The Venerable Ascetic Mahavira’s father belonged to the Kii’yapa gotra; he had three names; Siddhirtha, SreyAmsa, and Gasamsa\ His mother belonged to the Visish/^a gotra, and had three names: Trbali, Videhadattd, and Priyakarwi. His paternal uncle Supirj'va belonged to the K^^yapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudar^and, belonged both to the Ki- 5yapa gotra. His wife Yaradi belonged to the Kauwfl^nya gotra. His daughter, who belonged to the KcLyyapa gotra, had two names: Knogg^ and ^ Michelia Champaka. ^ Cf. Kalpa Siitra, § 10.
* Cf. Kalpa Sfitra, § ro8.
* The spaced words are Prdkrit, the Sanskrit form of which can¬ not be made out with certainty.
O A^aranga s6tra.
Priyadar^an 4. His granddaughter, who belonged to the Kaui'ika gotra, had two names; JS'eshavati and Ya^ovatih (15) The Venerable Ascetic Mahivira’s parents were worshippers of Parjva and followers of the Yrama- »as. During many years they were followers of the 6rama«as, and for the sake of protecting the six classes of lives they observed, blamed, repented, confessed, and did penance according to their sins. On a bed of Ku^a-grass they rejected all food, and their bodies dried up by the last mortification of the flesh, which is to end in death. Thus they died in the proper month, and, leaving their bodies, were born as gods in Adbhuta Kalpa. Thence descending after the termination of their allotted length of life, they will, in Mahivideha, with their departing breath, reach absolute perfection, wisdom, liberation, final NirvA«a, and the end of all misery. (16) In that period, in that age the Venerable Ascetic Mahavtra, a Gnttri Kshatriya, GniX.ri^VLXxdL., a Videha, son of Videhadatti, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of ‘Videha^.’
After his parents had gone to the worlds of the gods and he had fulfilled his promise, he gave up his gold and silver, his troops and chariots, and distributed, portioned out, and gave away his valuable treasures (consisting of) riches, corn, gold, pearls, &c., and distributed among those who wanted to make presents to others. Thus he gave away during a whole year. In the first month of winter, in the first fortnight, in the dark (fortnight) of MArga.yiras, ■' Cf. Kalpa Sutra, § 109.
^ Cf. Kalpa Sfitra, §110.
on its tenth day, while the moon was in conjunction with U ttaraphalguni, he made up his mind to retire from the world. (17) A year before the best of 6^inas will retire from the world, they continue to give away their property, from the rising of the sun. i.
One krore and eight lacks of gold is his gift at the rising of the sun, as if it were his morning meal. ii.
Three hundred and eighty-eight krores and eighty lacks were given in one year. iii.
The Ku;««?aladharas of Vabrama^^a, the Laukantika and Maharddhika gods in the fifteen Karmabhfimis^ wake the Tirthakara. iv.
In Brahma Kalpa and in the line of Krfsh^as, the Laukintika Viminas are eightfold and infinite in number, v.
These orders of gods wake the best of Chinas, the Venerable Vlra: ‘Arhat! propagate the religion which is a blessing to all creatures in the world! ’ vi.
When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, G^yotishkas, and Vim4nav4sins had become aware of the Venerable Ascetic Mahavira’s intention to retire from the world, they assumed their proper form, dress, and ensigns, ascended with their proper pomp and splendour, together with their whole retinue, their own vehicles and chariots, and rejecting all gross matter, retained only the subtile matter. Then they rose and with that excellent, quick, swift, rapid, divine motion of the gods they came down again crossing numberless continents and oceans till they arrived in Cambu- ^ Those parts of the world which are inhabited by men who practise religious duties, are called Karmabhfimi. In Gambftdvipa they are Bharata, Airavata, and Videha.
