Translated by Hermann Jacobi

Obeisance to the Arhats!
Obeisance to the Liberated Ones!
Obeisance to the Religious Guides!
Obeisance to the Religious Instructors!
Obeisance to all Saints in the World!

This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.

Lives of the Jinas

Life of Mahāvīra

Obeisance to the Arhats!

Obeisance to the Liberated Ones!

Obeisance to the Religious Guides!

Obeisance to the Religious Instructors!

Obeisance to all Saints in the World!

This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.

In that period, in that age lived the Venerable Ascetic Mahāvīra, the five (most important moments of whose life happened) when the moon was in conjunction with the asterism Uttaraphalgunī; to wit, in Uttaraphalgunī he descended (from heaven), and having descended (thence), he entered the womb (of Devānandā); in Uttaraphalgunī he was removed from the womb (of Devānandā) to the womb (of Triśālā); in Uttaraphalgunī he was born; in Uttaraphalgunī, tearing out his hair, he left the house and entered the state of houselessness; in Uttaraphalgunī he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed.

unimpeded, complete, and perfect. But in Svāti the Venerable One obtained final liberation

In that period, in that age the Venerable Ascetic Mahāvīra, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Āṣāḍha, descended from the great Vimdna, the all-victorious and all-prosperous Push- pottara, which is like the lotus amongst the best things, where he had lived for twenty Sdgaropamas till the termination of his allotted length of life, of his (divine nature, and of his existence (among gods); here in the continent of Jambūdvīpa, in Bharatavar- sha,—when of this Avasarpii era the Sushamasu- shama, the Sushamd, and Sushamadu.shama periods, and the greater part of the Du.shamasushama period (containing a Ko<akofl * of Sigaropamas, less forty- two thousand years) had elapsed, and only seventy- two years, eight and a half months were left, after twenty-one Tirthakaras of the race of Ikshvdku and of the Kdj-yapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twenty- three Tirthakaras had appeared,—the Venerable Ascetic Mahāvīra, the last of the Tirthakaras, took the form of an embryo in the womb of Devānandā, of the Cdlandhariyaa gotra, the wife of the Brdh- ma«a Ṛṣabhadatta, of the gotra of Kofala, in the

Sūtra is generally divided by some commentators. I have adopted the distribution of Samayasundara.

brahmanical part of the town Kuṇḍagrāma in the middle of the night, when the moon was in conjunction with the asterism U ttaraphalguni, after his allotted length of life, of his (divine) nature, and of his existence (amongst gods) had come to their termination.

The knowledge of the Venerable Ascetic Mahā- vira (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 Mahāvīra took the form of an embryo in the womb of the Br 4 hma«i Devinanda of the (Palandhardya/a gotra, the Br 4 hma«i Devinandd 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. To wit:

An elephant, a bull, a lion, the anointing (of the goddess Ś'ri), 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.

When the Brahmaṇī Devinanda, having seen these dreams, woke up, she—glad, pleased, and joyful in her mind, delighted, 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 ® gait, like that of the

royal swan, she went to the Brahmaṇī Ṛṣabhadatta, 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:

‘ O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleeping and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, &c.

‘ O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illus trious, &c., great dreams ?’

When the Brahmaṇa Ṛṣabhadatta had heard and perceived this news from the Brahmaṇī Devānandā, 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 Brdhma;«i Devānandā :

‘ 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 1 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

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! And this boy, after having passed his childhood \ 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 i?fg-veda, Yar-veda, Sdma-veda, Atharva-veda—to which the Itihdsa® is added as a fifth, and the Nigghawfu® as a sixth (Veda)—to gether with their Ahgas and Upangas, and the Rahasya *; he will know the six Angas, he will be versed in the philosophy of the sixty categories®, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and as tronomy ®, and in many other brahmanical [and monastic] sciences besides. Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see § 9).’

In this way he repeatedly expressed his extreme satisfaction

When the Brahmaṇī Devānandā had heard and perceived this news from the Brahmaṇa Ṛṣabhadatta, she—glad, pleased, and joyful, &c. (see § 5)—

joining the palms of her hands, &c. (see § 5, down to) and spoke thus:

‘ 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 Ṛṣabha- bhadatta the noble permitted pleasures of human nature.

In that period, in that age, Śakra,—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 Phka, the lord of the southern half of the earth \ the lord of the thirty-two thousand celestial abodes, the bestrider ofthe elephant Airavata,the chief of the Suras, who wears spotless clothes and robes 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 3 akra was in the Saudharma Kalpa, in the celestial abode Saudharma Avata«»esaka, in the council-hall Sudharman, on his throne 6akra; he who exercises and maintains the supreme command, government,

the dustless sky.

And he viewed this whole continent Jambūdvīpa with his extensive (knowledge called) Avadhi. There he saw in the continent dPambhdvlpa, in Bhirata- varsha, in the southern half of Bharata, in the brah- manical part of the town Ku/2flagrima, the Venerable Ascetic Mahāvīra taking the form of an embryo in the womb of the Brihma; Devanandd of the Jdlandha- riyaa gotra, wife of the Brahma;?a Ṛṣabhadatta of the gotra of Kofila; 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 Nipa when touched by rain-drops, with his eyes and mouth open like full blown lotuses, with his excellent, various h 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

with confusion, hasty and trembling from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaidhrya and excellent Rish/a and A»na 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 :

‘ 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, 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 ®; 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-

’ Names of precious stones.

“ The text has literally, the best lotus among men.

ledge and intuition who have got rid of unrighteous ness ; to the conquerors and the granters of conquest, the saved and 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 Jinas who have conquered fear.

‘ Reverence to the Venerable Ascetic Mahāvīra, the Adikara, the last of the Tirthakaras who was pre dicted by the former Tirthakaras, &c. 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 Mahāvīra, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind of iSakra, the chief of kings and gods:

‘ It never has happened, nor does it happen, nor will it happen, that Arhats, Aakravartins, 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. For indeed Arhats, Aakravartins, 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 Ikshviku, or of Hari, or in other such like families of pure descent on both sides.

’ According to the commentary all the epithets from ‘the enlight ened one ’ down to ‘ who has reached ’ are intended by this ‘ &c.’

Now this is something which moves the wonder of the world : it happens in the lapse of numberless Avasarpi«is and U tsarpi/?is, 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. This Venerable Ascetic Mahvira, now, in the continent <?ambhdvipa, in Bharatavarsha, in the brahmanical part of the town Kimfagrdma, has taken the form of an embryo in the womb of the Brihmal Devdnandi of the Jcilandhardya«a gotra, wife of the Brdhma;«a Ṛṣabhadatta of the gotra of Koifala, Hence it is the established custom of all past, present, and future 6akras, 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, &c., families. It is, therefore, better that I should cause the Venerable Ascetic MahavJra, the last of the Tlr- thakaras who was predicted by the former Tirtha- karas, to be removed from the brahmanical part of the town Ku«/agrdma, from the womb of the Brahma;! Devdnanda of the ( 7 dlandhar 4 ya;?a gotra, wife of the Brdhmaa Ṛṣabhadatta of the gotra of Kooala, to the Kshatriya part of the town YLxxnda- grdma, and to be placed as an embryo in the womb of the Kshatriy 4 «l Trbali of the VAsish/a gotra, wife of the Kshatriya Siddhdrtha of the Kayapa gotra, belonging to the clan of the Gntri Ksha- triyas ; and to cause the embryo of the Kshatriydwi TrBalfi of the Vdsish//la gotra to be placed in the

LIVES OF THE GINAS

womb of the Brahma«i Devinandd of the Cilandha- riyaa gotra.’

Thus he reflected and called Hariegamesih the divine commander of the foot troops; having called him, he spoke thus :

‘ Well, now, beloved of the gods, it never has hap pened, &€.(§§ 17-20 are verbally repeated). (23-25)

‘ Therefore, go now and remove the Venerable Ascetic Mahāvīra from the brahmanical part, &c., and place the embryo of the Kshatriyiwi Trwali, &c. (see § 21). Having done this, return quickly to report on the execution of my orders.’

When Hari/egamesi, the divine commander of the foot troops, was thus spoken to by 6akra, the chief and king of the gods, he—glad, pleased, and joyful, &c. (see § 15)—laid his folded hands on his head and modestly accepted the words of command, saying, ‘Just as your Majesty commands.’ After this he left the presence of 6'akra, the chief and king of the gods, and descended towards the north eastern quarter; then he transformed himself through his magical power of transformation, and stretched himself out for numerous Yqnas like a staff, (during which he seized) jewels, Vaa, Vaifhrya, Lohi- tiksha, Masiragalla, Hawsagarbha, Pulaka, Sau- gandhika, Gyotisara, Awana, A»napulaka, (G 4 ta- rhpa, Subhaga, Sphaiika, and Rishifa; (of these precious materials) he rejected the gross particles, and retained the subtle particles. Then

represented in pictures as a man with the head of an antelope (hari«a). This is apparently the effect of a wrong etymology, interesting as the fact itself is.

for a second time he transformed himself through his magical power of transformation, and pro duced the definitive form (which gods adopt on entering the world of men); having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine mo tion of the gods right through numberless continents and oceans, and arrived in (jambhdvipa, in Bha- ratavarsha, in the brahmanical part of the town Kundagrkma, at the house of the Brahmaa Jisha- bhadatta, where the Brahma»i Devinanda dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahavlra, and cast the Brahmawl Devanandi, together with her retinue, into a deep sleep; then he took off all unclean par ticles, and brought forth the clean particles, and saying, ‘ May the Venerable One permit me,’ he took the Venerable Ascetic Mahivlra in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town 'Kundagrkma, to the house of the Kshatriya Siddhirtha, where the Kshatriy 4 »i Trbali dwelt; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mahi- vira in the womb of the Kshatriydel Trbala, and the embryo of the Kshatriyil Triali he placed in the womb of the Br 4 hma;zl Devinandd of the Gk- landharayawa gotra. Having done so, he returned in that direction in which he had come’. With that excellent, &c. (see 28), divine motion

of the gods, he flew upwards right through number less continents and oceans, taking thousands of Yonas in each motion, and arrived in the Sau- dharma Kalpa, in the divine abode called Saudharma Avatasaka, where Yakra, the chief and king of the gods, sat on the throne called Yakra, and reported to Yakra, the chief and king of the gods, on the exe cution of his orders.

In that period, in that age the knowledge of the Venerable Ascetic Mahāvīra was threefold; he knew that he was to be removed; he knew that he was removed; he knew not when he was being removed.

In that period, in that age, on the thirteenth day of the third month of the rainy season, in the fifth fortnight, the dark (fortnight) of Alvina, after the lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahvira was, on the command of Yakra, safely removed by Hariegamesi from the womb of the Brahma;?! Devinanda to that of the Kshatriyii Triali, in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalguni.

In that night in which the embryo of the Venerable Ascetic Mah 4 vira was removed from the womb of the Br4hma»i Devanandi of the ( 74 landharaya«a gotra to that of the Kshatriyii Triali of the

1 In some MSS. the last part of this paragraph is placed at the end of the next one.

Vasish/za gotra, the former was on her couch taking fits of sleep in a state between sleeping and waking; and seeing that these fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate, great dreams were taken from her by the Kshatriyawi Trbala, she awoke.

In that night in which the embryo of the Venerable Ascetic Mahāvīra was removed from the womb of the Brahma«i Devanandi of the (Pdlandhardyazea gotra to that of the Kshatriyi;2l Triali of the Vasish/.a gotra, the latter was in her dwelling-place, of which the interior was ornamented with pictures, and the outside whitewashed, furbished and cleansed, the brilliant surface of the ceiling was painted, the darkness was dispelled by jewels and precious stones, the floor was perfectly level and adorned with auspi cious figures; which, moreover, was furnished with offerings of heaps of delicious, fragrant, strewn flowers of all five colours, was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka, and burning frankincense ; was exquisitely scented with fine per fumes, and turned as it were into a smelling-bottle; on a couch with a mattress of a man’s length, with pillows at head and foot, raised on both sides and hollow in the middle, soft as if one walked on the sand of the banks of the Ganges, covered with the cloth of a robe of ornamented linen, containing a well-worked towel, and hung with red mosquito curtains, delightful, soft to the touch like fur, wad ding, Pura, butter, or cotton, with all the comforts of

“ Name of a tree.

a bed, such as fragrant, excellent flowers and sandal- powder—(in such a room and on such a bed Triśālā was) taking fits of sleep between sleeping and waking, and having seen the following fourteen, &c. (see § 3), dreams, viz. an elephant, &c. (see § 4), she awoke.

1. Then Triśālā saw in her first dream a fine, enor mous elephant, possessing all lucky marks, with strong thighs and four mighty tusks ; who W'as whiter than an empty great cloud, or a heap of pearls, or the ocean of milk, or the moon-beams, or spray of water, or the silver mountain (Vaitdif/ya); whose temples were perfumed with fragrant musk- fluid, which attracted the bees; equalling in dimension the best elephant of the king of the gods (Airivata); uttering a fine deep sound like the thunder of a big and large rain-cloud.

2. Then she saw a tame, lucky bull, of a whiter hue than that of the mass of petals of the white lotus, illu mining all around by the diffusion of a glory of light; (a bull) whose lovely, resplendent, beautiful hump was delightful through the collection of its charms, whose glossy skin (was covered with) thin, fine, soft hairs; whose body was firm, well made, muscular, com pact, lovely, well proportioned, and beautiful; whose horns were large, round, excellently beautiful, greased at their tops, and pointed; whose teeth were all equal, shining, and pure. He foreboded innumerable good qualities.

