Agam 35 Chhed 02 Bruhatkalpa Sutra

Author(s): K C Lalwani
Publisher: Motilal Banarasidas
Catalog link: https://jainqq.org/explore/002158/1

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एयपाण सुवागा पाखाडल वसम दियमास वालपाणि वीरासाई सहकावा
AIRSSGDISSEDIST
K.C. Lalwani

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Rs. 55
Bhadrabāhu's Kalpa Sūtra is the earliest account of the life of the Tirthankaras, the 24th, 23rd, 22nd and 1st-since the arrangement of the book moves back in time — the present work should, in the fitness of things, occupy a unique position. Scholars have divided this work into three Parts, viz., Tirthankaras, Church Leaders and Parjuşaņā. For the present translation, however, it has been divided into seven Parts as follows: Bhagavan Mahāvira, Arhat Päráva, Arhat Aristanemi, Twenty other Tirthankaras, Arhat Rsabha. Church Leaders and Parjuşaņā.
Among the Agamic texts, Kalpa Sūtra belongs to a group called Cheda Sūtras. Going by the contents of these texts, it would appear that they contain rules about personal behaviour and organisational discipline to be observed by the monks. Among the Cheda Sūtras, three names usually go together which are Dasā-kappavavahāra and they are compiled into Orte text called "Srutá Skandha. Kalpa Şjatra is the eighth chapter of the Dasa text.
With certain sects of the Jainas, the reading of the Kalpa Sūtra during the Parjusanā is a must which has contributed to the great spiritual significance of this work.

www.jainelibrary:ora

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KALPA SUTRA

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KALPA SŪTRA
of Bhadrabahu Svāmi
MOTILAL
Delhi

Translation and notes by KASTUR CHAND LALWANI
::
BANARSIDASS Varanasi ::

Patna

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OMOTILAL BANARSIDASS
Indological Publishers & Booksellers
Head Office: Bungalow Road, Jawahar Nagar, Delhi-7 Branches 1. Chowk, Varanasi-1 (U.P.)
2. Ashok Rajpath, Patna-4 (Bihar)
, 1979
First Edi
Price *150-00
MLBD'
Printed in India
By Shantilal Jain, at Shri Jainendra Press,
A-45, Phase-I, Industrial Area, Naraina, New Delhi-110 028, Published by Narendra Prakash Jain, for Motilal Banarsidass, Bungalow Road, Jawahar Nagar, Delhi-110 007.

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In memoriam
Sri Sunderlalji Jain who lived a dedicated life in the propagation of Indology

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CONTENTS
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ix
List of Illustrations Foreword Biographical Sketches of the Jinas :
I Śramaņa Bhagavān Mahävira II Arhat Pārsva III Arhat Aristanemi IV On Twenty Tirthankaras V Arhat Rsabha VI List of Senior Monks VII Prescription for the Parjuşanā Appendix Notes and Comments Index
97 109 117 135 157
185
189
203

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LIST OF ILLUSTRATIONS
1. Triśala's lucky dreams 2. Mahavira's hardships
3. Pārsva sporting with his wife Pārsva proceeding to see Kamatha's five-fire penance
Kamatha performing five-fire penance Pārśva rescuing the snakes
4. Arişṭanemi blowing Kṛṣṇa's conch
Kṛṣṇa trying in vain to bend Arişṭanemi's arm 5. Ariṣṭanemi's marriage procession
6. Maru Devi (Rṣabha's Mother) attains omniscience
7. Sthulabhadra as a lion with his sisters Sthulabhadra's sisters with Bhadrabahu (or Sthula-bhadra)

Facing Page
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88888ཛྱཱ ༔ ༔
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FOREWORD A translation of the Kalpa Sūtra into English needs justification, since during the past few years several such translations have appeared in the market. The pioneering work by Hermann Jacobi remains a classic to this day, while in recent translations the writers have exercised a freedom which is hardly justified. The present translation not only claims complete authenticity, but, like the translation of a few other Jaina texts by the same writer, it also strictly follows the prakrit text in prose as well as verse so that the reader through the English medium may enjoy a taste of the original. The translation has also been checked with Jacobi's work on the one hand and an authentic Bengali translation by Basanta Kumar Chattopadhyaya published by the Calcutta University on the other, and slight inaccuracies noticed in these two works have been carefully weeded out. Jacobi's translation being addressed primarily to the Western readers does not provide the prakrit text, while the text as well as translation in Chattopadhyaya's work is printed in Bengali script so that its use can at the most be very limited to the Bengali readers who have an appetite for a Jaina text. These difficulties have been done away with in the present work. An. Appendix at the end provides alternative readings for a few passages, followed by Sūtra-wise Notes based on commentaries and an Index of Proper Nouns (names) appearing in the text.
Bhadrabāhu's Kalpa Sūtra, writes Jacobi, "has been held in high esteem by the Jaipas for more than a thousand years.” If Bhadrabahu be the author of this work, then it should be about 2300 years' old. If, however, its date be reckoned from the time of its writing, which took place at a meeting of the second Jaina Council at Ballabhi in A.D. 513, under the inspiring presence and leadership of Devardhi Kşamă-Gramapa, even then it must be 1500 years old. We are, however not much bothered about a controversy, if any, about the author and the exact date of its writing, which are issues to be thrashed out by scholars. It is enough for us that the work exists, and that it is a very old work, the oldest available, on the life of the Tirthankaras, and

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has a fairly long list of names of men who had been the leaders of the Jaina church till the time of writing, and who, in fact, were the founders of innumerable denominations called gaņas kulas, gacchas and sākhās into which the Jaina church got itself fragmented, both vertically and horizontally, over several centuries, before Jainism as a powerful religion, particularly in the eastern region and in tlie deep south, was knocked off its pedestal and perhaps it will not be wrong to add that it has not regained its original position to this day, but is a religion of a small minority group.
As the earliest account of the life of the Tirthańkaras, the 24th 23rd, 22nd and 1st, -since the arrangement of the text moves back in time,-Kalpa Sūtra should in the fitness of things, occupy a unique position. Scholars have divided this work into three parts as Tirthankaras, Church Leaders and Parjuşaņā, the last one being a code for the monks during the rainy season. For the present translation, however, the work has been divided into seven parts as follows: śramaņa Bhagavān Mahavira, Arhat Pārsva, Arhat Ariştanemi, twenty other Tirthankaras, Arhat Ķşabha, Church Leaders and Parjuşaņā. Parjuşaņā in this text seems to have a wider connotation spreading as it may over the entire rainy season and is not just restricted to a few days during this season.
Among the Agamic texts, Kalpa Sūtra belongs to a group called Cheda Sūtras. It is, however, not known what the word cheda stands for. Going by the contents of these texts, it would appear that they contain rules about personal behaviour and organisational discipline to be observed by the monks. How a work on the biographies of the Tīrthankara entered into this group is anybody's guess. Among the Cheda Sūtras, three names usually go together which are Dasā-Kappa-Vavahāra (GET-CTqaat) and they are compiled into one text called Sruta Skandha. Kalpa Sūtra is the eighth chapter of the Dasă text.
The word kalpa stands for the mode of some religious practice, usually a sacrifice; but in the Jaina context, it should mean the code of conduct of the monks during religious festivities. For the word sūtra, we have the following definition:

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Foreword
स्वल्पाक्षरमसन्दिग्धं सारवत्-विश्वतोमुखम् । अस्तोभमनवयं च सूत्रं सूत्रविदो विदुः ।।
(Precise, beyond doubt, substantial, universally true, collected into a single thread, beautiful prose.)
If precision be a criterion, it is doubtful if the description rightly applies to the Jaina texts in general, and the Kalpa Sūtra in particular. The Jaina Sūtras are not precise texts nor terse formulae, except the Tattvārtha, but are very elaborate and exhaustive. But undoubtedly they are master-pieces, full of substance, and works by great masters, believed by the Jainas to be universally true.
As it struck the translator, the first three accounts about Mahavira, Pārśva and Aristanemi use the same diction, with only the names of personalities changing. This indeed facilitated the work of the writer and the orthodox explanation would, perhaps, be that since, all the three came with the same maturity and mission, their earthly experience could not have been dissimilar. It is not certain if an explanation like this would satisfy a rational mind or the requirements of history.
In one respect, however, even on the authority of the Kalpa Sūtra, Bhagavān Mahāvīra stands somewhat apart not only from the other two immediately preceding him, but from the whole lot. This is his strong Brahmanical association of which at least two items have been noticed even in the Kalpa Sūtra. They are, 1. descent from heaven into the womb of a Brahmin lady, and 2. all his Gañadharas being Brahmins versed in Vedic learning. As to the first, the mistake, somewhat unusual, was detected in time and rectified through a marvel in surgery at that date but as to the second, nothing could be done, and it is somewhat unusual that none of his Gañadharas was a Kşatriya. Subsequent biographers of Bhagavån Mahāvīra have noticed a few more Brahminical associations with his life, like a Brahmin beggar receiving one half of his robe at the time of his initiation and following him for the whole year to receive the other half, a Brahmin making him the first offer after he became a truly homeless, and so on, but we overlook them as being less authentic. In the case of

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other Tirthařkaras there was no association whatsoever with a Brahmin on important occasions of their life. What was the Kșatriya reaction in general to this, particularly reaction from within his own clan, may be an appropriate subject for research, but the reaction of the Kșatriya youth Jamali to Mahāvīra's doctrines, as against the reverence of Skandaka who was a Brahmin and Vedic scholar, both of whom had joined the order of monks under Bhagavān Mahāvira (vide Bhagavati Sūtra) stands out as the most typical of the Ksatriya attitude.
Another thing in the life of Bhagavān Mahāvīra which struck the translator more than anything else is Bhadrabāhu's brief account of the last day on which Bhagavän Mahävira's earthly mission was to close. According to Bhadrabāhu, it was the divāli day, which happened to be the last day of the month of Kärttika when the rainy season was to formally end and when Bhagavān Mahāvira was to enter into liberation, that 18 Malla and Licchavi kings from the Licchavi Confederacy, all his kinsmen, and 18 rulers from the Kāśi-Kośala region, in all 36, mustered strong at Pāvā. No sooner did Bhagavān Mahāvīra's soul discard its mortal frame than, writes Bhadrabāhu, these rulers declared,
The Light of Intellect being out, let us lit the earthen lamps.
At this point, Bhadrababu abruptly ends his narrative without offering any comment, and subsequent ācāryas have preferred to keep silent over what had happened on that fateful day.
Looking back in a dispassionate spirit, the above looks like a determination on the part of the Ksatriya rulers to participate in and determine succession to the spiritual seat of Bhagavān Mahāvīra even when he was still alive. Other events like the removal of Indrabhūti Gautama from Pāvā and Bhagavān Mahāvira's entering into a long recital of some texts are no less significant of the fact that he preferred to be indifferent at what was going on at this moment. It is true that remaining at a distance Indrabhūti attained omniscience on this fateful day, but that was no disqualification for him against Sudharman to succeed to the chair of Bhagavān Mahāvira. Be it noted that Sudharman attained omniscience long after this event. Indrabhūti was alive

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Foreword
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for a few more years after this event, but only as one of the many monks in the order and not as its leader. In this respect the Digambara belief about Indrabhūti, and not Sudharman succeeding Bhagavān Mahāvīra as the leader of the church does not appear very convincing, since in that case the Agamic texts would not have later been issued in the name of Sudharman. It was perhaps in desperation that the Digambaras declared the Jaina texts as having been lost and they stick to this belief to this day. The disorder in the Jaina church at the liberation of Bhagavān Mahāvīra has its corroboration from the Buddhist sources as well. It is thus beyond doubt that the Kșatriya kings turned an occa. sion of deep mourning into an occasion of festivity at their apparent success, and celebrated it as the Festival of Light, as is done even to this day, and on this day every year, a section of the Jainas even now rush to Pāvā to 'worship’ Vitarăga Bhagavān Mahavira with sweet balls (laddu), a symbolic reminiscence of what the Kșatriyas did on that day two thousand five hundred years ago. Most other Jainas, however, observe the day as the day of fast. The translator invites research on the events on this fateful day on the basis of the Jajna and other contemporary texts.
The next twenty Tirthankaras, till Arhat Ajita, second in succession, have been lumped together into a single chapter, as if nothing special need be said about them, except putting them on record, and the time-difference between the one and his predecessor has been indicated in astronomical figures. The implication seems to be that these twenty had no dissimilar experience and all of them came down to fullfil the same earthly mission, which they effectively did. In the use of astronomical figures, however, the Jainas do not stand apart from the rest in this country where such figures have been freely used in the sacred texts of all religions, including Hinduism, to establis respective antiquity. If, however, we bear in mind the time difference between the last three Tīrthankaras, the 24th, 23rd and 22nd which was no bigger than a few centuries, and superimpose this model for the rest, then the date of Arhat Rşabha may go somewhere near the sixth or fifth century B.C., which was about the date when Indian civilization might have had its genesis. The account of this chapter is so dull and dry that Jacobi has

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preferred to restrict it to a single printed page, though, for this translation, the complete rendering of the original text has been included, since any abridgement would tantamount to a distortion, and hence be counted as a sacrilege.
Arhat Rṣabha, the first Tirthankara, stands somewhat apart from the rest since he has been viewed by the Jainas as the founder of the Indian civilization. He started the system of marriage outside one's immediate family, established a monarchy, created a social organisation, taught arts and crafts including farming and provided a script for writing named after one of his two daughters, Brahmi. It may be interesting to recall that the script has been used in Aśokan Edicts. He had one hundred sons, of whom the eldest, Bharata, became the first emperor and the country took her name from him. The other ninetynine were also settled as rulers over different territories before Rṣabha courted the life of a monk after having "lived as a prince for 20,00,000 pūrvas and as a monarch for 63,00,000 pūrvas." His exit from home, the long procession that took him to a park where he initiated himself into monkhood and changed over from a householder into a homeless mendicant and other chain of events are, however, not dissimilar from those of his successors. He was now destined to provide a church, create its four segments, monks, nuns, male followers and female followers, and provide the necessary texts, including the code of conduct, that go in in the making of a religion. He also named his Gaṇadharas who were the heads of the constituent units of the church. All these one comes across in the life of each Tirthankara who by virtue of these activities becomes the organiser of the tirtha or order. It appears that between one Tirthankara and another, the order created by the former faded out so that on each occasion it had to be re-created. It is, however, intersting to note in parenthesis that although during the past two thousand five hundred years, no Tirthankara has appeared on the scene, the need for one has perhaps not been felt during this entire period. It may be added that the life of Rṣabha as recorded in a Hindu Purāņa, Śrīmad Bhāgavata, in several chapters (Skandha 5 Chapters 3-6) is more elaborate than any existing in the Jaina texts, including the Kalpa Sūtra. Therein he has been described as the eighth incarnation of Visnu (1.3.13) and attributed with the creation of a new type of
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religion based on total detachment and tranquilisation of sense organs and mind (1.7.10). This shows the amount of esteem in which he was held in this country. Still more interesting is that he has been noticed in one of the early Vedas. Cf.
ऋषभं मासमानानां सपत्नानां विसासहीम् । हंतारं शत्रुणां कृधि विरजं गोपितांगवाम् ॥
Rg Veda x.12.166.
(Oh Divinity! Do thou produce amongst us, of high descent, a great god like Rṣabha, who by becoming an arhat, which is the epithet of the first world teacher, may become the destroyer of enemies.)

Equally dull-reading is Part Six which contains an almost nonending account of the senior monks and church leaders till the time of Devardhi Kṣama-Śramaņa who lived in the early part of the sixth century A.D. One also gets in this Part an early glimpse of the gradual disintegration of the Jaina church into ganas, gacchas, kulas, etc., during a millennium after the liberation of Bhagavan Mahavira. Since then the thread appears to have been lost and even though the medieval period produced excellent scholars like Hemacandra, no effort was ever made to pick it up again. The present-day denominations of the church had their genesis towards the last phase of the medieval period, including some which were added in our living memory, and hardly anyone of these sects can establish a definite genealogical link with the traditional church as it existed at the time of Devardhi KṣamaŚramaņa.
Part Seven contains an exhaustive prescription about the conduct of the Jaina monks during the four months of the rainy season loosely called Parjuṣaṇā. It is the personal opinion of the writer that this part is not particularly relevant for a work which purports to be an account of the Tirthankaras and church leaders, and must have been added at a later period when the reading of the Kalpa Sutra became popular with certain sects of the Jainas during the Parjuṣaṇā. As not a few, but many, prescriptions about conduct were liable to diverse interpretation, they must have been crucial in promoting schisms, in which each break-away group claimed purity to itself, calling into
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question the bona fides of the parent group, the latest to occur like this has been with the Terāpanth Sect of the Jainas.
For those who are not familiar with the Jaina spiritual festivities, it may be worthwhile to add a few lines. The period during which they are celebrated usually falls in the month of Bhadra, the second month of the rainy season according to the Jaina calendar, and runs over a period of about ten days which is the period of Parjuşaņā. The festivities include tapasyā which means fasts, sometimes as long as a month or beyond, svādhyāya or reading of texts, sitting in sāmāyika or equanimity, visiting temples or monks as often as possible, and so on. The Jaina year starts with the month of Agrahāyaṇa which is the first month of the Jaina calendar synchronising with NovemberDecember, and this along with three following months forms the first third of the year which is winter or fall. The Jain word for this season is Hemanta. The second third of the Jaina year, again consisting of four months, is summer which ends with Ā§ādha. The remaining third consisting of four months with which the year ends constitutes the rainy season. Parjuşaņā at the latest must start at the expiry of one month and 20 days of the rainy season, but never later than that, though it may start earlier and continue for any length. Under exceptional circumstances or under conditions created by a natural calamity, it may start even in Āşādha and continue till the end of Agrahāyaṇa. Where the aim is the enrichment of the spirit, the longer the period, the better. By universal practice, however, it is restricted to about ten days for the Svetāmbaras, called Parjuşaņā followed by another ten called Daśalakkhani for the Digamba Parjuşaņā is also a Sāṁvatsarika or annual festivity, though as it has come down to us, it is the name given to the last day of Prajuşaņā of the Svetāmbaras, the pitch of spiritual activity, which is followed by the usual kşamāpaņā or forgiving-and-begging-to-be-forgiven. Even Sāmvatsarika does not fall on the same day for all Svetämbaras, some observing it a day earlier, or to put it differently, others observing it a day later.
As to Bhadrabāhu, the celebrated author of the Kalpa Sūtra, our information is very scanty except the innumerable works which are attributed to his authorship. We know nothing about the date and place of his birth, his family and parents, except that

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he belonged to a line called Prăcina or 'ancient, beyond which the implication of the word is anybody's guess. Even the list of church leaders in the Kalpa Sūtra makes a scant mention of him. All we know about him is that Rājagsha, once the capital of the Magadhan Empire, was his seat till he migrated to the south, and that before he did so, he might have on several occasions visited his dear disciple Candra Gupta Maurya, the founder of the Mauryan Empire at Păţaliputra which had then shot up into prominence as the capital city in place of Rajagrha. Later, even Candra Gupta is said to have joined his spiritual master in the south and spent his last days there, throwing out his life in the prescribed Jaina way through a long fast. Bhadrabahu has been called a śrutakevalin, which means that though he was not a Kevalin nor the direct recipient of Sruta knowledge, he knew by heart the 12 Angas, including the twelfth one, Drsțivāda, which is since lost. In anticipation of a great famine in the north, when food would be difficult to get for his monks, we have been told, the celebrated leader preferred to move to the safer south, with many monks following him thither. He settled at Sravana Belgolā in the Mysore State and propounded the religion of the Jainas to a completely alien though receptive audience. It is remarkable that under Bhadrabahu, Jainism became the religion of this region and remained so for about a thousand years after his death. In his absence, the leadership of the Jaina church in the north fell on one Sthūlabhadra who was responsible for convening the first Jaina Council at Păţaliputra where only eleven Jaina Agamas could be collected and put to writing. The twelfth Anga is said to have contained much scientific material and was known only to Bhadrabāhu, and none else, and as Bhadrabahu was not available, it could not be jotted down. Keeping in view the importance of this work, and the fact that Bhadrabāhu was still alive, which must have been known to the church leaders in the north, it would appear somewhat curious that when the texts were being written, no effort should or could have been made either to bring him to the north, or to hold the meeting in the south, or to associate him in some way with the deliberations and maintain touch with him, or at least to get the text of Drşțivāda from him by rushing an emissary to the south. The inability or reluctance of conveners of the Council to take

