1 Cf. AJMhga Sfttra II, 15, i.
a Vand. These v&fens are the parts into which the Kalpa
Stitra is generally divided by some commentators. I have adopted
the distribution of Samayasundara.
8 A ko/i of ko/is or 100,000,000,000,000.
Lives of the Ginas. 219
brahmanical part of the town Ku#dagr4ma in the
middle of the night, when the moon was in con-
junction with the asterism Uttaraphalgunl, after his
allotted length of life, of his (divine) nature, and of
his existence (amongst gods) had come to their
termination. (2) 1
The knowledge of the Venerable Ascetic Mah-
vlra (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 .
In that night in which the Venerable Ascetic
Mah^vira took the form of an embryo in the womb
of the Brdhma^t Devdnandd of the 6&landharya#a
gotra, the Br&hmawl DevinandSi was on her couch,
taking fits of sleep, in a ( state between sleeping and
waking, and having seen the following fourteen illus-
trious, 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 Br&hma^t DevdnandA, having seen
these dreams, woke up, she glad, pleased, and
joyful in her mind, deligfited, extremely enraptured,
with a heart widening under the influence of happi-
ness, 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 trem-
bling, with a quick and even 3 gait, like that of the
1 Cf. AHrShga Sfttra II, 15, 2. 1 Cf. JU&rahga Sfitra II, 15, 3. 8 Add in the text asambha/wtfie after avilambiyfte.
22O KALPA SUTRA.
royal swan, she went to the Brahma^a
datta, 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 sleep-
ing 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 illus-
trious, &c., great dreams ?' (7)
When the Brihma^a ^'shabhadatta had heard
and perceived this news from the Brahma^t Devi-
nanda, 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 Brahma;/! 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 com-
plete 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 Gin as. 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 l , and, with just ripened intel-
lect, having reached the state of youth, will repeat,
fully understand, and well retain (in his mind) the
four Vedas : the ^zg-veda, Ya^nr-veda, S&ma-veda,
Atharva-veda to which the Itihasa 2 is added as
a fifth, and the Niggha#/u 3 as a sixth (Veda) to-
gether with their Angas and Upangas, and the
Rahasya 4 ; he will know the six Angas, he will be
versed in the philosophy of the sixty categories 6 ,
and well grounded ii\ arithmetic, in phonetics,
ceremonial, grammar, metre, etymology, and as-
tronomy 6 , 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 Br&hmawt Devdnanda had heard and
perceived this news from the Brhma?za ^?/shabha-
datta, she glad, pleased, and joyful, &c. (see 5)
1 That is, having reached his eighth year.
2 Puraa. 3 Dictionary.
* According to the commentators, works which treat of the aidamparya of the Vedas.
5 The S&hkhya philosophy of Kapila, according to the com- mentary ; but see Max Miiller, 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 iden- tical with the passage in our text.
222 KALPA S^TRA.
joining the palms of her hands, &c. (see 5, down to) and spoke thus: (12)
4 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 7?e'sha-
thadatta the noble permitted pleasures of human
nature. (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 sacri- fices, the thousand-eyed one, Maghavan, the punisher of the Daitya P^ka, 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 2 , 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 power- ful, 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 Avatawsaka, in the council-hall Sudharman, on his throne .Sakra ; he who exercises and maintains the supreme command, government,
1 I. e. of that part of it which lies to the south of mount Meru. 1 According to the commentators, wearing clothes resembling the dustless sky.
