1 Literally; by thousands of circles of eyes, &c. &c.
Lives of the Gin as. 2 $9
forefingers, answering with (a salam) of his right
hand a circle of thousands of joined hands of thou-
sands of men and women, passing along a row of
thousands of palaces, greeted by sweet and delightful
music, as beating of time, performance on the Vtwd,
Tftrya, and the great drum, in which joined shouts
of victory, and the low and pleasing murmur of
the people ; accompanied by all his pomp, all his
splendour, all his army, all his train, by all his
retinue, by all his magnificence, by all his grandeur,
by all his ornaments, by all the tumult, by all the
throng, by all subjects, by all actors, by all time-
beaters, by the whole seraglio ; adorned with flowers,
scented robes, garlands, and ornaments, &c. (see
1 02, down to) which were accompanied at the
same time by trumpets went right through Ku^a-
pura to a park called the Sha#dtavana of the Gntris
and proceeded to the excellent tree A^oka. (115)
There under the excellent tree Asoka he caused
his palankin to stop, descended from his palankin,
took off his ornaments, garlands, and finery with
his own hands, and with his own hands plucked
out his hair in five handfuls. When the moon
was in conjunction with the asterism Uttaraphal-
gunt, he, after fasting two and a half days 1 without
drinking water, put on a divine robe, and quite
alone, nobody else being present, he tore out his
hair and leaving the house entered the state of
houselessness. (n6) 2
The Venerable Ascetic Mahdvtra for a ye? r and
1 I. e. taking only one meal in three days. He fasted therefore
two continuous days and the first part ofjthe third.
f Cf. AHrihga Sfitra II, 15, 22.
26o Kalpa
a month wore clothes ; after that time he walked
about naked, and accepted the alms in the hollow
of his hand For more than twejvg__years the
Venerable Ascetic Mah&vira neglected his jx>dy
and abandoned the care of it ; he with equanimity
bore, underwent, and suffered all pleasant or un-
pleasant occurrences arising from divine powers,
men, or anirtials. (117)*
Henceforth the Venerable Ascetic Mahvira was
houseless, circumspect 2 in his walking, circumspect
in his speaking, circumspect in his begging, circum-
spect in his accepting (anything), in the carrying of his
outfit and drinking vessel ; circumspect in evacuating
excrements, urine, saliva, mucus, and uncleanliness of
the body ; circumspect in his thoughts, circumspect
in his words, circumspect in his acts 3 ; guarding his
thoughts, guarding his words, guarding his acts,
guarding his senses, guarding his chastity ; without
wrath, without pride, without deceit, without greed ;
calm, tranquil, composed, liberated, free from temp-
tations 4 , without egoism, without property; he had
cut off all earthly ties, and was not stained by any
worldliness : as water does not adhere to a copper
vessel, or collyrium to mother of pearl (so sins
found no place in him) ; his course was unobstructed
like that of Life ; like the firmament he wanted no
support ; like the wind he knew no obstacles ; his
heart was pure like the water (of rivers or tanks)
in autumn ; nothing could soil him like the leaf of
1 Cf. JUfc-fihga Sfitra II, 15, 23.
2 Circumspect is samita, guarding gup ta; the former relates to execution of good acts, the latter to the abstinence from bad ones.
8 This is the triad man as mind, v& speech, k&ya body. 4 Asrava.
Lives of the Ginas. 26 1
a lotus ; his senses were well protected like those
of a tortoise ; he was single and alone like the horn
of a rhinoceros ; he was free like a bird ; he was
always waking like the fabulous bird Bhiru^a 1 ,
valorous like an elephant, strong like a bull, difficult
to attack like a lion, steady and firm like Mount
Mandara, deep like the ocean, mild like the moon,
refulgent like the sun, pure like excellent gold 2 ;
like the earth he patiently bore everything; like
a well-kindled fire he shone in his splendour.
These words have been summarised in two verses :
A vessel, mother of pearl, life, firmament, wind,
water in autumn, leaf of lotus, a tortoise, a bird,
a rhinoceros, and Bhdruw^a ; I
An elephant, a bull, a lion, the king of the moun-
tains, and the ocean unshaken the moon, the sun,
gold, the earth, well-kindled fire. II
There were no obstacles anywhere for the Vene-
rable 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.
2 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 Mah&vtra has pure thoughts (lejyS, manaso bahirvikara) ; the sun is dittateo of splendent light, Mahvtra of splendent vigour; gold is #yar(iva, a synonym of kaaaga gold, Mahdvfra 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 Sarasv&tf and of autumn in the KdlakdHrya Kathdnaka ; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 360, 263.