3. Then she saw a handsome, handsomely shaped, playful lion, jumping from the sky towards her face; a delightful and beautiful lion whiter than a heap of pearls, &c. (see § 33), who had strong and lovely fore-arms, and a mouth adorned with round, large.

232 KALPA sOtRA.

and well-set teeth; whose lovely lips, splendent through their proportions, and soft like a noble lotus, looked as if they were artificially ornamented ; whose palate was soft and tender like the petals of the red lotus, and the top of whose tongue was pro truding; whose eyes were like pure lightning, and revolved like red-hot excellent gold just poured out from the crucible; (a lion) with broad and large thighs, and with full and excellent shoulders, who was adorned with a mane of soft, white, thin, long hair of the finest quality; whose erect, well-shaped, and well-grown tail was flapping; the tops of whose nails were deeply set and sharp; whose beautiful tongue came out of his mouth like a shoot of beauty.

4. Then she, with the face of the full moon, saw the goddess of famous beauty, 6’ri, on the top of Mount Himavat, reposing on a lotus in the lotus lake, anointed with the water from the strong and large trunks of the guardian elephants. She sat on a lofty throne. Her firmly placed feet resembled golden tortoises, and her dyed, fleshy, convex, thin, red, smooth nails were set in swelling muscles Her hands and feet were like the leaves of the lotus, and her fingers and toes soft and excellent; her round and well-formed legs were adorned with the Kuru- vindavarta and her knees with dimples. Her fleshy thighs resembled the proboscis of an excellent ele phant, and her lovely broad hips were encircled by a golden zone. Her large and beautiful belly was

side of the tongue, instead of talu, palate.

’ An ornament according to the commentary.

adorned by a circular navel, and contained a lovely row of hairs (black as) collyrium, bees, or clouds, straight, even, continuous, thin, admirable, handsome, soft, and downy. Her waist, which contained the three folds, could be encompassed with one hand. On all parts of her body shone ornaments and trin kets, composed of many jewels and precious stones, yellow and red gold. The pure cup-like pair of her breasts sparkled, encircled by a garland of Kunda flowers, in which glittered a string of pearls. She wore strings of pearls made by diligent and clever artists, shining with wonderful strings, a necklace of jewels with a string of Dinirisk and a trembling pair of earrings, touching her shoulders, diffused a brilliancy; but the united beauties and charms of these ornaments were only subservient to the loveli ness of her face Her lovely eyes were large and pure like the water lily. She sprinkled about the sap from two lotus flowers which she held in her splendid hands, and gracefully fanned herself. Her glossy, black, thick, smooth hair hung down in a braid.

5. Then she saw, coming down from the firma ment, a garland charmingly interwoven with fresh Mandara flowers. It spread the delicious smell of .ampaka®, Aroka*, Naga® Punnaga®, Priyangu',

late composition of this part of the Kalpa Siltra.

therefore rather free, but, I believe, comes near the meaning of the original.

’ Panicum Italicum.

6’irisha, Mudgara, Malliki®, Yuthika®, Ah-

kolla ®, Kora;/fakapatraDamanaka®, Navami- liki®, Bakula®, Tilakak Vasantika’ Nuphar, Nymphaea, Pd/ala®, Kunda, Atimukta’®, and Mango; and perfumed the ten divisions of the uni verse with its incomparably delightful fragrance. It was white through wreaths of fragrant flowers of all seasons, and brilliant through splendid, beautiful embellishments of many colours. Towards it came humming swarms of different kinds of bees®, and filled with their sweet noise the whole neighbour hood.

6. And the moon: white as cow-milk, foam, spray of water, or a silver cup, glorious, delighting heart and eyes, full, dispelling the compact darkness of the thick est wilderness, whose crescent shines at the end of the two halves of the month, opening the blossoms of the groups of Nymphaeas, adorning the night, resem bling the surface of a well-polished mirror. She was of a white hue, like a flamingo, the stars’ head- ornament, the quiver of Cupid’s arrows, raising the waters of the ocean, burning as it were disconsolate

’ Not specialised in our dictionaries. ® Artemisia Indica.

'' The many-flowered Nykanthes or Jasminum Zambac.

Mimusops Elengi.

“ Clerodendum Phlomoides or Symplocos Racemosa.

Gaertnera Racemosa. Bignonia Suaveolens.

** Fragrant Oleander.

Diospyros Glutinos or Dalbergia Ougeinense.

Sha/pada, madhukari, bhramara. The sha4)ada are literally six-footed bees, as Stevenson correctly translated, but he strangely reckons them among the preternatural animals, like the four-tusked elephants, dear to the imagination of the Gains!

people when absent from their sweethearts, the large, glorious, wandering headmark of the celestial sphere—beloved in heart and soul by Rohi;?i b Such was the glorious, beautiful, resplendent full moon which the queen saw.

7. Then she saw the large sun, the dispeller of the mass of darkness, him of radiant form, red like the Araka, the open Kiwsuka, the bill of a parrot, or the Gu'irdha, the adorner of the lotus groups, the marker of the starry host, the lamp of the firma ment, throttling as it were the mass of cold, the illustrious leader of the troop of planets, the destroyer of night, who only at his rising and setting may be well viewed, but (at all other times) is diffi cult to be regarded, who disperses evil-doers that stroll about at night, who stops the influence of cold, who always circles round Mount Meru, whose thou sand rays obscure the lustre of other lights®.

8. Then she saw an extremely beautiful and very large flag, a sight for all people, of a form attractive to the beholders. It was fastened to a golden staff with a tuft of many soft and waving peacock’s feathers of blue, red, yellow, and white colours, and seemed as if it would pierce the brilliant, celestial sphere, with the brilliant lion on its top, who was white like crystal, pearlmother, Anka-stone, Kunda- flowers, spray of water, or a silver cup. {40)

yavallabhaw) differently by explaining hiyaya by hitada, the lover of Rohiwi who did her mind good.

mentary, paryāya, we must translate: whose luminous glory was set forth by his thousand rays.

236 KALPA S(JTRA.

9. Then she saw a full vase of costly metal splendent with fine gold, filled with pure water, excellent, of brilliant beauty, and shining with a bouquet of water lilies. It united many excellencies and all-auspicious marks, and stood on a lotus- (shaped foot), shining with excellent jewels. It delighted the eyes, glittered and illumined all about; it was the abode of happy Fortune, free from all faults, fine, splendid, exquisitely beautiful, entwined with a wreath of fragrant flowers of all seasons.

10. Then she saw a lake, called Lotus Lake, adorned with water lilies. Its yellow water was perfumed by lotuses opening in the rays of the morn ing sun ; it abounded with swarms of aquatic animals, and fed fishes. It was large, and seemed to burn through the wide-spreading, glorious beauty of all kinds of lotu ses ®. I ts shape and beauty were pleasing. The lotuses in it were licked by whole swarms of gay bees and mad drones. Pairs of swans, cranes, Kakxa- vikas, ducks, Indian cranes, and many other lusty birds resorted to its waters, and on the leaves of its lotuses sparkled water-drops like pearls*. It was a sight, pleasing to the heart and the eye.

11. Then she whose face was splendid like the

marks, this would be in conflict with the epithet which we have put next, but which, in the original, is separated from it by many lines. Unless the author has blundered, which from his vague style seems far from impossible, the word must here have a more indefinite meaning than it usually has.

“ This passage may also be translated: standing on a lotus filled with pollen, of excellent workmanship.

and puwifarika.

moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshmi, which is white like the mass of moon-beams. Its waters increased in all four directions, and raged with ever-changing and moving, excessively high waves. It presented a splendid and pleasant spectacle as it rushed to and from the shore with its wind-raised, changeable, and moving billows, its tossing waves, and its rolling, splendid, transparent breakers. From it issued camphor-white foam under the lashing (tails) of great porpoises, fishes, whales, and other monsters of the deep. Its agitated waters were in great uproar, occasioned by the vortex Gangavarta, which the vehemence and force of the great rivers pro duced ; they rose, rushed onwards and backwards, and eddied.

12. Then she saw a celestial abode excelling among the best of its kind, like the lotus (among flowers). It shone like the morning sun’s disk, and was of a dazzling beauty. Its thousand and eight excellent columns (inlaid with) the best gold and heaps of jewels diffused a brilliant light like a hea venly lamp, and the pearls fastened to its curtains glittered. It was hung with brilliant divine garlands, and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, 6'a- rabhas. Yaks, Sa/;2saktas elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods.

plained, ‘ a kind of beast of prey; ’ I think that sawsakta may be an adjective specifying the following word, and mean ‘ fighting ’ elephants.

imitating the sound of big and large rain-clouds, penetrated the whole inhabited world. It was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka, burning frankincense and other perfumes. It (shed) conti nuous light, was white, of excellent lustre, delighting the best of gods, and affording joy and pleasure.

13. Then she saw an enormous heap of jewels containing Pulaka, Vara, Indranila, Sasyaka, Kar- ketana, Lohitdksha, Marakata, Prabila, Saugandhika, Spha/ika, Ha?«sagarbha, A'ana, and A'andrakinta. Its base was on the level of the earth, and it illu mined with its jewels even the sphere of the sky. It was high and resembled Mount Meru.

14. And a fire. She saw a fire in vehement motion, fed with much-shining and honey-coloured ghee, smokeless, crackling, and extremely beautiful with its burning flames. The mass of its flames, which rose one above the other, seemed to inter penetrate each other, and the blaze of its flames appeared to bake the firmament in some places.

After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.

Every mother of a Tirthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb. (46 b)

When the Kshatriyif Trii-ali, having seen these fourteen illustrious, great dreams, awoke, she was glad, pleased, and joyful, &c. (see § 5, down to) rose from her couch, and descended from the footstool. Neither hasty nor trembling, with a quick and even

gait like that of the royal swan, she went to the couch of the Kshatriya Siddhirtha. There she awakened the Kshatriya Siddhirtha, addressing him with kind, pleasing, amiable, tender, illustrious, beautiful, lucky, blest, auspicious, fortunate, heart-going, heart-easing, well-measured, sweet, and soft words.

Then the Kshatriya! Triali, with the permission of king Siddhartha, sat down on a chair of state inlaid with various jewels and precious stones in the form of arabesques; calm and composed, sitting on an excellent, comfortable chair, she addressed him with kind, pleasing, &c. (see last paragraph), words, and spoke thus :

‘ O beloved of the gods, I was just now on my couch (as described in § 32), &e. (see § 5), and awoke after having seen the fourteen dreams; to wit, an elephant, &c. What, to be sure, O my lord, will be the happy result portended by these fourteen illus trious, great dreams ?’

When the Kshatriya Siddhdrtha had heard and perceived this news from the Kshatriyi«i Trii’ala, he glad, pleased, and joyful, &c. (see § 5, down to) firmly fixed the dreams in his mind, and entered upon considering them; he grasped the meaning of those dreams with his own innate intelligence and intuition which were preceded by reflection, and addressing the Kshatriya/i Triśālā with kind, pleasing, &c., words, spoke thus:

‘ O beloved of the gods, you have seen illus trious dreams, &c. (see § 9, down to) you will give birth to a lovely, handsome boy, who will be the ensign of our family, the lamp of our family, the crown of our family, the frontal ornament

of our family, the maker of our family’s glory, the sun of our family, the stay of our family, the maker of our family’s joy and fame, the tree of our family, the exalter of our family; (a boy) with tender hands and feet, &c. (see § 9, down to the end). And this boy, after having passed childhood, and, with just ripened intellect, having reached the state of youth, will become a brave, gallant, and valorous king, the lord of the realm, with a large and exten sive army and train of waggons. Therefore, O beloved of the gods, you have seen illustrious, &c., dreams, &c. (see § 9).’

In this way he repeatedly expressed his extreme satisfaction.

When the Kshatriyi;! Trbala had heard and perceived this news from king Siddhirtha, she glad, pleased, and joyful, &c. (see § 12, down to) and spoke thus:

‘ That is so, O beloved of the gods, &c. (see §13, down to) as you have pronounced it.’

Thus saying she accepted the true meaning of the dreams, and with the permission of king Sid- dhartha she rose from her chair of state, inlaid with various jewels and precious stones in the form of arabesques. She then returned to her own bed, neither hasty nor trembling, with a quick and even gait like that of the royal swan, and spoke thus:

‘ These my excellent and pre-eminent dreams shall not be counteracted by other bad dreams.’

Accordingly she remained awake to save her dreams by means of (hearing) good, auspicious, pious, agreeable stories about gods and religious men.

At the time of daybreak the Kshatriya Siddhirtha called his family servants and spoke thus:

‘ Now, beloved of the gods, quickly make ready, or have made ready, the exterior hall of audience; see that it be sprinkled with scented water, cleaned, swept, and newly smeared, furnished with offerings of fragrant, excellent flowers of all five colours, made highly delightful through curling scented fumes, &c. (see §32, down to) and turned, as it were, into a smelling box; also erect my throne, and having done this quickly return, and report on the execution of my orders.’

When the family servants were thus spoken to by king Siddhdrtha, they—glad, pleased, and joyful, &c. (see §12, down to) on their heads, and modestly accepted the words of command, saying, ‘Yes, master!’ Then they left the presence of the Ksha triya Siddhirtha, and went to the exterior hall of audience, made it ready, and erected the throne (as described in the last paragraph). Having done this, they returned to the Kshatriya Siddhirtha; joining the palms of their hands so as to bring the ten nails together, laid the folded hands on their heads, and reported on the execution of their orders.

