side, and the
Asuras on the southern one; on the western side
the Garudas carried it, and the Kigas on the
northern side. xiii.
As a grove in blossom, or a lotus-covered lake
in autumn looks beautiful with a mass of flowers,
so did (then) the firmament with hosts of gods. xiv.
As a grove of Siddhdrtha \ of KaraikSra 2 or of
ATampaka 8 looks beautiful with a mass of flowers,
so did (then) the firmament with hosts of gods. xv.
In the skies and on earth the sound of musical
instruments produced by hundreds of thousands of
excellent drums, kettle-drums, cymbals, and conches
was extremely pleasant, xvi.
Then the gods ordered many hundreds of actors
to perform a very rich concert of four kinds of
instruments : stringed instruments and drums, cym-
bals and wind-instruments, xvii.
At that period, in that age, in the first month of
winter, in the first fortnight, the dark (fortnight)
of MArgarfras, on its tenth day, called Suvrata *, in
1 White mustard. * Cassia Fistula.
* Michelia Champaka.
4 Correct suvvate*a0 in the printed text.
Book Ii, Lecture 15. Iq9
the Muhftrta called Vi^aya, while the moon was in
conjunction with the asterism Uttaraphalgunt, when
the shadow had turned towards the east, and the
first Paurushl 1 was over, after fasting three days
without taking water, having put on one garment,
the Venerable Ascetic Mah&vlra, in his palankin
A^andraprabhi, which only a thousand men can carry,
with a train of gods, men, and Asuras left the
northern Kshatriya part of the place Ku^/apura
by the high way for the park Gn&tri Sha/wfeu There,
just at the beginning of night, he caused the palankin
A"andraprabh to stop quietly on a slightly raised
untouched ground, quietly descended from it, sat
quietly down on a throne with the face towards the
east, and took off all his ornaments and finery. (22)
The god VaLrrama^a, prostrating himself 2 , caught
up the finery and ornaments of the Venerable Ascetic
Mahcivira in a cloth of flamingo-pattern. Mahvlra
then plucked out with his right and left (hands) on
the right and left (sides of his head) his hair in five
handfuls. But 6akra, the leader and king of the
gods, falling down before the feet of the Venerable
Ascetic Mahdvlra, caught up the hair in a cup of
diamond, and requesting his permission, brought
them to the Milk Ocean. After the Venerable
Ascetic Mahvtra had plucked out his hair in five
handfuls (as described above), he paid obeisance to
all liberated spirits, and vowing to do no sinful act,
he adopted the holy conduct. At that moment the
1 Wake, Yfima, or time of three hours.
* <raiHtuv&yapa</ie,. according to the Guzerati Bdlboclh ihis means making obeisance to the Lord of the world by touching his feet. Another MS. has : Then -Sakra the chief and king of the gods.
2OO AJfARAfcGA S^TRA.
whole assembly of men and gods stood motionless, like the figures on a picture.
At the command of .Sakra, the clamour of men
and gods, and the sound of musical instruments
suddenly ceased, when Mahivtra chose the holy
conduct, xviii.
Day and night following that conduct which is a
blessing to all animated and living beings, the zealous
gods listen to him with joyful horripilation, xix.
When the Venerable Ascetic Mahvlra had
adopted tlie holy- conduct which produced that
state of soul in which the reward of former actions
is temporarily counteracted, he reached the know-
ledge called Mana^pary&ya 1 , by which he knew
the thoughts of all sentient beings, with five organs,
which are not defective, and possess a developed
intellect, (living) in the two and a half continents
and the two oceans. Then he formed the following
resolution : I shall for twelve years neglect my body
and abandon the care of it ; I shall with equani-
mity bear, undergo, and suffer all calamities arising
from divine powers, men or animals 2 . (23)
The Venerable Ascetic Mah&vira having formed
this resolution, and neglecting his body, arrived in
the village Kummdra when only one Muhtirta of
the day remained. Neglecting his body, the Vene-
rable Ascetic Mah&vtra meditated on his Self, in
blameless lodgings, in blameless wandering, in re-
straint, kindness, avoidance of sinful influence (saw-
vara), chaste life, in patience, freedom from passion,
contentment ; control, circumspectffess, practising
religious postures and acts; walking the path of
1 Or ManaAparyaya. * Cf, Kalpa Sfitra, 117.
Book Ii, Lecture 15. 2oi
Nirv4#a and liberation, which is the fruit of good
conduct. Living thus he with equanimity bore,
endured, sustained, and suffered all calamities aris-
ing from divine powers, men, and animals, with
undisturbed and unafflicted mind, careful of body,
speech, and mind. (24)
The Venerable Ascetic Mahavlra passed twelve
years in this way of life; during the thirteenth
year in the second month of summer, in the fourth
fortnight, the light (fortnight) of Vaisakha, on its
tenth day, called Suvrata, in the Muhftrta called
Vi^aya, while the moon was in conjunction with
the asterism Uttaraphalgunl, when the shadow had
turned towards the east, and the first wake was
over, outside of the town Gr/mbhikagrima *, on the
northern bank of the river ./?zUpdlik 2 , in the field of
the householder S&m&ga, in a north-eastern direc-
tion from an old temple 3 , not far from a S&l tree,
in a squatting position with joined heel? exposing
himself to the heat of the sun, with the knees high
and the head low, in deep meditation, in the midst
of abstract meditation, he reached Nirv#a 4 , the com-
plete and full, the unobstructed, unimpeded, infinite
and supreme, best knowledge and intuition, called
Kevala. (25) When the Venerable One had become
an Arhat and (7ina, he was a Kevalin, omniscient and
comprehending all objects, he knew all conditions
of the world, of gods, men, and demons ; whence
1 (rambhiyagima in Prakrit. 2 Ugiipliyd in Prdkrit.