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anyone of these courses seems inexplicable at this date and the callousness with which they preferred to leave the gap unbridged is somewhat startling. It is not even known if Bhadrabahu had any information about the Council and its deliberations, but it is pretty certain that even after the deliberations, no effort whatsoever was made to have his concurrence and have the texts checked by him. It appears that soon after his exodus to the south, Bhadrabahu was no more than a name in the north, though in the south, this foreigner's memory is still preserved in the Kannada literary tradition which holds him in the highest esteem. Connecting together the disconnected threads, the present writer cannot help saying that it was one more schism in the Jaina church of which the latest victim was Bhadrabahu, like Indrabhūti Gautama earlier, and the story of the impending famine which was circulated might have been a convenient fabrication. This appears plausible in view of the Digambara dominance in the south, while the Jaina church in the north is dominantly Śvetāmbara. This may be a further reason for the continued Digambara belief that all the traditional texts became extinct with Bhagavān Mahavira. At least it is not very convincing to think that a man of Bhadrabahu's stature was afraid of the famine and escaped to the south to save his own and a few other people's lives. Further research is, however, invited on this dubious item also. We have it on the authority of the medieval scholar Hemacandra that Bhadrabahu passed away 170 years after the liberation of Bhagavan Mahāvīra. Quoted below is the relevant couplet:
वीरमोक्षाद् वर्षशते सप्तत्यग्रे गते सति । भद्रवाहुरपि स्वामी ययौ स्वर्ग समाधिना ॥
Sixth in the line downward from Bhagavan Mahāvīra, Bhadrabahu has been attributed with the authorship of many works. At least three or four Agamas are attributed directly to his pen, but his particular association is said to be with the Cheda Sutras, of which at least three are due to him. Of the three Kalpa texts, he is said to have produced at least two, Bṛhat Kalpa and Pañca Kalpa. He was gifted with a superhuman memory which preserved the Agamic texts after Bhagavan Mahāvīra and helped their recording and subsequent propagation, without which perhaps Jainism

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would have been lost after the medieval age. Dharmaghosa, the author of Isimaṇḍala, attributes the following works to the authorship of Bhadrabahu:
दशवैकालिकस्याचारांगसूत्रकृतांगयोः । व्यवहारार्षभाषितावश्यकानाम् इतः क्रमात् । उत्तराध्ययन सूर्यप्रज्ञप्त्योः कलकस्य च ।। दशाश्रुताख्यस्कन्धस्य निर्युक्तिर्दशसोऽनोत् । तथाऽन्यां भगवांश्चक्रे संहिताम् भाद्रवाहवीम् ॥
The list is too long to go unchallenged and some of the works named therein, like Uttaradhyayana and Daśavaikālika must have handed down from the past. But in so far as Bhadrabahu preserved them in his own memory, the claim is all right. All things said, however, it must be admitted that his was a superhuman intellect which produced many works and left inspiration for many more. The present generation of the Jainas owes not a little debt of gratitude to one who perserved the texts in his memory which has helped them to retain their identity, though in a very truncated form, for which Bhadrabahu was not responsible in any way against the vast welter of Hinduism, which is by no means a small thing particularly when one recalls that Buddhism got lost in the land of its birth and Gautama Buddha has been given a position in the Hindu pantheon.
The date of the present translation is February 10, 1971-April 7, 1972. Its publication has, however, been delayed due to factors beyond control. It is at last going to the readers, and the writer hopes that they will find it useful.
For the illustrations, the writer is grateful to the Editor of the Jain Journal, Jain Bhavan, Calcutta, who made available the blocks and to the publishers who readily agreed to use all of
them.
12 Duff Street,
Calcutta 6. 29.3.1979.

K. C. LALWANI

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श्रीला लखागर भरि का महामार मैन आरापना केन्द्र, जब
गांधीनगर, पिन-382008
बदाता पडरंधवा पागारवा BARU विळिविध यजा गलियाव यधनि
Trišalā's Lucky Dreams
[facing p. 1

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जिण-चरित्तम्
समणे भगवं महावीरे
Biographical sketches of the Jinas
Sramaņa Bhagavān Mahāvira

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णमो अरिहंताणं णमो सिद्धाणं णमो आयरियाणं णमो उवज्झायाणं' णमो लोए सव्वसाहुणं
Obeisance to the Victors Obeisance to the Liberated Souls Obeisance to the Preceptors Obeisance to the Teachers Obeisance to the Monks In all the worlds.
एसो पंच-णमोक्कारो सव्वपापप्पणासणो । मंगलाणं च सव्वेसिं पढमं हवइ मंगलं ।। This five-fold obeisance ends all sins and bondages; Among all forms of bliss, this is Number One.
[पंचहत्थुत्तरे] तेणं कालेणं तेणं समएणं समणो भगवं महावीरे पंच हत्थुत्तरे होत्था । तं जहा-हत्थुत्तराहिं चूए चइत्ता गब्भं वक्कंते । हत्थुत्तराहिं गब्भारो गब्भं साहरिए । हत्थुत्तराहिं जाए । हत्थुत्तराहिं मुंडे भवित्ता अगारामो अणगारियं पव्वइए। हत्थुत्तराहिं अरणंते अणुत्तरे निव्वाधाए निरावरणे कसिणे पडिपुण्णे केवल-वर-णाण-दसणे समुप्पण्णे। साइण परिणिव्युए भयवं ॥
[five Uttara-phālgunis in the life of Mahavira] At that time, in that period, Sramana Bhagavan Mahavira had, when the moon was in conjunction with the asterism Uttaraphālguni, five auspicious events, which were at the Uttara-phålguni, he descended, and having descended, he entered into the womb; at the Uttara-phālgunī, he was transferred from one womb to another;

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Kalpa Sūtra at the Uttara-phālgunī, he was born; at the Uttara-phälgunī, he was tonsured, and having given up home, he courted the life of the homeless (monk); at the Uttara-phālguni (again), he became the master of infinite, supreme, unobstructed, unimpeded, absolute and perfect kevala knowledge and faith. (But) at the Svāti, he entered into liberation.
[देवाणंदाए माहणीए कुच्छिंसि] तेणं कालेणं तेणं समएणं समणे भगवं महावीरे जे से गिम्हाणं चउत्थे मासे अट्ठमे अट्ठमे पक्खे आसाढ-सुद्धे' । तस्स णं आसाढ-सुद्धस्स छट्ठी-पक्खेणं महाविजय-पुप्फुत्तर-पवर-पुंडरीयाप्रो महाविमाणाप्रो वीसंसागरोवमट्ठितीयानो (आउक्खएणं भवक्खएणं ठिइक्खएणं) अणंतरं चयं चयित्ता इहेव जम्बुद्दीवे दीवे भारहे वासे इमीसे अोसप्पिणीए' सुसमसुसमाए समाए विइक्कंताए सुसमाए समाए विइक्कंताए सुसमदुस्समाए समाए विइक्कंताए दुस्समसुसमाए समाए बहुविइक्कंताए (सागरोपम-कोडाकोडीए बायालीसाए वाससहस्सेहिं ऊणियाए) पंचहत्तरीए वासेहिं अद्धनवमेहि यमासेहिं सेसेहिं एक्कवीसाए तिथ्थयरेहिं इक्खाग-कुल-समुप्पन्नेहिं कासव-गोत्तेहिं दोहि य हरिवंस-कुल-समुप्पण्णेहिं गोयम-सगोत्तेहिं तेवीसाए तित्थयरेहिं विइक्कंतेहिं समणे भगवं महावीरे चरिमे तिथ्थयरे पुव्वतिथ्थयरनिद्दिढे माहणकुंडगामे नयरे उसभदत्तस्स माहणस्स कोडालसगोत्तस्स भारियाए देवाणंदाए माहणीए जालंधर-सगोत्ताए पुव्व-रत्तावरत्त-काल-समयंसि हत्थुत्तराहिं णक्खत्तेणं जोगमुवागएणं आहार-वक्कंतीए भव-वक्कतीए सरीर-वक्कंतीए कुच्छिसि गब्भत्ताए वक्कते ।
[in the womb of brahmin lady Devānanda] At that time, in that period, in the fourth month of summer, in the eighth fortnight, on the sixth day of the bright-half of the month of Asādha, having completed his life for 20 sāgaropamas, in the great vimāna named Mahavijaya-puspottara, which is the best among all the lotus-like vimānas, (on the exhaustion of life-span, existence and stay), śramaņa Bhagavān
Mahavira descended, and having descended in the land named Bhārata-varsa in the isle (= continent) of Jambudvipa, when had ended all the years of the all-bracing part of the descension phase of the time

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Sramaņa Bhagavān Mahāvira
cycle, 9 all the years of the bracing part, all the years of the bracing-unbracing part, and many years of the unbracingbracing part, (on the expiry of crores of sāgaropamas, less 42,000 years), when there still remained 75 years 87 months of this part; after the liberation of 21 tirthańkaras who were born in the race of Ikşvāku in the line of Kāśyapa, and of two others born in the race of Hari in the line of Gautama, 23 tīrthankaras (in all), and after the exhaustion of his title to the intake, life-span and physical frame (in the aforesaid vimāna), at a time when the moon was in conjunction with the asterism Uttara-phålgunī, at the confluence of the two halves of the night, as directed by the preceding tirthařkaras, Šramaņa Bhagavān Mahāvīra entered as an embryo in the womb of the brahmin-lady Devānandā of the line of Jalandhara, the consort of a brahmin named Rşabhadatta of the line of Kodāla. in the brahminical city of Kundagrāma.
[तिग्णाणोवगए] समणे भगवं महावीरे तिण्णाणोवगए प्रावि होथ्था। चइस्सामि त्ति जाणइ । चयमाणे ण जाणइ। चुएमि त्ति जाणइ । जं रयणि च णं समणे भगवं महावीरे देवाणंदाए माहणिए जालंधरसगोत्ताए कुच्छिंसि गब्भत्ताए वक्कंते तं रयणि च णं सा देवाणंदा माहणी सयणिज्जसि सुत्तजागरा . प्रोहीरमाणी अोहीरमाणी इमे एयारूवे उराले कल्लाणे सिवे धण्णे मंगल्ले सस्सिरीए चोद्द महासुमिणे पासित्ता णं पडिबुद्धा ॥
[master of three types of knowledge] Śramaņa Bhagavān Mahāvira was the master of three types of knowledge. Knew he-'I shall descend'. Knew he not-'I am descending'. Knew he--I have descended'. The night during which śramaņa Bhagavān Mahāvīra entered as an embryo in the womb of the brahmin-lady Devānandă of the line of Jalandhara, during that night, the brahmin-lady Devānandā lying on her couch, half asleep and half awake, dreamt these noble, beautiful, blissful, blessed, auspicious and fortunate 14 great dreams and woke up.

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Kalpa Sutra
[चोद्दस महासुमिणे]
तं जहा--
गय वसह सीह अभिसेय दाम ससि दिणयरं झयं कुम्भं । पउमसर सागर विमाण भवण रयणुच्चय सिहिं च ॥
[fourteen great dreams] They are:
an-elephant, an ox, a lion, anointment, a garland, the moon, the sun, an ensign, a jar, a lotus lake, a sea, celestial abode (vimāna-bhavana), a heap of gems and a burning flame.
[पडिबुद्धा उसभदत्तं माहणं एवं वयासी] तएणं सा देवाणंदा माहणी (ते सुमिणे पासति ते सुमिणे) पासित्ता णं पडिबुद्धा समाणी हट्ठ-तुटु-चित्त-माणंदिया पीइमणा परमसोमणसिया हरिसवस-विसप्पमाण-हियया धारा-हय-कयंवुयं पिव समुस्ससिय-रोम-कूवा सुमिणोग्गहं करेइ । करित्ता सयणिज्जायो अब्भुढे । अब्भुट ठित्ता अतुरियं अचवलं (अविलंबियाए) रायहंससरिसीए गईए11 जेणेव उसभदत्ते माहणे । तेणेव उवागच्छइ । उवागच्छित्ता उसभदत्तं माहणं जएणं विजएणं बद्धावेइ । बद्धावित्ता भद्दासणवरगया आसथ्था वीसथ्था सुहासणवरगया करयल-परिग्गहियं सिरसावत्तं दसणहं मथ्थए अंजलि कट्ट 12 एवं वयासी ॥ ५
[having awaken, said as follows to brahmin Rsabhadatta] Thereafter (i.e., after having seen the dreams,) brahmin-lady Devānandā, having awaken, was happy, pleased, joyous, delighted, exceedingly enraptured, with her heart throbbing with glee, with her pore-hairs thrilled like the pollens of the kadamba flower when hurt by rain-drops; (and she) firmly fixed (welcomed) the dreams (in her mind); then having come out of her bed, at unhasty, unfaltering, (short), and swan-like pace, came she where lay brahmin Rsabhadatta; and having come, she adored (and addressed) him saying,

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Sramana Bhagavan Mahāvira
"Glory be to thee! Victory be to thee!"
Then being calm and composed, she sat in a comfortable posture on a cushion, and having touched her head with the ten finger-tips on her folded palms, she made the following observation.
एवं खलु अहं देवाणुप्पिया । अज्ज सयणिज्जंसि सुत्तजागरा श्रोहीरमाणी अहीरमाणी इमे एयारूवे ओराले जाव सस्सिरीए चोद्दस महासुमिणे पासित्ता णं पडिबुद्धा । तं जहा गय जावसिहिं च ॥ एएसि णं देवाणुप्पिया । ओरालाणं जाव चोद्दसहं महासुमिणाणं के मण्णे कल्लाणे फलवित्तिविसेसे भविस्सइ ॥
६
७
..
7
5
"O beloved of the gods! This night, while in bed, half-asleep and half-awake, I got up on seeing (the following) noble, till fortunate, 14 great dreams, which are an elephant, etc., till a burning flame. 6
“O beloved of the gods ! What blissful outcome do these noble, till fortunate, 14 great dreams indicate?"
[तेसि सुविणाणं अयोग्यहं करेइ ] .
तए णं से उसभदत्ते माहणे देवाणंदाए माहणीए अंतिए एयम् अट्ठ सोच्चा निसम्म हट्ठ- तुट्ठ जाव... हियए धारा - हय - कलम्बुयं पिव समूस्सियरोम - कूवे सुमिणोग्गहं करेइ । करिता ईहं प्रणुपविसइ । प्रणुपविसित्ता अप्पणो साभाविएणं मइपुव्वएणं बुद्धिविण्णाणेणं तेसि सुमिणाणं अयोग्यहं करेइ । करिता देवानंद माहणि एवं वयासी ॥

[accepts the meaning of the dreams ]
Then, brahmin Rṣabhadatta, having heard from the brahminlady Devanandă, became happy and pleased, till with his pore-hairs thrilled with glee like the pollens of the kadamba flower when hurt by rain-drops, and welcomed the dreams. Immersed was he in thinking, and, by his inherent intellect and insight, he determined the meaning of the dreams, and quoth as follows to the lady. 8
ओराला गं तुमे देवाणुप्पिये सुमिणा दिट्ठा | कल्लाणा णं सिवा धण्णा मंगल्ला सस्सिरीया आरोग्ग-तुट्ठि- दीहाउ - कल्लाण- मंगल्ल - कारगा णं तुमे देवापि सुमिणा दिट्ठा । तं जह -- प्रथथलाभो देवाणुप्पिए । भोगलाभो

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8
Kalpa Sutra
सुक्खलाभो देवाणुप्पिए । पुत्तलाभो एवं खलु तुमं देवाणुप्पिए । नवहं मासाणं बहुपडिपुण्णाणं श्रमाणं राइंदियाणं विइक्कंताणं सुकुमाल -पाणिपायं प्रहीण-पडिपुण्णपंचिदिय-सरीरं लक्खण वंजण-गुणोववेयं माणुम्माणप्पमाण- पडिपुण्ण-सुजाय सव्वंग - सुंदरंगं ससिसोमाकारं कंतं पियदंसणं सुरूवं दारयं पयाहिसि ||
“O beloved of the gods! You have dreamt very noble dreams. Surely are these dreams of yours, of beloved, etc., noble, bliss - ful, auspicious, graceful, healing, pleasing, givers of long life and givers of non-ending fortune. O beloved, etc. ! (signify they) the acquisition of wealth, of happiness, of friends, of progeny. O beloved, etc. ! From to-day, on the full completion of 9 months and 7Ł day nights, you will give birth to a son, with charming hands and feet (limbs), with the five organs of senses flawless and sharp, with a well-built frame, graceful like the moon, tender, pleasing and beautiful. He will bear auspicious signs and auspicious marks, with high traits, fully developed in size, stature and weight, well-born, and with features graceful. 9
सेवियणं दारए उम्मुक्कवालभावे विण्णाय-परिणय- मित्ते जोव्वणां प्रणुप्पत्ते रिउव्वेय - जउव्वेय - सामवेय- प्रथव्वणवेय इतिहास - पंचमाणं निग्घण्टुछट्ठाणं संगोवंगाणं सरहस्साणं चउन्हं वेयाणं सारए पारए धारए सडंगवी सट्टितंतविसारए संखाणे ( सिक्खाणे ) सिक्खा कप्पे वागरणे छंदे निरुत्ते जोइसाम् अयणे अण्णेसु य बहूसु बंभण्णएसु (परिव्वायएसु) णएसु सुपरिणिट्ठिए प्रावि भविस्स ||
१०
तं श्रराला गं तुमे देवाणुप्पिए जाव... प्रारोग्ग-तुट्ठि - दीहाउ-भ्रमंगल्ल-कल्लाणकारगा गं तुमे सुविणा दिट्ठत्ति कट्ट भुज्जो भुज्जो अणुवूइ ||
[the boy will acquire great knowledge]
"Then the new-born, having lived well through his childhood, will step into his youth, mature with knowledge and development; and then he will learn the fundamentals of, first, the Rg-Veda, second, the Yajur-veda, third, the Sāma-veda, fourth, the Atharva-veda, fifth, Chronology, and sixth, Terminology; different disciplines, sub-disciplines and mysteries (philosophies) thereunder, and become expert in them, and upholder of them; he will also learn the şaşthi-tantra (of Kapila), the Science of

११

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Sramaņa Bhagavān Mahāvira
१२
Numbers (Education), the hexology consisting of phoneticsmetre-grammar-rhetoric-etymology-astronomy, and many others in the brahminical (ecclesiastical) erudition, and become expert in them.
10 "So do I say, O beloved, etc., the dreams dreamt by you are noble, etc., till healing, pleasing and givers of long life, bliss and welfare.” (Thus he) repeatedly expressed his great satisfaction. 11
[देवाणंदा माहणी ते सुमिणे पडिच्छइ] तए णं सा देवाणंदा माहणी उसभदत्तस्स माहणस्स अंतिए एयम् अळं सोच्चा निसम्म हट्ठ-तुटु जाव.. हियया करयल-परिग्गहियं दसणहं सिरसावत्तं मथ्थए अंजलिं कट्ट उसभदत्तं माहणं एवं वयासी ॥ एवमेयं देवाणु प्पिया । तहमेयं देवाणुप्पिया । अवितहमेयं देवाणुप्पिया । असंदिद्धमेयं देवाणुप्पिया। इच्छियम् एयं देवाणुप्पिया। पडिच्छियम् एयं देवाणुप्पिया। सच्चेणं एसम् अढे जहेयं तुब्भे वयह त्ति कट्ट ते सुमिणे सम्म पडिच्छइ । ते सुमिणे सम्म पडिच्छित्ता उसभदत्तेणं माहणेणं सद्धि अोरालाई माणुस्सगाई भोगभोगाई भुंजमाणी विहरइ ॥
[brāhmaṇi Devānandā welcomes the dreams] Having heard this account from brahmin Rşabhadatta, brahmin- . lady Devānandā was pleased, happy, etc., till her heart throbbed with glee, and (she) touched her head with the ten nail-tips of her palms, and addressed unto him the following words. 12 “It is right, O beloved of gods! It is so. It is true, O beloved of gods! There's no doubt (in what you say), O beloved of gods! That is what I desire, o beloved of gods! That is what I accept, O beloved of gods! What has been stated by you is the true meaning (of them).” So saying she welcomed the dreams. Having welcomed the dreams, she enjoyed many noble pleasures worthy of human beings in the company of brahmin Rşabhadatta.
[सक्के देविंदे] तेणं कालेणं तेणं समएणं सक्के देविदे देवराया वज्जपाणी पुरंदरे सतक्कतू सहस्सक्खे मघवं पाकसासणो दाहिणड्ढ-लोगाहि वई बत्तीस-विमाण-सयसहस्साहिवई एरावणवाहणो सुरिंदे अरयंबरवथ्थधरे आलइय-माल-मउडे णव
13