Early at the wane of the night, when the bright morning disclosed the soft flowers of the full-blown lotuses and N ymphaeas, rose the sun : he was red like the Aoka, the open- K.imsuka., the bill of a parrot or the Gu«irdha; of an intense redness like that of the Bandhuvaka, the feet and eyes of the turtle dove, the scarlet eyes of the Indian cuckoo, a mass of China roses, or vermilion. He, the thousand-rayed maker of the day, shining in his radiance, awakened

the groups of lotuses. When in due time the god of the day had risen and by the blows of his hands (or rays) the darkness was driven away, while the inhabited world was, as it were, dipped in saffron by the morning sun, the Kshatriya Siddhdrtha rose from his bed, descended from the footstool, went to the hall for gymnastic exercises, and entered it. There he applied himself to many wholesome exercises, jumped, wrestled, fenced, and fought till he got thoroughly tired: then he was anointed with hundredfold and thousandfold refined different kinds of oil, which nourished, beautified, invigorated, exhi larated, strengthened, and increased all senses and limbs. On an oiled hide he was shampooed by clever men with soft and tender palms of the hands and soles of the feet, who were well acquainted with the best qualities of the practices of anointing, kneading, and stretching; well trained, skilful, excel lent, expert, intelligent, and never tiring. When by this fourfold agreeable treatment of the body the king’s bones, flesh, skin, and hair had been bene fited, and his fatigues banished, he left the hall for gymnastic exercises, and entered the bathing- house. The pleasant bathing-room was very agree able, and contained many windows S ornamented with pearls; its floor was decorated with mosaic of various jewels and precious stones. On the bath ing-stool, inlaid with various jewels and precious stones in the form of arabesques, he comfortably sat down and bathed himself with water scented with flowers and perfumes, with tepid water and pure water, according to an excellent method of

as to produce a network of more or less intricate design.

bathing, combined with healthy exercises. When this healthy excellent bathing under many hundred fold pleasures was over, he dried his body with a long-haired, soft, scented, and coloured towel, put on a new and costly excellent robe, rubbed himself with fresh and fragrant Goirsha and sandal, and ornamented himself with fine wreaths and sandal-oint ment. He put on (ornaments) of jewels and pearls, hung round his neck fitting necklaces of eighteen, nine, and three strings of pearls, and one with a pearl pendant, and adorned himself with a zone. He put on a collar, rings, and charming ornaments of the hair, and encumbered his arms with excellent bracelets; he was of excessive beauty. His face was lighted up by earrings, and his head by a diadem ; his breast was adorned and decked with necklaces, and his fingers were, as it were, gilded by his rings. His upper garment of fine cloth contained swinging pearl pendants. He put on, as an emblem of his undefeated knighthood, glittering, well-made, strong, excellent, beautiful armlets, made by clever artists of spotless and costly jewels, gold, and precious stones of many kinds. In short, the king was like the tree granting all desires, decorated and orna mented ; an umbrella, hung with wreaths and gar lands of Kori;«/a flowers, was held above him. He was fanned with white excellent chowries, while his appearance was greeted with auspicious shouts of victory. Surrounded by many chieftains, satraps, kings, princes, knights, sheriffs, heads of families, ministers, chief ministers, astrologers, counsellors, servants, dancing masters, citizens, traders, mer chants, foremen of guilds, generals, leaders of cara-

vans, messengers, and frontier-guards, he—the lord and chief of men, a bull and a lion among men, shining with excellent lustre and glory, lovely to behold like the moon emerging from a great white cloud in the midst of the flock of the planets and of brilliant stars and asterisms — left the bathing-house, (6i) entered the exterior hall of audience and sat down on his throne with the face towards the east.

On the north-eastern side he ordered eight state chairs, covered with cloth and auspiciously deco rated with white mustard, to be set down. Not too far from and not too near to himself, towards the interior of the palace, he had a curtain drawn. It was adorned with different jewels and precious stones, extremely worth seeing, very costly, and manufactured in a famous town; its soft cloth was all over covered with hundreds of patterns and deco rated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, 6arabhas, Yaks, Sawsaktas, elephants, shrubs, and plants. Be hind it he ordered to be placed, for the Kshatri- yi«i Tri.yala, an excellent chair of state, decorated with arabesques of different jewels and precious stones, outfitted with a coverlet and a soft pillow, covered with a white cloth, very soft and agreeable to the touch. Then he called the family servants and spoke thus :

‘ Quickly, O beloved of the gods, call the inter preters of dreams who well know the science of prognostics with its eight branches, and are well versed in many sciences besides! ’

When the family servants were thus spoken to by king Siddhartha, they—glad, pleased, and joyful, &c.—laid the folded hands on their heads and

modestly accepted the words of command, saying,

‘ Yes, master!’

Then they left the presence of the Kshatriya Siddhirtha, went right through the town Kufapura to the houses of the interpreters of dreams, and called the interpreters of dreams.

Then the interpreters of dreams, being called by the Kshatriya Siddhrtha’s family servants, glad, pleased, and joyful, &c., bathed, made the offering (to the house-gods) *, performed auspicious rites and expiatory acts, put on excellent, lucky, pure court- dress, adorned their persons with small but costly ornaments, and put, for the sake of auspiciousness, white mustard and Dhrvi grass on their heads. Thus they issued from their own houses and went right through the Kshatriya part of the town Ku««h- pura to the front gate of king Siddhartha’s excellent palace, a jewel of its kind.

There they assembled and went to the exterior hall of audience in the presence of the Kshatriya Siddhartha. Joining the palms of their hands so as to bring the ten nails together, they laid the folded hands on their heads and gave him the greeting of victory.

The king Siddhirtha saluted and honoured the interpreters of dreams, made them presents, and re ceived them with respect. They sat down, one after the other, on the chairs of state which had been placed there before. Then the Kshatriya Siddhirtha placed his wife Trbala behind the cur tain, and taking flowers and fruits in his hands,

“ PdyaMtta = prdyaj/Jitta. The commentators explain it by p4da;4upta, touching their feet in order to avoid the wicked eye.

addressed with utmost courtesy the interpreters of dreams;

‘O beloved of the gods, the Kshatriya«i Triali was just on her couch, &c. (see § 32, down to the end). (70 and 71) What to be sure, O beloved of the gods, will be the result portended by these four teen illustrious great dreams ?’

When the interpreters of dreams had heard and perceived this news from the Kshatriya Siddhirtha, they—glad, pleased, and joyful, &c.—fixed the dreams in their minds, entered upon considering them, and conversed together.

Having found, grasped, discussed, decided upon, and clearly understood the meaning of these dreams, they recited before king Siddhirtha the dream-books and spoke thus:

‘O beloved of the gods, in our dream-books are enumerated forty-two (common) dreams and thirty great dreams. Now, O beloved of the gods, the mothers of universal monarchs or of Arhats wake up after seeing these fourteen great dreams out of the thirty great dreams, when the embryo of a universal monarch or an Arhat enters their womb; viz. an elephant, a bull, &c. The mothers of Visudevas wake up after seeing any seven great dreams out of these fourteen great dreams, when the embryo of a Vasudeva enters their womb. The mothers of Baladevas wake up after seeing any four great dreams out of these four teen great dreams, when the embryo of a Baladeva enters their womb. The mother of Mi;?falikas wake up after seeing a single great dream out of these fourteen great dreams, when the embryo of a yinddXika. enters their womb. Now, O beloved

LIVES OF THE GINAS. 247

of the gods, the Kshatriyi;?! Triali has seen these fourteen great dreams, &c. (see § 51, down to the end). And this boy, &c. (see §52, down to) the lord of a realm with a large and extensive army and train of waggons, a universal emperor or a Jina, the lord of the three worlds, the universal emperor of the law. (80). Therefore, O beloved of the gods, the Kshatriyiwl Triśālā has seen illustrious dreams,’ &c. (see § 9).

When king Siddhdrtha had heard and perceived this news from the interpreter of dreams, he—glad, pleased, and joyful, &c.—spoke to them thus :

‘ That is so, O beloved of the gods, &c. (see ii, down to) as you have pronounced it’

Thus saying he accepted the true meaning of the dreams, and honoured the interpreters of dreams with praise and plenty of food, flowers, perfumes, garlands, and ornaments. He made them a present in keeping with their station in life and dismissed them.

After this the Kshatriya Siddhirtha rose from his throne, went to the Kshatriyi;?i Trijali behind the curtain, and addressed her thus ;

‘ Now, O beloved of the gods, you have seen these fourteen great dreams, &c. (see §§ 79, 80, down to) emperor of the law.’ (85, 86)

When the Kshatriy 4 »i TrijraH had heard and perceived this news, she—glad, pleased, and joyful, &c.—accepted the true meaning of the dreams. With the permission of king Siddhartha she rose from her chair of state which was decorated with arabesques of various jewels and precious stones,

' Or a life annuity.

and returned to her own apartments, neither hasty nor trembling, with a quick and even gait like that of the royal swan,

From that moment in which the Venerable Ascetic Mahdvlra was brought into the family of the Gntris, many demons in Vabrama;?a’s service, belonging to the animal world, brought, on 6akra’s command, to the palace of king Siddhdrtha, old and ancient treasures, of which the owners, deponers, and fami lies to whom they originally belonged were dead and extinct, and which were hidden in villages, or mines, or scot-free towns, or towns with earth walls, or towns with low walls, or isolated towns, or towns accessible by land and water, or towns accessible either by land or by water only, or in natural strong holds, or in halting-places for processions or for caravans, in triangular places, or in places where three or four roads meet, or in courtyards, or squares, or high roads, or on the site of villages or towns', or in drains of villages or towns, or in bazaars, or temples, or assembling halls, or wells, or parks, or gardens, or woods, or groves, or burying-places, or empty houses, or mountain caves, or hermits’ cells, or secret places between walls, or in houses on an elevation, or houses for audience, or palaces.

In the night in which the Venerable Ascetic Mahāvīra was brought into the family of the Gnttris their silver increased, their gold increased ; their riches, corn, majesty, and kingdom increased; their army, train, treasure, storehouse, town, seraglio, subjects, and glory increased; their real valuable property, as riches, gold, precious stones, jewels,

• <jraw?bhaya= Gr»mbhaka; what they are is not said in the commentaries.

pearls, conches, stones, corals, rubies, &c., the inten sity of their popularity and liberality highly in creased. At that time the following personal, reflectional, desirable idea occurred to parents of the Venerable Ascetic Mahvira:

‘ From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see § 90, down to) the intensity of our liberality and popularity highly increased. Therefore when this our boy will be born, we shall give him the fit name, attributive and conformable to his quality— Vardhaminab’

Now the Venerable Ascetic Mahāvīra, out of compassion for his mother, did not move nor stir nor quiver, but remained quiet, stiff, and motionless. Then the following, &c. (see § 90, down to) idea occurred to the mind of the Kshatriy 4 «i Triśālā:

‘ The fruit of my womb has been taken from me, it has died, it is fallen, it is lost. Formerly it moved, now it does not move.’ Thus with anxious thoughts and ideas, plunged in a sea of sorrow and misery, reposing her head on her hand, overcome by painful reflections, and casting her eyes on the ground she meditated. And in the palace of king Siddhirtha the music of drums and stringed instru ments, the clapping of hands, the dramatical per formances, and the amusements of the people ceased, and mournful dejection reigned there.

Then the Venerable Ascetic Mahāvīra, knowing that such an internal, &c. (see § 90, down to) idea had occurred to the mind of his mother, he quivered a little.

son translated, the Increaser.

Feeling her child quivering, trembling, moving, and stirring, the Kshatriy 4 «i Trii'al—glad, pleased, and joyful. See .—spoke thus ; ‘ No, forsooth, the fruit of my womb has not been taken from me, it has not died, it is not fallen, it is not lost. Formerly it did not move, but now it does move.’ Thus she was glad, pleased, and joyful, &c.

Then the Venerable Ascetic Mahāvīra, while in her womb, formed the following resolution: ‘ It will not behove me, during the life of my parents, to tear out my hair, and leaving the house to enter the state of houselessness.’

Bathing, making offerings to the house-gods, perform ing auspicious rites and expiatory acts, and adorning herself with all ornaments, the Kshatriya/i Tris'alikept off sickness, sorrow, fainting, fear, and fatigue by food and clothing, perfumes and garlands, which were not too cold nor too hot, not too bitter nor too pungent, not too astringent nor too sour nor too sweet, not too smooth nor too rough, not too wet nor too dry, but all just suiting the season. In the proper place and time she ate only such food which was good, suffi cient, and healthy for the nourishment of her child. She took her walks in places which were empty and agreeable as well as delightful to the mind; her desires were laudable, fulfilled, honoured, not disre garded, but complied with and executed; she most comfortably dozed, reposed, remained, sat, and laid on unobjectionable and soft beds and seats, and thus most comfortably carried her unborn child.

In that period, in that age the Venerable Ascetic Mahfivlra —after the lapse of nine months and

‘ The whole passage is in some disorder; for the subject is she (Trijald) and the object is ‘boy,’ yet ‘the Venerable Ascetic Mahd-

seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of Aaitra, on its fourteenth day, [while all planets were in their exaltations, the moon in her principal con junction, and the sky in all its directions clear, bright, and pure ; while a favourable and agreeable low wind swept the earth; at the time when the fields were green and all people glad and amusing themselves] 1 in the middle of the night while the moon was in conjunction with the asterism Uttara- phalguni—(Trwali), perfectly healthy herself, gave birth to a perfectly healthy boy.

