highest knowledge and intuition, called Kevala, which is infinite, supreme, &c., complete, and full. (127)
In that night in which the Venerable Ascetic
MahAvtra died, &c. (all down to) freed from all
pains, the eighteen confederate kings of Kjtri and
Kprala, the nine MpHaHs and r""* TJA^ayig*, on
the day of new moon, instituted an illumination 2
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)
In that night in which the Venerable Ascetic
Mahivira died, &c. (all down to) freed from all
pains, the great Graha 3 called Kshudrdtma, re-
sembling 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 fifty years as a monk, and altogether ninety-two years.
1 They were tributary to A!e/aka, king of VaLrdlf and maternal uncle of Mahavtra. Instead of Li^Aavi, which form is used by the Buddhists, the Gainas have Le/kWaki as the Sanskrit form of the Pr&krit Leaf, which may be either.
f P&r&bhoyam or v&r&bhoyam. 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 explana- tions, which are all equally fanciful. I have adopted one which makes vdrdbhoya to stand for Sanskrit dvrbhoga, which is explained pridi pa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nirv&ia of Mahvtra with an illumination on the night of new moon in the month K&rttika.
8 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 Mahivtra. (129)
From the moment in which the great Graha, &c.,
entered the natal asterism of the Venerable Ascetic
Mahivlra, there will not be paid much respect and
honour to the 6ramaas, the Nirgrantha monks
and nuns. (130) But when the great Qraha, &c.,
leaves that natal asterism, there will be paid much
respect and honour to the .5rama#as, the Nirgrantha
monks and nuns. (131)
In that night in which the Venerable Ascetic
Mahdvlra died, &c. (all down to) freed from all
pains, the animalcule called Anuddhart was origi-
nated : 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.
4 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 Mahvtra had an excellent community 1 of
fourteen thousand 6Yama#as with Indrabhftti at
their head; (134) thirty-six thousand nuns with
A'andand at their head; (135) one hundred ,and
fifty-nine thousand lay votaries with .Sankhafataka
at their head; (136) three hundred and eighteen
1 The original has: ukkosiya sama* asaoipayfi ; ukkosiya is translated utkn'sh/a; in the sequel I abridge the similar passages which are all constructed on the same model ad 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, i.
268 Kalpa
thousand female lay votaries with SulasS, and Revatl
at their head ; (137) three hundred sages who knew
the fourteen Ptirvas, who though no ^inas came
very near them, who knew the combination of all
letters, and like rina preached according to the
truth; (138) thirteen hundred sages who were
possessed of the Avadhi-knowledge and superior
qualities; (139) seven hundred Kevalins who pos-
sessed the combined 1 best knowledge and intui-
tion; (140) seven hundred who could transform
themselves, and, though no gods, had obtained
the powers (rtddhi) of gods; (141) five hundred
sages of mighty intellect 2 who know the mental
conditions of all developed beings possessed of
intellect and five senses in the two and a half conti-
nents and two oceans ; (142) four hundred professors
who were f 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 8 , lucky as
regards their future. (145)
1 Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divdkara makes it out to denote that knowledge and intuition functionate at the same time, while Crinabhadragai in the Siddhdntahr/daya says that in our case knowledge and intuition do functionate alternately.
* This is that knowledge which is called manaAparydya or the knowledge which divines the thoughts of all people,
8 Station (gati) is explained devagati, state of the gods, ex- istence (sthiti), devasthiti, dev&y&rfipa, existence of the gods, having the length $fyfe of the gods.
Lives of the Gin as. 269
The Venerable Ascetic Mahdvlra instituted two
epochs in his capacity of a Maker of an end : the
epoch relating to generations, and the epoch relat-
ing to psychical condition ; in the third generation
ended the former epoch, and in the fourth year of
his Kevaliship the latter. (i46) 1
In that period, in that age the Venerable Ascetic
Mah&vlra lived thirty years as a householder, more
than full twelve years in a state inferior to perfec-
tion, 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 Avasarpi^i era the
greater part of the Du^shamasusham 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 P&p&, and in king Hastipala's office
of the writers, (Mah&vira) single and alone, sitting
in the Samparyarika posture, reciting the fifty-five
lectures which detail the results of Karman, and the
thirty-six 2 unasked questions, when he just explained
the chief lecture (that of Marudeva) he died, &c.
(see 124, all down to) freed from all pains. (14?)
1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudhar- man, (Jambflsvamin) nobody reached Nirvdwa ; and after the fourth year of Mah&vira's Kevaliship nobody entered the path which ends in tinal liberation, so that all persons \vho 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.
8 This is the Uttaiidhyayana Sfitra.
27o Kalpa
Since the time that the Venerable Ascetic Mah-
vlra 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) 1 . (148)
End of the Fifth Lecture.
End of the Life of Mah&vira.