A^ARANGA S^TRA.
dvipa at the northern Kshatriya part of the place Ku««h.pura; in the north-eastern quarter of it they suddenly halted. (18) 6'akra, the leader and king of the gods, quietly and slowly stopped his vehicle and chariot, quietly and slowly descended from it and went apart. There he underwent a great transformation, and produced by magic a great, beautiful, lovely, fine-shaped divine pavilion which was ornamented with many designs in precious stones, gold, and pearls. In the middle part of that divine pavilion he produced one great throne of the same description, with a footstool. (19) Then he went where the Venerable Ascetic Mahdvira was, and thrice circumambulating him from left to right, he praised and worshipped him. Leading him to the divine pavilion, he softly placed him with the face towards the east on the throne, anointed him with hundredfold and thousandfold refined oil, with perfumes and decoctions, bathed him with pure water, and rubbed him with beautifying cool sandal laid on a piece of cloth worth a lack. He clad him in a pair of robes so light that the smallest breath would carry them away; they were manufactured in a famous city, praised by clever artists, soft as the fume of horses, interwoven with gold by skilful masters, and ornamented with designs of flamingos. Then (the god) decked him with necklaces of many and fewer strings, with one hanging down over his breast and one consisting of one row of pearls, with a garland, a golden string, a turban, a diadem, wreaths of precious stones, and decorated him with * Devai/^awdaya in the original. My translation is but a guess. ^ Gorfrsha and red sandal.
garlands, ribbons, scarves, and sashes like the KalpavWksha. (20) The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called isTandraprabhd which a thou¬ sand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, ^arabhas^, yacks, tigers, lions, creeping plants, and a train of couples of Vidyidharas; it had a halo of thousands of rays; it was decorated with thousands of brilliant glittering rupees; its lustre was mild and bright; the eyes could not bear its light; it shone with heaps and masses of pearls; it was hung with strings and ribbons, and with golden excellent necklaces, ex¬ tremely beautiful; it was embellished with designs of lotuses and many other plants; its cupola was adorned with many precious stones of five colours, with bells and flags; it was conspicuous, lovely, beautiful, splendid, magnificent. (21) This palankin was brought for the best of 6^inas, who is free from old age and death; it was hung with wreaths and garlands of divine flowers, grown in water or on dry ground, vii.
In the middle of the palankin (was) a costly throne covered with a divine cloth, precious stones and silver, with a footstool, for the best of 6^inas. viii.
He wore on his head a chaplet and a diadem, his body was shining, and he was adorned with many ornaments; he had put on a robe of muslin worth a lack. ix.
‘ I. e. shining like the moon.
^ A fabulous animal with eight legs.
A^ArAnGA StjTRA.
After a fast of three days, with a glorious reso¬ lution he ascended the supreme palankin, purifying all by his light, x.
He sat on his throne, and 6'akra and 15 -ana, on both sides, fanned him with chowries, the handles of which were inlaid with jewels and precious stones, xi.
In front it was uplifted by men, covered with joyful horripilation; behind the gods carried it: the Suras and Asuras, the Garu^fas and the chiefs of Nagas. xii.
The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garu^/as carried it, and the Ndgas on the northern side. xiii.
As a grove in blossom, or a lotus-covered lake in autumn looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xiv.
As a grove of SiddhArtha^, of Karwikdra^ or of A’ampaka® looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xv.
In the skies and on earth the sound of musical instruments produced by hundreds of thousands of excellent drums, kettle-drums, cymbals, and conches was extremely pleasant, xvi.
Then the gods ordered many hundreds of actors to perform a very rich concert of four kinds of instruments: stringed instruments and drums, cym¬ bals and wind-instruments, xvii.
At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Mirgafiras, on its tenth day, called Suvrata^, in ‘ White mustard. ^ Cassia Fistula.
^ Michelia Champaka.
* Correct suvvate»az« in the printed text.
the Muhhrta called Vi^ya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first Paurushi ^ was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mahivtra, in his palankin Afandraprabhi, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kshatriya part of the place Ku^za^apura by the high way for the park Gnktri Shawa^a. There, just at the beginning of night, he caused the palankin Alandraprabhi to stop quietly on a slightly raised untouched ground, quietly descended from it, sat quietly down on a throne with the face towards the east, and took off all his ornaments and finery. (22) The god Vabrama«a, prostrating himself^, caught up the finery and ornaments of the Venerable Ascetic Mahdvfra in a cloth of flamingo-pattern. Mahivlra then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But 6akra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahavfra, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahivfra had plucked out his hair in five handfuls (as described above), he paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct. At that moment the ‘ Wake, Y^ma, or time of three hours.