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10
Kalpa Sūtra हेम-चारु-चित्त-चंचल-कुंडल-विलिहिज्ज-माणागंडे (महड्ढिए महज्जुइए महब्बले महायसे महाणुभावे महासुक्खे) भासुर-बोंदी-पलंबमाण-वणमाले सोहम्मे कप्पे सोहम्म-वडिसगे विमाणे सुहम्माए सभाए सक्कंसि सीहासणंसि से णं तथ्थ बत्तीसाए विमाण-वास-सय-साहस्सीणं चउरासीए सामाणियसाहस्सीणं तायत्तीसाए तायत्तीसगाणं चउण्हं लोगपालाणं अट्टण्हं अग्गमाहिसीणं सपरिवाराणं तिण्हं परिसाणं सत्तण्हं अणियाणं सत्तण्हं अणियाहिवईणं चउण्हं चउरासीतीए आय-रक्ख-देव-साहस्सीणं अण्णेसिं च बहूणं सोहम्मकप्पवासीणं वेमाणियाणं देवाणं देवीणं य आहेवच्चं पोरेवच्चं सामित्तं भट्टित्तं महत्तरगत्तं आणा-ईसर-सेणावच्चं कारेमाणे पालेमाणे महया यणट्ट-गीय-वाइय-तंती-तलताल-तुडिय-घण-मुइंग-पडु-पडह-वाइय-खेणं दिव्वाइं भोग-भोगाइं भुंजमाणे विहरइ ॥
१४
[ Sakra, the king of gods] At that time, in that period, Sakra, the highest among gods, the king of gods, the wielder of the thunderbolt, the destroyer of towns, the performer of a hundred sacrifices, with a thousand eyes, Maghavan, the punisher of (the demon) Paka, the master of the southern half of loka (sphere), the lord of 32,00,0m vimānas, the best rider of the elephant Airavata, the chief of the suras; with spotless-clean and sky-like robes, with his crown decorated with garlands, with ear-rings made of pure gold and highly attractive, dangling on his cheeks; (the most fortunate, the most brilliant, the most mighty, the most glorious, the most powerful, the most happy), with a splendid body, wearing a down-reaching garland of forest-flowers; (such one) was seated on the throne of the Sakras, in the council-hall named Sudharmā in the vimāna named Saudharmăvatamsa, in the heaven called) Saudharma-kalpa; (such one) exercised and maintained supreme command, administration, management, guidance, direction, sovereign power and generalship over 32,00,000 dwellers of vimānas, 84,000 dwellers of vimānas of similar rank and life-span (with himself), 33 chief gods, 4 guardians of the spheres, 8 principal consorts with their retinue, 3 courts, 7 regiments, 7 commanders of regiments, celestial body-guards/aides-de-camp 84,000 strong, and an innumerable number of gods and goddesses residing in the Saudharma-kalpa;

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(such one) was spending his time enjoying many pleasures permitted to divine beings, under the great din of incessant storytelling, stage play, music, and playing on instruments like vinā, karatāla, tūrya, big drums, patu, pataha, and many others.
14
[समण भगवं महावीरं देवाणंदाए माहणीए कुच्छिसि पासेइ ]
इमं चणं केवलकप्पं जंबुद्दीव दीवं विउलेणं प्रहिणा आभोएमाणे प्रभोएमाणे विहरइ । तत्थ णं समणं भगवं महावीरं जंबुद्दीवे दीवे भारहे वासे दाहिणड्ढभारहे माहण-कुंडग्गामे नयरे उसभदत्तस्स माहणस्स कोडाल - सगोत्तस्स भारियाए देवानंदाए माहणीए जालंधरसगोत्ताए कुच्छिसि गब्भत्ताए वक्कतं पासइ । पासित्ता हट्ट तुट्ठ-चित्तम्प्राणंदिए दिए पीइमणे परमसोमणस्सिए हरिसवसविसप्पमाण-हियए धारा - णीव सुरभि - कुसुम- चंचुमालइय ऊसविय- रोम-कुबे विकसिय-वर-कमल-णायरण- वयणे पयलिय - वर- कडग-तुडिय - केऊर - मउड- कुंडलहार - विरायंते वच्छे पालबं - पलबंमाण- घोलंत - भूसण-धरे ससंभ्रमं तुरियं चवलं सुरिंदे सीहासणाओ अब्भुट्ठेइ । अब्भुट्ठित्ता पाय-पीढाम्रो पचोरुहइ । पच्चोरुमहत्ता वेरुलिय-वरिट्ठ-रिट्ठ-अंजण- निउणोवियमिसिमिसित-मणि-रयण-मंडियानो पाउया प्रमुयइ । प्रमुइत्ता एग साडियं उत्तरासंगं करेइ । करिता अंजलि -मउलिय-ग्गहध्ये तिथ्थगराभिमुहे सत्तट्ठ पयाई अणुगच्छइ । अणुगच्छित्ता वामं जाणुं अंचेइ। चित्ता दाहिणं जाणुं धरणितलंसि साहट्ठ तिक्खुत्तो मुद्धाणं धरणितलंसि निवेसेइ । निवेसित्ता ईसि पन्चुण्णमइ । पच्चुण्णमित्ता कडग-तुडिय - थंभिया भुयाओ साहरइ । साहरित्ता करयल - परिग्गहियं सिरसावत्तं दसणहं मत्थए अंजलि कट्टु एवं बयासी ॥
१५
[saw Śramana Bhagavān Mahāvīra in the womb of brahmani Devānandā]
11
At that time, (Sakra) was on an observation tour of the isle of Jambudvipa Kevala-kalpa by dint of his profound avadhi knowledge. There he saw, in the isle of Jambudvipa, in the southern half of Bharata-varsa, in the brahmin city of Kundagrāma, Śramana Bhagavan Mahāvīra, lodged in the form of an embryo in the womb of brāhmaṇi Devananda of the line of Jalandhara, wife of brahmin Rṣabhadatta of the line of Kodāla.

Having seen (him), he was happy and glad in his mind, overwhelmed with joy, delighted and highly enraptured, with his heart expanded with joy, with his pore-hairs thrilled and standing erect like the fragrant flowers of nipa beaten by rain-drops,

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his face and eyes wearing happiness like the best lotus-petals in full bloom.
He had beautiful bracelets on his hands, bangles and keyūra dangling, crown on his head, rings on the ears, and necklace decorating his breast, with pendants of ornaments hanging and swinging. Astounded and in confusion and haste, the king of the gods rose from his throne, descended to the foot-stool, and took off his slippers, polished with expertise with the best cream of the vaidurya colour, deep and shining, and beset with glittering gems and stones.
Then he placed a portion of the seamless robe on his shoulders in the shape of uttariya. Then with the fingers on his palms arranged and folded in the shape of a flower bud, he advanced seven or eight steps towards the (would-be) tirthankara. Then bending his left knee, and supporting (himself) with his right knee on the floor, he placed his head thrice on the ground. Then slightly raising his head, he composed his arms decorated with bracelets and bangles, touched his head with the extended ten fingers of his folded palms and prayed thus. 15
[नमोक्कारं करेइ]
नमो ध्यु णं अरहंताणं भगवंताणं आदिगराणं तिथ्थगराणं सयं-संबुद्धाणं पुरिसोत्तमाणं पुरिस - सीहाणं पुरिसवर - पुंडरीयाणं पुरिसवर - गंधहथ्थीणं लोगुत्तमाणं लोगनाहाणं लोगहियाणं लोगपईवाणं लोग पज्जोयगराणं अभय - दयाणं चक्खुदयाणं मग्गदयाणं सरणदयाणं जीवदयाणं बोहिदयाणं धम्मदयाणं धम्मदेसयाणं धम्मनायगाणं धम्मसारहीणं धम्मवर - चाउरंत 14 चक्क - वट्टी दीवा ताणं सरणं गई पट्टा अप्पडिहय- वर- शाण- दंसण-धराणं वियट्टछउमाणं जिणाणं जावयाणं तिण्णाणं तारयाणं बुद्धाणं बोहयाणं मुत्ताणं मोयगाणं सव्वष्णुणं सव्वदरिसीणं सिवं प्रयलम् ग्ररुयम् अनंतम् अक्खयं अव्वाबाहम् पुणरावत्ति - सिद्धि-गइ-नामधेयं ठाणं संपत्ताणं णमो जिणाणं जिय-भयाणं णमो
णं समणस्स भगवप्रो महावीरस्स प्रादिगरस्स चरम - तिथ्थगरस्स पुव्वतिथ्थ - यर - निस्सि । वंदामि णं भगवंतं तथ्यगयं इहगए । पासउ मे भगवं तत्थगए इहगयं ति कट्टु समणं भगवं महावीरं वंदइ नमसइ । नमसित्ता सीहासण- वरंसि पुरथ्याभिमुहे सन्निसन्ने । तए णं तस्स सक्क्स्स देविंदस्स देवरन्नो

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13
अयम् एयारूवे अज्झथ्थिये (अब्भथ्थिये) चितिए पथ्थिए मणोगये संकप्पे 91fUTERT!!
[obeisance by Sakra]. "Obeisance to the arhats and bhagavats; obeisance to the ādikaras, the tirtharkaras and the selfenlightened ones; obeisance to the best among men, the lions among men, the best lotus among men, the elephants of the gandhana species among men; obeisance to the best in the world, the guides of the world, the benefactors of the world, the beacon-lights of the world, the enlighteners of the world; obeisance to the liberators from fear, the givers of vision, the givers of the path, the givers of refuge, the givers of life and the givers of enlightenment; obeisance to the givers of law, the preachers of law, the masters of law, the leaders of law and the world-monarchs of law, who are the best in all the four directions; obeisance to those who are liberated from (the bondage of) wrong knowledge, who are the holders of unrestricted and best knowledge and faith, who (in this world) are the light, the liberators, the refuge, the movers and the givers of rest; obeisance to those who are the victors and the givers of victory, the saviours and the saved, the givers of enlightenment and the enlightened, the givers of liberation and the liberated; obeisance to the all-knowing, all-seeing Jinas, who have conquered fear, and who have attained the happy, stable, formless, infinite, imperishable, unobstructed and never-to-yield perfection, status and existence; obeisance to the śramaņa Bhagavān Mahāvīra, the ādikara, the last tirthařkara, whose advent was determined by the preceding tirthařkaras. From this station, do I pay homage and obeisance to the Lord who is there, and may the Revered Lord from there cast his gracious glances at me here.” So saying, he (again) paid homage and obeisance to the Šramaņa Bhagavān Mahāvira, and sat on his excellent throne

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facing the east. At this time, this coveted (commendable) and reflective idea took shape in the mind of Sakra, the king of gods and the highest of gods. 16
[न
भूयं न भविस्सं एयं ]
न एवं भूयं । न एवं भव्वं । न एयं भविस्सं । जं णं अरहंता वा चक्कबट्टी वा बलदेवा वा वासुदेवा वा अंतकुलेसु वा पंतकुलेसु वा तुच्छकुलेसु वा दरिद्दकुलेसु वा किविणकुलेसु वा भिक्खागकुलेसु वा माहणकुलेसु वा प्रायाइंसु वा आयाइति वा आयाइस्संति वा ॥
१७
एवं खलु अरहंता वा चक्कवट्टी वा बलदेवा वा वासुदेवा वा उग्गकुलेसु वा भोगकुलेसु वा राइण्ण कुलेसु वा इक्खागकुलेसु वा खत्तियकुलेसु वा हरिवंशकुलेसु वा अण्णयरेसु वा तहप्पगारेसु वा विसुद्ध - जाइ कुल-वंसेसु वा आयाइंसु वा आयाइंति वा आयाइस्संति वा ॥
१८
[...has never been, nor will ever be...]
"It has never been, nor is, nor will ever be, that either an arhat or a cakravarti, or a baladeva or a vasudeva, has ever come, comes or will ever come in low families, mean families, degraded families, poor families, miserly families, beggar families (or) brahmin families.
17
"Indeed, an arhat, a cakravarti, a baladeva or a vasudeva has come, comes or will come in high families, noble families, royal families, families in the race of Iksvāku, kşatriya families, families in the race of Hari, or similar other families of pure descent and pure race. 18
[एसे वि भावे लोगच्छेरयभूए समुप्पज्जइ.
णो चेव जोणि- जम्मण निक्खमणेणं निक्खमंति]

अथि पुण एसे विभावे लोगच्छेरयभूए प्रणताहि प्रोसप्पिणी उस्सप्पिणीहि विइक्कंताहि समुप्पज्जइ णामगोत्तस्स व कम्मस्स अक्खिणस्स प्रवेइयस्स प्रणिज्जिण्णस्स उदएणं जं णं अरहंता वा चक्कवट्टी वा बलदेवा वा वासुदेवा वा अंतकुलेसु वा पंतकुलेसु वा तुच्छ दरिद्द- भिक्खाग-किविण - (माहण) कुलेसु वा प्रायाइंसु वा प्रायाइंति वा आयाइस्संति वा कुच्छिसि गब्भत्ताए वक्कमसु वा वक्कमंति वा वक्कमिस्संति वा । णो चेव णं जोणि- जम्मणणिक्खमणेणं णिक्खमिंसु वा णिक्खमंति वा णिक्खमिस्संति वा ॥ अयं च णं समणे भगवं महावीरे जंबुद्दीवे दीवे भारहे वासे माहण-कुंडगामे णयरे
१९

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उसभदत्तस्स माहणस्स कोडाल-सगोत्तस्स भारियाए देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छिसि गब्भत्ताए वक्कते ॥
२०
[...or, is this unusual event possible...
never born from a lowly womb] "Or, is it possible that such an unusual event may even take place in the time-flow of ascensions and descensions? Maybe, for reasons unknown, for not being able to exhaust or win over the bondage of name, race and karma, some arhat, cakravarti, baladeva or vāsudeva has, does or will come, and has been is or will be lodged as an embryo in a womb in a low family, mean family, degraded family, poor family, beggar family, miserly [brahmin] family; but certain it is that such one has never been, nor is, nor will ever be brought forth by birth from such a (lowly) womb. 19 “This Sramaņa Bhagavān Mahāvīra is (at this time) staying lodged as an embryo in the womb of brāhmaṇi Devānanda of the line of Jālandhara, wife of brahmin Rşabhadatta of the line of Kodala, in Bhārata-varsa in the isle of Jambudvipa. 20
[तं जीयं समणं देवाणंदाए कुच्छीयो तिसलाए
कुच्छिसि साहरावित्तए. . . हरिणेगमेसि एवं वयासी] तं जीयम् एवं तीय-पच्चुप्पण्ण-मणागयाणं सक्काणं देविंदाणं देव-राईणं अरहते भगवंते तहप्पगारेहितो अंतकुलेहितो पंतकुलेहितो तुच्छ-दरिद्द-भिक्खागकिविण-कुलेहितो तहप्पगारेसु वा उग्गकुलेसु वा भोगकुलेसु वा राइण्ण कुलेसु वा णाय-खत्तिय-हरिवंस-कुलेसु वा अण्णरयेसु वा तहप्पगारेसु विसुद्ध जाइ-कुल-वंसेसु वा (रज्ज-सिरिं कारमाणेसु पालमाणेसु) साहरावित्तए । तं सेयं खलु मम वि समणं भगवं महावीरं चरम-तिथ्थयरं पुवतिथ्थयर-निद्दिळं माहण-कुण्डगामाप्रो णयरानो उसभदत्तस्स माहणस्स कोडाल-सगोत्तस्स भारियाए देवाणंदाए माहणीए जालधंर-सगोत्ताए कुच्छीओ खत्तिय-कुण्डगामे णयरे णायाणं खत्तियाणं सिद्धथ्थस्स खत्तियस्स कासवगोत्तस्स भारियाए तिसलाए खत्तियाणीए वासिट्ट-सगोत्ताए कुच्छिसि गब्भत्ताए साहरावित्तए। जे वि य णं से तिसलाए खत्तियाणीए गब्भे तं पि य णं देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छिसि गब्भत्ताए साहरावित्तए त्ति कट्ट, एवं संपेहेइ । एवं संपेहित्ता हरिणेगमेसिं पायत्ताणियाहिवइं देवं सद्दावेइ । हरिणेगमेसिं देवं सद्दावित्ता एवं वयासी ।।
२१

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[...eternal practice to transfer from Devānanda's
to Trisalā's womb ..to Harinegamesi, said thus] “In such a situation, it has been the eternal practice of the Sakra, the king of gods and the highest of gods, in all (the three) periods, past, present and future, to have the arhats or the bhagavats transferred from such low families, mean families, poor families, beggar families or miserly families to high families, noble families, royal families, Jhatr-ksatriya families, families in the race of Hari, or any other of pure breed and pure descent (who are in enjoyment of a kingdom and are ruling over it). So, now, it is my bounden duty that I transfer the embryo of Sramaņa Bhagavan Mahāvīra, the last of the tirthankaras, whose advent had been determined by the tirthankaras preceding him, from the womb of brāhmaṇi Devānandā of the line of Jalandhara, wife of brahmin Rşabhadatta of the Kodála line in the brahmin city of Kundagrāma, and lodge the embryo in the womb of the kșatriya-lady Trisalā of the line of Vasistha, wife of ksatriya Siddhartha, in the clan of the Jhatr-ksatriyas, in the line of Kāśyapa, in the kșatriya city of Kuņpapura. And also do I transfer the embryo from the womb of ksatriyāņi
Trišalā, and lodge it in the womb of brāhmaṇi Devānandă of the Jalandhara line."
Thus decided he, and then looked around and called the deva Harinegamesi, the commander of the divine infantry. Having called deva Harinegamesi, said he thus.
21
एवं खलु देवाणुप्पिया। ण एयं भूयं । ण एयं भव्वं । ण एवं भविस्सं जं णं अरहंता व चक्कवट्टी वा बलदेवा वा वासुदेव वा अंत-पंत-किविण-दरिद्दतुच्छ-भिक्खाग-माहण-कुलेसु वा आयाइंसु वा आयाइंति वा आयाइस्संति वा । एवं खलु अरहंता वा चक्क-बल-वासुदेवा वा उग्गकुलेसु वा भोगराइन्न-खत्तिय-इक्खाग-हरिवंस-कुलेसु वा अण्णयरेसु वा तहप्पगारेसु विसुद्धजाइ-कुल-वंसेसु आयाइंसु वा आयाइंति वा आयाइस्संति ॥ अथ्थि पुण एसे भावे लोगच्छेरयभूए अणंताहिं उस्सप्पिणी-प्रोसप्पिणीहिं विइक्कंताहिं समुप्पज्जइ णामगोत्तस्स कम्मस्स अक्खीणस्स अवेइयस्स अणिज्जिण्णस्स उदएणं जं णं अरहंता वा चक्कवट्टी वा बलदेवा वा वासुदेवा वा अंतकुलेसु वा पंतकुलेसु वा तुच्छ-दरिद्द-किविण-भिक्खाग-कुलेसु वा