Lives of the Gin as. 223
management, guidance, direction, and sovereign
power and generalship over the thirty-two thousand
gods of the celestial abodes, the eighty-four thou-
sand 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,, sing-
ing, and music, as beating of time, performance on
the Vln, the Ttirya, the great drum, and the PaAi-
pa/aha. (14)
And he viewed this whole continent GambAdvlpa
with his extensive (knowledge called) Avadhi. There
he saw in the continent (Sambftdvtpa, in Bh&rata-
varsha, in the southern half of Bharata, in the brah-
manical part of the town Kudagrma, the Venerable
Ascetic Mahivtra taking the form of an embryo in the
womb of the Br&hma#l Devdnandd of the G&landha-
r&ya#a gotra, wife of the Br&hma^a 7?zshabhadatta
of the gotra of Kod&la ; 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 Nlpa when touched
by rain-drops, with his eyes and mouth open like full-
blown lotuses, with his excellent, various 1 , trembling
bracelets, with diadem and earrings, his breast lighted
up by necklaces, wearing long and swinging orna-
ments with a pearl pendant the chief of the gods rose
1 Ka</aga, tudfiya, keftra. Ka/aka is the well-known kahkaua, tru/ika is explained by bdhurakshikd, keyfira by ahgsu/a. The last two are bracelets worn on the upper arm.
224 KALPA S$TRA.
with confusion, hasty and trembling from his throne,
descended from the footstool, took off his shoes
which were by a clever artist set with Vaidtirya and
excellent Rish/a and A#*ana l , and ornamented with
glittering jewels and precious stones, threw his seam-
less robe over his left shoulder, and, arranging the
fingers of his hands in the shape of a bud, he ad-
vanced 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-encum-
bered 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 2 , 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 3 ; 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.
1 The text has literally, the best lotus among men.
8 These words are variously and always somewhat fancifully in- terpreted. One explanation is ascribed to the Aupanishadikas, whom I do not remember to have found noticed anywhere else in (?aina books.
LIVES OF THE GIN AS.
ledge and intuition who have got rid of unrighteous-
ness ; to the conquerors and the granters of conquest,
the saved aYid 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 ; reve-
rence to the rinas who have conquered fear.
* Reverence to the Venerable Ascetic Mahdvtra,
the Adikara, the last of the Ttrthakaras who was pre-
dicted by the former Tlrthakaras, &c. l 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 Mahivlra, 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)
' It never has happened, nor does it happen, nor
will it happen, that Arhats, jSfakravartins, Bala-
devas, or Vasudevas, in the past, present, or future,
should be born in low families, mean families, de-
graded families, poor families, indigent families,
beggars' families, or brahmanical families. (17)
For indeed Arhats, A*akravartins, Baladevas, and
Vasudevas, in the past, present, and future, are
born in high families, noble families, royal fami-
lies, noblemen's families, in families belonging to
the race of IkshvAkii, or of Hari, or in other such-
like families of pure descent on both sides. (18)
1 According to the commentary all the epithets from 'the enlight- ened one * down to * who has reached ' are intended by this ' &c/
226 Kalpa
Now this is something which moves the wonder
of the world : it happens in the lapse of numberless
Avasarpi#!s and Utsarpwls, because the imperish-
able, indescribable, and undestroyable Karman re-
lating 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 Mahdvira, now,
in the continent (Sambtldvipa, in Bharatavarsha, in
the brahmanical part of the town Kiw^agrdma, has
taken the form of an embryo in the womb of the
Brhma&i Devdnandd of the 6&landharya#a gotra,
wife of the Brhma#a ^shabhadatta of the; gotra of
Ko<&la. (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 Bhaga-
vats to be removed from such-like low, mean, &c.,
families, to such-like high, noble, &a, families. (21)
It is, therefore, better that I should cause the
Venerable Ascetic Mah&vlra, the last of the Tlr-
thakaras who was predicted by the former Tlrtha-
karas, to be removed from the brahmanical part
of the town Ku#dagr&ma, from the womb of the
Br&hmanl Devdnandi of the G&landharya#a gotra,
wife of the Br^hma^a ./foshabhadatta of the gotra of
Kod&la, to the Kshatriya part of the town Ku^a-
grltma, and to be placed as an embryo in the womb
of the Kshatriyi#{ Tribal A of the V&sishMa gotra,
wife of the Kshatriya Siddh^rtha of the K&syapa
gotra, belonging to the clan of the Gn&tri Ksha-
triyas ; and to cause the embryo of the Kshatriy#l
TrLra & of the V4sish/^a gotra to be placed in the
