* I. e. taking only one meal in three days. He fasted therefore two continuous days and the first part of the third.
^ Cf. AHrtfiga Sutra II, 15, § 22.
KALPA sfjTRA.
a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahavlra neglected his body and abandoned the care of it; he with equanimity bore, underwent, and suffered all pleasant or un¬ pleasant occurrences arising from divine powers, men, or animals. (117)^ Henceforth the Venerable Ascetic Mahavira was houseless, circumspect^ in his walking, circumspect in his speaking, circumspect in his begging, circum¬ spect in his accepting (anything), in the carrying of his outfit and drinking vessel; circumspect in evacuating excrements, urine, saliva, mucus, and uncleanliness of the body; circumspect in his thoughts, circumspect in his words, circumspect in his acts ®; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity; without wrath, without pride, without deceit, without greed; calm, tranquil, composed, liberated, free from temp¬ tations ^ without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness: as water does not adhere to a copper vessel, or collyrium to mother of pearl (so sins found no place in him); his course was unobstructed like that of Life; like the firmament he wanted no support; like the wind he knew no obstacles; his heart was pure like the water (of rivers or tanks) in autumn; nothing could soil him like the leaf of A ^ Circumspect is samita, guarding gupta; the former relates to execution of good acts, the latter to the abstinence from bad ones.
’ This is the triad manas mind, y&k speech, kdya body.
* Asrava.
LIVES OF THE GINAS.
a lotus; his senses were well protected like those of a tortoise; he was single and alone like the horn of a rhinoceros; he was free like a bird; he was always waking like the fabulous bird, valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold^; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.
These words have been summarised in two verses; A vessel, mother of pearl, life, firmament, wind, water in autumn, leaf of lotus, a tortoise, a bird, a rhinoceros, and Bhiru«^/a; I An elephant, a bull, a lion, the king of the moun¬ tains, and the ocean unshaken—the moon, the sun, gold, the earth, well-kindled fire. II There were no obstacles an5rwhere for the Vene- rable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter: in ’ Each of these birds has one body, two necks, and three legs.
^ The last three similes cannot be translated accurately, as they contain puns which must be lost in the translation. The moon is som.alese, of soft light, but Mah^vira has pure thoughts (le^yd, manaso bahirvMra); the sun is dittateo of splendent light, Mahavlra of splendent vigour; gold is ^iyarftva, a synonym of kawaga gold, Mah^vtra always retains his own nature. It is worthy of remark that only two regular puns (for the second is but a common metaphor) occur in a passage in which a later writer would have strained his genius to the utmost to turn every simile into a pun. The difference of style is best seen on comparing this passage with e. g. the description of the nun Sarasvati and of autumn in the Kalakdi^drya Kathanaka; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 260, 263.
KALPA SUTRA.
KALPA SUTRA.
things animate, inanimate, and of a mixed state; with regard to space: in a village or a town or in a wood or in a field or a threshing-floor or a house ^ or a court-yard; with regard to time: in a Samaya^ or an Avaliki or in the time of a respir¬ ation or in a Stoka or in a Ksha«a or in a Lava or in a Muhurta or in a day or in a fortnight or in a month or in a season or in a half year or in a year or in a long space of time; with regard to affects: in wrath or in pride or in deceit or in greed or in fear or in mirth or in love or in hate or in quarrelling or in calumny or in tale-bearing or in scandal or in pleasure or pain or in deceitful falsehood, &c. (all down to)® or in the evil of wrong belief. There was nothing of this kind in the Venerable One. (118) The Venerable One lived, except in the rainy season, all the eight months of summer and winter, in villages only a single night, in towns only five nights; he was indifferent alike to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain, attached neither to this world nor to that beyond, desiring neither life nor death, arrived at the other shore of the sawsara, and he exerted himself for the suppression of the defilement of Karman. (119) ' Ghare va, omitted in my edition.
Different names of divisions of time; a Stoka contains seven respirations, a Kshawa many (bahutara) respirations (according to another commentary a Kshawa contains six Natfikas, it is the sixth part of a Gha/i), a Lava contains seven Stokas, and a Muhurta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke,Misc.Essays,IP,pp.54o,54i. Wilson, Vishrau Pura«a,P,p.47,notea.—Expunge pakkhe vi in my edition.
^ The same passage occurs in the Aupapatika Sfitra (ed. Leu- mann, § 87), but without an indication that it is not complete.
LIVES OF THE GINAS.