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Sramaņa Bhagavān Mahāvira
आयाइंसु वा आयाइंति वा पायाइस्संति वा । यो चेव णं जोणि-जम्मणणिक्खमणेणं णिक्खमिसु वा णिक्खमंति वा णिक्खमिस्संति वा ।। २३ अयं च णं समणे भगवं महावीरे जंबुद्दीवे दीवे भारहे वासे माहण-कुण्डगामे णयरे उसभदत्तस्स माहणस्स कोडाल-सगोत्तस्स भारियाए देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छिसि गब्भत्ताए वक्कते ॥ २४ तं जीयं एयं तीय-पच्चप्पन्नम् अणागयाणं सक्काणं देविंदाणं देवराईणम् अरहंते भगवंते तहप्पगारेहितो अंतकुलेहितो पंतकुलेहिंतो तुच्छ-किविण-दरिद्दभिक्खाग-माहण-कुलेहितो तहप्पगारेसु उग्ग-कुलेसु वा भोग-राइन्न (नाय) खत्तिय-इक्खाग-हरिवंस-कुलेसु वा अन्नयरेसु वा तहप्पगारेसुविसुद्ध-जाइकुल-वंसेसु वा साहरावित्तए ।।
२५
22
"Indeed, O beloved of the gods! It has never been, nor is, nor will ever be, that either an arhat or a cakravarti, or a baladeva or a vāsudeva, has ever come, comes or will ever come in low families, mean families, degraded families, poor families miserly families, beggar families or brahmin families. Indeed, an arhat a cakravarti, a valadeva or a vāsudeva, has come, comes or will come in high families, noble families, royal families, families in the race of Lkşvāku or Hari, or any other of pure descent and pure blood. “Or, may it be so that such an unusual event has taken place in the time-flow of ascensions and descensions. Maybe, for reasons unknown, for not being able to exhaust or win over the bondage of name, race and karma, some arhat, cakravarti, baladeva or vāsudeva has, does or will come, and has been, is or will be lodged as an embryo in a womb in a low family, mean family, degraded family, poor family, beggar family, or miserly family; but certain it is that such one has never been, nor is, nor will ever be brought forth by birth from such (lowly) womb. 23 “This Śramaņa Bhagavān Mahāvira is (at this time) staying lodged as an embryo in the womb of brāhmaṇi Devānandā of the line of Jālandhara, wife of brahmin Rşabhadatta of the Kodala line, in Bhārata-varsa in the isle of Jambudvipa. 24 “In such a situation, it has been the eternal practice of the Sakra, the king of gods and the highest of gods, in all periods, past, present and future, to have the arhats or the bhagavats transferred from such low families, mean families, poor families,

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Kalpa Sūtra
25
beggar families, or miserly families to high families, noble families, royal families, (Jiatr) ksatriya families, families in the race of Ikşvāku or Hari, or any other of pure blood and descent.
[देवाणंदाए कुच्छीओ तिसलाए कुच्छिसि साहराहि] तं गच्छ णं तुम समणं भगवं महावीरं माहण-कूण्डग्गामाप्रो जयरामो उसभदत्तस्स कोडालसगोत्तस्स भारियाए देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छीमो खत्तिय-कुण्डग्गामे णयरे णायाणं खत्तियाणं सिद्धथ्थस्स खत्तियस्स कासवगोत्तस्स भारियाए तिसलाए खत्तियाणीए वारिटु-सगोत्ताए कुच्छिसि गब्भत्ताए साहराहि । जे वि य णं से तिसलाए खत्तियाणीए गब्भे तं पि य णं देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छिसि गब्भत्ताए साहराहि । साहरित्ता मम एवं आणत्तियं खिप्पमेव पच्चाप्पिणाहि ॥
२६ [...so transfer from Devānanda's to Trisala's womb] So go ye to the brahmin city of Kundagrāma, and transfer the embryo of Śramaņa Bhagavān Mahāvīra from the womb of brāhmaṇi Devānandā of the Jālandhara line, wife of brahmin Rşabhadatta of the Kodāla line, to the womb of ksatriyāņi Trisala of the Vasistha line, wife of Siddhartha, a Jinatrksatriya of the line of Kāśyapa, in the ksatriya city of Kundagrāma; and the embryo in the womb of ksatriyāņi Trišalā, transfer and lodge it in the womb of brāhmaṇi Devānandā of the Jalandhara line; and having done so, report at once the fulfilment of the commission.”
__26 तए णं से हरिणेगमेसी पायत्ताणियाहिवई देवे सक्केणं देविदेणं देवरण्णा एवं वुत्ते समाणे हट्टतुढे आणंदिए जाव · हियये करयल जाव 'त्ति कट्ट, एवं जं देवो प्राणवेइ त्ति आणाए विणएणं वयणं पडिसुणेइ । एवं पडिसुणित्ता सक्कस्स देविंदस्स देवरण्णो अंतिप्रायो परिणिक्खमइ उत्तरपुरत्थिमं दिसीभागम् अवक्कमइ । अवक्कमित्ता वेउव्वियसमुग्धाएणं समोहणइ । समोहणित्ता संखिज्जाइं जोयणाई दंडं निस्सरइ। तं जहा रयणाणं वयराणं वेरुलियाणं लोहियक्खाणं मसारगल्लाणं हंसगब्भाणं पुलयाणं सोगंधियाणं जोइरसाणं (जोइसराणं) अंजणाणं अंजण-पुलयाणं (रयणाणं) जायरूवाणं अंकाणं फलिहाणं रिट्ठाणम् अहावायरे पोग्गले15 परिसाडेइ । परिसाडित्ता अहासुहुमे पोग्गले परियादियति ॥
२७

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Sramana Bhagavān Mahāvira
Being thus commissioned by Sakra, the king of gods and the highest among gods, Deva-Harinegamesi, the commander of the divine infantry, became elated and happy. His heart was expanded in great joy. He touched his head with fingers arranged on his folded palms and received the order with due humility saying, “As Your Majesty pleases." After this, having left the presence of Sakra, he descended in the north-east direction. Having descended, he spread, by dint of his magical powers, snares of hypnotism. (Soon,) distance became reduced like sticks and started moving out fast. Then he threw out the gross particles of jewels, such as vajra, vaidurya, lohitāksa, masāragalla hamsa-garva, pulaka, saugandhika, jyotirasa, (jytisvara), anjana anjana-pulaka, (rayana) jatarupa, subhaga, anka, sphatika and arista, like (insignificant) berries, retaining (only) subtle substance (of them).
27 परियादिइत्ता दुच्चंपि वेउब्विय-समुग्धायेणं समोहणइ । समोहणित्ता उत्तर-वेउब्वियं रूवं विउव्वइ । विउव्वित्ता ताए उक्किट्टाए तुरियाए चवलाए छेप्राए चंडाए जयणाए उद्धयाए सिग्धाए दिव्वाए देवगईए वीतीवयमाणे तिरियम् असंखेज्जाणं दीवसमुद्दाणं मज्झमज्झेणं जेणे व जंबुद्दीवे दीवे जेणेव भारहे वासे जेणेव माण-कुण्डग्गामे णयरे जेणेव उसभदत्तस्स माहणस्स गिहे जेणेव देवाणंदा माहणी तेणेव उवागच्छइ । उवागच्छित्ता
आलोए समणस्स भगवो महावीरस्स पणामं करेइ । करित्ता देवाणंदाए माहणीए सपरिजणाए प्रोसोवणि दलइ । दलित्ता असुभे पोग्गले अवहरइ सुभे पोग्गले पक्खिवइ । पक्खिवित्ता अणुजाणउ मे भगवं त्ति कट्ट, समणं भगवं महावीरं अव्वाबाहम् अव्वाबाहेणं करयलसं पुडेणं गिण्हइ । गिण्हित्ता जेणेव खत्तिय कुंडगामे यरे जेणेव सिद्धथ्थस्स खत्तियस्स गिहे जेणेव तिसला खत्तियाणी तेणेव उवागच्छइ । उवागच्छित्ता तिसलाए खतियाणीए सपरिजणाए प्रोसोवणि दलइ । दलित्ता असुभे पोग्गले अवहरइ । अवहरिता सुभे पोग्गले पक्खिवइ। पक्खिवित्ता समणं भगवं महावीरं अव्वाबाहम् अव्वाबाहेणं तिसलाए खत्तियाणीए कुच्छिसि गब्वत्ताए साहरइ । जे वि य णं से तिसलाए खत्तियाणीए गब्भेतं पि य णं देवाणंदाए माहणीए . जालंधर-सगोत्ताए कुच्छिसि गब्भत्ताए साहरइ । साहरित्ता जम् एव दिसिं पाउभूए तम् एव
दिसि पडिगए॥ Then for the second time, he spread his magical powers, and having done so, he transformed himself into a definitive form.
२८

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Kalpa Sūtra
Thereafter, he passed obliquely at paces excellent, quick, active, sure, tremendous, victorious, exalted, rapid, divine and befitting a god, through innumerable isles and oceans, and arrived in Bhārata-varşá in the isle of Jambū-dvipa, to the brahmin city of Kundagrāma, at the residence of brahmin Rşabhadatta, to brāhmaṇi Devānanda. Then he paid homage and obeisance to the presence of Sramaņa Bhagavān Mahavira. After this, he cast brahmani Devānandā, with her retinue, into a deep slumber, withdrew inauspicious matter and spread auspicious ones. Then saying, "May the Venerable one graciously permit me”, and without causing any disturbance, he took the embryo of) Sramaņa Bhagavān Mahavira on his palms. With this, he rushed to the kșatriya city of Kundagrāma, to kşatriyāņi Trisalā, at the residence of ksatriya Siddhārtha. There he cast kşatriyāņi Trišalā, with her retinue, under a spell of deep slumber, withdrew inauspicious matter and scattered auspicious ones. Then he placed sramaņa Bhagavān Mahāvira, in embryo, and without causing any disturbance, in the womb of ksatriyāņi Trisalā; and, the one that was lodged in the womb of kşatriyāņi Trisalā, he placed in the womb of brāhmaṇi Devananda of the Jalandhara line, and disappeared in the direction from whence he came.
28
ताए उक्किट्ठाए तुरियाए चवलाए चंडाए छेाए जयणाए उद्धयाए सिग्धाए दिव्वाए देव-गईए तिरियम् असंखेज्जाणं दीव-समुद्दाणं मज्झं मज्झेणं जोयणसाहस्सीएहिं विग्गहेहिं उप्पयमाणे उप्पयमाणे जेणमेव सोहम्मे कप्पे सोहम्मवडिसए विमाणे सक्कंसि सीहासणंसि सक्के देविंदे देवराया तेणमेव उवागच्छइ । उवागच्छित्ता सक्कस्स देविंदस्स देवरन्नो एयम् आणत्तियं खिप्पं एव पच्चप्पिणइ । (तेणं कालेणं तेणं समएणं समणे भगवं महावीरे तिण्णाणोवगए यावि होत्था । साहरिज्जिस्सामि त्ति जाणइ साहरिज्जमाणे गो जाणइ साहरिएमि त्ति जाणइ) ॥
With his body extended over a thousand yojanas, and at paces excellent, quick, active, sure, tremendous, victorious, exalted, rapid, divine and befitting a god, he flew across innumerable isles and oceans, and arrived at the Saudharma-kalpa, to the vimāna named Saudharmăvatamsa where, on the throne, was seated Sakra, the king of gods and the highest among gods, and

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Sramana Bhagavān Mahāvira
21
quickly reported the execution of his order to sakra, the king of gods and the highest among gods. (At that time, in that period, Sramana Bhagavān Mahavira was in possession of three types of knowledge; knew he, 'I shall be removed'; knew he not, 'I am being removed'; knew he, 'I have been removed.')
29
[प्रासोय-बहुलस्स तेरसीपक्खेणं हत्थुत्तराहिं णक्खत्तेणं सहारिए] .. तेणं कालेणं तेणं समएणं समणे भगवं महावीरे जे से वासाणं तच्चे मासे पंचमे पक्खे आसोय-बहुले । तस्स णं आसोय-बहुलस्स तेरसी-पक्खेणं बासीइं राइंदिएहिं विइक्कतेहिं तेसीइमस्स राइंदियस्स अंतरा वट्टमाणे हियाणुकंपएणं देवेणं हरिणेगमेसिणा सक्क-वयण-संदिठेणं माहण-कुण्डग्गामाप्रो जयरामो उसभदत्तस्स माहणस्स कोडाल-सगोत्तस्स भारियाए देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छीग्रो खत्तिय-कुंडग्गामे णयरे सिद्धथ्थस्स खत्तियस्स कासव-गोत्तस्स भारियाए तिसलाए खत्तियाणीए वासिट्ठ-सगोत्ताए पुव्वरत्तावरत्त-कालसमयंसि हत्थुत्तराहिं रणक्खत्तेणं जोगमुवागएणं अव्वाबाहं अव्वाबाहेणं कुच्छिसि गब्भत्ताए साहरिए ।
[...was transferred at the Uttara-phālguni
on the thirteenth day of dark half of Aśvina] At that time, in that period, (the embryo of) Śramaņa Bhagavān Mahävira was in the third month, in the fifth fortnight, on the thirteenth day of the dark half of the month of Āśvina, having completed 82 day-nights (in the womb), 83rd day-night running. By the order of Sakra, the well-wishing and sympathetic Deva Harinegamesi removed at midnight, when the moon was in conjunction with the asterism Uttara-phālguni, the embryo of Mahāvīra, in tact, from the womb of brāhmaṇi Devānandā of the Jālandhara line, wife of brahmin Rşabhadatta of the Kodāla line, to the womb of ksatriyāņi Trišala of the Vasiştha line, wife of kșatriya Siddhārtha in the line of Kāśyapa.
30.
देवाणंदाए चोद्दस महासुमिणे तिसलाए हडे] जं रयणि च णं समणे भगवं महावीरे देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छीयो तिसलाए खत्तियाणीए वासिट्ठ-सगोत्ताए कुच्छिसि गब्भत्ताए साहरिए तं रयणिं च णं सा देवाणंदा माहणी सयणिज्जंसि सुत्तजागरा प्रोही

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: Kalpa Sūtra रमाणी इमे एयारूवे अोराले कल्लाणे सिवे धण्णे सस्सिरीए चोद्दस महासुमिणे तिसलाए खत्तियाणीए हडे पासित्ता णं पडिबुद्धा । (तं जहा - गय उसभ) ॥
(fourteen great dreams of
Devānandā stolen by Trisalā] The night during which (the embryo of) Śramaņa Bhagavān Mahāvīra was removed from the womb of brāhmaṇi Devānanda of the Jalandhara line to the womb of ksatriyāņi Trišalā of the Vasistha line, during that night, brāhmani Devānanda, halfasleep and half-awake in her bed, saw that her fourteen great dreams, noble, till fortunate, were being stolen away by kșatriyāni Trisala. Having seen thus she woke up.
31 [तिसला चोद्दस महासुमिणे पासित्ता पडिबुद्धा] जं रयणि च णं समणे भगवं महावीरे देवाणंदाए माहणीए जालंधर-सगोत्ताए कुच्छीओ तिसलाए खत्तियाणीए वासिट्ठ-सगोत्ताए कुच्छिसि गब्भत्ताए साहरिए तं रयणि च णं सा तिसला खत्तियाणी तंसि तारिसगंसि वासघरंसि अभितरो सचित्त-कम्मे बाहिरमो दूमिय-घट्ट-मठे विचित्त-उल्लोय-चित्तयतले मणि-रयण-पणासिय-अंधयारे बहु-सम-सुविभत्त-भूमि-भागे पंच-वण्णसरस-सुरभि-मुक्क-पुप्फ-पुंजोवयार-कलिए कालागुरु-पवर-कुण्डुरुक्क-तुरुक्कदझंत-धूव-मघमघंत-गंधुद्धयाभिरामे सुगंध-वर-गंधिए गंध-वट्टि-भूए तंसि तारिसगंसि सयणिज्जंसि सालिंगण-वट्टिए उभप्रो विश्वयणे18 उभो उण्णए मज्झेणं गंभीरे गंगा-पुलिण वालुअ-उद्दाल-सालिसए प्रोयविय-खोमिय-दुगुल्लपट्ट-पडिच्छण्णे सुविरइय-रय-ताणे रत्तंसुय-संबुए सुरम्मे आइणग-रूय-वूर-नवणीय-तूल-फासे सुगंधवर-कुसुम-चुन्न-सयणोवयार-कलिए पुव्व-रत्तावरत्तकाल-समयंसि सुत्तजागरा ओहीरमाणी इमे एयारूवे उराले कल्लाणे सिवे धण्णे मंगल्ले सस्सिरीए चोदस महासुमिणे पासित्ता णं पडिबुद्धा । तं जहा
गय-वसह-सीह अभिसेय दाम ससि दिणयरं झयं-कुंभं । पउमसर सागर विमाण
भवण रयणूच्चय सिहिं च ॥ [Trišala woke up on seeing fourteen great dreams] During the night when śramaņa Bhagavān Mahāvira was removed from the womb of brāhmaṇi Devānandā of the Jalan
३२

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23
dhara line to the womb of ksatriyåņi Trišala of the line of Vasiştha, during that night, the chamber in which ksatriyāņi Trišalā lay was, in its interiors, decorated with frescoes; in the exteriors, (it was) white-washed, clean and shining; with the centre of the brilliant ceiling depicted with fine paintings; the floor perfectly level and well-marked (with svastika and other auspicious marks); the darkness dispelled by jewels and precious stones; (the chamber) decorated with heaps of pleasant, fragrant and fresh flowers of multifarious colours and delighted by the curling, scented fumes of burning and fine kundurukka and turuska, as if (the chamber had been turned into) a pot of scented incense; with a couch having a mattress of a full length, with pillows at head and foot, elevated at the two ends, with hollow in the middle, soft (for a walk) like sand on the bank of the Gangā, covered with a sheet of ornamented linen, with a well-worked towel to wrap, covered with red mosquito curtains, delightful to the touch like fur, cotton or butter, besprinkled with fine and scented flowers and powder. On such a couch lay she, halfasleep and half-awake, and at the confluence of the prior and posterior halves of the night, she dreamt the following noble, till fortunate, 14 great dreams and woke up. They are
an elephant, an ox, a lion, anointment, a garland, the moon, the sun, an ensign, a jar, a lotus lake, a sea, celestial abodes (vimāna-bhavana) a heap of gems and a burning flame. . 32
( gfau Trs] तए णं सा तिसला खत्तियाणी तप्पढमयाए तोय-चउदंतं ऊसिय-गलियfags-98<-ET-facia-ET-HTP--facut - CT - 34-7474 - HETTA पंडुरतरं समागय-महुयर-सुगंध-दाण-वासिय-कपोलमूलं देवराय-कुंजर-वरप्पमाणं पिच्छइ सजल-घण-विपुल-जलहर-गज्जिय-गंभीर-चारु-घोसं इभं सुभं Hoa-TFCU-Fuifani ate 11
३३
[saw fourteen dreams] 1. Then ksatriyåņi Trišală saw in her first dream an auspicious elephant, possessing good marks, very powerful, with beautiful thighs and four tusks, whiter than a vast water-less cloud,