In that night in which the Venerable Ascetic Mahdvlra was born, there was a divine lustre ori ginated by many descending and ascending gods and goddesses, and in the universe, resplendent with one light, the conflux of gods occasioned great confusion and noise. ®

In that night in which the Venerable Ascetic Mahdvlra was born, many demons in Vabrama/za’s

vira ’ is also put in the nominative. It seems that the author or the copyists added the three words Sama«e Bhagavaw Mahavire because they usually followed the beginning: te«a/« kdlewaw Xttmn samae«a»z. The same disorder occurs in all corresponding passages which we shall meet with later on.

is wanting in my oldest MS., and the commentator says that it was not seen in many books. The occurrence of the astrological term exaltation (uAa=v\lfa>/xa) in this passage proves it to be inserted after 300 a.d. For about that time Greek astrology had been intro duced in India, as I have shown in my dissertation; De Astrologiae Indicae ‘ Hora’ appellatae originibus, Bonn, 1872.

service belonging to the animal world, rained down on the palace of king Siddhdrtha one great shower of silver, gold, diamonds, clothes, ornaments, leaves, flowers, fruits, seeds, garlands, perfumes, sandal, powder, and riches.

After the Bhavanapati, Vyantara, Jyotishka, and Vaimanika gods had celebrated the feast of the inauguration of the Tirthakara’s birthday, the Ksha- triya Siddhdrtha called, at the break of the morning, together the town policemen and addressed them thus ;

‘ O beloved of the gods, quickly set free all prisoners in the town of Ku»apura, increase measures and weights, give order that the whole town of Kuaapura with its suburbs be sprinkled with water, swept, and smeared (with cowdung, &c.) that in triangular places, in places where three or four roads meet, in courtyards, in squares, and in thoroughfares, the middle of the road and the path along the shops be sprinkled, cleaned, and swept; that platforms be erected one above the other; that the town be decorated with variously coloured flags and banners, and adorned with painted pavilions ; that the walls bear impressions in Goi'trsha, fresh red sandal, and Dardara ® of the hand with out stretched fingers; that luck-foreboding vases be put on the floor, and pots of the same kind be disposed round every door and arch; that big, round, and long garlands, wreaths, and festoons be hung low

smeared (with cowdung) and whitewashed.

velled in India will have noticed on walls the impressions of the hand mentioned in the text.

and high; that the town be furnished with offerings, &c. (see §32, down to) smelling box; that players, dancers, rope-dancers, wrestlers, boxers, jesters, story-tellers, ballad-singers, actors h messengers pole-dancers, fruit-mongers, bag-pipers, lute-players, and many Til 4 /faras ® be present. Erect and order to erect thousands of pillars and poles, and report on the execution of my orders.’

When the family servants were thus spoken to by king Siddhirtha, they—glad, pleased, and joyful, &c. (see § 58)—accepted the words of command, saying,

‘ Yes, master!’

Then they set free all prisoners, &c. (see f 100, down to) pillars and poles. Having done this, they returned to king Siddhdrtha, and laying their hands on their heads, reported on the execution of his orders. (loi)

The king Siddhdrtha then went to the hall for gymnastic exercises, &c. (see §§ 60 and 61). (After having bathed) the king accompanied by his whole seraglio *, and adorned with flowers, scented robes, garlands, and ornaments, held during ten days the festival in celebration of the birth of a heir to his kingdom; (it was held) under the continuous din and sound of trumpets, with great state and splen dour, with a great train of soldiers, vehicles, and guests, under the sound, din, and noise of conches,

' LasakS bh&nda.

during a performance of music.

such words occur in the passage in question, they seem to point to the description in § 115, which contains the latter part of this passage.

cymbals, drums, castanets, horns, small drums, kettle drums, Muraas, Mr/dahgas, and Dundubhis k which were accompanied at the same time by trumpets The customs, taxes, and confiscations were released, buying and selling prohibited, no policemen were allowed to enter houses, great and small fines were remitted, and debts cancelled. Numberless excel lent actors performed ® and many Tild/§aras were present, drums sounded harmoniously, fresh gar lands and wreaths were seen everywhere, and the whole population in the town and in the country rejoiced and was in full glee.

When the ten days of this festival were over, the king Siddhartha gave and ordered to be given hundreds and thousands and hundred-thousands of offerings to the gods, gifts, and portions (of goods); he received and ordered to be received hundreds, thousands, and hundred-thousands of presents. (103)* The parents of the Venerable Ascetic Mahdvlra celebrated the birth of their heir on the first day, on the third day they showed him the sun and the moon, on the sixth day they observed the religious vigil; after the eleventh day, when the impure ope rations and ceremonies connected with the birth of a child had been performed, and the twelfth day had come, they prepared plenty of food, drink, spices, and sweetmeats, invited their friends, relations, kins men, agnates, cognates, and followers, together with the r»dtrka Kshatrijs. Then they bathed, made

has: while courtezans and excellent actors performed.

offerings (to the house-gods), and performed auspi cious rites and expiatory acts, put on excellent, lucky, pure court-dress, and adorned their persons with small but costly ornaments. At dinner-time they sat down on excellent, comfortable chairs in the dining-hall, and together with their friends, relations, kinsmen, agnates, cognates and followers, and with the GnkX.rik.di Kshatriyas they partook, ate, tasted, and interchanged (bits) of a large collation of food, drink, spices, and sweetmeats.

After dinner they went (to the meeting hall) after having cleansed their mouths and washed; when perfectly clean, they regaled and honoured their friends, &c. (see § 104, down to) (?#atrfka Kshatriyas with many flowers, clothes, perfumes, garlands, and ornaments. Then they spoke thus to their friends, &c.:

‘ Formerly, O beloved of the gods, when we had begotten this our boy, the following personal, re- flectional, desirable idea occurred to our mind: “ From the moment that this our boy has been begotten, our silver increased, our gold increased, &c. (see f 91, down to) Vardhamna. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardham 4 na.”’ (106,107)

The Venerable Ascetic Mahāvīra belonged to the Kayapa gotra. His three names have thus been recorded : by his parents he was called Vardhamina ; because he is devoid of love and hate, he is called Sva.m2indi (i. e. Ascetic); because he stands fast in midst of dangers and fears, patiently bears hard ships and calamities, adheres to the chosen rules of

‘ This is an addition of the commentator.

penance, is wise, indifferent to pleasure and pain, rich in control, and gifted with fortitude, the name Venerable Ascetic Mahāvīra has been given him by the gods. (108)’

The Venerable Ascetic Mahāvīra’s father belonged to the Kdjryapa gotra; he had three names : Siddhar- tha, 6'reyiiwsa, and Gasaswsa, &c. (see Airihga Shtra II, 15, § 15, down to) 6'eshavad and Yaso- vati.

The Venerable Ascetic Mahāvīra—clever, with the aspirations of a clever man, of great beauty, con trolling (his senses), lucky, and modest; a Gnktri Kshatriya, the son of a Gnktri Kshatriya; the moon of the clan of the Gnatris] a Videha, the son of Videhadatti, a native of Videha, a prince of Videha—had lived thirty years in Videha when his parents went to the world of the gods (i. e. died), and he with the permission of his elder brother and the authorities of the kingdom fulfilled his promise. At that moment the Laukintika gods, following the established custom, praised and hymned him with these kind, pleasing, &c. (see f 47, down to) sweet, and soft words : (no)

‘ Victory, victory to thee, gladdener of the world! Victory, victory to thee, lucky one! Luck to thee, bull of the best Kshatriyas! Awake, reverend lord of the world! Establish the religion of the law which benefits all living beings in the whole uni verse ! It will bring supreme benefit to all living beings in all the world! ’

Thus they raised the shout of victory, (in)

translated according to the explanation of the commentary.

Before the Venerable Ascetic Mahāvīra had adopted the life of a householder (i.e. before his marriage) he possessed supreme, unlimited h unim peded knowledge and intuition. The Venerable Ascetic Mahāvīra perceived with this his supreme unlimited knowledge and intuition that the time for his Renunciation had come. He left his silver, he left his gold, he left his riches, corn, majesty, and kingdom; his army, grain, treasure, storehouse, town, seraglio, and subjects ; he quitted and rejected his real, valuable property, such as riches, gold, pre cious stones, jewels, pearls, conches, stones, corals, rubies, &c.; he distributed presents through proper persons, he distributed presents among indigent persons. (112)®

In that period, in that age, in the first month of winter, in the first fortnight, in the dark (fortnight) of Margairas, on its tenth day, when the shadow had turned towards the east and the (first) Paurushi* was full and over, on the day called Suvrata, in the Muhfirta called Viaya, in the palankin Aandra- prabha, (Mahāvīra) was followed on his way® by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blowers, proclaimers, pattivallas.

tation it is said that (the knowledge) of the Nairayikas, Devas, and Tlrthakaras does not reach the Avadhi; it is total with them, but with others only partial.

° Cf. Arahga Sfttra II, 15, § 17.

«ugammama«am agge, and explains the passage thus: him w’ho was followed by, &c., and surrounded by, &c. (agre parivrftam) they praised and hymned, and the authorities spoke thus to him.

courtiers, men carrying others on the back, heralds, and bell bearers. They praised and hymned him with these kind, pleasing, &c. (see § 47, down to) sweet and soft words:

‘ Victory, victory to thee, gladdener of the world! Victory to thee, lucky one ! Luck to thee ! with undis turbed knowledge, intuition, and good conduct con quer the unconquered Senses; defend the conquered Law of the 6rama;«as; Majesty, conquering all ob stacles, live in Perfection; put down with thy devo tion Love and Hate, the (dangerous) wrestlers; vigorously gird thy loins with constancy and over come the eight Karmans, our foes, with supreme, pure meditation; heedful raise the banner of content, O Hero! in the arena of the three worlds gain the supreme, best knowledge, called Kevala, which is free from obscurity; obtain the pre-eminent highest rank (i. e. final liberation) on that straight road which the best (jinas have taught; beat the army of obstacles I Victory, victory to thee, bull of the best Kshatriyas I Many days, many fortnights, many months, many seasons, many half-years, many years be not afraid of hardships and calamities, patiently bear dangers and fears; be free from obstacles in the practice of the law!’

Thus they raised the shout of victory. (i 14)

Then the Venerable Ascetic Mahāvīra—gazed on by a circle of thousands of eyes \ praised by a circle of thousands of mouths, extolled by a circle of thou sands of hearts, being the object of many thousands of wishes, desired because of his splendour, beauty, and virtues, pointed out by a circle of thousands of

’ Literally, by thousands of circles of eyes, &c. &c.

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 Vink, Tfirya, 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 § 102, down to) which were accompanied at the same time by trumpets—went right through Ku«/a- pura to a park called the Sha;avana of the Gnktris and proceeded to the excellent tree Ai'oka. There under the excellent tree Aoka 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- guni, he, after fasting two and a half days 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. (it6)

The Venerable Ascetic Mahivlra for a year and

two continuous days and the first part of the third.

a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahavlra neglected his body 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 animals.

Henceforth the Venerable Ascetic Mahāvīra was houseless, circumspect 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 ®; 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 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

execution of good acts, the latter to the abstinence from bad ones.

’ This is the triad manas mind, y&k speech, kdya body.

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 ,

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; 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 Bhiru«/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 an5rwhere 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

’ Each of these birds has one body, two necks, and three legs.

contain puns which must be lost in the translation. The moon is som.alese, of soft light, but Mahvira has pure thoughts (leyd, manaso bahirvMra); the sun is dittateo of splendent light, Mahavlra of splendent vigour; gold is iyarftva, a synonym of kawaga gold, Mahvtra 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 Sarasvati and of autumn in the Kalakdidrya Kathanaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263.

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 or a court-yard; with regard to time: in a Samaya or an Avaliki or in the time of a respir ation or in a Stoka or in a Ksha«a or in a Lava or in a Muhurta 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)® or in the evil of wrong belief. There was nothing of this kind in the Venerable One. 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 sawsara, and he exerted himself for the suppression of the defilement of Karman.

Different names of divisions of time; a Stoka contains seven respirations, a Kshawa many (bahutara) respirations (according to another commentary a Kshawa contains six Natfikas, it is the sixth part of a Gha/i), a Lava contains seven Stokas, and a Muhurta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke,Misc.Essays,IP,pp.54o,54i. Wilson, Vishrau Pura«a,P,p.47,notea.—Expunge pakkhe vi in my edition.

mann, § 87), but without an indication that it is not complete.

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 the fourth fortnight, the light (fort night) of Vabdkha, 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 Muhfirta called Viya, outside of the town CrfmbhikagrSma on the bank of the river Ripdlika, not far from an old temple, in the field of the householder Simdga k 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.

When the Venerable Ascetic Mahāvīra had become a Jma and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods.

Cf. AHrahga Sutra II, 15, § 25.

men, and demons : whence they come, whither they go, whether they are born as men or animals (yyavana) or become gods or hell-beings (upapida), 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.

In that period, in that age the Venerable Ascetic Mahivtra stayed the first rainy season in Asthika- grima, three rainy seasons in Aampd and Prfsh/i- ampi, twelve in Vabdli and V 4 »iagr 4 ma, fourteen in Ragr?ha and the suburb® of Ndlandd, six in Mithild, two in Bhadrikd, one in Alabhikd, one in Pa;ita- bhhmi*, one in 6 'r 4 vasti, one in the town of Papa® in king Hastipila’s office of the writers: that was his very last rainy season.

In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Kdrt- tika, on its fifteenth day, in the last night, in the town of Pip 4 , in king Hastipala’s office of the writers, the Venerable Ascetic Mahclvlra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha,

‘ According to the commentary it was formerly called Vardha- mSna, but it has since been called Asthikagrama, because a Yaksha A'hlapdwf 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.

‘ A place in Vaabhfimi according to the commentaries.

a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains.