26* Kalpa
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 l or a court-yard ; with regard to time : in
a Samaya 2 ,or an Avalikd or in the time of a respir-
ation or in a Stoka or in a Kshaa or in a Lava
or in a Muhtirta 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) 3 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 sawsdra,
and he exerted himself for the suppression of the
defilement of Karman. (119)
1 Ghare vS, omitted in my edition.
1 Different names of divisions of time; a Stoka contains seven respirations, a Kshawa many (bahutara) respirations (according to another commentary a Kshaaa contains six Na</ikds, it is the sixth pan of a Gha/1), a Lava contains seven Stokas, and a Muhftrta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, IP, pp. 540, 541. Wilson, Vishnu Puritea,P,p. 47, note a. Expunge pakkhe vSi in my edition.
8 The same passage occurs in the Aupap&tika Sfttra (ed. Leu- mann, 87), but without an indication that it is not complete.
LIVES OF THE GINAS.
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 'su-
preme freedom from passions, with supreme control,
with supreme contentment, with supreme under-
standing, on the supreme path to final liberation,
which is the fruit of veracity, control, penance, and
good conduct, the Venerable One meditated on him-
self for twelve years,
During the thirteenth year, in the second month
of summer, in thelourth fortnight, the light (fort-
night) of VaL&kha, 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 Muhftrta
called Vi^aya, outside of the town <SWmbhikagr&ma
on the bank of the river RigiipAlika, not far from an
old temple, in the field of the householder S4m4ga^
under a Sal tree, when the moon was in conjunction
with the asterism Uttaraphalguni, (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. (i2o) a
When the Venerable Ascetic Mahdvira had
become a G\nz. and Arhat, he was a Kevalin,
omniscient and comprehending all objects; he
knew and saw all conditions of the world, of gods,
1 Or Samdka* * Cf. A^rahga Sfltra II, 15, ag.
264 KALPA S^TRA.
men y and demons : whence they come, whither they
go, whether they are born as men or animals
(>fcyavana) or become gods or hell-beings (upapdda),
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 mo-
ment (isi) 1
In that period, in that age the Venerable Ascetic
Mahivlra staye3 the first rainy season in Asthika-
grima 2 , three rainy seasons in j^ainp^^an^ Prtshti-
, twelve in Valy< and^^i^grAma^f^rteen in
suburb 3 of N^landi, six in Mithili,
two in Bhadrikd, one in labhlkS, one in Pamta- bhtimi 4 , one in 6rdvasti, one in the tqwn o
in kmg^Hastipila's office of the writers : that was his very last rainy season. (122)
In the fourth month of that rainy season, in the
seventh fortnight, in the dark (fortnight) of Krt-
tika, on its fifteenth day, in the last night, in the
town of Pp&, in king Hastip&la's office of the
writers, the Venerable Ascetic Mahdvira died, went
off, quitted the world, cut asunder the ties of birth,
old age, and deith; became a Siddha, a Buddha,
1 Cf. AtirSnga Sfttra II, 15, 26.
* According to the commentary it was formerly called Vardha- m&na, but it has since been called Asthikagr&ma, because a Yaksha ft!apft*i 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.
4 A place in Va^rabhtimi according to the commentaries. * P&pS, the middle town Pdpl
Lives of the Sinas. 265
a Mukta, a maker of the end (to all misery), finally liberated^ freed from all pains. (123)
This occurred in the year called /Sandra, the
second (of the lustrum) 1 ; in the month called
Prltivardhana ; in the fortnight Nandivardhana ;
on the day SuvratSgni 2 , surnamed Upa^ama; in
the night called Dev&nand&, surnamed Nirrsti ; in
the Lava called Anya ; in the respiration called
Mukta 8 ; in the Stoka called Siddha; in the Kara^a
called Nga; in the Muhftrta called Sarvartha-
siddha ; while the moon was in conjunction with the
asterism Sviti he died, &c. (see above, all down
to) freed from all pains. (124)
That night in which the Venerable Ascetic Mahd-
vlra 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
Mahivlra 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
Mah&vira died, &c. (all down to) freed from all
pains, his oldest disciple, the monk Indrabhtiti of
the Gautama gotra, cut asunder the tie of friend-
ship which he had for his master 4 , and obtained the
1 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 Sandra. The day has 1262 bhigas.
* Some MSS. and the commentary have aggivesa.
8 Or Supta.
4 Indrabhfiti was on a mission to convert somebody when Mahfivfra 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 StiTRA.