With supreme knowledge, with supreme intuition, with supreme conduct, in blameless lodgings, in blameless wandering, with supreme valour, with supreme uprightness, with supreme mildness, with supreme dexterity, with supreme patience, with su¬ preme freedom from passions, with supreme control, with supreme contentment, with supreme under¬ standing, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on him¬ self for twelve years.
During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fort¬ night) of Vabdkha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhfirta called Vi^ya, outside of the town CrfmbhikagrSma on the bank of the river Ri^pdlika, not far from an old temple, in the field of the householder Simdga k under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full. (120)^ When the Venerable Ascetic Mahdvira had become a 6^ma and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods.
* Or Satnaka.
Cf. AHrahga Sutra II, 15, § 25.
KALPA s{)TRA.
men, and demons: whence they come, whither they go, whether they are born as men or animals (y^yavana) or become gods or hell-beings (upapida), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat, for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any mo¬ In that period, in that age the Venerable Ascetic Mahivtra stayed the first rainy season in Asthika- grima^, three rainy seasons in Aampd and Prfsh/i- ^ampi, twelve in Vabdli and V 4 »i^agr 4 ma, fourteen in Ra^gr?ha and the suburb® of Ndlandd, six in Mithild, two in Bhadrikd, one in Alabhikd, one in Pa;^ita- bhhmi*, one in 6 'r 4 vasti, one in the town of Papa® in king Hastipila’s office of the writers: that was his very last rainy season. (122) In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Kdrt- tika, on its fifteenth day, in the last night, in the town of Pip 4, in king Hastipala’s office of the writers, the Venerable Ascetic Mahclvlra died, went off, quitted the world, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, ‘ According to the commentary it was formerly called Vardha- mSna, but it has since been called Asthikagrama, because a Yaksha A'hlapdwf had there collected an enormous heap of bones of the people whom he had killed. On that heap of bones the inhabitants had built a temple.
® Bdhirika?
‘ A place in Va^abhfimi according to the commentaries.
® Ma^^^ima PapS, the middle town Papa.
LIVES OF THE GINAS.
a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123) This occurred in the year called Aandra, the second (of the lustrum)^; in the month called Pritivardhana; in the fortnight Nandivardhana; on the day Suvratigni^ surnamed Upa^ama; in the night called Devdnandi, surnamed Wirriti] in the Lava called Ar^ya; in the respiration called Mukta®; in the Stoka called Siddha; in the Kara;?a called N 4 ga; in the Muhhrta called Sarvdrtha- siddha; while the moon was in conjunction with the asterism Sviti he died, &c. (see above, all down to) freed from all pains. (124) That night in which the Venerable Ascetic MahS- vlra died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending In that night in which the Venerable Ascetic Mahivira died, Stc. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods. (126) In that night in which the Venerable Ascetic Mahivira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhhti of the Gautama gotra, cut asunder the tie of friend¬ ship which he had for his master*, and obtained the * The yuga or lustrum contains five years; the third and fifth years are leap years, called abhivardhita, the rest are common years of 354 days and are called Sandra. The day has 1262 bhagas.
^ Some MSS. and the commentary have aggivesa.
’’ Or Supta.
* Indrabhfiti was on a mission to convert somebody when Mahfivtra died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and KALPA S^TRA.
highest knowledge and intuition, called Kevala, which is infinite, supreme, &c., complete, and full. (127) In that night in which the Venerable Ascetic Mahivira died, &c. (all down to) freed from all pains, the eighteen confederate kings of Kid and Ko^ala, the nine Mallakis and nine Li/^/^/lavis k on the day of new moon, instituted an illumination^ on the Poshadha, which was a fasting day; for they said; ‘ Since the light of intelligence is gone, let us make an illumination of material matter!’ (128) In that night in which the Venerable Ascetic Mahivira died, &c. (all down to) freed from all pains, the great Graha® called Kshudritma, re¬ sembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal became a Kevalin; he died twelve years after, having lived fifty years as a monk, and altogether ninety-two years.
‘ They were tributary to I^e/aka., king of Vauilt and maternal uncle of Mahfivtra. Instead of lAkkhzyi, which form is used by the Buddhists, the Gainas have 'Lekkhaki as the Sanskrit form of the PrS,krit 'L&kkhzX, which may be either.
® Parabhoyaw or varSbhoyaw. The meaning of this word is not clear, and the commentator also did not know anything certain about it. He therefore tries three different etymological explana¬ tions, which are all equally fanciful. I have adopted one which makes varfibhoya to stand for Sanskrit dvdrabhoga, which is explained pradlpa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nlrv 4 «a of Mahavira with an illumination on the night of new moon in the month Karttika.