This occurred in the year called Aandra, the second (of the lustrum); in the month called Pritivardhana; in the fortnight Nandivardhana; on the day Suvratigni surnamed Upaama; in the night called Devdnandi, surnamed Wirriti] in the Lava called Arya; in the respiration called Mukta®; in the Stoka called Siddha; in the Kara;?a called N 4 ga; in the Muhhrta called Sarvdrtha- siddha; while the moon was in conjunction with the asterism Sviti he died, &c. (see above, all down to) freed from all pains.

That night in which the Venerable Ascetic MahS- vlra died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending gods.

In that night in which the Venerable Ascetic Mahāvīra died, Stc. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods.

In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhūti of the Gautama gotra, cut asunder the tie of friend ship which he had for his master*, and obtained the

years are leap years, called abhivardhita, the rest are common years of 354 days and are called Sandra. The day has 1262 bhagas.

Mahfivtra died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and

highest knowledge and intuition, called Kevala, which is infinite, supreme, &c., complete, and full.

In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the eighteen confederate kings of Kid and Koala, the nine Mallakis and nine Li///lavis k on the day of new moon, instituted an illumination 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!’

In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the great Graha® called Kshudritma, 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.

‘ They were tributary to Ie/aka., king of Vauilt and maternal uncle of Mahfivtra. Instead of lAkkhzyi, which form is used by the Buddhists, the Gainas have 'Lekkhaki as the Sanskrit form of the PrS,krit 'L&kkhzX, which may be either.

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 varfibhoya to stand for Sanskrit dvdrabhoga, which is explained pradlpa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nlrv 4 «a of Mahāvīra with an illumination on the night of new moon in the month Karttika.

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.

asterism of the Venerable Ascetic Mahāvīra. 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 KS’ramawas, the Nirgrantha monks and nuns. But when the great Graha, &c., leaves that natal asterism, there will be paid much respect and honour to the Aramaas, the Nirgrantha monks and nuns.

In that night in which the Venerable Ascetic Mahāvīra died, &c. (all down to) freed from all pains, the animalcule called Anuddhari 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. 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.’

In that period, in that age the Venerable Ascetic Mahāvīra had an excellent community of fourteen thousand 6'rama;zas with Indrabhūti at their head; thirty-six thousand nuns with .bandana at their head; one hundred and fifty-nine thousand lay votaries with ankhaataka at their head; three hundred and eighteen

translated utkr?'sh/a; 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, § i.

thousand female lay votaries with Sulasd and Revati at their head; three hundred sages who knew the fourteen Phrvas, who though no 6rinas came very near them, who knew the combination of all letters, and like Gina, preached according to the truth; thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities; seven hundred Kevalins who pos sessed the combined 1 best knowledge and intui tion; seven hundred who could transform themselves, and, though no gods, had obtained the powers (rfddhi) of gods; 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 conti nents and two oceans; four hundred professors who were never vanquished in the disputes occurring in the assemblies of gods, men, and Asuras; seven hundred male and fourteen hundred female disciples who reached perfection, &c. (all down to) freed from all pains; eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence®, lucky as regards their future.

‘ 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 (rinabhadraga«i in the Siddhantahn’daya says that in our case knowledge and intuition do functionate alternately.

knowledge which divines the thoughts of all people.

istence (sthiti), devasthiti, deviyfirftpa, existence of the gods, having the length of life of the gods.

The Venerable Ascetic Mahāvīra 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. (146)’-

In that period, in that age the Venerable Ascetic Mahāvīra 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 Vedaniya (or what one has to experience in this world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpii era the greater part of the Du/shamasushama period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism Sviti, at the time of early morning, in the town of P 4 pi, and in king HastipMa’s office of the writers, (Mahāvīra) single and alone, sitting in the Samparyahka 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.

commentary that after three generations of disciples (Vira, Sudhar- man, Gambhsvamin) nobody reached Nirviwa; and after the fourth year of Mahtvira’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.

Since the time that the Venerable Ascetic Mahi- 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).

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 :

1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhanta to be written in books.

2. The council of Mathura under the presidency of Skandila, who seems to have revised the Siddhanta.

3. The public reading of the Kalpa Sutra before king Dhruva- sena of Anandapura, to console him on the death of his son. Anandapura is identified with Mahdsthana by (?inaprabhamuni, and with Bat/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 Pausan by Kalaka.arya from the fifth to the fourth Bhadrapada.

Life of Pārśva

In that period, in that age lived the Arhat Pārśva, the people’s favourite h the five most important moments of whose life happened when the moon was in conjunction with the asterism Viśākhā : in Viśākhā he descended (from heaven), and having descended thence, entered the womb (of his mother); in Vi5-ikh4 he was born; in Viśākhā, tearing out his hair, he left the house and entered the state of houselessness; in Viśākhā he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full; in Viśākhā he obtained final liberation.

In that period, in that age, in the first month of summer, in the first fortnight, the dark (fortnight) of Caitra, on its fourth day, the Arhat Pārśva, the people’s favourite, descended from the Pr 4 ;zata Kalpa, where he had lived for twenty Sigaropamas, here on the continent Jambūdvīpa, in Bharatavarsha, in the town of Benares; and in the middle of the night when the moon was in conjunction with the asterism Viakhi, after the termination of his allotted length of life, divine nature, and existence (among the gods), he took the form of an embryo in the womb of the queen Vāmā, wife of Aśvasena, king (of Benares).

The knowledge of the Arhat Pārśva, the people’s

because of his preferable karman.

favourite, (about this) was threefold, &c. (repeat §§ 3~95 after making the necessary substitutions, and omitting what exclusively applies to Mahi- vira, all down to) comfortably carried her unborn child.

In that period, in that age the Arhat Pārśva, the people’s favourite —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 Viakh 4 —(Vdma), perfectly healthy herself, gave birth to a perfectly healthy boy.

In that night in which the Arhat Pdrj'va, 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 Pārśva

The Arhat Pdrrva, 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 Laukantika gods, following the established custom, addressed him with these kind, pleasing, &c., sweet, and soft words:

‘ Victory, victory to thee, gladdener of the world!’ (see § III, down to) Thus they raised the shout of victory. Before the Arhat Pdrwa, the people’s favourite, had adopted the life of a householder, &c. (see § 112, down to) indigent persons.

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 U3 how it comes to bear on the name Pārśva.

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 Vwala, followed on his way by a train of gods, men, and Asuras, &c. (Pirva) went right through the town of Benares to the park called Aramapada, and proceeded to the excellent tree Aoka. There, &c. (see § 116, down to) five handfuls.

When the moon was in conjunction with the asterism Viakh 4 , 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.

The Arhat P 4 rva, the people’s favourite, for eighty-three days neglected his body, &c. (see 117, down to) animals.

Thereafter the Arhat Pārśva, the people’s favourite, was houseless, circumspect, &c. (see §§ 118-120, 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 ATaitra, on its fourth day, in the early part of the day, when the moon was in conjunction with the asterism Vwdkha—Pārśva, under a Dhitaki 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.

The Arhat Pirva, the people’s favourite, had eight Gaṇas and eight Gaadharas (enumerated in a A'loka):

5 'ubha and Aryaghosha, Vasish'Aa and Brahma- kknn, Saumya and 6ridhara, Virabhadra and Yaas.

The Arhat Pirva, the people’s favourite, had an excellent community of sixteen thousand Yramaas with Aryadatta' at their head; thirty-eight thousand nuns with PushpaMli at their head; one hundred and sixty-four thousand lay votaries with Suvrata at their head; three hundred and twenty-seven thousand female lay votaries with Sunanda at their head; three hundred and fifty sages who knew the fourteen Phrvas, &c. (see 138); fourteen hundred sages who were possessed of the Avadhi knowledge ; one thousand Kevalins ; eleven hundred sages who could transform them selves, six hundred sages of correct knowledge, one thousand male and two thousand female disciples who had reached perfection, seven hundred and fifty sages of vast intellect, six hundred professors, and twelve hundred sages in their last birth.

The Arhat Par.rva, the people’s favourite, insti tuted two epochs in his capacity of a Maker of an end: the epoch relating to generations and the epoch relating to psychical condition; the former ended in the fourth generation, the latter in the third year of his Kevaliship.

In that period, in that age the Arhat Pārśva, the people’s favourite, lived thirty years as a house holder, eighty-three days in a state inferior to per fection, something less than seventy years as a Kevalin, full seventy years as a Yrama«a, and a hundred years on the whole.

“ Ariyadinna in the original.

When his fourfold Karman was exhausted and in this Avasarpiwl era the greater part of the Du/ 4 sha- masushama period had elapsed, in the first month of the rainy season, in the second fortnight, the light (fortnight) of iSrava«a, on its eighth day, in the early part of the day when the moon was in conjunction with the asterism Vi5-akha, (Par.yva), after fasting a month without drinking water, on the summit of mount Sammeta, in the company of eighty-three persons, stretching out his hands, died, &c. (all down to) freed from all pains.

Since the time that the Arhat Par5-va, the people’s favourite, died, &c. (all down to) freed from all pains, twelve centuries have elapsed, and of the thirteenth century this is the thirtieth year.

Life of Arishtanemi

In that period, in that age lived the Arhat Arishtanemi, the five most important moments of whose life happened when the moon was in conjunc tion with the asterism Kitrk. In A'itr he descended from heaven, &c. (see 149, down to) obtained final liberation.

In that period, in that age, in the fourth month of the rainy season, in the seventh fortnight, the dark (fortnight) of K 4 rttika, on its twelfth day, the Arhat Arishtanemi descended from the great Vimina, called Apariita, where he had lived for thirty-six Sigaropamas, here on the continent ( 7 ambhdvipa, in Bharatavarsha, in the town of 6’auripura, and in the middle of the night when the moon was in conjunc tion with the asterism Khvt, he took the form of an embryo in the womb of the queen .Siva, wife of the king Samudraviya, &c. (the seeing of the dreams, the accumulation of riches, &c., should be repeated here).

In that period, in that age the Arhat Arishtanemi—after the lapse of nine months and seven and a half days, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Srkva.ndi, on its fifth day, &c.—(S’ivi), perfectly healthy herself, gave birth to a perfectly healthy boy. (Repeat the account of the birth, substituting the name Samudra-

Sanskrit S'aurikapura. It is, of course, Krfshwa’s town.

viaya, all down to) therefore shall the name of our boy be Arishtanemi \

The Arhat Arishtanemi, clever, &c. (see §§ 155- 157, all down to) indigent persons. In the first month of the rainy season, in the second fortnight, the light (fortnight) of 6'rava;2a, on its sixth day riding in his palankin called Uttarakurd, and fol lowed on his way by a train of gods, men, and Asuras, &c. (Arishtanemi) went right through the town of Dvardvati to the park called Revatika, and proceeded to the excellent A'oka tree. There, &c. (see §116, down to) five handfuls. When the moon was in conjunction with the asterism Witrd, after fasting two and a half days without drinking water, he put on a divine robe, and together with a thou sand persons he tore out his hair, and leaving the house entered the state of houselessness.

The Arhat Arishtanemi for fifty-four days neg lected his body, &c. (see §§ 117-120). During the fifty-fifth day—it was in the third month of the rainy season, in the fifth fortnight, the dark fortnight of Alvina, on its fifteenth day, in the last part of the day, when the moon was in conjunction with the asterism Witra—(Arishtanemi) under a Ve/asa ' tree on the summit of mount Girnar ®, after fasting three and a half days without drinking water, &c., obtained infinite, &c., highest knowledge and in tuition called Kevala, &c. (see § 121, down to) moment.

which consisted of rish/a stones flying up to the sky. Hence the name Arishtanemi.

The Arhat Arishtanemi had eighteen Gaṇas and eighteen Gawadharas.

The Arhat Arishtanemi had an excellent commu nity of eighteen thousand 6'rama«as with Varadatta at their head ; forty thousand nuns with Arya Yakshi«i at their head ; one hundred and sixty- nine thousand lay votaries with Nanda at their head; three hundred and thirty-six thousand female lay votaries with Mahisuvrati at their head; four hundred sages who knew the fourteen Phrvas, &c.; fifteen hundred sages who were possessed of the Avadhi knowledge ; fifteen hundred Kevalins; fifteen hundred sages who could transform them selves ; one thousand sages of vast intellect; eight hundred professors; sixteen hundred sages in their last birth; fifteen hundred male and three thousand female disciples who had reached perfection.

The Arhat Arishtanemi instituted, &c. (see § 146, down to) the former ended in the eighth generation, the latter in the twelfth year of his Kevaliship. In that period, in that age the Arhat Arishtanemi lived three centuries as a prince, fifty-four days in a state inferior to perfection, something less than seven centuries as a Kevalin, full seven centuries as a Yramawa, a thousand years on the whole. When his fourfold Karman was exhausted and in this Ava- sarpi;?i era a great part of the Dushamasushamd period had elapsed, in the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashi</ia, on its eighth day, in the middle of the night when the moon was in conjunction with the asterism K'ltrk, (Arishtanemi), after fasting a month

without drinking water, on the summit of mount Girnir, in the company of five hundred and thirty- six monks, in a squatting position, died, &c. (all down to) freed from all pains.

Since the time that the Arhat Arishanemi died, &c. (all down to) freed from all pains, eighty-four thousand years have elapsed, of the eighty-fifth millennium nine centuries have elapsed, of the tenth century this is the eightieth year.

EPOCHS OF THE INTERMEDIATE TtRTHAKARAS.