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or a heap of pearls, or an ocean of milk, or the beams of the moon, or the foam of waves or the silvery mountain; with its temples perfumed with scented fluid attracting bees; equalling in its physical dimensions the great Airāvata of the king of gods; trumpeting deep and fine like the thunder of a large raincloud.
33
२. तो पुणो धवल-कमल-पत्त-पयराइरेग-रुव-प्पभं पहासमुदनोवहारेहि सव्वो चेव दिवयंतं अइसिरिभर-पिल्लणा-विसप्पंत-कंत-सोहंत-चारु-ककुहं तण-सुद्ध-सुकुमाल-लोमनिद्धच्छविंथिर-सुबद्ध-मंसलोवचिय-ल?-सुविभत्तसुंदरंग पिच्छइ घण-वट्ठ-लट्ठ-उक्किट्ठ-तुप्पग्ग-तिखसिंगं दंतं सिवं समाण
सोहंत-सुद्ध-दंतं वसहं अमियगुण-मंगल-मुहं ।। 2. Then (she saw) a tame, lucky bull, with complexion whiter than a heap of white lotus petals; illuminating all around by the diffusion of a glory of light; with a lovely, resplendent, beautiful hump displaying in all its grace; with a frame looking delightful and covered with fine, clean and tender hairs; with beauty emanating from well-set and well-formed muscles; with body proportioned and fine; with two beautiful horns, thick, round, gracious and fine; pointed at the tip and greased; with teeth equal, white and bright; with face indicating innumerable good qualities and auspicious marks.
34 ३. तो पुणो हार-निकर-खीर-सागर-ससंक-किरण-दग-रय-रयय-महासेलपंडुरंगं रमणिज्ज-पिच्छनिजं थिरलट्ट-पउटु-वट्ट-पीवर-सुसिलिट्ठ-तिक्खदाढा-विडंबिय-मुहं परिकम्मिय-जच्च-कमल-कोमल-पमाण-सोहंत-लट्ठ-उठेंरत्तुप्पल-पत्त-मउय-सुकुमाल-तालु-निल्लालियग्ग-जीहं मूसायय-पवर-कणगताविय-आवत्तंत-वट्ट-तडि-विमल-सरिस-णयणं विसाल-पीवर-बरोरुं पडिपुन्नविमल-खंधं मिउ-विसय - सुहम - लक्खण-पसत्थ-वित्थिन्न - केसराडोव-सोहियं ऊसिय-सुनिम्मिय-सुजाय-अप्फोडिय-लंगूलं सोमं सोमाकारं लीलायंतं नहयलामो उवयमाणं नियग-वयणं अइवयंतं पिच्छइ सा गाढ-तिक्खग्ग-नहं सीहं
णयण-सिरी-पल्लव-पत्त-चारु-जीहं । 3. And then (she saw) a good-looking, delightfu), moon-like and jovial lion jumping from the sky towards her face; with his body-complexion whiter than a heap of pearls, an ocean of milk, the beams of the moon, the foam of waves or the silvery

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mountain; with mouth adorned with sharp teeth, well-set, thick and strong, and fixed. lustre; with fine lips, soft like a noble lotus, well-proportioned and brilliant; with the tip of the tongue protruding; with palate mild and tender, like the petals of red lotus; with eyes round, thunder-like and gentle, revolving in the socket, like red-hot excellent gold just poured; with thighs beautiful and large; with developed and excellent shoulders; with a mane soft, white, fine, auspicious, broad and extended; with tail well-shaped and well-grown, erect and flapping; with claws deep and sharp; and with a beautiful tongue adorning the mouth-pit like newly sprouted shoots. 35
४. तो पुणो पुण्ण-चंद-वयणा उच्चागय-ठाण-ल?-संठियं पसत्थ-रूवं सुपइट्ठिय-कणगमय-कुम्भ-सरिसोवमाण-चलणं अच्चुण्णय-पीण-रइय-मंसल-उण्णयतणु-तंब-गिद्ध-रणहं कमल-पलास-सुकोमल-कर-चरण-कोमल-वरंगुलिं कुरुविंदावत्त-वट्टाणपुव्व-जंघं णिगढ-जाणं गय-वर-कर-सरिस-पीवरोरुं चामीकररइय-मेहला-जुत्त-कंत-वित्थिन्न-सोणि-चक्कं जच्चंजण - भमर - जलय - पयरउज्जुय-सम-संहिय-तनुय-प्राइज्ज-लडह-सुकुमाल-मउय-रमणिज्ज-रोम-राई नाभी-मंडल-सुंदर-विसाल-पसत्थ-जघणं करयल-माइय-पसत्थ-तिवलियमझं णाणा-मणि-कणग-रयण-विमल-महातवणिज्जाभरण - भूसण-विराइय - मंगुवंगिं हार-विरायंत-कुंदमाल- परिणद्ध- जललित-थण-जुयल-विमल-कलसं प्राइसपत्तिय-विभूसियेण सुभग-जालुज्जलेण मुत्ता-कलावेण उरत्थ-दीणार-मालयविरइएण कंठ-मणि-सुत्तएण य कुंडल-जुयलुल्लसंत-अंसोवसत्त-सोभंत-सप्पभेणं सोभा-गुण-समुदएणं आणण-कुडुबिएणं कमलामल-विसाल-रमणिज्ज-लोयणं कमल-पज्जलंत-कर-गहिय-मुक्कतोयं लीला-वाय-कय-पक्खएणं सुविसदकसिण-घण-सण्ह-लंबंत-केस-हत्थं पउम-दह-कमल-वासिणि सिरिं भगवई पिच्छइ हिमवंत-सेल-सिहरे दिसा-गइंदोरु-पीवर-कराभि सिच्चमाणि ॥ ३६
4. And then (she saw) Goddess Śrī, with her face like full moon, seated at the top of the Himavat mountain on a lotus in a lotus lake, highly auspicious, on a lofty throne at a beautiful elevation: with a firmly-placed golden tortoise as her befitting vehicle; with copper-tinged, delightful, fine and wellset on swelling, thick and dyed muscles; with lotus-palāśa-like tender fingers set on her dainty hands and feet; with round and well-formed legs adorned with an ornament called kuruvindāvarta; with two knees deep; with fleshy thighs resembling the

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Kalpa Sūtra
proboscis of an excellent elephant; with lovely and broad hips encircled by a golden zone; with a combination of a beautiful belly and a circular navel, containing a lovely array of hairs. black as collyrium, black drone or cloud, straight, even, continuous, thin, long, admirable, handsome and soft; her waist having three wide folds encompassable in a palm; with ornaments and trinkets made of gold and set with many jewels and precious stones, with pure radiance, shining on her various limbs and body parts; with a pair of pure, cup-like, sparkling. breasts, swollen, decorated with kunda flowers, bearing on them a necklace, with strings of pearls made by diligent and expert craftsmen, shining with wonderful strings, necklace of jewels, with a string of dināras, and a dangling pair of ear-rings touching her shoulders and diffusing brilliance; her face gracious, kutumba-like, shining with the combination of high traits; her beautiful eyes, lotus-like, pure and large; with her brilliant, lotus-like hands sprinkling water, which in gentle breeze served like a fan; her glossy, dark, thick, smooth hair hanging downward; such goddess Śri on the top of the Himavat mountain was being anointed with water from the strong and large trunks of the guardian elephants.
36
4. q quit Fah-LA-FİETT-TH-74fOTET-TOP TITATI-COT-0717frir-faith-HOST-HfCTAT--
J itest-2017-golf-977-CHUPUT - णवमालिय-वउल-तिलय-वासंतिय-पउमुप्पल-पाडल-कुंदाइमुत्त-सहकार - सुरभिगंधि अणुवम-मणोहरेणं गंधेणं दस दिसायो वि वासयंतं सव्वोउय-सुरभि-कुसुमHETT-ET167-fastha-cic-06-2007-9fa-FTTi -4f-HT-TO-THगुमायंत-निलित-गुंजंत-देस-भागं दामं पिच्छइ णभंगण-तलामो उवयंतं ॥ ३७
5. And then (she saw) floating down from the firmament a garland, looking as graceful as a bunch of mandāra flowers because of the combination of fresh blossoms, emitting delicious smell of campaka, aśoka, punnāga, nāga, priyangu, śirisa, mudgaraka, mallikā, jāti, juthi, ankolla, kejja, koriņķapatra, damanaka nava-mallikā, vakula, tilaka, vasantikā, padma, utpala, pāšala, kunda, atimukta, and sahakāra perfuming with fine and unexcelled fragrance ten sectors of the universe; with charming whiteness

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27 of fragrant flowers of all seasons; splendid with the embellishment of multifarious colours in between, with the six-footers, bees and black drones swarming around, darkening, and filling with their noise, the entire neighbourhood.
37
६. ससिं च । गोखीर-फेण-दग-रय-रयय-कलस-पंडुरं सुभं हियय-मयण-कंतं पडिपुण्णं तिमिर-णिकर-घण-गुहिर-वितिमिर-करं पमाण-पक्खंत-राय-लेहं कुमुयवण-णिबोहगं णिसा-सोभगं सुपरिमट्ठ-दप्पण-तलोवमं हंस-पडुवण्णं-जोइसा-मुहमंडगं तमरिपुं मयण-सरापूरं समुद्द-दग-पूरगं दुम्मणं जणं दइय-वज्जियं पायऐहिं सोसयंतं पुणे। सोम-चारु-रूवं पिच्छा सा गगण-मंडल-विसाल-सोमचंकम्म-माणतिलगं रोहिणि-मण-हियय-वल्लहं देवीपुण्ण-चंदं समुल्लसंतं ।। ३८
6. And the moon,-white as cow's milk, or foam, or a silver cup, full of white hue in all parts, auspicious; dispeller of thick darkness of deep and swarthy caves; with its silvery crescent shining at the end of the two halves of the month; delight of the blossoms of lotus group, adorning the night, pure as the surface of the well-polished mirror, with bright hue like a swan, decoration of the firmament, enemy of darkness, like the arrow-quiver of Cupid, the god of Love, sweller of the water of oceans, exploiter of the disconsolate, separated from the sweet-heart, placid and beautiful; shining like the head-mark of the vast lunar disc (soma-cakra) in the sky; full moon, the delight of the heart and mind of Rohiņi, dazzling in brilliance.
38
७. तो पुणो तम-पडल-परिप्फुडं चेव तेयसा पज्जलंत-रूवं रत्तासोग-पगासकिंसुय-सुय-मूह-गुंजद्ध-राय-सरिसं कमल-वणालंकणं अंकणं जोइसस्स अंबरतल-पईवं हिम-पडल-गलग्गहं गह-गणोरु-णायगं रत्ति-विणासं उदयत्थमणेसु मुहुत्त-सुह-दसणं दुण्णिरिक्ख-रूवं रत्ति-मुद्धंत-दुप्पयारप्पमद्दणं सीय-वेगमहणं पिच्छइ मेरु-गिरि-सयय-परियट्टयं विसालं सूरं रस्सि-सहस्स-पयलियदित्त-सोहं ॥
7. And then the sun, the dispeller of the mass of darkness, burning radiant in its own self, like the red aśoka, or the blossomed kim suka, or the bill of a parrot, or the (red) half of guñja; the ornament of lotus groups; the measure mark of

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Kalpa Sūtra astronomical locations, the lamp of the firmament, the melter of snow-heaps, the illustrious leader of planets, the destroyer of nights, pleasant for a momentary vision at the rising and setting time, exceedingly hard to vision (for the rest of the day), the punisher of night-faring miscreants, the subduer of chill, with its luminous glory set forth by a thousandrays.
39
८. तो पूणो जच्च-कणग-लट्ठि-पइट्टियं समूह-णील-रत्त-पीय-सुक्किलसुकुमालुल्लसिय-मोरपिच्छ-कय-मुद्धयं धयं अहियस्ससिरीयं फालीय-संखंककुद-दग-रय-रयय-कलस-पंडुरेण मत्थयत्थेण सीहेण रायमाणेण रायमाणं भित्तं गगण-तल-मंडलं चेव ववसिएणं पिच्छइ सिव-मउय-मारुय-लयाहयकंपमाणं अइप्पमाणं जण-पिच्छणिज्ज-रूवं ॥
४०
8. Then an ensign, fastened to a staff of pure gold, an attractive sight for the people, unusually large in size, with its crest made of tender and delightful peacock feather, deep blue, red, yellow and white, exceedingly gracious; as if a lion, white like crystal, or conch-shell, or anka-stone, or kunda flower, or foam of water, or a silver cup, was floating to and fro in the firmament, (as if) to deprive a king of his dignity by the dignity of another king. Beaten by gentle stroke of pure breeze, the brilliant ensign was fluttering.
९. तो पुणो जच्च-कंचणुज्जलंत-रूवं णिम्मल-जल-पुण्णम् उत्तमं दिप्पमाणसोहं कमल-कलाव-परिरायमाणं पडिपुण्णय-सव्वमंगल-भेय-समागमं पवररयण-परायंत-कमलट्ठियं णयण-भूसण-करं पभासमाणं सव्वो चेव दीवयंतं सोम-लच्छी-णिभेलणं सव्व-पाव-परिवज्जियं सुभं भासुरं सिरि-वरं सव्वोउयसुरभि-कुसुम-आसत्त-मल्ल-दामं पिच्छइ सा रयय-पुण्ण-कलसं ॥ ४१
40
9. Then (saw) a full jar of precious (silvery?) metal, resplendent with fine gold, full of pure water, super-excellent and shining in beauty, surrounded and decorated with boquets of water lilies, marked all over by prosperity and happiness, placed on a lotus excelling even a jewel, like the peaceful abode of the goddess of Wealth, delight of the eye, free from all sins, splendid, shining and exquisitely beautiful; casting its brilliance in all directions, and decorated with garlands made of fragrant flowers of all seasons.
41

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१०. तो पुण रवि-किरण-तरुण-बोहिय-सहस्सपत्तसुरभितर-पिंजर-जलं जलचर-पहकर-परिहत्थग-मच्छ-परिभुज्जमाण-जल-संचयं महंत जलतं इव कमलकुबलय-उप्पल-तामरस-पुंडरीअोरु-सप्पमाण-सिरि-समुदएणं रमणिज्ज-रूव-सोहं पमुइयंत-भमर-गण-मत्त-महुयरि-गणुक्करोलिज्झमाण-कमलं कायं-बग-बलाहयचक्क-कलहंस-सारस-गन्विय-सउण-गण-मिहुण-सेविज्जमाण-सलिलं पउमिणिपत्तोवलग्ग-जल-विदु-णिचय-चित्तं पिच्छइ सा हियय-णयण-कंतं पउमसरं णाम सरं सररुहाभिरामं ॥
४२
10. Then a lake named lotus lake, delight of the eye and of the heart, with beautiful sight; with water (looking) yellow and perfumed by one-thousand-petalled lotuses just blossomed in the rays of the sun; abounding with swarms of aquatics dwelling in water, and fish moving inside; very large and brilliant; with kamala, kuvalaya, utpala, tāmarasa and pundarika dangling with glee; the lake itself looking splendid and delightful because of the brilliant blossoms of multifarious flowers; with black drones and infatuated bees swarming in thousands and licking honey from lotus to lotus; with proudly mating and moving pairs of swans, cranes, cakravākas, Indian cranes, ducks and many others living on water; with water drops splendidly sparkling on lotus leaves.
42
११. तो पुणो चंद-किरण-रासि-सरिस-सिरि-वच्छ-सोहं चउगमण-पवड्ढमाण-जल-संचयं चवल-चंचलुच्चाय-पमाण-कल्लोल-लोलंत-तोयं पडु-पवणाहयचलिय-चवल-पागड-तरंग-रंगंत-भंग-खोखुब्भमाण-सोभंत-णिम्मल-उक्कड-उम्मिसह-संबंध-धावमाणो णियत्त-भासुरतराभिरामं महा-मगर-मच्छ-तिमि-तिमिगिल-णिरुद्ध-तिलितिलियाभिधाय-कप्पूर-फेण-पसरं 'महाणई-तुरिय-वेगमागयभम-गंगावत्त-गुप्पमाणुच्चलंत-पच्चो-नियत्त - भममाण-लोल-सलिलं पिच्छइ खीरोय-सायरं सरय-रयणिकर-सोम-वयणा ।।
४३
11. Then she, whose face was splendid like the moon in autumn, saw a milk-sea, its surface glittering like the moon beams; its milks welling and rushing in four (all) directions, restless and mobile, with excessively high waves; with its distinct billows, driven by sharp wind and playful, dashing against the shore and breaking into an endless brilliance; the sea itself

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Kalpa Sutra looking bright and pleasant because of the rolling and rerolling of sharp and distinct waves; with camphor-like white foam coming up from the lashing (tails) of the great tortoises, fish, whales, timingila, niruddha and tilitilika and spreading far; with big rivers rushing into the sea and creating whirlpools called gangāvarta, wherein water is incessantly restless and moving round.
43 १२. तो पुणो तरुण-सूर-मंडल-समप्पभं दिप्पमाण-सोहं उत्तम-कंचण-महामणि-समूह-पवर-तेय-अट्ठ-सहस्स-दिप्पंत-णह-प्पईवं कणग-पयर-लंबमाण-मुत्तासमुज्जलं जलंत-दिव्व-दामं ईहामिग-उसभ-तुरग-णर-मगर-विहग-बालगकिण्णर-रुरु-सरभ-चमर-संसत्त-कुंजर-वणलय-पउमलय-भत्ति-चित्तं गंधव्वोपवज्जमाण-संपुण्ण-घोसं णिच्च सजल-घण-विउल-जलहर-गज्जिय-सद्दाणुनाइणा देव-दुंदुहि-महारवेणं सयलम् अवि जीवलोयं पूरयंतं कालागुरु-पवर-कुंदुरुक्कतुरुक्क-डज्झंत-धूव वासंग-उत्तम-मघमघंत-गंधुद्धयाभिरामं णिच्चालोयं सेयं
सेयप्पभं सुखराभिरामं पिच्छइ सा साओवभोगं वर-विमाण-पुंडरीयं ॥ ४४ 12. Then (she saw) a celestial abode, the very best among the vimānas, abode of perpetual joy and happiness, ever lit and lotus-like; with brilliance like the disc of the morning sun; its one thousand and eight excellent columns made of fine gold, inlaid with great gems, looking like a brilliant light in the sky; with pearls fastened to its glittering curtain; decorated with frescoes depicting wolves, bulls, horses, men, dolphins, birds, snakes, kinnaras, rurus, sarabhas, camaras, saṁsaktakas (a beast of prey), elephants, wild creepers and lotus creepers. There was audible all the time music arising from the concerts played by the gandharvas. The surrounding was all the time sounded by the rumblings of thick and rain clouds. The great din of the drums of the gods even penetrated the world of living beings. All the time, beautiful fragrance was emanating from the burning incense, the best of black aloe, kundarukka and turukka, and the whole place was filled up by the scented fumes. It (vimāna) shed continuous light, was white and of excellent lustre, delight for the highest of gods, and affording joy and pleasure. 44
१३. तो पुण पुलग-वेरिंदणील-सासग-कक्केयण-लोहियक्ख-मरगय-पवालसोगंधिय-फलिह-हंसगब्भ-अंजण-चंदप्पह-वर-रयणेहिं महियल-पइट्ठियं गगणमंडलंतं पभासयंतं तुंगं मेरु-गिरि-सण्णिकासं पिच्छइ सा रयण-णिकर-रासि ॥४५

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Śramaṇa Bhagavān Mahāvira
13. Then again, ( she saw ) a heap of jewels, as high as Mount Meru, and containing ( in the heap ) pulaka, vajra, indranila, sasyaka, karketana, lohitākşa, marakata, pravāla, saugandhika, sphātika, hamsagarva, añjana, candrakānta and many others. Though placed on the ground, the light emanating from that heap shone till the farther end of the sky. 45
१४. सिहिं च । सा विउलुज्जल-पिंगल-महु-घय परिसिच्चमाण- णिद्धूमधगधगाइय-जलंत-जालुज्जलाभिरामं तरतम-जोग- जुत्तेहिं जाले-पयरेहिं प्रणुमण्णम् इव श्रणुपइण्णं पिच्छइ जालुज्जलणग अंबरं व कत्थइ पयंतं श्रइवेगचंचलं सिंहिं || ४६
इमे यारिसे सुभे सोमे पिय-दंसणे सुरूवे सुविणे दट्ठूण-सयण-मज्झे पडिबुद्धा अरविंद-लोयणा- हरिस - पुलइयंगी ।
एए चउदस सुविणे
सव्वा पासेइ तित्थयरमाया । जं यणि वक्कमई कुच्छिसि महायसो अरिहा ||
४६ अ
14. And a burning flame. She saw a flame, trembling and in vehement motion, exceedingly bright, poured with honey-like yellow ghee (clarified butter), smokeless, bright because of the burning glow, and extremely beautiful. Its intertwined flames were jumbled up like limbs, piled one on the other, and their blaze brightened the firmament at many places. 46
31
On seeing these auspicious dreams, graceful, pleasant and lovely, (she), the lotus-eyed one, woke up in her bed, with her body bristling with joy.
These fourteen dreams
Are seen by mother of a tirthankara During the night when enters
In her womb the great-famed arhat.