® It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us. Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha.
LIVES OF THE GINAS.
asterism of the Venerable Ascetic Mahavira. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahivlra, there will not be paid much respect and honour to the KS’ramawas, the Nirgrantha monks and nuns. (130) But when the great Graha, &c., leaves that natal asterism, there will be paid much respect and honour to the Arama^as, the Nirgrantha monks and nuns. (131) In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the animalcule called Anuddhari was origi¬ nated: which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms.
‘ Master, why has this been said?’ ‘After this time the observance of control will be difficult.’ (133) In that period, in that age the Venerable Ascetic Mahivira had an excellent community^ of fourteen thousand 6'rama;zas with Indrabhhti at their head; (134) thirty-six thousand nuns with .bandana at their head; (135) one hundred and fifty-nine thousand lay votaries with ^ankha^ataka at their head; (136) three hundred and eighteen * The original has: ukkosiya samawasawpaya; ukkosiya is translated utkr?'sh/a; in the sequel I abridge the similar passages which are all constructed on the same model as § 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, § i.
KALPA S^TRA.
KALPA S^TRA.
thousand female lay votaries with Sulasd and Revati at their head; (137) three hundred sages who knew the fourteen Phrvas, who though no 6rinas came very near them, who knew the combination of all letters, and like Gina, preached according to the truth; (138) thirteen hundred sages who were possessed of the Avadhi-knowledge and superior qualities; (139) seven hundred Kevalins who pos¬ sessed the combined 1 best knowledge and intui¬ tion; (140) seven hundred who could transform themselves, and, though no gods, had obtained the powers (rfddhi) of gods; (141) five hundred sages of mighty intellect^ who know the mental conditions of all developed beings possessed of intellect and five senses in the two and a half conti¬ nents and two oceans; (142) four hundred professors who were never vanquished in the disputes occurring in the assemblies of gods, men, and Asuras; (143) seven hundred male and fourteen hundred female disciples who reached perfection, &c. (all down to) freed from all pains; (144) eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence®, lucky as regards their future. (145) ‘ Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divdkara makes it out to denote that knowledge and intuition functionate at the same time, while (rinabhadraga«i in the Siddhantahn’daya says that in our case knowledge and intuition do functionate alternately.
® This is that knowledge which is called manaAparyaya or the knowledge which divines the thoughts of all people.
® Station (gati) is explained devagati, state of the gods, ex¬ istence (sthiti), devasthiti, deviyfirftpa, existence of the gods, having the length of life of the gods.
LIVES OF THE GINAS.
The Venerable Ascetic Mahavira instituted two epochs in his capacity of a Maker of an end: the epoch relating to generations, and the epoch relat¬ ing to psychical condition; in the third generation ended the former epoch, and in the fourth year of his Kevaliship the latter. (146)’- In that period, in that age the Venerable Ascetic Mahavira lived thirty years as a householder, more than full twelve years in a state inferior to perfec¬ tion, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole. When his Karman which produces Vedaniya (or what one has to experience in this world), Ayus (length of life), name, and family, had been exhausted, when in this Avasarpi^i era the greater part of the Du/^shamasushama period had elapsed and only three years and eight and a half months were left, when the moon was in conjunction with the asterism Sviti, at the time of early morning, in the town of P 4 pi, and in king HastipMa’s office of the writers, (Mahavira) single and alone, sitting in the Samparyahka posture, reciting the fifty-five lectures which detail the results of Karman, and the thirty-six^ unasked questions, when he just explained the chief lecture (that of Marudeva) he died, &c. (see § 124, all down to) freed from all pains. (147) * The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudhar- man, Gambhsvamin) nobody reached Nirviwa; and after the fourth year of Mahtvira’s Kevaliship nobody entered the path which ends in final liberation, so that all persons who before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct.
^ This is the Uttarfidhyayana Sfitra.
KALPA sOtRA.
Since the time that the Venerable Ascetic Mahi- vlra died, &c. (all down to) freed from all pains, nine centuries have elapsed, and of the tenth century this is the eightieth year. Another redaction has ninety-third year (instead of eightieth)^. (148) End of the Fifth Lecture.
End of the Life of Mahivlra.
* To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradi¬ tion, and bring forward the following four facts, which are applied at will to either date: 1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhanta to be written in books.