8 Or, a temple called Vi^ay&vartta.
4 Nivv&ie or newS.e ; it may also be an adjective, belonging to nirv*a. This is of course not the final nirv&rta, which is reached at the dissolution of the body, but that state which the orthodox philosophers call ^tvanmukti.
2O2 A*ARANGA S^TRA.
they come, where they go, whether they are born
as men or animals (yavana), or become gods or hell-
beings (upapida) ; their food, drink, doings, desires,
open and secret deeds, their conversation and* gossip,
and the thoughts of their minds ; he saw and knew all
conditions in the whole world of all living beings. (26)
On the day when the Venerable Ascetic Mah-
v!ra reached the Kevala, the gods (of the four
orders 6f ) Bhavanapatis, Vyantaras, Gyotishkas, and
VimAnavdsins descended from, and ascended to
heaven, &c. (as on the moment of his birth, see
above, 7). (27)
Then when the Venerable Ascetic Mahivira had
reached the highest knowledge and intuition, he
reflected on himself and the world : first he taught
the law to the gods, afterwards to men. (28)
The Venerable Ascetic Mahavlra endowed with
the highest knowledge and intuition taught the five
great vows, with their clauses, the six classes of lives
to the 6rama#as and Nirgranthas, to Gautama, &c.
The six classes of lives are earth-body, &c. (down to) animals, (29)
i. The first great vow, Sir, runs thus :
I renounce all killing of living beings, whether
subtile or gross, whether movable or immovable.
Nor shall I myself kill living beings (nor cause
others to do it, nor consent to it). As long as I
live, I confess and blame, repent and exempt my-
self of these sins, in the thrice threefold way 1 , in
mind, speech, and body.
1 I.e. acting, commanding, consenting,, either* in the past or the present or the future.
Book Ii, Lecture 1 5, 1, 4. 2o3
There are five clauses.
The first clause runs thus :
A Nirgrantha is careful in his walk, not careless 1 .
The Kevalin assigns as the reason, that a Nirgrantha,
careless in his walk, might (with his feet) hurt or
displace or injure or kill living beings. Hence a
Nirgrantha is careful in his walk, not careless in his
walk.
This is the first clause, (i)
Now follows the second clause :
A Nirgrantha searches into his mind (i.e. thoughts
and intentions). If his mind is sinful, blamable, in-
tent on works, acting on impulses 2 , produces cutting
and splitting (or division and dissension), quarrels,
faults, and pains, injures living beings, or kills crea-
tures, he should not employ such a mind in action ;
but if, on the contrary, it is not sinful, &c., then he
may put it in action.
Now follows the third clause :
A Nirgrantha searches into his speech ; if his
speech is sinful, blamable, &c. (all down to) kills
creatures, he should not utter that speech. But if,
on the contrary, it is not sinful, &c., then he may
utter it.
Now follows the fourth clause :
A Nirgrantha is careful in laying down his uten-
sils of begging, he is not careless in it. The Kevalin
says : A Nirgrantha who is careless in laying down
his utensils of begging, might hurt or displace or
1 This could also be translated : he who is careful in his walk is a Nirgrantha, not he who is careless.
1 Afthayakare explained by karm4sravakri.
204 AffARAlSTGA S^TRA.
injure or kill all sorts of living beings. Hence a
Nirgrantha is careful in laying down his utensils
of begging, he is not careless in it.
This i^ the fourth clause. (4)
Now follows the fifth clause :
A Nirgrantha eats and drinks after inspecting his
food and drink ; he does not eat and drink without
inspecting his food and drink. The Kevalin says :
If a Nirgrantha would eat and drink without inspect-
ing his food and drink, he might hurt and displace
or injure or kill all sorts of living beings. Hence
a Nirgrantha eats and drinks after inspecting his
food and drink, not without doing so.
In this way the great vow is correctly practised,
followed, executed, explained, established, effected
according to the precept.
This is, Sir, the first great vow : Abstinence from killing any living beings, i.
ii. The second great vow runs thus :
I renounce all vices of lying speech (arising) from
anger or greed or fear or mirth. I shall neither
myself speak lies, nor cause others to speak lies, nor
consent to the speaking of lies by others. I confess
and blame, repent and exempt myself of these sins in
the thrice threefold way, in mind, speech, and body.
There are five clauses.
The first clause runs thus :
A Nirgrantha speaks after deliberation, not with-
out deliberation. The Kevalin says : Without deli-
beration a Nirgrantha might utter a falsehood in his
speech. A Nirgrantha speaks after deliberation, not
without deliberation.