Since the time that the Arhat Nami died, &c. (all down to) freed from all pains, 584,979 years have elapsed, this is the eightieth year. Since the death of Munisuvrata this is the year 1,184,980. Since Malli this is the year 6,584,980. Ara died 10,000,000 years before Malli; Kunthu a quarter of a Palyopama before Malli; 6'anti three- quarters of a Palyopama; Dharma three Sagaro- pamas before Malli; Ananta seven Sagaropamas before Malli; Vimala sixteen S 4 garopamas before Malli; Visuphya forty Sigaropamas before Malli; ►S’reyiwsa a hundred Sigaropamas before Malli. vSitala died a krore of Sdgaropamas, less 42,003 years and eight and a half months, before the death ofVlra. Suvidhi, surnamed Pushpadanta, died ten krores of Sigaropamas before A'itala; ATandra- prabha a hundred krores of Sigaropamas before 6'itala; Supirj'va a thousand krores of Sagaro pamas before A’itala; Padmaprabha ten thousand krores of Sigaropamas before 61 tala; Sumati one hundred thousand krores of Sagaropamas before 61 tala; Abhinandana one million krores of Sagaro pamas before 6ltala ; Sambhava two million krores of Sagaropamas before Sitala; Aita five million krores of Sagaropamas before 6itala. (185-203)

‘ The numbers are given in the same way as in § 183. I have abridged these tedious accounts. All Tirthakaras except Mahāvīra have the title Arhat, which I have dropped in the sequel.

Life of Ṛṣabha

In that period, in that age lived the Arhat Ṛṣabha, the Kauśalianh four important moments of whose life happened when the moon was in conjunction with the asterism UttarashaiJd; the fifth, when in conjunction with Abhit: in Uttara- shdfM he descended from heaven, &c. (all down to) in Abhiit he obtained final liberation.

In that period, in that age, in the fourth month of summer, in the seventh fortnight, the dark (fort night) of Āṣāḍha,, on its fourth day, the Arhat Ṛṣabha, the Kauśalian, descended from the great Vim 4 na called Sarvirthasiddha, where he had lived for thirty-three Sdgaropamas, here on the continent Jambūdvīpa, in Bharatavarsha, in Ikshvdkubhumi, and in the middle of the night, &c., he took the form of an embryo in the womb of Marudevī, wife of the patriarch Nabhi.

The knowledge of the Arhat Ṛṣabha about this, &c. (all as in the case of Mahāvīra, but note the following differences: the first dream is a bull ‘ coming forward with his face,’ the other (mothers of Tirthakaras see first) an elephant. She (Maru- devi) relates them to Nābhi, the patriarch; there

in KoraH or Ayodhyd.

families at the time when the rest of mankind were ‘Yugalins.’ The first Kulakara was Vimalavahana; the seventh and last of the line Nfibhi.

are no interpreters of dreams; Nābhi, the patriarch, himself interprets them).

In that period, in that age the Arhat Ṛṣabha, the Koi’alian,—in the first month of summer, in the first fortnight, the dark (fortnight) of ATaitra, on its eighth day, &c.,—(Marudevi), perfectly healthy her self, gave birth to a perfectly healthy boy,

(The circumstances connected with the birth of Ṛṣabha are the same as in the case of that of Mahivlra, only that the contents of §§ 100 and loi do not apply to the present case.)

The Arhat .fshabha, the Koalian, belonged to the Kii'yapa gotra, and he had five names: j??fsha- bha. First King, First Mendicant, First Jina, and First Tlrthakara.

The Arhat Ṛṣabha, the Kauśalian, clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest, lived two millions of former years as a prince, and six mil lions three hundred thousand former years as a king. During his reign he taught, for the benefit of the people, the seventy-two sciences, of which writing is the first, arithmetic the most important, and the knowledge'of omens the last, the sixty-four accom plishments of women, the hundred arts, and the three occupations of men At last he anointed his

’ See AHr§,nga Sūtra I, 6, 3, § 2, note i.

and barber, each of which five principal arts is subdivided into twenty branches, are inventions and must be taught; while the occu pations, agriculture, trade, &c. have everywhere developed, as it were, of themselves. The accomplishments of women are dancing, singing, &c. The commentator adds to these a detailed list of those questionable accomplishments which Vatsyayana has so curiously described, and refers the reader to the (Jayamangala for further details. The latter work, a still extant commentary on the

hundred sons as kings, and gave each a kingdom. Then the Laukantika god, following the established custom, &c. (see §§ 110-112, down to) indigent per sons. In the first month of summer, in the first fortnight, the dark (fortnight) of aitra, on its eighth day, in the latter part of the day, riding in his palan- kin called Sudarsani, followed on his way by a train of gods, men, and Asuras, &c. (Ṛṣabha) went right through the town Vinlta to the park called Siddhir- tha Vana, and proceeded to the excellent tree Aoka. There, &c. (see § 116, down to) four handfuls. When the moon was in conjunction with the asterism AshafM, he, after fasting two and a half days without drinking water, put on a divine robe, and together with four thousand of high, noble, royal persons, and Kshatriyas, he tore out his hair, and leaving the house entered the state of houseless ness.

The Arhat 7 ?fshabha, the Kauśalian, for one thou sand years neglected his body, &c. (see §§ 117-120, down to) meditated upon himself for one thousand years. Thereupon—it was in the fourth month of winter, the seventh fortnight, the dark (fortnight) of Phalguna, on its eleventh day, in the early part of the day, when the moon was in conjunction with the asterism Ashdai'M, outside of the town Purimatala, in the park called 6'akai'amukha, under the excellent tree Nyagrodha—(Ṛṣabha) after fasting three and a half days without drinking water, being engaged in deep meditation, reached the infinite. See, (see § 120, down to) highest knowledge and intuition called Kevala, &c. (see § 121, down to) moment.

Kdma Sūtra, must therefore be older than 1307, the date of Ginapra- bhamuni’s commentary on the Kalpa Sūtra.

The Arhat /shabha, the Koalian, had eighty- four Gaas and eighty-four Gawadharas.

The Arhat fshabha, the Koalian, had an excel lent community of eighty-four thousand 6’rama;?as with Ṛṣabhabhasena at their head; three hun dred thousand nuns with Brahmisundari at their head; three hundred and five thousand lay votaries with S'reyi/sa at their head; five hundred and fifty-four thousand female lay votaries with Subhadri at their head; four thousand seven hundred and fifty sages who knew the fourteen Pfirvas, &c.; nine thousand sages who were possessed of the Avadhi knowledge; twenty thousand Kevalins; twenty thousand six hun dred sages who could transform themselves ; twelve thousand six hundred and fifty sages of vast intellect, &c.; twelve thousand six hundred and fifty professors ; twenty thousand male and forty thousand female disciples who had reached perfection; twenty-two thousand nine hundred sages in their last birth, &c.

The Arhat 7 ?fshabha, the Koalian, instituted, &c. (see § 146, down to) the former ended after number less generations, the latter from the next Muhurta after his Kevaliship.

In that period, in that age the Arhat Ṛṣabha, the Koalian, lived two millions of former years as a prince, six millions three hundred thousand former years as a king, together eight millions three hundred thousand former years as a house holder ; a thousand (former) years in a state inferior to perfection, nine-and-ninety thousand former years as a Kevalin, together a hundred thousand former years as a Srama/a, and eight

millions four hundred thousand years on the whole. When his fourfold Karman was exhausted, and in this Avasarpi/ii era the SushamaduAshama period had nearly elapsed, only three years and eight and a half months being left, in the third month of winter, in the fifth fortnight, the dark (fortnight) of M 4 gha, on its thirteenth day, in the early part of the day when the moon was in conjunction with the asterism Abhijit, (Ṛṣabha), after fasting six and a half days without drinking water, on the summit of mount Ash/apada, in the company of ten thousand monks in the Samparyanka position, died, &c. (all down to) freed from all pains.

Since the time that the Arhat Ṛṣabha, the Koalian, died, &c. (all down to) freed from all pains, three years and eight and a half months elapsed; thereupon one ko/i of kods of Sagaropamas, less forty-two thousand and three years and eight and a half months, elapsed. At that time the Vener able Ascetic Mahāvīra died ; after his Nirva;ea nine centuries elapsed, of the tenth century this is the eightieth year.

List of the Sthaviras

At that period, at that age the Venerable Ascetic Mahāvīra had nine Gaṇas and eleven Gaṇadharas.

‘Why, now, has it been said, that the Venerable Ascetic Mahāvīra had nine Gaṇas, but eleven Gaṇadharas ?’

‘ The oldest monk of the Venerable Ascetic Mahāvīra was Indrabhūti of the Gautama gotra, who instructed five hundred 5 'rama;?as; the middle-aged monk was Agnibhhti of the Gautama gotra, who in structed five hundred rama«as ; the youngest was Viyubhfiti of the Gautama gotra, who instructed five hundred 6'rama;?as. The Sthavira Arya-Vyakta of the Bharadv%u. gotra instructed five hundred Sra- ma«as ; the Sthavira Arya-Sudharman of the Agni- veyiyana gotra instructed five hundred 6rama;as ; the Sthavira Mawaikaputra of the V 4 sish/,a gotra instructed two hundred and fifty Sramawas; the Sthavira Mauryaputra of the Kayapa gotra in structed two hundred and fifty ramawas; the Sthavira Akampita of the Gautama gotra and Stha vira A/Ialabhratrf of the Haritayana gotra, both Sthaviras instructed together three hundred 6’ra- ma»as each ; the Sthaviras Metirya and Prabhisa, both of the 'KdiXyndinydi gotra, instructed together

sons of the same mother, Viayadevi, but different fathers; the former of Dhanadeva, the other of Maurya. I do not know any legend which connects this Maurya with a king of the Maurya dynasty, which besides would be impossible from a chronological point of view.

three hundred 6rama;«as each Therefore, Sir, has it been said that the Venerable Ascetic Mahāvīra had nine Gaṇas, but eleven Gaṇadharas/

All these eleven Gawadharas of the Venerable Ascetic Mahāvīra, who knew the twelve Ahgas, the fourteen Phrvas, and the whole Siddhanta of the Ga#ins, died, &c. (all down to) freed from all pains in Raagrfha after fasting a month without drink ing water. The Sthaviras Indrabhūti and Arya Sudharman both died after the Nirvd;«a of Mahi- vira. The Nirgrantha 6’rama«as of the present time are all (spiritual) descendants of the monk Arya Sudharman, the rest of the Gaṇadharas left no descendants.

The Venerable Ascetic Mahāvīra was of the K 4 - yapa gotra. His disciple was

1. Arya Sudharman of the Agniveyiyanagotra ;

2. Arya G'ambhniman of the Kayapa gotra;

3. Arya Prabhava of the Katyiyana gotra ;

4. Arya 6'ayyambha, father of Manaka, was of

the Vatsa gotra;

5. Arya Yaobhadra of the Tuhgikayana go

In the short redaction the list of Sthaviras after Arya Yaobhadra is the following;

6. Arya Sambhhtaviaya of the Mi/ara gotra

and Arya Bhadrabahu of the Pri/ina gotra;

7. Arya Sthhlabhadra of the Gautama gotra ;

8. i. Arya Mahagiri of the Ailapatya gotra and

is stated to have been 14,000.

tinue the line are spaced. The names are given in their Sanskrit form which in many cases is well known, in others can easily be made out. In doubtful cases I have put the PrSkrit form in brackets.

ii. Arya Suhastin of the V 4 sish/>a gotra;

9. Susthita and Supratibuddha, surnamed Ko- /ika and Kakandaka, of the Vyaghrapatya gotra;

10. Arya Indradatta (Indadinna) of the Kauika

11. Arya Datta (Dinna) of the Gautama gotra ;

12. Arya Siwhagiri Gatismara of the Kaudka

13. Arya Vara of the Gautama gotra;

14. Arya V arasena of the Utkrfsh/a gotra

He had four disciples: Arya Nigila, Arya Pad- mila, Arya Gayanta, and Arya Tipasa, each of whom founded a .Sikha called after his name, viz. the Aryanigila Sakha, the Aryapadmila .Sakha, the Aryaayantt Sakhi, and the Aryathpast Sikhi. In the detailed redaction the list of Sthaviras after Arya Yaobhadra is the following;

6. i. Arya Bhadrabhu of the Pra/§ina gotra, who had four disciples of the Kii'yapa gotra ; a. Godasa, founder of the Goddsa Ga;?a, which was divided into four Sakhis : a. The Timraliptiki Sikha,

iS. The Ko/ivarshiy 4 Sdkha, y. The Pu«ravardhany 4 Sakhi, and

Ga«a designates the school which is derived from one teacher; Kula the succession of teachers in one line; S'akh the lines which branch off from each teacher. These terms seem to be disused in modern times, for the four principal divisions called after Ndgendra, .Sandra, Nivrftti, andVidyadhara are generally called Kulas, but also occasionally .S'akhds. They go back to Vara according to some, to Varasena according to others. The modern Qzkkhz. appears equivalent with the ancient Ga«a.