2. The council of Mathura under the presidency of Skandila, who seems to have revised the Siddhanta.
3. The public reading of the Kalpa Sutra before king Dhruva- sena of Anandapura, to console him on the death of his son. Anandapura is identified with Mahdsthana by (?inaprabhamuni, and with Bat/anagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.
4. The removal of the Pa^^usan by Kalaka.^arya from the fifth to the fourth Bhadrapada.
LIVES OF THE GINAS.
LIFE OF PAR^A.
In that period, in that age lived the Arhat P4r5va, the people’s favourite h the five most important moments of whose life happened when the moon was in conjunction with the asterism VLikhi: in Vi^ikhi he descended (from heaven), and having descended thence, entered the womb (of his mother); in Vi5-ikh4 he was born; in Vii'dkha, tearing out his hair, he left the house and entered the state of houselessness; in Vbikhi he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full; in VLikhi he obtained final liberation. (149) In that period, in that age, in the first month of summer, in the first fortnight, the dark (fortnight) of A'aitra, on its fourth day, the Arhat Piri'va, the people’s favourite, descended from the Pr 4;zata Kalpa^, where he had lived for twenty Sigaropamas, here on the continent 6^ambfidvipa, in Bharatavarsha, in the town of Benares; and in the middle of the night when the moon was in conjunction with the asterism Vi^akhi, after the termination of his allotted length of life, divine nature, and existence (among the gods), he took the form of an embryo in the womb of the queen V 4 ma, wife of Ai'vasena, king (of Benares). (150) The knowledge of the Arhat Pdr^va, the people’s ^ Purisidamya, explained: who is to be chosen among men because of his preferable karman.
^ This is the tenth world of the gods.
KALPA stjTRA.
favourite, (about this) was threefold, &c. (repeat §§ 3~95 after making the necessary substitutions, and omitting what exclusively applies to Mahi- vira, all down to) comfortably carried her unborn child. (151) In that period, in that age the Arhat Par^va, the people’s favourite ^—after the lapse of nine months and seven and a half days, in the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its tenth day, in the middle of the night when the moon was in conjunction with the asterism Vi^akh 4 —(Vdma), perfectly healthy herself, gave birth to a perfectly healthy boy. (152) In that night in which the Arhat Pdrj'va, the people’s favourite, was born, &c. (repeat §§ 97-107 with the necessary alterations, all down to) therefore shall the name of our boy be Par^va^ (153, 154) The Arhat Pdr^rva, the people’s favourite, clever, with the aspirations of a clever man, of great beauty, controlling his senses, lucky, and modest, lived thirty years as a householder. Then the Laukantika gods, following the established custom, addressed him with these kind, pleasing, &c., sweet, and soft words: (155) ‘ Victory, victory to thee, gladdener of the world!’ (see § III, down to) Thus they raised the shout of victory. (156) Before the Arhat Pdrwa, the people’s favourite, had adopted the life of a householder, &c. (see § 112, down to) indigent persons.
^ As regards the construction of this passage compare § 96, note I.
^ This name was given him because before his birth his mother, lying on her couch, saw in the dark a black serpent crawling about. This is the account given by the commentator, who forgets to tell U3 how it comes to bear on the name Par^va.
LIVES OF THE GINAS.
In the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its eleventh day, in the middle of the night, riding in his palankin called Vwala, followed on his way by a train of gods, men, and Asuras, &c. (Pir^va) went right through the town of Benares to the park called A^ramapada, and proceeded to the excellent tree A^oka. There, &c. (see § 116, down to) five handfuls.
When the moon was in conjunction with the asterism Vi^akh 4, he, after fasting three and a half days without drinking water, put on a divine robe, and together with three hundred men he tore out his hair, and leaving the house entered the state of houselessness. (157) The Arhat P 4 r^va, the people’s favourite, for eighty-three days neglected his body, &c. (see ^117, down to) animals. (158) Thereafter the Arhat Par^va, the people’s favourite, was houseless, circumspect, &c. (see §§ 118-120, down to) meditated upon himself for eighty-three days.
During the eighty-fourth day—it was in the first month of summer, in the first fortnight, the dark (fortnight) of ATaitra, on its fourth day, in the early part of the day, when the moon was in conjunction with the asterism Vwdkha—Par^va, under a Dhitaki tree, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the infinite, &c. (see § 120, down to) highest knowledge and intuition called Kevala, &c. (see ^121, down to) moment. (159) The Arhat Pir^va, the people’s favourite, had eight Ga«as and eight Ga^adharas (enumerated in a A'loka): KALPA SttTRA.