[तिसला सिद्धत्थं पडिबोहेइ ]
तणं सा तिसला खत्तियाणी इमे एयारूवे ओराले चोट्स महासुमिणे पासित्ता णं पडिबुद्धा समाणी हट्ट तुट्ठचित्तं जाव... विसप्पमाण-हियया धाराहय-कलंबु - ( - पुप्फ) यं पिव समूस्सिय - रोम - कूवा सुमिणोग्गहं करेइ । करिता सर्याणि - ज्जा अब्भुट्ठेइ । अब्भुट्ठित्ता पाय-पीढाम्रो पच्चोरुहइ । पच्चोरुहित्ता

46A

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... Kalpa Sūtra अतुरियं अचवलं असंभंताए अविलंबियाए राय-हंस-सरिसीए गईए जेणेव , सयणिज्जे जेणेव सिद्धथ्थे खत्तिए तेणेव उवागच्छइ । उवागच्छित्ता सिद्धत्थं
खत्तियं ताहिं इट्टाहिं कंताहिं मणुण्णाहिं मणामाहिं अोरालाहिं कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहिं सस्सिरीयाहिं हिययगमणिज्जाहिं हियय-पल्हायणिज्जाहिं मिय-महुर-मंजुलाहिं गिराहिं संलवमाणी संलवमाणी पडिबोहेइ ॥४७
[Trišalā wakes up Siddhārtha] Then, she, ksatriyani Trisalā, having seen these fourteen great and noble dreams, woke up, became happy, glad, pleased, joyful, very much delighted, with her heart expanded, with her poreholes thrilling like the kadamba flower struck by rain drops, and welcomed the dreams. Then she came out of her bed, and descended from the foot-stool. Then she moved at slow, steady, unoverwhelmed, even, swan-like pace, the direction of the couch where lay ksatriya Siddhārtha and awakened him by addressing him with kind, pleasing amiable tender, noble, blissful, auspicious, blessed, helpful fortune-giving, heart-moving, heart-delighting, measured, sweet and soft words.
47
तए णं सा तिसला खत्तियाणी सिद्धथ्थेणं रण्णा अब्भणुण्णाया समाणी-णाणामणि-रयण-भत्ति-चित्तंसि भद्दासणंसि रिगसियइ। णिसियित्ता प्रासथ्था वीसथ्था सुहासण-वर-गया सिद्धत्थं खत्तियं ताहिं इट्टाहिं जाव...संलवमाणी संलवमाणी एवं वयासी ॥
४८
Then kşatriyāņi Trišalā, with the permission of king Siddhartha, sat down on a noble seat, inlaid with various gems, and decorated with sundry miniatures; then being composed and calm in her comfortable seat, she addressed him with kind, till soft, words and said thus.
48
एवं खलु अहं सामी अज्ज तंसि तारिसगंसि सयणिज्जंसि सालिंगण-वट्टिए उभयो विव्वोयणे उभो उण्णए मज्झेणं गंभीरे गंगा-पुलिण-वालुअ-उद्दालसालिसए-अोयविय-खोमिय-दुगुल्लपट्ट-पडिच्छण्णे सुविरइय-रयत्ताणे रत्तंसुयसंबुए सुरम्मे आईणग-रूयबूर-नवणीय-तूल-फासे सुगंध-वर-कुसुम-चुण्णसयगोवयार-कलिए पुव्व-रत्तावरत्त-काल-समयंसि-सुत्तजागरा प्रोहीरमाणी ओहीरमाणी इमेयारूवे अोराले कल्लाणे सिवे धण्णे मंगल्ले सस्सिरीए चोद्दस महासुमिणे पासित्ता णं पडिबुद्धा । तं जहा -

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33
Sramana Bhagavān Mahāvira
गय उसभ सीह अभिसेय दाम ससि दिणयरं झयं कुम्भं । पउम-सर सागर विमाण-भवण रयणुच्चय सिहिं च ॥ तं एएसि सामी अोरालाणं चोद्द-सण्हं महा-सुमिणाणं के मण्णे कल्लाणे फल. वित्ति-विसेसे भविस्सइ ।
४९
“My dear ! To-day, I, while lying on the bed, that had a sidepillow of full human length, with two pillows at two ends, with the two ends raised (a little), and hollow in the centre, soft to lie on like the sand on the bank of the Gangā, covered with a beautiful linen, decorated with a well-wrought towel, covered with red curtains, soft like fur, cotton or butter, and sprayed with the best and most fragrant flower-powder, I, half-asleep and half-awake, at the confluence of the two halves of the night, woke up on seeing these noble dreams. They are: ____ an elephant. an ox, a lion, anointment, a garland, the moon, the sun, an ensign, a jar, a lotus lake, a sea, a celestial abode, a heap of gems and a burning flame.
"Oh my dear : Tell me what blissful outcome is portended by these fourteen noble and great dreams.”
49
तए णं से सिद्धथ्थे राया तिसलाए खत्तियाणीए अंतिए एयमठे सोच्चा णिसम्म हट्ठ-तुटु-चित्ते आणदिए पीइ-मणे परम-सोमणस्सिए हरिस-वस-विसप्पमाणहियए धारा-हय-णीव-सुरहि-कुसुम-चंचुमालइय-रोम-कूवे ते सुमिणे अोगिण्हइ । अोगिण्हित्ता ईहं पविसइ । पविसित्ता अंप्पणो साहाविएणं मइ-पुब्वएणं बुद्धिविन्नाणेणं तेसिं सुमिणाणं अथ्थोग्गहं करेइ । करित्ता तिसलं खत्तियाणि ताहिं इटाहिं जाव. . .मंगल्लाहिं मिय-महुर-सस्सिरीयाहिं वग्गूहिं संलवमाणे संलवमाणे एवं वयासी ।
५०
Then, on hearing these words of ksatriyani Trifalā, and understanding them, king Siddhārtha became happy and pleased, very much delighted, his heart expanded with glee and his poreholes became thrilled like the petals of the delightful nipa blossoms when hurt by rain drops, and welcomed/received the dreams. Having received them, he was immersed in his thought. Then he determined the significance of the dreams by his natural talent and analytical faculty, whereon addressing ksatriyāņi Trišalā with kind ... till measured, sweet and soft words, said he thus. 50
.

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34
Kalpa Sutra
अोराला णं तुमे देवाणुप्पिए सुमिणा दिद्रा। कल्लाणाणं तुमे देवाणुप्पिए सुमिणा दिट्ठा । एवं सिवा धण्णा मंगल्ला सस्सिरीया आरोग्ग-तुट्ठि-दीहाऊ-कल्लाणमंगल्ल-कारगा णं तुमे देवाणुप्पिए सुमिणा दिट्ठा । अथ्थलाभो देवाणुप्पिए । भोगलाभो देवाणुप्पिए। पुत्तलाभो देवाणुप्पिए। सोक्खलाभो देवाणुप्पिए। रज्जलाभो देवाणुप्पिए । एवं खलु तुमं देवाणुप्पिए णवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणं राइंदियाणं विइक्कंताणं अम्हं कुलकेउं अम्हं कुलदीवं कुलपव्वयं कुलवडिसयं कुलतिलयं कुल-कित्ति-करं कुल-दिणकरं कुल-अाधारं कुल-णंदि-करं कुल-जस-करं कुल-पायवं कुल-विवद्धण-करं सुकुमाल-पाणि-पायं अहीण-संपुण्णं-पंचिदिय-सरीरं लक्खण-वंजणगुणोववेयं माणुम्माण-प्पमाणपडिपुण्ण-सुजाय-सव्वंग-सुंदरंग ससि-सोमाकारं कंतं पिय-दसणं सुरूवं दारयं
पयाहिसि । “Oh beloved of the gods! Surely very noble are these dreams seen by you. Oh beloved of the gods! Surely blissful are these dreams seen by you. Surely are they auspicious, blest, helpful, fortunate, givers of healing, happiness and long life and non-ending weal and bliss. Oh beloved of the gods! They portend the acquisition of wealth, of happiness, of progeny, of friends, and of kingdom; in consequence of which, on completion of full 9 months and 71 day-nights, you will give birth to a boy, who will be the ensign of our line, the lamp of our line, the crown of our line, the head-mark of our line, the giver of glory to our line, the sun of our line, the support of our line, the joy of our line, the giver of fame to our line, the tree of our line, the exalter of our line; with tender hands and feet, free from any deficiency or depression in the organs of senses and in the body, with gracious marks and auspicious traits, well-proportioned in length, height and weight, with a frame beautiful all over, calm like the moon, pleasing, pleasant and beautiful.
51
से वि य.णं दारए उम्मुक्क-बाल-भावे विण्णाय-परिणय-मित्ते जोव्वण-गमणुप्पत्ते
सूरे वीरे विक्कते वित्थिण्ण-विउल-बल-वाहणे रज्ज-वई राया भविस्सइ। ५२ “Then passing through his childhood, the boy will attain the knowledge and development due to youth and step into his youth; then at youth, he will be brave, gallant and valorous,

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35 and become the master and king of a vast kingdom, with a large army, and extensive wagons.
__52
तं अोराला णं तुमे जाव...दिट्ठत्ति कट्टदोच्चं पि तच्चं पि अणुबूहइ । तए णं सा तिसला खत्तियाणी सिद्धथ्थस्स रण्णो अंतिए एथमढं सोच्चा णिसम्म हट्ठतुट्ठ-चित्त-माणंदिया जाव हियया कर-यल-परिग्गहियं दसणहं मत्थए अंजलि कट्ट, एवं वयासी।
“So, oh beloved of the gods, surely very noble are these dreams of yours." And he repeated these twice or thrice. Kșatriyāṇi Trišalā too, on hearing these from king Siddhartha, and understanding them, became highly pleased, delighted and happy, with her mind full of joy, with her heart throbbing in glee, and with her poreholes expanded like the kadamba flower struck by rain-drops, (whereon) touching her head with her ten fingers set on her folded palms, she said thus.
53
एवमेयं सामी। अवितहमेयं सामी। असंदिट्ठमेयं सामी। इच्छियमेयं सामी। पडिच्छियमेयं सामी । इच्छिय-पडिच्छ्यिमेयं सामी । सच्चेणं एसमठे से जहेतं तुब्भे वदह त्ति कट्ट ते सुमिणे सम्म पडिच्छइ । पडिच्छित्ता सिद्धत्थेणं रण्णा अब्भणुण्णाया समाणी णाणा मणि-रयण-भत्ति-चित्तानो भद्दासरणामो अब्भुठेइ । अब्भुट्टित्ता अतुरियं अचवलं असंभंताए अविलंबियाए रायहंससरिसीए गईए जेणेव सए सयणिज्जे तेणेव उवागच्छइ । उवागच्छित्ता एवं वयासी ।
"What you say is right, my lord! It is just, my lord! It is true, my lord! There's no doubt in it, my lord! It is desired, my lord! It is expected, my lord! What you say is the correct significance of the dreams, my lord!" So saying, she (again) rightly welcomed the significance of the dreams. Having welcomed them, she, with the permission of king Siddhārtha, rose from her seat inlaid with various gems and depicted with sundry miniatures. Then at paces slow, steady, unoverwhelmed, even and swan-like, she went to the place where stood her bed, and said thus (unto herself).
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Kalpa Sūtra मा मे ते उत्तमा पहाणा मंगल्ला सुमिणा अण्णेहिं पाव-सुमिणेहिं पडिहम्मिस्संति त्ति कट्ट, देवय-गुरुजण-संबद्धाहिं पसत्थाहिं मंगल्लाहिं धम्मियाहिं लट्ठाहिं कहाहिं सुमिण-जागरियं पडिजागरमाणी पडिजागरमाणी विहरइ । ५५
“Lest other evil dreams counteract these best, most excellent and blissful dreams (if I sleep again). . .", with this apprehension, she submitted herself to the practice of 'post-dream awakening', and spent her time awake by listening to discourses regarding gods and spiritual guides, bracing, blissful, pious and agreeable.
55
तए णं सिद्धथ्थे खत्तिए पच्चूस-काल-समयंसि कोडूंबियपुरिसे सद्दावेइ । सद्दावित्ता एवं वयासी । खिप्पमेव भो देवाणुप्पिया। अज्ज सविसेसं वाहिरियं उवट्ठाणसालं गंधोदयसित्तं सुइय-संमज्जियोवलित्तं सुगंधवर-पंच-वण्ण-पुप्फोवयार-कलियं कालागुरुपवर-कुंदुरुक्क-तुरुक्क-उज्झंत-धूव-मघमघंत-गंधुद्धयाभिरामं सुगंध-वर-गंधियं गंधवट्टिभूयं करेह कारावेह । करित्ता य कारयित्ता य सीहासणं रयावेह । रयावित्ता ममेयं आणत्तियं खिप्पमेव पच्चप्पिणह ।
५७
Then at day-break, ksatriya Siddhārtha sent for the keepers of the royal household and, having called them, said thus: 56 “Oh beloved of the gods! Urgently to-day and with special haste, make ready and have made ready the exterior hall of audience, duly cleaned with the brooms, duly besprinkled with fragrant water, and duly besmeared; decorate and have decorated the place with scented flowers of five (sundry) colours; delight the hall with curling and scented fumes of burning black aloe, kundurukka and turukka; fill it with fragrance of the sweet essence of flowers, etc., so that the hall may turn into a vessel of fragrance. Having done these, erect a throne. And, on due completion of (my) order, report it to me at once.
57
तए णं ते कोडुंबिय-पुरिसा सिद्धत्थेणं रण्णा एवं वुत्ता समाणा हट्ठ-तु? जाव... हियया कर-यल जाव कटु ‘एवं सामि' त्ति प्राणाए विणएणं वयणं पडिसुणंति । पडिसुणित्ता सिद्धथ्थस्स खत्तियस्स अंतियानो पडिणिक्खमंति । पडिणिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छति । उवागच्छित्ता खिप्पमेव सविसेसं बाहिरियं उवट्ठाणसालं गंधोदय-सित्तं

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37
सुइय-जाव...सीहासणं रयाविति । रयावित्ता जेणेव सिद्धथ्थे खत्तिए तेणेव उवागच्छंति । उवागच्छित्ता कर-यल-परिग्गहियं दसणहं सिरसा वत्तं अंजलि कटु सिद्धथ्थस्स खत्तियस्स तं आणत्तियं-पच्चप्पिणंति ।
५८
On being ordered thus by king Siddhārtha, the keepers of the royal household pleased, happy and joyful, with their heart throbbing in great delight, with their pore-holes expanded like the kadamba flower hurt by rain-drops, touched their head with their ten fingers on their folded palms, and accepted the royal order saying, “As Your Majesty commands!" Having accepted (the royal order), they moved out from the presence of ksatriya Siddhārtha, and hurried to the external hall of audience. Then they themselves made ready and got it done, duly broomed it, duly besprinkled it with scented water, duly had it besmeared; decorated it with scented flowers of five (sundry) colours; made it delightful with curling and scented fumes of burning black aloe, kundurukka and turukka; filled it with the fragrance of sweet flower essence, etc., so that the hall turned into a fragrant vessel. Having finished these, they erected the throne in the hall, and then they came back to kșatriya Siddhārtha, touched their head with ten fingers on their folded palms, and reported to him the execution of the order. 58
तए णं सिद्धथ्थे खत्तिए कल्लं पाउ-प्पभायाए रयणीए फुल्लुप्पल-कमलकोमलुम्मिल्लियंमि अहपंडुरे पभाए रत्तासोग-प्पगास-किसुय-सुय-मुह-गुंजद्धराग-सरिसे (बंधुजीवग-पारावण-चलण-णयण-परहुय-सुरत्त-लोयण-जासुयणकुसुम-रासि-हिंगुलय-णियराइरेय-रेहंत-सरिसे) कमलायर-संड-बोहए उट्ठियंमि सूरे सहस्स-रस्सिमि दिणयरे तेयसा जलंते (अहक्कमेण उइए दिवायरे तस्स य कर-पहरापरलुमि अंधयारे बालायव-कुंकुमेणं खचिय ब्व जीवलोए)
सयणिज्जाओ अब्भुढेइ । Next day, the night having ended, at dawn, when blossomed the soft lotuses and nymphaeas; when rose the sun, red like the asoka, the kim suka, the bill of the parrot, the (red) half of guñja fruit; [like the feet and eyes of the dove, the scarlet eyes of the cuckoo, a heap of jabā flowers, and more red than vermillion]; the delight of lotuses, and burning in its own thousand rays: when the sun rose at the right time, (when darkness

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was lashed out by its rays, and when the world of living beings was enlivened with its light], ksatriya Siddhartha came out of his bed.
59
अब्भुट्ठित्ता पायपीढायो पच्चोरुहइ । पच्चोरुहित्ता जेणेव अट्टणसाला तेणेव उवागच्छइ । उवागच्छित्ता अट्टणसालं अणुपविसइ । अणुपविसित्ता अणेगवायाम-जोग्ग-वग्गण-वामद्दण-मल्ल-जुद्ध-करणेहिं संते परिस्संते सय-पागसहस्स-पागेहिं सुगंध-तिल्लमाइएहिं पीणणिज्जेहिं दीवणिज्जेहिं मयणिज्जेहिं विहणिज्जेहिं दप्पणिज्जेहिं सविदिय-गाय-पल्पायणिज्जेहिं अभंगिए तिल्लचम्मंसिणिउणेहिं पडिपुण्णपाणि-पाय-सुकुमाल-कोमल-तलेहि पुरिसेहिं अभंगण-परिमद्दणुव्वलण-करण-गुण-णिम्माएहिं छेएहिं दखेहि पठेहिं कुसलेहिं मेहावीहिं जिय-परिस्समेहिं अट्ठिसुहाए- मंस-सुहाए, रोमसुहाए, चउव्विहाए सुह-परिकम्मणाए संवाहणाए संवाहिए समाणे अवगयपरिस्समे अट्टणसालाओ पडिणिक्खमइ ।
Having got up, he descended from the foot-stool, and went to tủe hall of gymnastic exercises. There, he applied himself to many wholesome exercises, like jumping, muscular exercise, and wrestling, and on being tired and exhausted, he got his body massaged with pleasant, stimulating, envigorating, exhilarating, strength-giving, nourishing-the-sense-organs-and-the-limbs, and in-pouring oils boiled a hundred and a thousand times by masseurs, who were experts, trained in their profession, skilled, excellent, intelligent and untiring. The hand-palms and feetsoles of these masseurs were soft, and they had their body-frames with well-developed limbs. They were experts in rubbing .(oil), in massaging, in stimulating strength, and were experienced in the outcome of these. Having seated (him) on the oily leather, they started massaging and anointing him giving his limbs pleasure in four senses, viz., pleasure to the bones, pleasure to the flesh, pleasure to the skin and pleasure to the poreholes. His fatigue and exhaustion having (thus) been removed, he moved out from the gymnasium.
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पडिणिक्खमित्ता जेणेव मज्जणघरे तेणेव उवागच्छइ । उवागच्छित्ता मज्जणघरं अणुपविसइ । अणुपविसित्ता समुत्त-जालाकुलाभिरामे विचित्त-मणिरयण-कोट्टिम-तले रमणिज्जे ण्हाणमंडवंसि णाणा-मणि-रयण-भत्ति-चित्तंसि

