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.
BOOK II, LECTURE 1 5.
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 (saw- vara), 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.
BOOK II, LECTURE 15.
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 hell- beings (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 MahA- vira 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 highly- seasoned 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.
BOOK II, LECTURE 1 6.
FOURTH PART.
SIXTEENTH LECTURE, CALLED 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.
BOOK II, LECTURE 16.
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 KALPA SUTRA.
LIVES OF THE GINAS.
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 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 6^ambfidvipa, in Bharatavar- sha,—when of this Avasarpi^i 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 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 Brdh- ma«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.
LIVES OF THE GINAS.
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.
KALPA SUTRA.
royal swan, she went to the Brihmam i?«shabha- datta, 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) When the Brdhma^a i?fshabhadatta had heard and perceived this news from the Brahmawi Devd- nandd, 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 Devdnandd: (8) ‘ 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 LIVES OF THE GINAS.
LIVES OF THE GINAS.
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! (9) 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, Ya^r-veda, Sdma-veda, Atharva-veda—to which the Itihdsa® is added as a fifth, and the Nigghaw^fu® 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. (10) Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see § 9).’
In this way he repeatedly expressed his extreme satisfaction, (ii) When the Brihma^i Devananda had heard and perceived this news from the Brihmawa i?fshabha- datta, she—glad, pleased, and joyful, &c. (see § 5)— ^ That is, having reached his eighth year.
* According to the commentators, works which treat of the aidamparya of the Vedas.
® The SIhkhya philosophy of Kapila, according to the com¬ mentary; but see Max Muller, What can India teach us.? p. 362.
® These are the six Ahgas which in the same order occur in the well-known versus memorialis. Indeed, that verse is nearly iden¬ tical with the passage in our text.
KALPA sOtRA.
joining the palms of her hands, &c. (see § 5, down to) and spoke thus: (12) ‘ 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 i?fsha- bhadatta the noble permitted pleasures of human nature. (13) In that period, in that age, ^akra,—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, ' I. e. of that part of it which lies to the south of mount Meru.
® According to the commentators, wearing clothes resembling the dustless sky.
LIVES OF THE GINAS.
management, guidance, direction, and sovereign power and generalship over the thirty-two thousand gods of the celestial abodes, the eighty-four thou¬ sand gods of a rank equal with that of himself, the thirty-two chief gods, the four guardians of the world, the eight principal queens with their trains, the three courts, the seven armies, and the seven commanders of these armies. He was then enjoying the permitted pleasures of divine nature under the great din of uninterrupted story-telling, dramatical plays, sing¬ ing, and music, as beating of time, performance on the Vi«i, the Turya, the great drum, and the Pa/u- pa/aha. (14) And he viewed this whole continent 6^ambhdvlpa 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/2fl^agrima, the Venerable Ascetic Mahavira taking the form of an embryo in the womb of the Brihma;^^ Devanandd of the 6^dlandha- riya^a gotra, wife of the Brahma;?a i?fshabhadatta of the gotra of Ko^fila; 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 ^ Katfaga, tua'iya, keflra. Ka/aka is the well-known kanka«a, tru/ika is explained by bahurakshika, keyfira by ziigadz,. The last two are bracelets worn on the upper arm.
KALPA SUTRA.