5 'ubha and Aryaghosha, Vasish^'Aa ^ and Brahma- kknn, Saumya and 6ridhara, Virabhadra and The Arhat Pir^va, the people’s favourite, had an excellent community of sixteen thousand Yrama^as with Aryadatta'^ at their head; (161) thirty-eight thousand nuns with PushpaMli at their head; (162) one hundred and sixty-four thousand lay votaries with Suvrata at their head; (163) three hundred and twenty-seven thousand female lay votaries with Sunanda at their head; (164) three hundred and fifty sages who knew the fourteen Phrvas, &c. (see ^ 138); (165) fourteen hundred sages who were possessed of the Avadhi knowledge; one thousand Kevalins; eleven hundred sages who could transform them¬ selves, six hundred sages of correct knowledge, one thousand male and two thousand female disciples who had reached perfection, seven hundred and fifty sages of vast intellect, six hundred professors, and twelve hundred sages in their last birth. (166) The Arhat Par.rva, the people’s favourite, insti¬ tuted two epochs in his capacity of a Maker of an end: the epoch relating to generations and the epoch relating to psychical condition; the former ended in the fourth generation, the latter in the third year of his Kevaliship. (167) In that period, in that age the Arhat Pdr^va, the people’s favourite, lived thirty years as a house¬ holder, eighty-three days in a state inferior to per¬ fection, something less than seventy years as a Kevalin, full seventy years as a Yrama«a, and a hundred years on the whole.
“ Ariyadinna in the original.
LIVES OF THE GINAS.
When his fourfold Karman^ was exhausted and in this Avasarpiwl era the greater part of the Du/ 4 sha- masushama period had elapsed, in the first month of the rainy season, in the second fortnight, the light (fortnight) of iSrava«a, on its eighth day, in the early part of the day when the moon was in conjunction with the asterism Vi5-akha, (Par.yva), after fasting a month without drinking water, on the summit of mount Sammeta, in the company of eighty-three persons, stretching out his hands, died, &c. (all down to) freed from all pains. (168) Since the time that the Arhat Par5-va, the people’s favourite, died, &c. (all down to) freed from all pains, twelve centuries have elapsed, and of the thirteenth century this is the thirtieth year. (169) End of the Life of Parwa.
KALPA s6tRA.
LIFE OF ARISHTANEMI.
In that period, in that age lived the Arhat Arish/anemi, the five most important moments of whose life happened when the moon was in conjunc¬ tion with the asterism Kitrk. In A'itr^ he descended from heaven, &c. (see ^ 149, down to) obtained final liberation. (170) In that period, in that age, in the fourth month of the rainy season, in the seventh fortnight, the dark (fortnight) of K 4 rttika, on its twelfth day, the Arhat Arish/anemi descended from the great Vimina, called Apari^ita, where he had lived for thirty-six Sigaropamas, here on the continent ( 7 ambhdvipa, in Bharatavarsha, in the town of 6’auripura^, and in the middle of the night when the moon was in conjunc¬ tion with the asterism Khvt, he took the form of an embryo in the womb of the queen.Siva, wife of the king Samudravi^ya, &c. (the seeing of the dreams, the accumulation of riches, &c., should be repeated here). (171) In that period, in that age the Arhat Arish/a- nemi—after the lapse of nine months and seven and a half days, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Srkva.ndi, on its fifth day, &c.—(S’ivi), perfectly healthy herself, gave birth to a perfectly healthy boy. (Repeat the account of the birth, substituting the name Samudra- * The Prakrit form is Soriyapura, which would correspond to Sanskrit S'aurikapura. It is, of course, Krfshwa’s town.
LIVES OF THE GINAS.
vi^aya, all down to) therefore shall the name of our boy be Arish/anemi \ The Arhat Arish/anemi, clever, &c. (see §§ 155- 157, all down to) indigent persons. (172) In the first month of the rainy season, in the second fortnight, the light (fortnight) of 6'rava;2a, on its sixth day riding in his palankin called Uttarakurd, and fol¬ lowed on his way by a train of gods, men, and Asuras, &c. (Arish/anemi) went right through the town of Dvardvati to the park called Revatika, and proceeded to the excellent A^'oka tree. There, &c. (see §116, down to) five handfuls. When the moon was in conjunction with the asterism Witrd, after fasting two and a half days without drinking water, he put on a divine robe, and together with a thou¬ sand persons he tore out his hair, and leaving the house entered the state of houselessness. (173) The Arhat Arish/anemi for fifty-four days neg¬ lected his body, &c. (see §§ 117-120). During the fifty-fifth day—it was in the third month of the rainy season, in the fifth fortnight, the dark fortnight of Alvina, on its fifteenth day, in the last part of the day, when the moon was in conjunction with the asterism Witra—(Arish/anemi) under a Ve/asa '^ tree on the summit of mount Girnar ®, after fasting three and a half days without drinking water, &c., obtained infinite, &c., highest knowledge and in¬ tuition called Kevala, &c. (see § 121, down to) moment. (174) ^ His mother saw in a dream a nemi, the outer rim of a wheel, which consisted of rish/a stones flying up to the sky. Hence the name Arish/anemi.