S. The Disikharbaiiki 6'ikhd.

ii. Arya Sambhutaviaya of the Mi/'/ara gotra, who had twelve disciples :

7. a. Nandanabhadra,

c. Tishyabhadra

d. Ya-yobhadra,

e. Sumanobhadra

h. Sthhlabhadra of the Gautama gotra,

l . Dirghabhadra, and

m. P 4 «(/ubhadra;

and seven female disciples:

b. Yakshadatti (Yakshadinnd),

d. Bhhtadatti (Bhutadinni),

e. Sena (also E»i),

8 . i. Arya Mahigiri of the Aildpatya gotra, who

had eight disciples:

b. Balissaha, who both together founded the

Uttarabalissaha Gama, which was di vided into four Yakhis:

/ 3 . Sautaptiki (Pr. Soittiyi), y. Kau/umbinl (or Ku;2a?adharl),

S. andanlLgari.

c. Dhanarddhi (Pr. Dhanadd/ia),

d. kSirarddhi (Pr. Siridda),

h. Kha\ik.a Rohagupta of the Kauika gotra,

founder of the Trairdika 6'akhd. ii. Arya Suhastinof the Vasish/a gotra, who had twelve disciples:

9. a. Arya Roha»a of the Kaj'yapa gotra, founder of the Uddeha Gaṇa, which was divided into four 6'ikhas: a. Udumbarika (Pr. Udumbariiyi), Mdsapuriki, y. Matipatrika,

5 . Phr;?apatrikd (Pr. Punnapattiya, Panna°, Sunna°, or Suvanna°); and into six Kulas: a'. Ndgabhhta,

y. !)Vi.agakkha (or Ardrakaii/a ?), d. Hastilipta (Pr. Hatthili), e'. Nindika (Pr. Nandi),

cessor of Aroka. The correctness of this statement is open to doubt; but at any rate Suhastin must have been one of the most important patriarchs, for under and immediately after him the spread of Gainism must have been uncommonly vigorous, as is proved by the great number of Kulas and Gakhas at that time.

b. Bhadrayai'as of the Bhāradvāja gotra, who

founded the Uafuva/fika Ga«a, which was divided into four .Sakhas : a. Kampiyiki (Pr. Kawpi|ya), Bhadriyika (Pr. Bhaddiiya), y. Kakandikd,

5 . Mekhaliyik (Pr. Mehaligya); and into three Kulas:

a . Bhadrayaska (Pr. Bhaddaasiya),

/S'. Bhadraguptika, y. Yaobhadra (Pr. Gasabhadda).

d. Kimarddhi (Pr. KamiddM) of the Kufala

gotra, who founded the Veava/ika Ga»a, which was divided into four Yikhis: a. Yrvastiki,

/S. Riyap 41 ik 4 (Pr. Rajp 4 liyd), y. Antara»ka (Pr. Antarigyi),

S. Kshemaliptiki (Pr. Khemalijiyi); and into four Kulas: a. Ga;«ika,

/S'. Maighika, y'. Kamarddhika,

S'. Indrapuraka.

e. Yrigupta of the Hirita gotra, founder of

the ATiraa Gana, which was divided into four Yakhas : a. Haritamilikiri,

/S. Sawkiika, y. Gavedhuki,

S. Vagrangad; and into seven Kulas:

a'. Vitsaliya (Pr. Va-Malia),

/S'. Pritidharmika, y, Hiridraka (Pr. Hala),

3 '. Pushyamitrika (Pr. Pdsamitta), e'. Malyaka (Pr.

C. Arya/e/aka,

1?'. Kr/sh;2asakha (Pr. Kanhasaha).

f. i2zshigupta Kikandaka of the VAsish/> 5 a

gotra, founder of the Minava Ga«a, which was divided into four .Sikhis: a. Kdi'yapiyi (Pr. Kdsavi|yd),

Gautamiyi (Pr. Goyame/iyd), y. Visish/fiyd (Pr. Vdsi///iyi),

B. Saurish/rikci; and into three Kulas; a. jfshiguptika,

/S', jfshidattika, y. Abhiyai'asa.

g. and h. Susthita and Supratibuddha,

surnamed Kau/ika and Kakandaka, of the Vydghripatya gotra, founders of the Kaudka Gaa, which was divided into four hkhas; a. U//anagari,

/ 3 . Vidyadhari,

5 . Madhyamikd (Pr. Ma_.imilla) ; and into four Kulas:

a. Brahmaliptaka (Pr. Bawbhalig’a),

/S'. V 4 tsaliya (Pr. VdikkhzWgg, cf. e. a'.), y'. V 4 «iya (Pr. Vdma),

3 '. Pranavihanaka.

Both Sthaviras had together five disciples ; lo. a. Arya Indradatta (Pr. Indadinna) of the K 4 yapa gotra,

b. Pri5ragantha, founder of the Madhyami

c. VidyadharagopMa of the Kdyapa gotra,

founder of the Vidyddhari vS'dkhd,

d. i?fshidatta,

e. Arhaddatta (Pr. Arihadatta).

11. Arya Datta (Pr. Dinna) of the Gautama gotra,

who had two disciples :

12. i. Arya ►S'dntisenika of the Md/ara gotra,

founder of the U-iandgart Sakhd, who had four disciples;

a. Arya Senika, founder of the Aryasenikd

b. Arya Tdpasa, founder of the Aryatdpasi

c. Arya Kubera, founder of the Aryakuberd

d. Arya i?fshipdlita, founder of the Aryare-

shipdlitd Sdkhd.

ii. Arya Si;;«hagiri Sdtismara of the Gau tama gotra, who had four disciples:

13. a. Dhanagiri,

b. Arya Samita of the Gautama gotra, founder

of the Brahmadvipikd Sdkhd,

c. Arya Vara of the Gautama gotra,

founder of the Āryāvarta Sdkhd,

d. Arhaddatta (Pr. Arihadinna).

14. i. Arya Vaasena, founder of the Aryandgild

ii. Arya Padma, founder of the Aryapadmd

iii. Arya Ratha of the Vatsa gotra, founder

of the Aryayanti Sdkhd.

15. Arya Pushyagiri of the Kauika gotra.

16. Arya Phalgumitra of the Gautama gotra.

17. Arya Dhanagiri of the Vasish/a gotra.

18. Arya ►S’ivabhhti of the Kautsa gotra.

19. Arya Bhadra of the Kii-yapa gotra.

20. Arya Nakshatra of the Kiyapa gotra.

21. Arya Raksha of the Kayapa gotra.

22. Arya Naga of the Gautama gotra.

23. Arya Gehila of the Vasish/'/la gotra.

24. Arya Vishnu of the Ma//ara gotra.

25. Arya Kalaka of the Gautama gotra.

26. Arya Sampalita and Bhadra, both of the

27. Arya Vrfddha of the Gautama gotra.

28. Arya Sahghapalita of the Gautama gotra.

29. Arya Hastin of the Kayapa gotra.

30. Arya D harm a of the Suvrata gotra.

31. Arya Si»zha of the Kajryapa gotra.

32. Arya Dharma of the Kayapa gotra.

33. Arya SndiXya..

I think that Aa«(filya is the same as Skandila, who was president of the council of Mathura, which seems to have been the rival of that in Valabht; see notes to my edition of the Kalpa Shtra, p. 117.

It deserves to be noticed that the gotra of SindWyz, is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list.

After the prose list all MSS. have eight githis, in w'hich the names 16-32, given above, are repeated. Instead of translating these verses, which contain little more than a string of names, I only note down the differences from the above list. After 18 is added Dur-aya Krfshwa, aKau/ika; Nakshatra is shortened, metri causa, to Nakkha; the gotra of Sahghapalita is Kajyapa instead of Gau tama; after 30 are inserted Hasta of the Kffryapa gotra and Dharma.

After these gffthffs follow five more, which are wanting in some MSS., and are not commented upon. The last (14th) gathS is

Bowing down my head, I pay my reverence to the Sthavira Gambh of the Gautama gotra, who possessed steady virtue, good conduct, and know ledge. ix.

I prostrate myself before the Sthavira Nandita of Kai'yapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. X.

Then I adore the Kshamdramawa 'Desiga.nm of the Kdyapa gotra, who, steady in his conduct, pos sesses the highest righteousness and virtue, xi.

Then I prostrate myself before the Kshamdra- maina. Sthiragupta of the Vatsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue, xii.

Then I adore the Sthavira prince, Dharma, the virtuous Ga»in, who stands well in knowledge, in tuition, good conduct, and penance, and is rich in virtues k xiii.

I revere the Kshamaramaa Devarddhi of the Kdyapa gotra, who wears, as it were, the jewel of the right understanding of the Shtras, and pos sesses the virtues of patience, self-restraint, and clemency, xiv.

found in all MSS. It brings the list down to the president of the council of Valabhi. (The translation of the gathas ix-xiv is given in full in the text.)

regarded as following each other in a continuous line, but rather as famous Sthaviras praised here for some reason or other (puartham). At least the first, (?ambfi, seems to be the same with Gambfi, the second of the list, who was also a Kfij'yapa.

Rules for Yatis

I. In that period, in that age the Venerable Ascetic Mahāvīra commenced the Pagsan when a month and twenty nights of the rainy season had elapsed.

‘ Why has it been said that the Venerable Ascetic Mahāvīra commenced the Paryuṣaṇa when a month and twenty nights of the rainy season had elapsed ?’

‘ Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have fur nished their houses, have rendered them comfort able, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahāvīra com menced the Pausan when a month and twenty nights of the rainy season had elapsed.’

As the Venerable Ascetic Mahāvīra commenced the Paisan when a month and twenty nights of the rainy season had elapsed, so the Gawadharas commenced the Paryuṣaṇa when a month and twenty nights of the rainy season had elapsed. As the Gaṇadharas have done, so the disciples of the Ga;adharas have done. As they have done.

SO the Sthaviras have done. As they have done, so do the Nirgrantha ►S’ramawas of the present time.

As they do, so our masters, teachers, &c. do. As they do, so do we commence the Pausan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Pasan earlier, but not after that time.

2. Monks or nuns during the Paryuṣaṇa are allowed to regard their residence as extending a Yqana and a Kroa all around, and to live there for a moderate time.

3. During the Pajsan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yqna and a Kroa (from their lodgings). If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yona and a Kroi'a. (ii) But if the river is like the Erdvati near Ku;? 41 a, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yona and a Kroa. But where that is impossible, it is not allowed to travel for a Yqna and a Kroa.

4. During the Paisan the Aidrya will say, ‘Give, Sir!’ Then he is allowed to give (food to a sick brother), but not to accept himself. If the A/drya says, ‘Accept, Sir!’ then he is allowed to accept (food), but not to give. If the A/drya says, ‘Give, Sir! accept. Sir!’ then the patient is allowed to give and to accept (food).

5. Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Paryuṣaṇa frequently to take the following nine drinks: milk.

thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat.

6. During the Pajusan a collector of alms might ask (the A/irya), ‘ Sir, is (anything of the just-men tioned articles) required for the sick man ?’ he (the A/( 4 rya) says, ‘Yes, it is.’ Then (the sick man) should be a.sked, ‘ Plow much do you require ?’ The A/drya says, ‘ So much is required for the sick man : you must take so much as he told you.’ And he (the collector of alms) should beg, and begging he should accept (the required food). Having obtained the quantity ordered, he should say, ‘No more!’ Perchance (the giver of food) might ask, ‘ Why do you say so. Sir?’ (Then he should answer), ‘Thus much is required for the sick man.’ Perchance, after that answer the other may say, ‘ Take it. Sir! You may after (the sick man has got his share) eat it or drink it.’ Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man.

7. In householders’ families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Pausan, are not allowed to ask, ‘ Sir, have you got such or such a thing ?’ if they do not see it.

‘ Why, Sir, has this been said ?’ ‘ Because a devout householder might buy it or steal it’

8. During the Pasan a monk eats only one meal a day, and should at one fixed time frequent the abodes of householders for the sake of collecting

instruction in the morning.

alms, except when he does services for the Ācārya, the teacher, an ascetic, or a sick man, likewise if he or she be a novice who has not yet the marks of ripe agek To a monk who during the Paryuṣaṇa eats only one meal on every second day, the follow ing special rule applies. Having gone out in the morning, he should eat and drink his pure dinner, then he should clean and rub his alms-bowl. If his dinner was sufficient, he should rest content with it for that day; if not, he is allowed for a second time to frequent the abodes of householders for the sake of collecting alms. A monk who during the Paryuṣaṇa eats on every third day, is allowed twice to frequent the abodes of householders for the sake of collecting alms. A monk who during the Paryuṣaṇa eats one meal on every fourth day, is allowed three times to frequent the abodes of house holders for the sake of collecting alms. A monk who keeps still more protracted fasts, is allowed at all (four) times to frequent the abodes of house holders for the sake of collecting alms.

9. A monk who during the Paryuṣaṇa eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Paryuṣaṇa eats one meal on every second day, is allowed to accept three kinds of drinks : water used for watering flour, sesamum, or rice®. A monk who eats one meal

The last part is also explained : except an Aiirya, teacher, ascetic, sick monk, and novice.

commentary are the following: the first is water mixed with flour, or water used for washing the hands after kneading flour; the

on every third day, is allowed to accept three kinds of drinks: water used for washing sesamum, chaff, or barley. A monk who during the Paryuṣaṇa eats one meal on every fourth day, is allowed to accept three kinds of water; rain-water, or sour gruel, or pure (i. e. hot) water. A monk who during the Pai'san keeps still more protracted fasts, is allowed to accept only one kind of drink; hot pure water. It must contain no boiled rice A monk who ab stains from food altogether, is allowed to accept only one kind of drink : pure hot water. It must contain no boiled rice ; it must be filtered, not unfiltered; it must be a limited quantity, not an unlimited one; it must be sufficient, not insufficient.

10. A monk who during the Pa/usan restricts himself to a certain number of donations®, is allowed to accept (e. g.) five donations of food, and five of drink; or four of food, and five of drink; or five of food, and four of drink. He may accept one dona tion of salt for seasoning his meat*. He should

second, water with which squeezed leaves, &c. are sprinkled; the third, water used for washing threshed and winnowed rice (ta«(fula).

sesamum, or, in Mahdrdsh/ra, husked sesamum; the second, water used for washing rice, &c. (vrihySdi); the third, water used for washing barley.