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ण्हाणपीढंसि सुहणिसण्णे पुप्फोदएहि य गंधोदएहि य उसिणोदएहि य सुद्धोदएहि य कल्लाण-करण-पवर-मज्जण-विहीए मज्जिए। तथ्थ कोउय–सएहिं बहुविहेहिं कल्लाणग-पवर-मज्जणावसाणे पम्हल-सुकुमाल-गंध-कासाइयलूहियंगे अहय-सुमहग्घ-दूस-रयण सुसंवुडे सरस-सुरभि-गोसीस-चंदणाणुलित्तगत्ते सुइ-माला-वण्णग-विलेवणे आविद्ध-मणि-सुवण्णे कप्पिय-हारद्धहार-तिसरयपालब-पलंबमाणे कडि-सुत्तय-कय-सोभे पिणिद्ध-गेविज्जे अंगुलिज्जग-ललियकयाभरणे वर-कडग-तुडिय-थंभिय-भुए अहिय-रूव-सस्सिरीए कुंडलउज्जो वियाणणे मउड-दित्त-सिरए हारोत्थय-सुकय-रइय-वच्छे मुद्दियापिंगलंगुलिए पालंब पलंबमाण-सुकय-पड-उत्तरिज्जे णाणा-मणि-कणग-रयणविमल-महरिह-णिउणोविय-मिसिमिसिंत-विरइय-सुसिलिट्ठ-विसिट्ठ - णद्ध-या - विद्ध-वीर-वलए कि वहुणा कप्प-रुक्खए चेव प्रलंकिय-विभूसिए परिंदे सकोरिंटमल्ल-दामेणं छत्तेणं धरिज्जमाणेणं सेय-वर-चामराहिं उद्धृव्वमाणीहिं मंगलजय-सद्द-कयालोए अणेग-गणणायग-दंडणायग-राइसर-तलवर-माडंबिय-कोड़ेबिय-मंति-महामंति-गणग-दोवारिय-अमच्च-चेड -पीढमद्द-णगर -णिगम-सिट्ठिसेणावइ-सत्थवाह-दय-संधिपाल सद्धि संपरिवुडे धवल-महा-मेह-णिग्गए इव गेह-गण-दिप्पंतरिक्ख-तारा-गणाणमज्ञ ससिव्व पियदंसणे परवई परिंदे णर-वसहे णर-सीहे अब्भहिय-राय-तेय-लच्छीए दिप्पमाणे मज्जणघरानो पडिणिक्खमइ ।
Having come out from the gymnasium, he went in the direction of the bath-room. Then he entered into the bath-room. Having entered that room, which gave a pleasant sight, decorated as it was with an intricate net-work of pearls; and its floor inlaid with sundry gems and precious stones, and exceedingly beautiful he sat comfortably on the bathing stool containing many gems and precious stones, and having many miniature paintings on, and took bath in the usual, excellent and pleasant form, combined with healthy exercises, with water scented with flowers and with essences, with tepid water and pure water. When this healthy and excellent bath under many hundredfold pleasures was over, he dried his body with a soft, scented, red-coloured turkish towel; (then he) dressed himself in precious and best of robes; he had his body rubbed with soft and scented gośirsa and sandal pastes; after this were celebrated and performed hundreds of after-bath, pleasant, blissful and blest ceremonies;

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then were placed on him a wreath of flowers purified by the spray of sandal paste and a gold necklace set with pearls; a three-fold necklace of pearls*, with a pearl pendant dangling therefrom;
a golden zone at the waist; a collar round his neck; rings on his tender fingers; bangles and bracelets adorning the arms; ear-rings brightening the face;
and a shining crown-all these imparting extra grace to his charming person; the out-stretched bunches of necklace adorning the breast; yellow rings imparting a golden tinge to his fingers; a pearl border hanging down from the silken shouldercloth; and a pair of armlets, a very symbol of his valour and gallantry, inlaid with gems and precious stones, and made from fine gold, finely inlaid and set, joints duly fixed, brightened, polished and prepared by expert hands;
to be precise, well-dressed and well-decorated, (looked he) like the kalpa tree, the leader of men; with an umbrella decorated with wreaths and garlands of korința flowers held above him; with the finest of white camara fanning; greeted (was he) at his appearance with auspicious shouts of victory;
and attended, followed by innumerable chieftains, satraps, kings, princes, knights, sheriffs, heads of families, ministers, chief ministers, astrologers, counsellors, valets, dance-masters, citizens, traders, merchants, guild-leaders, generals, caravanchiefs, messengers, and frontier-guards, he, the monarch, leader of men, bull among men, lion among men, came out from the room of showers, like the pleasant-looking moon in the company of stars, planets and other heavenly bodies glittering, as if emerging out of a great, white cloud, (the king) shining with 61 enormous royal authority and fortune.
णिक्खमित्ता जेणेव बाहिरिया उवद्वाणसाला तेणेव उवागच्छइ । उवागच्छित्ता âzıavifa greenfargè forîtafa 1 ६२
णिसीयित्ता अप्पणो उत्तरपूरथ्थिमे दिसीभाए अट्ठ भद्दासणाई सेय-वत्थपच्चुथ्थुयाइं सिद्धध्थय-कय-मंगलोवयाराइं रयावेति । रयावित्ता अप्पणो अदूरसामंते णाणा-मणि - रयण-मंडियं ग्रहिय - पेच्छणिज्जं महग्घर - पट्टणुग्गयं सह" - पट्ट-भत्ति-सय-चित्त-ताणं ईहामिय-उसभ-तुरय-णर-मगर- विहग-वालगकिंणर-रुरु-सरभ-चमर-कुंजर - वणलय- पउमलय-भत्ति चित्तं श्रभितरियं जव* A necklace of 18, 9 and 3 strings of pearls, according to Jacobi.

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fuppi jara320 i tofauti OML-for-240-4f-fani per 4-f43मसूरगोथ्थयं सेय-वथ्थ-पच्चुत्थुयं सुमउय अंग-सुह-फरिसगं विसिलैं तिसलाए खत्तियाणीए भद्दासणं रयावेइ। रयावित्ता कोडं बिय-पुरिसे सद्दावेइ । सद्दावित्ता एवं वयासी ।
Having come out, he moved in the direction of the external hall of audience, and having gone there, he sat down on the throne with his face turned towards the east.
62 Having taken his seat, he got erected in the north-eastern side of him, eight chairs of state, covered with white cloth, and sanctified with mustard. Having got them erected, neither very near nor very far from him, in (another) corner, he got placed an interior screen, decorated with sundry jewels and precious stones, extremely worth-seeing, very costly due to the use of the finest silk, adorned with innumerable pieces of fine needle-work made with fine threads and depicting miniatures of wolves, bulls, horses, men, dolphins, birds, snakes, kinnaras, rurus, śarabhas, camaras, elephants, wild creepers and lotus creepers. Then he got erected a special chair of state for kşatriyāņi Trišalā, bedecked with sundry gems and precious stones, covered with white cloth, very soft, comfortable to touch, and out-fitted with a coverlet and a soft pillow. Having got it done, he sent for the keepers of the royal household, and these having arrived, he said thus.
63
खिप्पमेव भो देवाणुप्पिया । अलैंग-महा-णिमित्त-सुत्तथ्थ-धारए विविह-सत्थकुसले सुविण-लक्खण-पाढए सद्दावेह । तए णं ते कोडुबिय-पुरिसा सिद्धथ्थेणं रण्णा एवं वुत्ता समाणा हट्ठ-तुट जाव...हियया करयलं जाव...पडिसुणंति । ६४
“Oh beloved of the gods! Hurry up and bring forth (hither) the interpreters of the significance of dreams, who well knoweth the science of prognostics with its eight branches, and are wellversed in other sciences too." Having been ordered thus by king Siddhartha, the keepers of the royal household, happy, pleased, highly delighted in mind, with their heart thrilled with joy, and with their pore-holes expanded like kadamba flower hurt by rain-drops, touched their head with

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Kalpa Sutra ten fingers on their folded palms and received the order with due submission by saying: “As Your Majesty commands!”
64
पडिसुणित्ता सिद्धथ्थस्स खत्तियस्स अंतिप्राो पडिणिक्खमंति । पडिणिक्खमित्ता कुंडपुरं णगरं मज्झंमज्झेणं जेणेव सुविण-लक्खण-पाढगाणं गेहाइं तेणेव उवागच्छंति । उवागच्छित्ता सुविण-लक्खण-पाढए सद्दाविति । ६५ तए णं ते सुविण-लक्खण-पाढगा सिद्धथ्थस्स खत्तियस्स कोडुबिय-पुरिसेहिं सद्दाविया समाणा हट्ठ-तुट्ठ जाव हियया ण्हायाकय -वलि-कम्मा कय-कोउयमंगल-पायच्छित्ता सुद्धप्पवेसाई मंगलाइं वथ्थाई पवराई परिहिया अप्प-महग्घाभरणालंकिय-सरीरा सिद्धथ्थय-हरियालिया-कय-मंगल-मुद्धाणा सरहिं सएहिं गेहेहिंतो निग्गच्छंति । णिग्गच्छित्ता खत्तिय-कुंडग्गामं णगरं मज्झमज्झेणं जेणेव सिद्धथ्थस्स रण्णो भवण-वर-वडिसग-पडिदुवारे तेणेव उवागच्छति ।
65
Having received the order, and assuring compliance thereof, (they) moved out from the presence of kșatriya Siddhārtha. Having moved out, they turned their steps, wending through the city of Kundapura, towards that district wherein resided the interpreters of the significance of dreams. Having reached there, they called them out. Then the interpreters of the significance of dreams, being called by the house-keepers of kşatriya Siddhartha, became highly pleased, happy and delighted, their hearts throbbing with joy, and their pore-holes expanding like the kadamba flower hurt by rain-drops. These then having taken their bath, finishing their offerings, performing auspicious righs like wearing head-marks, and also expiatory acts, (having touched their feet in order to avoid wicked eyes, according to commentators), wearing clean and lucky garments and shoulder silk to match, suitable for admittance to the royal court, adorning their bodies with costly ornaments, and putting for the sake of good omen mustard and durva (grass) sprouts on their (respective) heads, they started from their homes. Then having moved through the ksatriya city of Kundapura, they reached the main portal of king Siddhartha's excellent palace, a jewel among palaces. 66
उवागच्छित्ता भवण-वर-वडिसग-पडिदुवारे एगो मिलंति जेणेव बाहिरिया

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उवट्ठाणसाला जेणेव सिद्धय्थ्थे खत्तिए तेणेव उवागच्छति । करयल-परिग्गहियं जाव - 'कट्ट सिद्धथ्थं खत्तियं जएणं विजएणं वद्धाति ।।
Having reached there, they all assembled together, and then moved inside the exterior hall of audience wherein was (seated) kşatriya Siddhartha. Then having touched their head with the ten fingers on their folded palms, they greeted kşatriya Siddhārtha by wishing him glory and victory.
67
तए णं ते सुमिण-लक्खण-पाढगा सिद्धथ्थेणं रण्णा वंदिय-पूइय-सक्कारिय-सम्माणिय समाणा पत्तेयं पत्तेयं पुव्वण्णथ्थेसु भद्दासणेसु णिसीयंति। ६८ तए णं सिद्धथ्थे खत्तिए तिसलं खत्तियाणि जवणियंतरियं ठवेइ । ठवित्ता . पुप्फ-फल-परिपुण्ण-हथ्थे परेणं विणएणं ते सुमिण-लक्खण-पाढए एवं वयासी ।
Then having been duly honoured and duly received by king Siddhārtha, who paid them obeisance and homage, and made them suitable offerings, one by one, the interpreters of the significance of dreams resumed their seats which had been erected earlier.
68 Then king Siddhārtha made kșatriyāņi Trišalā sit behind a screen. Thereafter, taking fruits and flowers in his hands, with great humility, he said thus to the interpreters of the significance of dreams.
69
एवं खलु देवाणुप्पिया! अज्ज तिसला खत्तियाणी तंसि तारिसगंसि । जाव ... सुत्तजागरा प्रोहिरमाणी ओहिरमाणी इमे एयारूवे अोराले चोद्दस महासुमिणे पासित्ता णं पडिबुद्धा ।
७० तं जहा । गय उसभ गाहा ।
७१ तं तेसिं चोदसण्हं महासुमिणाणं देवासुप्पिया । अोरालाणं के मण्णे कल्लाणे फलवित्तिविसेसे भविस्सइ । तए णं ते सुमिण-लक्खण-पाढगा सिद्धथ्थस्स खत्ति'यस्स एयमझें सोच्चा णिसम्म हट्ट-तुटु जाय-हियया ते सुमिणे अोगिण्हंति ।
अोगिण्हित्ता ईहं अणुपविसंति । अणुपविसित्ता अण्णमण्णेणं सद्धि संलावेंति । ७२ “Oh beloved of the gods! Last night, kşatriyāņi Trišalā, lying on a bed, which had a long pillow of the body's length, etc., as aforesaid, half asleep and half awake, at the confluence

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71
of the two halves of the night, saw the following noble,... till fortunate fourteen great dreams and woke up.
70 “They are: an elephant, an ox and so on. "Oh beloved of the gods! Now it behoves thee to divulge to what blest outcome do these fourteen great dreams portend." On hearing these words of ksatriya Siddhartha and understanding them, those interpreters of the significance of dreams were delighted at heart, pleased and joyful, and so on, and they fixed the dreams in their mind. Having fixed them in their mind, they entered upon considering them, and discussed them (threadbare) among themselves.
72 संलावित्ता तेसिं सुमिणाणं लद्धट्ठा गहियट्ठा पुच्छियट्ठा विणिच्छियट्ठा अभिगयट्ठा सिद्धथ्थस्स रण्णो पुरओ सुमिण-सथ्थाई उच्चारेमाणा उच्चारेमाणा
सिद्धथ्थं खत्तियं एवं वयासी । Having discussed them, they sought to determine correctly the apparent meaning of the dreams, to consider divergent meanings as they cropped up from the discussion, to arrive at a consensus and therefrom to a final meaning (that had the concurrence of all), and thereafter they said thus to kşatriya Siddhartha (supporting their interpretation) by reading from the dream books.
73
एवं खलु देवाणु प्पिया। अम्हं सुमिण-सथ्थे वायालीसं सुमिणा। तीसं महासुमिणा। बावत्तारिं सव्वसुमिणा दिट्ठा । तथ्थ णं देवाणुप्पिया ! अरहंत-मायरो वा चक्कवट्टि-मायरो वा अरहतंसि वा चक्कहरंसि वा गम्भंबक्कममाणंसि एएंसि तीसाए महासुमिणाणं इमे चउद्दस महासुमिणे पासित्ता णंपडिबुज्झंति। ७४ तं जहा । गय० गाहा ।७५।
७५ वासुदेवमायरो वा वासुदेवंसिगब्भंवक्कममाणंसि एएसिं चउद्दसण्हं महासुमिणाणं अण्णयरे सत्त महासुमिणे पासित्ताणं पडिबुझंति ।। बलदेव-मायरो वा बलदेवंसि गब्भं वक्कममाणंसि एएसिं चोद्दसण्हं महासुमिणाणं अण्णयरे चत्तारि महासुमिणे पासित्ता णं पडिबुज्झंति । मंडलिय-मायरो वा मंडलियंसि गब्भं वक्कते समाणे एएसि चउद्दसण्हं महा
सुमिणाणं अण्णयरं महासुमिणं एगं पासित्ता णं पडिबुझंति । "Oh beloved of the gods! Recorded in our dream books are 42 dreams and 30 great dreams, total of all dreams being 72.
७७

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74
Oh beloved of the gods! When the embryo of an arhat or a cakravarti enters into the womb, then the mothers of the arhats and cakravartis wake up on seeing 14 out of these 30 great dreams. "They are: an elephant, etc.
75 “When the embryo of a vāsudeva enters into the womb, (they) wake up on seeing any 7 out of these 14 great dreams. 76 “When the embryo of a baladeva enters into the womb, the mothers of the baladevas wake up on seeing any 4 of these 14 great dreams. “When the embryo of a māndalika enters into the womb, the mothers of the māndalikas wake up on seeing any one of these 14 great dreams.
78
77
इमेयाणि देवाणुप्पिया। तिसलाए खत्तियाणीए चउद्दस महासुमिणा दिट्ठा । सं ओराला णं देवाणुप्पिया। तिसलाए खत्तियाणीए सुमिणा दिट्ठा। जाव .. मंगलकारगा णं देवाणुप्पिया। तिसलाए खत्तियाणीए सुमिणा दिट्ठा । तं जहा। अथ्थलाभो देवाणुप्पिया। भोगलाभो देवाणुप्पिया। पुत्तलाभो देवाणुप्पिया। सुक्खलाभो देवाणुप्पिया। रज्जलाभो देवाणुप्पिया। एवं खलु देवाणुप्पिया । तिसला खत्तियाणी नवण्हं मासाणं बहुपडिपुण्णाणं अद्धट्ठमाणं राइंदियाणं विइक्कंताणं तुम्हें कुलकेउं कुलदीवं कुलपव्वयं कुलवडिसगं कुलतिलयं कुलकित्तिकरं कुलदिणयरं कुल-आधारं कुलणंदिकरं कुलजसकरं कुलपायवं कुलविवद्धणकरं सुकुमाल-पाणिपायं अहीण-पडिपुण्ण-पंचिंदिय-सरीरं लक्खणवंजण गुणोवेयं माणुम्माणप्पमाण-पडिपुण्ण-सुजाय-सव्वंगसुंदरंगं ससिसोमाकारं कंतं पियदंसणं सुरूवं दारयं पयाहिति ।
"Oh beloved of the gods! Out of these, ksatriyani Trisala has seen (all the) 14 great dreams. So, oh beloved of the gods, the dreams dreamt by kşatriyāņi Trišală are surely noble. Oh beloved of the gods ! The dreams or kşatriyāņi Trišală are extremely useful. They are surely blissful, auspicious, blest, fortunate, givers of health, happiness and long life; and they signify non-ending bliss and excellence. Oh beloved of the gods! (They) indicate the acquisition of wealth, of comforts, of progeny, of friends, of kingdom. So do we say, oh beloved of the gods, on the completion of full nine months and 7 day-nights, kșatriyāņi Trišalā will give birth to a

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son; who will be the ensign of the line, the lamp of the line, the crown of the line, the head-mark of the line, the giver of glory to the line, the sun of the line, the support of the line, the joy of the line, the giver of fame to the line, the tree of the line, the exalter of the line;
with tender hands and feet, free from any deficiency or depression in the organs of senses and in the body, with gracious marks and auspicious traits, well-proportioned in length, height and weight, with a frame beautiful all over, calm like the moon, pleasing, pleasant and beautiful.
79
सेवि य णं दारए विष्णाय परिणय- मित्ते उम्मुक्कबालभावे जोव्वणगमणुप्पत्ते सूरे वीरे विक्कते विथ्थिण्ण-बल-वाहणे चाउरंत चक्कवट्टी रज्जवती राया भविस्सइ । जिणे वा तेलोक्क - णायगे धम्म चक्कवट्टी |
८०
तं प्रोराला णं देवाणुप्पिया तिसलाए खत्तियाणीए सुमिणा दिट्ठा | जाव... आरोग्ग-तुट्ठि- दीहाउ-कल्लाण - मंगल्लकारगा णं देवाणुप्पिया । तिसलाए खत्तियाणीए सुमिणा दिट्ठा ।
"Then on completion of his childhood, he will attain knowledge and development due to youth, and step into his youth; and in his youth, he will be brave, gallant and valorous, and become the master and king of a vast territory, with a large army, and extensive wagons, or (in the alternative), he will be the spiritual leader of the three worlds, the leading-most in religion, the spiritual world-monarch, the victor Jina. 80
"So do we say, oh beloved of the gods! These dreams of kṣatriyāņi Triśala are very noble indeed. Surely, oh beloved of the gods! do these dreams, as seen by ksatriyāņi Triśală, portend to auspicious omens. Surely, oh beloved of the gods, are these dreams, as seen by kṣatriyāṇī Triśalā, blissful, auspicious and blest, givers of health, happiness and long life, and harbingers of non-ending bliss and excellence."
81
तते से सिद्धये राया तेसिं सुमिण-लक्खण- पाढगाणं एयमट्ठे सोच्चा निसम्म हट्ठ- तुटु जाव हियए करयल जाव कट्ट ु ते सुमिण - लक्खण- पाढगे एवं वयासी ।
On hearing and receiving these words from the interpreters of the dreams, king Siddhartha was happy, delighted and pleased;