^ Va/a in some MSS.; it is the Banyan tree.
® Ujgg'inta in the original.
KALPA sCtRA.
The Arhat Arish/anemi had eighteen Ga«as and eighteen Gawadharas. (175) The Arhat Arish/anemi had an excellent commu¬ nity of eighteen thousand 6'rama«as with Varadatta at their head; (176) forty thousand nuns with Arya Yakshi«i at their head; (177) one hundred and sixty- nine thousand lay votaries with Nanda at their head; (178) three hundred and thirty-six thousand^ female lay votaries with Mahisuvrati at their head; (179) four hundred sages who knew the fourteen Phrvas, &c.; (180) fifteen hundred sages who were possessed of the Avadhi knowledge; fifteen hundred Kevalins; fifteen hundred sages who could transform them¬ selves; one thousand sages of vast intellect; eight hundred professors; sixteen hundred sages in their last birth; fifteen hundred male and three thousand female disciples who had reached perfection.
The Arhat Arish/anemi instituted, &c. (see § 146, down to) the former ended in the eighth generation, the latter in the twelfth year of his Kevaliship. (181) In that period, in that age the Arhat Arish/anemi lived three centuries as a prince, fifty-four days in a state inferior to perfection, something less than seven centuries as a Kevalin, full seven centuries as a Yramawa, a thousand years on the whole. When his fourfold Karman was exhausted and in this Ava- sarpi;?i era a great part of the Du^shamasushamd period had elapsed, in the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashi</i^a, on its eighth day, in the middle of the night when the moon was in conjunction with the asterism K'ltrk, (Arish/anemi), after fasting a month ^ Read Mattisaw in the printed text.
LIVES OF THE GINAS.
without drinking water, on the summit of mount Girnir, in the company of five hundred and thirty- six monks, in a squatting position, died, &c. (all down to) freed from all pains. (182) Since the time that the Arhat Arish^anemi died, &c. (all down to) freed from all pains, eighty-four thousand years have elapsed, of the eighty-fifth millennium nine centuries have elapsed, of the tenth century this is the eightieth year. (183) End of the Life of Arish^anemi.
KALPA sOtrA.
EPOCHS OF THE INTERMEDIATE TtRTHAKARAS.
Since the time that the Arhat Nami died, &c. (all down to) freed from all pains, 584,979 years have elapsed, this is the eightieth year^. (184) Since the death of Munisuvrata this is the year 1,184,980. Since Malli^ this is the year 6,584,980. Ara died 10,000,000 years before Malli; Kunthu a quarter of a Palyopama before Malli; 6'anti three- quarters of a Palyopama; Dharma three Sagaro- pamas before Malli; Ananta seven Sagaropamas before Malli; Vimala sixteen S 4 garopamas before Malli; Visuph^ya forty Sigaropamas before Malli; ►S’reyiwsa a hundred Sigaropamas before Malli. vSitala died a krore of Sdgaropamas, less 42,003 years and eight and a half months, before the death ofVlra. Suvidhi, surnamed Pushpadanta, died ten krores of Sigaropamas before A'itala; ATandra- prabha a hundred krores of Sigaropamas before 6'itala; Supirj'va a thousand krores of Sagaro¬ pamas before A’itala; Padmaprabha ten thousand krores of Sigaropamas before 61 tala; Sumati one hundred thousand krores of Sagaropamas before 61 tala; Abhinandana one million krores of Sagaro¬ pamas before 6ltala; Sambhava two million krores of Sagaropamas before Sitala; A^ita five million krores of Sagaropamas before 6itala. (185-203) ‘ The numbers are given in the same way as in § 183. I have abridged these tedious accounts. All Tirthakaras except Mahavira have the title Arhat, which I have dropped in the sequel.