^ (ja«tuvdyapa<fie, according to the Guzerati Bdlbodh this means making obeisance to the Lord of the world by touching his feet. Another MS. has; Then Yakra the chief and king of the gods.
ax-Aranga si6tra.
whole assembly of men and gods stood motionless, like the figures on a picture.
At the command of.Sakra, the clamour of men and gods, and the sound of musical instruments suddenly ceased, when Mahfivira chose the holy conduct, xviii.
Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation, xix.
When the Venerable Ascetic Mahivira had adopted the holy conduct which produced that state of soul in which the reward of former actions is temporarily counteracted, he reached the know¬ ledge called Mana^paryiya^, by which he knew the thoughts of all sentient beings, with five organs, which are not defective, and possess a developed intellect, (living) in the two and a half continents and the two oceans. Then he formed the following resolution: I shall for twelve years neglect my body and abandon the care of it; I shall with equani¬ mity bear, undergo, and suffer all calamities arising from divine powers, men or animals^. (23) The Venerable Ascetic Mahavira having formed this resolution, and neglecting his body, arrived in the village Kummdra when only one Muhfirta of the day remained. Neglecting his body, the Vene¬ rable Ascetic Mahavira meditated on his Self, in blameless lodgings, in blameless wandering, in re¬ straint, kindness, avoidance of sinful influence (sawvara), chaste life, in patience, freedom from passion, contentment; control, circumspectness, practising religious postures and acts; walking the path of * Or Mana, 4 paryaya.
Cf. Kalpa Siitra, §117.
Nirva/^a and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities aris¬ ing from divine powers, men, and animals, with undisturbed and unafHicted mind, careful of body, speech, and mind. (24) The Venerable Ascetic Mahavira passed twelve years in this way of life; during the thirteenth year in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaii-ikha, on its tenth day, called Suvrata, in the Muhhrta called Vi^ya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first wake was over, outside of the town 6 ^rfmbhikagr 4 ma ^ on the northern bank of the river Rigxx^kVika in the field of the householder Sim^ga, in a north-eastern direc¬ tion from an old temple®, not far from a Sal tree, in a squatting position with joined heels exposing himself to the heat of the sun, with the knees high and the head low, in deep meditation, in the midst of abstract meditation, he reached Nirv 4;za*, the com¬ plete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition, called Kevala. (25) When the Venerable One had become an Arhat and (rina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence ^ (rambhiyagama in Prakrit. ® U^gupSliya in Prakrit.
® Or, a temple called Vi^aySvartta.
* NivvS«e or newS-we; it may also be an adjective, belonging to nirvawa. This is of course not the final nirvdwa, which is reached at the dissolution of the body, but that state which the orthodox philosophers call ^tvanmukti.
A^tArAnGA SUTRA.
they come, where they go, whether they are born as men or animals (/^yavana), or become gods or hellbeings (upapida); their food, drink, doings, desires, open and secret deeds, their conversation and gossip, and the thoughts of their minds; he saw and knew all conditions in the whole world of all living beings. (26) On the day when the Venerable Ascetic MahAvira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, ( 7 yotishkas, and VimAnavisins descended from, and ascended to heaven, &c. (as on the moment of his birth, see Then when the Venerable Ascetic MahAvira had reached the highest knowledge and intuition, he reflected on himself and the world; first he taught the law to the gods, afterwards to men. (28) The Venerable Ascetic MahAvira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the 6’rama«as and Nirgranthas, to Gautama, &c.
The six classes of lives are earth-body, &c. (down to) animals. (29) i. The first great vow. Sir, runs thus: I renounce all killing of living beings, whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt my¬ self of these sins, in the thrice threefold way^, in mind, speech, and body.
* I.e. acting, commanding, consenting, either in the past or the present or the future.