The commentator says that the body of monks who fast longer than four days is usually inhabited by a deity; this seems to denote, in our language, mental derangement as a consequence of starving oneself.

“ Datti. The commentator does not explain this word. It seems to denote the quantity of food or drink which is given by one man.

to which the monk confines himself. But he should not reckon

rest content for that day with the dinner he has brought together, and is not allowed a second time to frequent the abodes of householders for the sake of collecting alms. During the Paryuṣaṇa monks or nuns who restrict their visits to certain houses may go to a place where rice is cooked if it is the seventh house from that where they are lodged. According to some, the lodging is included in the seven houses which such a mendicant must pass before he may participate in the festive entertain ment ; but according to others, it is not included in those seven houses.

11. During the Pausan a monk who collects alms in the hollow of his hand, is not allowed to frequent the abodes of householders, &c., if rain even in the form of a fine spray, falls down. {28) During the Paryuṣaṇa a monk who collects alms in the hollow of his hand, is not allowed to stay anywhere except in a house after having accepted alms, for it might begin to rain. But he should eat a part, and put back the rest (if it then begins to rain), covering his hand with the other hand, and laying it on his bosom or hiding it under his armpit®; then he should go to well-covered (places), to a cave or the foot of a tree, where no water or drops of water or spray of water falls in his hand.

12. During the Paryuṣaṇa a monk who collects

the donations of food above the fixed number as donations of drink if the latter have not yet reached the fixed number.

we have translated ‘ festive entertainment.’

considered as containing life, apkfiya.

alms in the hollow of his hand, is not allowed to collect alms if rain, even in the form of a fine spray, falls down.

13. During the Paryuṣaṇa a monk who uses an alms-bowl is not allowed to frequent the abodes of householders for the sake of collecting alms if it rains fast, but he is allowed to do so if it rains but little ; but they must wear then an under and upper garment. During the Pasan, a monk who has entered the abode of a householder while there are single showers of rain, is allowed (when the rain ceases for a moment) to stand under a grove, or in his residence, or in the assembling-hall of the village, or at the foot of a tree. If before his arrival a dish of rice was being cooked, and after it a dish of pulse was begun to be cooked, he is allowed to accept of the dish of rice, but not of the dish of pulse. But if before his arrival a dish of pulse was being cooked, and after it a dish of rice was begun to be cooked, he is allowed to accept of the dish of pulse, but not of the dish of rice. If both dishes were begun to be cooked before his arrival, he is allowed to accept of both. If both dishes were begun to be cooked after his arrival, he is not allowed to accept of either. He is allowed to accept of what was prepared before his arrival ; he is not allowed to accept of what was prepared after his arrival. During the Pausan, &c. (see § 32, down to) tree; he is not allowed to pass there his time with the food he had collected be fore. But he should first eat and drink his pure (food and drink), then rub and clean his alms-bowl,

' Vika/agrz'ha.

and, putting his things together, he should, while the sun has not yet set, go to the place where he is lodged; but he is not allowed to pass the night in the former place. During the Pausan, &c. (see f 32, down to) tree. It is not allowed that there at the same place should stand together one monk and one nun, nor one monk and two nuns, nor two monks and one nun, nor two monks and two nuns. But if there is a fifth person, a male or female novice, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. During the Paosan, &c. (see §32, down to) tree. It is not allowed that there at the same place should stand together a monk and a lay woman, &c. (through the four cases as in § 28). But if there is a fifth person, a Sthavira or a Sthavir 4 , or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. The same rule applies to a nun and a layman.

14. During the Pa_usan monks or nuns are not allowed to accept food, drink, dainties, and spices for one who has not asked them, and whom they have not promised to do so.

‘ Why has this been said. Sir ?’ ‘ Because one who collects alms for another without being asked for it, might eat them or not, just as he lists.’

15. During the Paryuṣaṇa monks or nuns are not allowed to take their meals as long as their body is wet or moist.

‘ How has this been said. Sir ?’ ‘ Seven places

which retain the moisture have been declared: the hands, the lines in the hand, the nails, the top of the nails, the brows, the under lip, the upper lip.’

But when they perceive that the water on their body has dried up and the moisture is gone, then they are allowed to take their meals.

16. There are these eight classes of small things which a mendicant ought diligently to perceive, observe, and inspect, viz. living beings, mildew, seeds, sprouts, flowers, eggs, layers, and moisture.

What is understood by the small living beings ? The small living beings are declared to be of five kinds : black, blue, red, yellow, and white ones. There is an animalcule called Anuddhari, which when at rest and not moving is not easily seen by monks and nuns who have not yet reached perfection, which when not at rest but moving is easily seen by monks and nuns who have not yet reached perfec tion. Monks and nuns who have not yet reached perfection must diligently perceive, observe, and inspect this. Those are the small living beings. What is understood by small mildew Small mildew has been declared to be of five kinds; black, blue, &c. There is a kind of small mildew which has the same colour as the substance on which it grows. Monks, nuns, &c. (see § 44, down to) inspect this. That is small mildew.

What is understood by small seeds ? Small seeds are declared to be of five kinds : black, blue, &c. There is a kind of small seeds of the same colour as grain Monks and nuns, &c. (see § 44, down to) inspect this. Those are the small seeds.

What is understood by small sprouts ? Small sprouts are declared to be of five kinds: black, blue, &c. There is a kind of small sprouts of

the same colour as earth. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small sprouts.

What is understood by small flowers ? Small flowers are declared to be of five kinds: black, blue, &c. There is a kind of small flowers of the same colour as the tree (on which they grow). Monks and nuns. See. (see § 44, down to) inspect them. Those are the small flowers.

What is understood by small eggs ? Small eggs are declared to be of five kinds: eggs of biting insects k of spiders, of ants, of lizards (or wasps) and of chameleons Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small eggs.

What is understood by small caves or lairs ? Small caves or lairs are declared to be of five kinds: lairs of animals of the asinine kind, chasms, holes, cavities widening below like the stem of a palm tree, and wasps’ nests. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small caves or lairs.

What is understood by small moisture ? Small moisture is declared to be of five kinds ; dew, hoar frost k fog, hailstones, and damps. Monks and nuns.

Halika, explained by grzbakokila, which I take to mean the same as gr2hagolika, a kind of lizard; and vrahmam, a kind of wasps, ditto, of lizards.

synonymous with ahilo(, sax&di, and kakklndi. Of these words only sara( is known; for it seems to be the same with Sanskrit sara/a or sara/u, ‘ chameleon, lizard,’ and Marithi sara/a, ‘ hedge- lizard.’

&c. (see § 44, down to) inspect this. That is small moisture.

17. During the Pajusan a monk might wish to frequent the abodes of householders for the sake of collecting alms. He is not allowed to go without asking leave of the teacher, or sub-teacher, or reli gious guide, or Sthavira, or head of the Ga«a, or Gaṇadhara, or founder of the Gaua, or whom else he regards as his superior; he is allowed to go after having asked leave of one of these persons (in this way): ‘ I want with your permission to fre quent the abodes of householders for the sake of collecting alms.’ If he (the superior) grants per mission, one is allowed to go; if not, one is not allowed to go.

‘Why has this been said. Sir?’ ‘The teacher knows how to make good what has been done wrong.’ The same rule applies concerning the visits to temples and leaving the house for easing nature, or any other business, also the wandering from village to village.

18. During the Pajusan a monk might wish to take some medicine; he is not allowed to take it without asking leave of the teacher, &c. (see § 47, down to) founder of the Gana ; but he is allowed to take it after having asked leave of one of these persons (in this way): ‘ I want. Sir, with your per mission to take some medicine,’ viz. so much or so often. If he, &c. (see § 46, down to) wrong.

rainy season, but also for the rest of the year (rftubaddhakala).

I have, according to the explanation of the commentary, translated ‘ places for study and religious practices.’

RULES FOR VATIS.

The same rule applies if a monk wants to undergo some medical cure. Also if he wants to do some exalted penance. Also if he intends, after the last mortification of the flesh which is to end in death, to wait for his last hour without desiring it, in total abstinence from food and drink or in remaining motionless; also if he wants to go out or to enter, to eat food, &c., to ease nature, to learn his daily lesson, to keep religious vigils—he is not allowed to do it without asking leave.

19. If during the Pausan a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed with out asking one or many persons to frequent the abodes of householders for the sake of collecting alms, to eat food, &c., to visit temples or leave the house for easing nature, to learn his daily lesson, to lie down with outstretched limbs or stand in some posture. If there is somebody near, one or many persons, then he should say: ‘ Sir, please mind this (robe, &c.) while I frequent the abodes of house holders, &c. (see above, down to) posture.’ If that person promises to do it, then he (the monk) is allowed to go; if he does not promise it, then he is not allowed to go.

20. During the Pajusan monks or nuns are not allowed to be without their proper bed or bench 1. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficienCly fastened, without a fixed place, and never exposed to the sun, and

they are of course not the property of the mendicant, but only temporally reserved for his use.

who is not circumspect in what he does, nor accus tomed to inspect and clean the things of his use, will find it difficult to exercise control; but on the contrary, control will be easy to him.

21. During the Paryuṣaṇa monks or nuns must always inspect three spots where to ease nature; not so in the summer and winter, as in the rainy season. ‘Why has this been said. Sir?’ ‘For in the rainy season living beings, grass, seeds, mildew, and sprouts frequently come forth.’

22. During the Paryuṣaṇa monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. Monks and nuns, who wear after the Paisan their hair as short as that of a cow, are not allowed to do so during the Pajsan after that night (of the fifth Bhddrapada); but a monk should shave his head or pluck out his hair k Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. This is the conduct chiefly of Stha- viras during the rainy season.

explained in two ways : i. every half-month the tied strings on the bed should be untied and inspected ; the same should be done with wicker-work (Pdavaraka ; cf. Hindi daura, ‘ basket’); 2. every half month prayaj'/itta should be made. The commentator Samaya- sundara says that these words are not connected with the preceding and following ones; their import (paramartha) should be learned from a well-instructed brother (gitartha). I think that pakkhiya is not connected with paksha, ‘half-month,’ but with kerapaksha, ‘braid of hair, tresses;’ the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after one for monks (a) has been given.

23. During the Paj’usan monks or nuns should not use harsh words after the commencement of the Pa_gusan; if they do, they should be warned; ‘ Reverend brother (or sister), you speak unman nerly.’ One who (nevertheless) uses harsh words after the commencement of the Paryuṣaṇa, should be excluded from the community.

24. If, during the Pausan, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be ap peased, and converse without restraint. For him who is appeased, there will be success (in control); for him who is not appeased, there will be no suc cess ; therefore one should appease one’s self. ‘ Why has this been said. Sir?’ ‘ Peace is the essence of monachism.’

25. During the Pausan monks or nuns should have three lodging-places; (two) for occasional use,

Therakappa is said to mean ‘old monks,’ for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Gi?;a- kappa; if taken in this sense, the whole passage is made out to mean that even one who, because of sickness of his scalp, is dis pensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavira- kalpikas. According to the interpretation I have followed the words saOTvayiarie va therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakal- pikas, but not exclusively (va), as some apply to Ginakalpikas also. The phrase s,a.m\dJtkhd,x\ya, therakappa occurs also at the beginning of § 62, and has there a similar meaning.

meaning of the Sūtras.

which must be inspected ; one for constant use, which must be swept (6o)

26. During the Paryuṣaṇa monks or nuns should give notice of the direction or intermediate direction in which they intend to go forth for the sake of begging alms. ‘ Why has this been said, Sir ?’ ‘ During the Pausan the reverend monks frequently undertake austerities; an ascetic becoming weak and exhausted might swoon or fall down. (In case of such an accident the remaining) reverend monks will under take their search in that direction or intermediate direction (which the ascetic had named them).

27. During the Pausan monks or nuns are not allowed to travel farther than four or five Yqanas and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night.

Of those Nirgrantha monks who follow, &c. (see A/ 4 ranga Sūtra II, 15, v end, down to) ... . these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see § 124, down to) be freed from all pains in that same life, some in the next life, some in the third birth ;

veuvviyd (or veu//iya v. L), which I have rendered ‘ for occasional use,’ the sense of ‘ repeatedly.’ But as they give saiiya the meaning ‘used,’ and as the practice justifies my translation, I am rather confident about the correctness of my conjecture. The practice, as related by the commentator, is this: The Uparraya where the monks live must be swept in the morning, when the monks go out begging, at noon, and in the afternoon at the end of the third prahara; the other twoUparayas must be daily inspected, lest somebody else occupy them, and be swept every third day.

ordinary cases the third rule applies.

none will have to undergo more than seven or eight births.

In that period, in that age the Venerable Ascetic Mahāvīra, in the town of Riagrfha, in the A'aitya Guṇaśīlaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryuṣaṇakalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning.

Colophon

Source: The Kalpa Sûtra of the Śvetāmbara Jains, translated by Hermann Jacobi. In Sacred Books of the East, Vol. 22: Jaina Sutras, Part I. Oxford: Clarendon Press, 1884. Pages 217–311.

Translator: Hermann Jacobi (1850–1937), German Indologist and Jainologist. Professor at the University of Bonn. This remains the foundational English translation of the Kalpa Sūtra.

Archive note: Text extracted from OCR of the 1884 Clarendon Press edition. OCR of SBE volumes introduces diacritic garbling, footnote bleed, and broken line joins; normalisation was applied systematically but traces may remain. Section markers and apparatus stripped per archive style.

Archived by: New Tianmu Anglican Church, April 2026.

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