1 To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradi- tion, and bring forward the following four facts, which are applied at will to either date :
i. The counciljof Valabhi under the presidency of JDevarddhi, who caused the Siddhanta to be
2. The council of MathurS, under Jhje presidency of who seems to have revised the~3iddhSnta.
3. The public reading of the Kalpa Sfitra before king Dhruva- sena of Anandapura, to console him on the death of his son. Anandapura is identified with MahSsthSna by Ginaprabhamuni, and with Bax/anagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
4. The removal of the Pa^yusan by KSlakSHrya from the fifth to the fourth Bh&drapada.
Lives of the Ginas. 271
LIFE OF PARSVA.
In that period, in that age lived the Arhat Pr*va,
the people's favourite l , the five most important
moments of whose life happened when the moon
was in conjunction with the aster ism VLr&kh& : in
VLskh& he descended (from heaven), and having
descended thence, entered the womb (of his mother);
in VLr&khi he was born ; in VLrikhi, tearing out his
hair, he left the house and entered the state of
houselessness ; in VLs&khi he obtained the highest
knowledge and intuition, called Kevala, which is
infinite, supreme, unobstructed, unimpeded, complete,
and full ; in Vi^dkhi he obtained final liberation. (149)
In that period, in thatt age, in the first month of
summer, in the first fortnight, the dark (fortnight) of
Aaitra, on its fourth day, the Arhat P&rsva, the
people's favourite, descended from the Pri^ata
Kalpa 2 , where he had lived for twenty SAgaropamas,
here on the continent Gambtidvlpa, in Bharatavarsha,
in the town of Benares ; and in the middle of the
night when the moon was in conjunction with the
asterism Vis&kh&, after the termination of h'is allotted
length of life, divine nature, and existence (among
the gods), he took the form of an embryo in the
womb of the queen Vm&, wife of A^vasena, king
(of Benares). (150)
The knowledge of the Arhat Pdrsva, the people's
1 PurisSddwiya, explained: who is to be chosen among men because of his preferable karman.
2 This is the tenth world of the gods.
272 KALPA stiTRA.
favourite, (about this) was threefold, &c. (repeat
$ 3~95 after making the necessary substitutions,
and omitting what exclusively applies to Mahd-
vlra, all down to) comfortably carried her unborn
child (151)
In that period, in that age the Af^hat Pircva, the
people's favourite l after the lapse of nine months
and seven and a half days, in the second month of
winter, in the third fortnight, the dark (fortnight) of
Paushya, on its tenth day, in the middle of the night
when the moon was in conjunction with the asterism
Visikha (Viird), perfectly healthy herself, gave
birth to a perfectly healthy boy. (152)
In that night in which the Arhat Pdrrva, the
people's favourite, was born, &c. (repeat 97-107
with the necessary alterations, all down to) therefore
shall the name of our boy be Parrva 2 . (153, 154)
The Arhat P&nrva, the people's favourite, clever,
with the aspirations of a clever man, of great
beauty, controlling his senses, lucky, and modest,
lived thirty years as a householder. Then the
Lauk&ntika gods, following the established custom,
addressed him with these kind, pleasing, &c., sweet,
and soft words: (155)
4 Victory, victory to thee, gladdener of the world!'
(see in, down to) Thus they raised the shout of
victory. (156) Before the Arhat P&rrva, the people's
favourite, had adopted the life of a householder, &c.
(see 112, down to) indigent persons.
1 As regards the construction of this passage compare 96, note i.
8 This name was given him because before his birth his mother, lying on her couch, saw in the dark a black serpent crawling about. This is the account given by the commentator, who forgets to tell us how it comes to bear on the name P&wva.
Lives of the Ginas. 273
In the second month of winter, in the third
fortnight, the dark (fortnight) of Paushya, on its
eleventh day, in the middle of the night, riding in
his palankin called VL&1&, followed on his way
by a train of gods, men, and A suras, &c. (Pdnrva)
went right through the town of Benares to the park
called A^ramapada, and proceeded to the excellent
tree A^oka. There, &c. (see 116, down to) five
handfuls.
When the moon was in conjunction with the
asterism Vis&kha, he, after fasting three and a half
days without drinking water, put on a divine robe,
and together with three hundred men he tore out
his hair, and leaving the house entered the state of
houselessness. (157)
The Arhat P&rrva, the people's favourite, for
eighty-three days neglected his body, &c. (see 117,
down to) animals. (158)
Thereafter the Arhat Prrva, the people's favourite,
was houseless, circumspect, &c. (see 1 18-1 20, down
to) meditated upon himself for eighty-three days.
During the eighty-fourth day it was in the first
month of summer, in the first fortnight, the dark
(fortnight) -of Aaitra, on its fourth day, in the early
part of the day, when the moon was in conjunction
with the asterism Vi^dkhd Prrva, under a Dhdtaki
tree, after fasting two and a half days without
drinking water, being engaged in deep meditation,
reached the infinite, &c. (see 120, down to) highest
knowledge and , intuition called Kevala, &c. (see
$ 121, down to) moment. (159)
The Arhat Prrva, the people's favourite, had
eight Gaas and eight Ga;zadharas (enumerated in
a *Sloka) :