BOOK II, LECTURE 15, 1, 4.
There are five clauses.
The first clause runs thus; A Nirgrantha is careful in his walk, not careless h The Kevalin assigns as the reason, that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk.
This is the first clause, (i) Now follows the second clause: A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, in¬ tent on works, acting on impulses^, produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills crea¬ tures, he should not employ such a mind in action; but if, on the contrary, it is not sinful. See., then he may put it in action.
This is the second clause. (2) Now follows the third clause; A Nirgrantha searches into his speech; if his speech is sinful, blamable, &c. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, &c., then he may utter it.
This is the third clause. (3) Now follows the fourth clause: A Nirgrantha is careful in laying down his uten¬ sils of begging, he is not careless in it. The Kevalin says: A Nirgrantha who is careless in laying down his utensils of begging, might hurt or displace or * This could also be translated; he who is careful in his walk is a Nirgrantha, not he who is careless.
^ Awhayakare explained by karmasravakdri.
Ak-arAnga S'GtRA.
injure or kill all sorts of living beings. Hence a Nirgrantha is careful in laying down his utensils of begging, he is not careless in it.
This is the fourth clause. (4) Now follows the fifth clause; A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kevalin says; If a Nirgrantha would eat and drink without inspect¬ ing his food and drink, he might hurt and displace or injure or kill all sorts of living beings. Hence a Nirgrantha eats and drinks after inspecting his food and drink, not without doing so.
This is the fifth clause. (5) In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept.
This is. Sir, the first great vow; Abstinence from killing any living beings, i.
ii. The second great vow runs thus: I renounce all vices of lying speech (arising) from anger or greed or fear or mirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others. I confess and blame, repent and exempt myself of these sins in the thrice threefold way, in mind, speech, and body.
There are five clauses.
The first clause runs thus; A Nirgrantha speaks after deliberation, not with¬ out deliberation. The Kevalin says: Without deli¬ beration a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation.
This is the first clause, (i) N ow follows the second clause: A Nirgrantha comprehends (and renounces) anger, he is not angry. The Kevalin says: A Nirgrantha who is moved by anger, and is angry, might utter a falsehood in his speech. A Nirgrantha, See.
This is the second clause. (2) Now follows the third clause: A N irgrantha comprehends (and renounces) greed, he is not greedy. The Kevalin says; A Nirgrantha who is moved by greed, and is greedy, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the third clause. (3) Now follows the fourth clause: A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the fourth clause. (4) Now follows the fifth clause: A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says: A Nirgran¬ tha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c.
This is the fifth clause. (5) In this way the great vow is correctly practised, followed, &c.
This is. Sir, the second great vow. ii.
iii. The third great vow runs thus: I renounce all taking of anything not given, either in a village or a town or a wood, either of little or much, of small or great, of living or lifeless things. I shall neither take myself what is not given, nor axAranga s6tra.
cause others to take it, nor consent to their taking it. As long as I live, I confess and blame, &c. (all down to) body.
There are five clauses.
The first clause runs thus: A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Kevalin says: If a Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha, &c.
This is the first clause, (i) Now follows the second clause; A Nirgrantha consumes his food and drink with permission (of his superior), not without his per¬ mission. The Kevalin says: If a Nirgrantha con¬ sumes his food and drink without the superior’s permission, he might eat what is not given. A Nirgrantha, &c.
This is the second clause. (2) Now follows the third clause: A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Kevalin says; If a Nirgrantha who has taken possession of some ground, should take possession of an unlimited part of it and for an unfixed time, he might take what is not given. A N irgrantha, &c.
This is the third clause. (3) Now follows the fourth clause: A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kevalin says; If a Nirgrantha has not con¬ stantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c.
BOOK II, LECTURE 1 5, IV, 3.
This is the fourth clause. (4) Now follows the fifth clause: A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliber¬ ation. The Kevalin says; If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c.
This is the fifth clause. (5) In this way the great vow, &c.
This is. Sir, the third great vow. iii.
iv. The fourth great vow runs thus: I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensu¬ ality, &c. (all as in the foregoing paragraph down to) exempt myself.
