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. (47) Then the Kshatriya^! Tri^ali, 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: (48) ‘ 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?’ (49) 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 Tri^ala with kind, pleasing, &c., words, spoke thus: (50) ‘ 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 * Vadimsaya, (avata»?saka) is here rendered by rekhara.
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). (51) 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. (52) 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: (53) ‘ 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 Siddhartha 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: (54) ‘ 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 At the time of daybreak the Kshatriya Siddhirtha called his family servants and spoke thus: (56) ‘ 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.’ (57) 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. (58) 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 A^oka, the open- K.imsuka., the bill of a parrot or the Gu«^irdha; of an intense redness like that of the Bandhu^vaka^, 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 ' Pentapetes Phoenicea.
R KALPA sfjTRA.
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, (59) 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, (60) and entered the bathinghouse. 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 ^ (?dla, windows formed by flat stones which are perforated so 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 Go^irsha^ 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- * Gofirsha is a superior kind of sandal.
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. (62) 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 Kshatriyi«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: (63) ‘ 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, Then they left the presence of the Kshatriya Siddhirtha, went right through the town Ku^^fapura to the houses of the interpreters of dreams, and called the interpreters of dreams. (65) Then the interpreters of dreams, being called by the Kshatriya Siddh^rtha’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 courtdress, 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««hpura to the front gate of king Siddhartha’s excellent palace, a jewel of its kind. (66) 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. (67) 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. (68) Then the Kshatriya Siddhirtha placed his wife Trbala behind the cur¬ tain, and taking flowers and fruits in his hands, * Balikarman.
“ Pdya^Mtta = 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; (69) ‘O beloved of the gods, the Kshatriya«i Tri^ali 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?’ (72) 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. (73) 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; (74) viz. an elephant, a bull, &c. (75) 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. (76) 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. (77) The mother of Mi;?^falikas wake up after seeing a single great dream out of these fourteen great dreams, when the embryo of a yi^nddXika. enters their womb. (78) Now, O beloved of the gods, the Kshatriyi;?! Tri^ali has seen these fourteen great dreams, &c. (see § 51, down to the end). (79) 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 6^ina, the lord of the three worlds, the universal emperor of the law. (80). Therefore, O beloved of the gods, the Kshatriyiwl Tri^ald has seen illustrious When king Siddhdrtha had heard and perceived this news from the interpreter of dreams, he—glad, pleased, and joyful, &c.—spoke to them thus: (82) ‘ 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. (83) After this the Kshatriya Siddhirtha rose from his throne, went to the Kshatriyi;?i Trijali behind the curtain, and addressed her thus; (84) ‘ 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. (87) 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.
KALPA s 6 tRA.
and returned to her own apartments, neither hasty nor trembling, with a quick and even gait like that of the royal swan, (88) From that moment in which the Venerable Ascetic Mahdvlra was brought into the family of the Gn^tris, 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. (89) In the night in which the Venerable Ascetic Mahivira 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 Mah^vira: (90) ‘ 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’ (91) Now the Venerable Ascetic Mahivira, 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 Tri^ala: ‘ 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. (92) Then the Venerable Ascetic Mahivira, knowing that such an internal, &c. (see § 90, down to) idea had occurred to the mind of his mother, he quivered a little. (93) * I.e. ‘the increasing one’ not as we should expect, and Steven¬ 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 Mahivira, 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.’ (94) 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. (95) 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 Mahdseven 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 Uttaraphalguni—(Trwali), perfectly healthy herself, gave birth to a perfectly healthy boy. (96)^ End of the Fourth Lecture.
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. (97) ® 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.
* The passage in brackets seems to be a later addition; for it 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 (u^Aa=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.
KALPA S^JTRA.
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. (98)^ After the Bhavanapati, Vyantara, 6^yotishka, and Vaimanika gods had celebrated the feast of the inauguration of the Tirthakara’s birthday, the Kshatriya Siddhdrtha called, at the break of the morning, together the town policemen and addressed them ‘ 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 Ku^^a^apura 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 ^ According to the commentary this may also be translated: smeared (with cowdung) and whitewashed.
* Dardara is sandal brought from Dardara. All who have tra¬ 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.’ (100) 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.
^ Arakshakds talSrS, akhydyakS vS. The translation is conjectural.
* TSldferas are those who by clapping the hands beat the time during a performance of music.
* The text has down to ‘with his whole seraglio.’ But as no 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, Mura^as, 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. (102) 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»dtr^ka Kshatrij^s. Then they bathed, made * Mura^as, Mndangas, Dundubhis are different kinds of drums.
® This is the translation of a varia lectio. The adopted text has: while courtezans and excellent actors performed.
* Cf. AHrahga Sfitra II, 15, §11.
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. (104) 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, ‘ Formerly, O beloved of the gods, when we had begotten this our boy, the following personal, reflectional, 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) Vardham^na. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardham 4 na.”’ (106,107)^ The Venerable Ascetic Mahivira belonged to the Ka^yapa 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.
* Cf. Aidrahga Siltra II, 15, § 12.
penance, is wise, indifferent to pleasure and pain, rich in control, and gifted with fortitude, the name Venerable Ascetic Mahivira has been given him by the gods. (108)’^ The Venerable Ascetic Mahivira’s father belonged to the Kdjryapa gotra; he had three names: Siddhartha, 6'reyiiwsa, and G^asaswsa, &c. (see A^irihga Shtra II, 15, § 15, down to) 6'eshavad and Yaso- The Venerable Ascetic Mahivira—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) ^ See AHrahga Sfitra II, 15, § 15.
^ Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary.
Before the Venerable Ascetic Mahavira 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 Mahavira 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 Marga^iras, 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 Vi^aya, in the palankin Aandraprabha, (Mahavira) was followed on his way® by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blowers, proclaimers, pattivallas.
^ Abhogika. It is inferior to the Avadhi knowledge. In a quo¬ 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.
* Yama or time of three hours.
® Sama«ugammam^«a-magge. The commentator divides sama- «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: (113)