There are five clauses.
The first clause runs thus: A Nirgrantha does not continually discuss topics relating to women. The Kevalin says: If a Nir¬ grantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruc¬ tion or disturbance of his peace. A Nirgrantha, &c.
This is the first clause, (i) Now follows the second clause: A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says; If a Nir¬ grantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c.
This is the second clause. (2) Now follows the third clause: A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Kevalin says; If a Nirgrantha recalls ax-Aranga s6tra.
to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause: A Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kevalin says; If a Nirgrantha did eat and drink too much, or did drink liquors and eat highlyseasoned dishes, he might, &c. A Nirgrantha, &c. This is the fourth clause. (4) Now follows the fifth clause: A Nirgrantha does not occupy a bed or couch affected^ by women, animals, or eunuchs. The Kevalin says; If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might. See. A Nirgrantha, &c.
This is the fifth clause. (5) In this way the great vow, &c.
This is. Sir, the fourth great vow. iv.
V. The fifth great vow runs thus: I renounce all attachments^, whether little or much, small or great, living or lifeless; neither shall I my¬ self form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down to) exempt myself.
There are five clauses.
The first clause runs thus: If a creature with ears hears agreeable and dis¬ agreeable sounds, it should not be attached to, nor delighted with, nor desiring of, nor infatuated by.
^ This may mean belonging to, or close by.
^ This means the pleasure in external objects.
BOOK II, LECTURE 15, V, 5.
nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kevalin says; If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, IV, i).
If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.
A creature with ears hears agreeable and dis¬ agreeable sounds.
This is the first clause, (i) Now follows the second clause: If a creature with eyes sees agreeable and dis¬ agreeable forms (or colours), it should not be attached, &c., to them.
The Kevalin says, &c. (the rest as in the last clause. Substitute only see and forms for hear and sounds).
This is the second clause. (2) Now follows the third clause: If a creature with an organ of smell smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose.)
This is the third clause. (3) Now follows the fourth clause: If a creature with a tongue tastes agreeable or disagreeable tastes, it should not be attached, &c., to them. (The rest as above. Substitute taste and tongue.)
This is the fourth clause. (4) Now follows the fifth clause: If a creature with an organ of feeling feels agree¬ able or disagreeable touches, it should not be AK^ARANGA sOtRA.
attached to them. (The rest as above. Substitute feel and touch.)
This is the fifth clause. (5) In this way the great vow, &c. (see above), v.
He who is well provided with these great vows and their twenty-five clauses is really Houseless, if he, according to the sacred lore, the precepts, and the way correctly practises, follows, executes, ex¬ plains, establishes, and, according to the precept, effects them.
End of the Fifteenth Lecture, called the Clauses.
FOURTH PART.
SIXTEENTH LECTURE, THE LIBERATION.
The creatures attain only a temporary residence (in one of the four states of being); hearing this supreme truth (i.e. the doctrine of the Tirthakara’s) one should meditate upon it. The wise man should free himself from the family bonds; fearless should he give up acts and attachments, (i) A mendicant, living thus h selFcontrolled towards the eternal (world of living beings), the matchless sage, who collects his alms, is insulted with words by the people assailing him, like an elephant in battle with arrows. (2) Despised by such-like people, the wise man, with undisturbed mind, sustains their words and blows, as a rock is not shaken by the wind. (3) Disregarding (all calamities) he lives together with clever (monks, insensible) to pain and pleasure, not hurting the movable and immovable (beings), not killing, bearing all: so is described the great sage, a good 6’rama»a. (4) As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a stead¬ fast sage who, with vanquished desires, meditates AiTARANGA s6trA.
on the supreme place of virtue^, though suffering pain ^ (5) The great vows which are called the place of peace, the great teachers, and the producers of dis¬ interestedness have, in all quarters of the earth, been proclaimed by the infinite Gina., the knowing one ®, as light, illumining the three worlds, (repels) darkness. (6) The unbound one, living amongst the bound (i.e. householders), should lead the life of a mendicant; unattached to women, he should speak with reverence. Not desiring this or the next world, the learned one is not measured by the qualities of love. (7) The dirt (of sins) formerly committed by a thus liberated mendicant who walks in wisdom (and restraint), who is constant, and bears pain, vanishes as the dirt covering silver (is removed) by fire. (8) He lives, forsooth, in accordance with wisdom (and restraint), and walks free from desire, and with conquered sensuality. As a snake casts off its old skin, so is the Brahma;ea freed from the bed of pain. (9) As they call the great ocean a boundless flood of water, difficult to traverse with the arms (alone), so should the learned one know (and renounce) it (the samsava ): that sage is called ‘ Maker of the Here amongst men bondage and deliverance have ‘ Dhammapadaw.
^ Vidu«ate, which I take to be the genitive of the present parti¬ ciple corresponding to vidunvata^. The commentators divide the word into vidh «ate=vidvan nata,^, which gives no sense.
’ N 4 ti«i in the original. I would prefer to translate it gnzXri, the name of the clan to which N^taputta belonged.
been declared; he who, according to that doctrine (of the church), knows bondage and deliverance: that sage is called ‘Maker of the end.’ (ii) He for whom there is no bondage whatever in this world, and besides in the two (other continents, or heaven and hell), is indeed a (monk needing) no support and no standing place; he has quitted the path of births. (12) End of the Sixteenth Lecture, called the Liberation.
End of the Second Book.
End of the A/^irdnga Shtra.
J THE KALPA SUTRA BH ADRABAhU.
J LIFE OF MAHAvIrA.
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 Mahivira, the five (most important moments of whose life happened) when the moon was in con¬ junction with the asterism Uttaraphalgunl; to wit, in Uttaraphalgunl he descended (from heaven), and having descended (thence), he entered the womb (of Devinandi); in Uttaraphalgunl he was removed from the womb (of Devinandi) to the womb (of Tri^ald); in Uttaraphalgunl he was born; in Uttaraphalgunl, tearing out his hair, he left the house and entered the state of houselessness; in Uttaraphalgunl he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed.
KALPA stjTRA.
unimpeded, complete, and perfect. But in Svdti the Venerable One obtained final liberation, (i)^ End of the First Lectured In that period, in that age the Venerable Ascetic Mahdvira, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashdaf/^a, descended from the great Vimdna, the all-victorious and all-prosperous Pushpottara, 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 6^ambfidvipa, in Bharatavarsha,—when of this Avasarpi^i era the Sushamasushama, the Sushamd, and Sushamadu.^shama periods, and the greater part of the Du.^shamasushama period (containing a Ko<^akofl^ * of Sigaropamas, less fortytwo thousand years) had elapsed, and only seventytwo 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 twentythree Tirthakaras had appeared,—the Venerable Ascetic Mahivira, the last of the Tirthakaras, took the form of an embryo in the womb of Devdnandd, of the Cdlandhariya^^a gotra, the wife of the Brdhma«a i?fshabhadatta, of the gotra of Ko^fala, in the ^ VS>?:ana. These vi^anas are the parts into which the Kalpa Sfitra is generally divided by some commentators. I have adopted the distribution of Samayasundara.
brahmanical part of the town Ku«(2hgrama in the middle of the night, when the moon was in con¬ junction 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. (2)^ The knowledge of the Venerable Ascetic Mah 4 - 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 Mahavira 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. (3) To wit: An elephant, a bull, a lion, the anointing (of the goddess •S'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. (4) When the Brahma;zi 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 ' Cf. Aldranga Sfttra II, 15, § 2.
* Add in the text asawzbhaOTtae after avilawbiySe.
royal swan, she went to the Brihmam i?«shabhadatta, and gave him the greeting of victory. Then she comfortably sat down in an excellent chair of state; calm and composed, joining the palms of her hands so as to bring the ten nails together, she laid the folded hands on her head, and spoke thus: (5) ‘ O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleep¬ ing and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, ‘ O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illus¬ trious, &c., great dreams?’ (7)