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47.
his heart was throbbing with great joy, and his pore-holes expanded like the kadamba flower beaten by rain-drops. He touched his head with the ten fingers on his folded palms, and said thus unto the interpreters of the significance of the dreams:
82
एवमेयं देवाणुप्पिया । इच्छियमेयं पडिच्छियमेयं इच्छिय-पडिच्छिययेयं देवाणुप्पिया। सच्चे णं एसमठे से जहेयं तुब्भे वयहत्ति कट्ट, ते सुमिणे सम्म पडिच्छइ। पडिच्छित्ता ते सुमिण-लक्खण-पाढए विउलेणं असणेणं पुप्फ-वथ्थगंधमल्लालंकारेणं सक्कारेति सम्माणेति सक्कारित्ता सम्माणित्ता विउलं जीवियारिहं पीइदाणं दलयति । दलयिता पडिविसज्जेइ । ८३
"Oh beloved of the gods! It is correct (as you say). Oh beloved of the gods! It is just. Oh beloved of the gods! It is true. Oh beloved of the gods! There's no doubt in it. Oh beloved of the gods! It is desired. Oh beloved of the gods ! It is expected. Oh beloved of the gods! The meaning you have given is wholly correct." So saying, he duly welcomed the dreams. Having done so, he gave unto the interpreters of the significance of the dreams much food articles, flowers, clothes, perfumes, wreaths and ornaments, and duly adored and honoured them; and having bestowed on them enormous gifts out of joy, which were enough to support them through life, he took leave of them. 83
तए णं सिद्धथ्थे खत्तिए सीहासणानो अब्भुठेइ । अब्भुट्टित्ता जेणेव तिसला खत्तियाणी जवणियंतरिया तेणेव उवागच्छइ । उवागच्छित्ता तिसलं खत्तियाणिं एवं वयासी।
Then ksatriya Siddhārtha got up from the throne, and went behind the screen where was seated kșatriyāņi Trišalā and said thus unto her;
84
८५
एवं खलु देवाणुप्पिए । सुमिण-सथ्यंसि बायालीसं सुमिणा जाव एगं महासुमिणाणं पासित्ता णं पडिबुज्झति । इमेयाणि तुमे देवाणुप्पिए । चोद्दस महासुमिणा दिट्ठा । तं पोराला णं तुमे जाव जिणे वा तेल्लोक्क-नायगे धम्म-वर-चक्कवट्टी।

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Kalpa Sūtra "Oh beloved of the gods! The dream books record 42 dreams, ... till wake up on seeing only one great dream.
85 “Of these, oh beloved of the gods, 14 great dreams have been seen by you. Noble indeed are these dreams seen by you,... till (you will give birth to) a victor Jina, the spiritual leader of the three worlds, the spiritual world monarch.
86
तए णं सा खत्तियाणी एयमझें सोच्चा निसम्म हट्ठ-तुटु जाव. . .हियया करयल जाव कट्ट ते सुमिणे सम्म पडिच्छइ ।
८७ पडिच्छित्ता सिद्धथ्थेणं रण्णा अब्भणुण्णाया समाणी णाणा-मणि-रयण-भत्तिचित्तानो भद्दासणाओ अब्भुठेइ । अब्भुट्टित्ता अतुरियं अचवलं असंभंताए अविलंबियाए राय-हंस-सरिसीए गईए जेणेव सए भवणे तेणेव उवागच्छदि । उवागच्छित्ता सयं भवणं अणुपविट्ठा ।
८८
Then ksatriyaņi Trišală, on hearing and understanding these, became joyous in mind, happy and pleased. .till she touched her head with her ten fingers on her folded palms, and in a befitting manner, she welcomed the dreams.
87 Having welcomed the dreams, she, with the permission of king Siddhartha, got up from her seat of state decorated with many gems and adorned with many miniatures, and at paces, neither hasty, nor uncertain, nor uneven or long, swan-like, repaired to her own palace. Having reached there, she entered into her own chamber.
88
जप्पभिई च णं समणे भगवं महावीरे तं णाय-कुलं साहरि एतप्पभिई च णं बहवे वेसमण-कुंडो-धारिणो तिरिय-जंभया देवा सक्क-वयणेणं से जाइं/ इमाई पुरा-पोराणाई महा-णिहाणाई भवंति । तं जहा पहीण-सामियाई पहीण-सेउयाइं पहीण-गोत्तागाराइं उच्छिन्न-सामियाइं उच्छिन्न-सेउयाई उच्छिन्न-गोत्तागाराई गामागर-णगर-खेड-कब्बड-मंडब-दोणमुह-पट्टणासमसंबाहा-सण्णिवेसेसु सिंघाडएसु वा तिएसु वा चउक्केसु वा चच्चरेसु वा चउमुहेसु वा महापहेसु वा गामट्ठाणेसु वा णगरट्ठाणेसु वा गाम-णिद्धमणेसु वा णगरणिद्धमणेसु वा श्रावणेसु वा देवकुलेसु वा सभासु वा पवासु वा आरामेसु वा उज्जाणेसु वा वणेसुवा वणसंडेसु वा सुसाण-सुण्णागार-कंदर-संति-संधि सेलोवट्ठाण-भवण-गिहेसु वा संणिक्खित्ताई चिट्ठति-ताई सिद्धथ्थ-राय-भवणंसि सोहरंति ।
८९

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Sramaņa Bhagavān Mahāvira
Ever since śramaņa Bhagavān Mahāvīra was brought into the family of the Jñātrs, many devas of the animal world, and the jrmbhaka* world the order-bearers of Vaiśravana (Kuvera, the god of wealth), at the command of Sakra, brought to the
e of ksatriya Siddhartha, great treasures of diverse kind, ancient and old, such as, treasures that had no owner, no user, no family protector, or treasures whose owners, users and family protectors had been dead, or treasures which had been stored or hidden in the villages, cluster of villages, towns, towns surrounded with mud low walls, bad (isolated) towns, towns surrounded within a mile and a half by villages, towns accessible by land and/or water, natural strongholds, granaries, halting places for caravans, inns, triangular places, quadrangular places, courtyards, squares, highways, ruins of an extinct village, ruins of an extinct town, village water outlets, town water outlets, (occasional) markets, temples, assembly halls, water-falls, parks, gardens, woods, groves, cremation grounds, vacant houses, mountain crevices, caves, waiting rooms, secret rooms, houses on an elevation, halls of audience or palaces.
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जं रयणि च णं समणे भगवं महावीरे णाय-कुलंसि साहरिए तं रणिं च णं णायकुलं हिरणेणं वढिथ्था सुवण्णणं वढिथ्था धणेणं धण्णेणं रज्जेणं रट्टेणं वढिथ्था बलेणं वाहणेणं कोसेणं कोट्ठागारेणं पुरेणं अंतेउरेणं जण• वएणं जस-वएणं वढिथ्था विपुल-धण-कणग-रयण-मणि-मोत्तिय-संखसिल
प्पवाल-रत्त-रयणमाइएणं संत-सार-सावइज्जेणं अईव पीइ-सक्कार-समुदयेणं • अभिवड्ढिथ्था । तए णं समणस्स अम्मा-पिऊणं अयमेयारूवे अज्झथ्थिए
चितिए पथ्थिए मणोगए संकप्पे समुप्पज्जिथ्था ।
During the night, in which śramaņa Bhagavān Mahāvira entered into the family of the Jñātrs, during that night, in the house of the Jñātrs, increased silver and gold, increased wealth and grains, kingdom and territory, transport, treasures and storehouses, palaces and seraglios, subjects and fame; also increased their vast treasure in gold, gems, jewels, pearls, conches, stones, corals, rubies and many others, all genuine, real, valuable, the cream of treasures.
A species of Vyantaras of subhuman (animal) species.

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50
Kalpa Sūtra
Thereafter, in the minds of the parents of Sramaņa Bhagavān Mahavira, took shape an ardent resolve:
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जप्पभिई च णं अम्हं एस दारए कुच्छिसि गब्भत्ताए वक्ते तप्पभियं च णं अम्हे हिरण्णेणं वड्ढामो सुवण्णेणं वड्ढामो धणेणं धण्णेणं रज्जेणं रट्टेणं बलेणं वाहणणं कोसेणं कोट्ठागारेणं पुरेणं अंतउयेणं जणवएणं वड्ढामो विपुल धणकणग-रयण-मणि-मोत्तिय-संख-सिल-प्पवाल-रत्तरयणमाइएणं संत-सार- सावएज्जेणं पीइ-सक्कारेणं अईव अभिवड्ढामो तं जया णं अम्हं एस दारए जाए भविस्सइ तया णं अम्हे एथस्स दारगस्स एयाणुरूवं गोण्णं गुण-निप्फण्णं णामधिज्जं करिस्सामो ‘वद्धमाणो' त्ति ।
“Ever since this our boy has been begotten, our silver has increased and so our gold, our wealth and grains, kingdom and territory, army and transport, treasures and stores, palaces and seraglios, subjects and fame; also have increased our vast treasures in gold, gems, jewels, pearls, conches, stones, corals, rubies and many others, all genuine, real, valuable, the cream of treasures; and we have also grown much in popularity, liberality and other good deeds: "so when this boy will be born, shall we, in conformity with his high qualities, name this boy, all meritorious and endowed with all high traits, as Vardhamāna'."
तए णं समणे भगवं महावीरे माउ-अणुकंपणढाए णिच्चले णिप्फदे णिरेयणे अल्लीण-पल्लीण-गुत्ते यावि होथ्था । तएणं तीसे तिसलाए खत्तियाणीए अयमेयारूवे जाव · समुप्पज्जिथ्था। हडे मे से गब्भे मडे मे से गब्भे चुए मे से गब्भे गलिए मे से गब्भे । एस मे गब्भे पुव्विं एयइ इयाणि णो एथइ त्ति कट्ट, प्रोहयमण-संकप्पा चिता-सोग-सागरं पविट्ठा करयल-पल्हथ्थ-मुही अट्टज्झाणोवगया भूमि-गय-दिट्ठिया झियाइ । तं पि य सिद्धथ्थ-राय-भवणं उवरय-मुइंगतंती-तलताल-णाडइज्ज-जणं अणुज्जं दीण-विमणं विहरइ ।
९२
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Now, śramaņa Bhagavān Mahāvira, out of compassion for his mother, did not move, nor stir, nor quiver, but remained contracted and motionless. At this, in the mind of kșatriyāņi Trisala took shape, in deep anxiety, an idea: "That my progeny-in-womb is stolen, that my progeny is dead, that my progeny has fallen, that my progeny is lost.

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Sramaņa Bhagavān Mahāvira Formerly, this progeny in the womb used to move, but now it does not." So saying, and thinking that all my heart's desire has fallen astray', she was plunged into a deep sea of sorrow and misery; and reposing her head on her hand, overcome by painful reflections, and casting her eyes on the ground, she was immersed in anxious thoughts. And in the palace of king Siddhartha too, the concert of drums and instruments, the clapping of hands, dramatical performances, and merry-making by the people,-all came to a stop, and they felt dejected, deprived and restless. 92
तए ण समणे भगवं महावीरे माउए एयमेयारूवं अज्झथ्थियं पथ्थियं मणोगयं संकप्पं समुप्पण्णं विजाणित्ता एग-देसेणं एयइ। तए णं सा तिसला खत्तियाणी तं गब्भं एयमाणं वेवमाणं चलमाणं फंदमाणं जाणित्ता हट्ट-तुटु जाव: हियया एवं वयासीः णो खलु मे गब्भे हडे जावणो गलिए एस मे गब्भे पुव्वि णो एयइ एयाणि एयइ त्ति कट्ट. हट्ट-तुट्ठ जाव... हियया एवं वा विहरइ । तए णं समणे भगवं महावीरे गब्भमथ्थे इमेयारूवं अभिग्गहं अभिगिण्हइ । णो खलु मे कप्पइ अम्मा-पिईहिं जीवंतेहिं मुंडे भवित्ता अगार-वासाप्रो अणोगारियं पव्वइत्तए ।
Then Šramaņa Bhagavān Mahavīra, having known about the anxious reflections in the mind of the mother, moved a little on the side.
93 Feeling her child in the womb quivering, trembling, moving and stirring, kșatriyāņi Trišalā became happy, pleased, and joyful, highly delighted in her mind, her heart was throbbing with glee. Quoth she: “Nay, forsooth, my progeny-in-womb is not stolen, my progeny is not dead, my progeny is not fallen, nor is he lost. Formerly it moved not, but now it moves." । So saying, she became pleased, happy and joyful, highly delighted in her mind, her heart throbbing with glee, and in this state she passed her days. Then Sramaņa Bhagavān Mahāvira, lodged in the womb, made the following resolve: “It will not be worthwhile on my part to court the life of a homeless monk by giving up the life of a householder, and by undergoing a tonsure, so long as my parents are alive." 94

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Kalpa Sutra तए णं सा तिसला खत्तियाणी व्हाया कय - बलि कम्मा कय- कोउल - पायच्छित्ता सव्वालंकार - विभूसिया णाइ- सीएहिं णाइ उण्हेहिं णाइ-तित्तेहि णाइ - कडुएहि णाइ-कसाएहिं णाइ-प्रबिलेहिं णाइ - महुरेहिं णाइ-गिद्धेहिं णाइ लुक्खेहिं णाइ उल्लेहिं णाइ सुक्खेहिं सव्वत्तु-भयमाण-सुहेहिं भोयण-च्छायण - गंधमल्लेहि ववगय-रोग- सोग - मोह-भय- परिस्समा सा जं तस्स गब्भस्स हियं मियं पच्छं गब्भपोसणं तं देसे य काले य आहारमाहारेमाणी विवित्त-मउएहिं सयणासहि परिक्क-सुहाए मणाणुकूलाए विहारभूमीए पसथ्थ - दोहला संपुण्ण दोहला संमाणिय- दोहला विमाणिय- दोहला वोच्छिण्ण- दोहला विवणीयदोहला सुहं सुणं प्रसयइ सयइ चिट्ठइ णिसीयइ तुयट्टइसुहं सुहेणं तं गब्भं परिवहs |
९५
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From that time on, kṣatriyāņi Triśalā took bath, made offerings, performed auspicious rites and expiatory acts; adorned her body with all ornaments; took neither very cold nor very hot, nor very bitter, pungent, astringent, sour or sweet, nor very rough, wet or dry, but pleasant for different seasons, food, wear, perfumes and flowers, because of which were kept aside sickness, sorrow, faint, fear and fatigue ; ate only such food as was helpful for the progeny-in-womb, adequate, nourishing, able to support the embryo, consistent with time (season) and place; lay on a soft and comfortable couch and sat on a soft and comfortable seat, untouched by others:
strolled on places agreeable and delightful to the mind, with all her desires honoured and fulfilled in details, and with meticulous. care, none of her desires being overlooked, and all her desires. being separately fulfilled one by one;
enjoying joy in sleep, joy in living, joy in sitting, joy in reposing, joy in decorating her skin, in brief, being the mistress of all joys, she carried the weight of the embryo.
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ते काणं तेणं समएणं समणे भगवं महावीरे जे से गिम्हाणं पढमे मासे दोच्चे पंक्खे चित्त-सुद्धे तस्स णं चित्त-सुद्धस्स तेरसी - दिवसेणं णवण्हं मासाणं बहपडिपुण्णाण अट्टमाणं राइंदियाणं विइक्कंताणं ( उच्चद्वाण - गएसु गहेसु पढमे चंदजोगे सोमासु दिसासु वितिमिरासु विसुद्धासु जइएसु सव्व-सउणेसु पयाहिणाणुकूलंसि भूमि सप्पिस - मारुयंसि पवायंसि णिप्फण्ण-मेयणीयंसि कालंसि पमुइयपक्किलिएसु सव्व जणवएसु) पुव्व-रत्तावरत्त-काल-समयंसि हथ्थुत्तराहि णक्खत्तेणं जोगमुवागएणं आरोग्गारोग्गं दारयं पयाया । ९६

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Sramana Bhagavan Mahāvira
At that time, in that period, in the second fortnight of the first month of the summer season, on the thirteenth day of the bright half of caitra, on the completion of 9 months and 7 day-nights, [when the planets were high up in their exaltations, when all the directions were clear, bright and pure, by the touch of the moon in its principal conjunction, when all the omens were auspicious, when the favourable southerly wind kissed the ground, when the earth was full of corn, and when all the human beings were delighted and at play, then, ] at the confluence of the first half and the second half of the night, at the conjunction of the moon with the asterism Uttara-phalguni, Śramaņa Bhagavan Mahavira was born in a healthy body as son (to Triśalā) who was also in perfect health.
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(जं रयणि च णं समणे भगवं महावीरे जाए तं रर्याणि च णं बहुहि देवेहि देवीहि य उययंतेहि य उप्पयंतेहि य उज्जोविया वि होथथा । )
जं रर्याणि च णं समणे भगवं महावीरे जाए तं रर्याणि च णं वहूहिं देवेहि देवी हिं य उवयंतेहिं उप्पयंतेहि ( देवुज्जोए एगालोए लोए देव -सण्णिवाया ) उप्पि - जलमाण" - भूया कहकहग - भूया यावि होथ्था ।
९७
जं यणि चणं समणे भगवं महावीरे जाए तं रर्याणि च णं बहवे वेसमण-कुंडधारी तिरिय - जंभगा देवा सिद्धथ राय भवणंसि हिरण्णवासं च सुवण्णवासं च वइरवासं च वथ्थवासं च आभरणवासं च पत्तवासं च पुप्फवासं च फलवासं च बीयवासं च मल्लवासं च गंधवासं च वण्णवासं च चुण्णवासं च वसुहारवासं च वासिंसु । ( पियट्टयाए पियं णिवेएमो पियं ते भवउ मउडवज्जं जहा मालियं उमोयं मथ्थए धोइ 1 )
९८
(During the night when Śramaņa Bhagavan Mahāvīra was born, there was a divine lustre everywhere created by many descending and ascending gods and goddesses.)
During the night when Śramaņa Bhagavan Mahavira was born, as many gods and goddesses descended and ascended, [there being a great conflux of gods, which gave a divine light to the world, the whole world was] struck by fear, and there was noise and confusion-What's this? Why this ?" During the night when Śramana Bhagavan Mahavira was born, many gods of the animal world and of the jṛmbhaka world, the order-bearers of Vaisravana, showered in the residence of King Siddhārtha silver, gold, jewels, garments, ornaments, leaves,
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Kalpa Sūtra flowers, fruits, seeds, wreaths, perfumes, sandal, powder, and riches. (“Offer we these dear things for the use of our very dear one. May these be dear unto thee !" So saying they took off their garlanded head-covers and washed their heads.)
तए णं सिद्धथ्थे खत्तिए भवणवइ-वाणमंतर-जोइस-वेमाणिएहिं देवेहिं तिथ्थयर-जम्मण-अभिसेय-महिमाए कयाए समाणीए पच्चुस-काल-समयंसि णगरगुत्तिए सद्दावेइ । सद्दावित्ता एवं वयासी । खिप्पमेव भो देवाणुप्पिया कुंडपुरे णगरे चारग-सोहणं करेह । करित्ता माणुम्माण-बद्धणं करेह । करित्ता कुंडपुरं णगरं सब्भिंतर-वाहिरियं आसिय-संमज्जि-उवलेवियं संघाडग-तिय-चउक्क-चच्चर-चउम्मुह-महापह-पहेसु सित्तसूइ-संमट्ठ-रच्छंतरावण-वीहियं मंचाइ-मंच-कलियं णाणाविहराग-भूसिय- ज्झयपडाग-मंडियं ला-उल्लोइय-महियं गोसीस-सरस-रत्त-चंदण-दर-दिण्णपंचंगुली-तलं उवचिय-वंदण-कलसं- वंदण-घड-सुकय-तोरण-पडिदुवार-देवभागं
आसत्तोसत्त-विपुल-वट्ट-वग्घारिय-मल्ल-दाम-कलावं पंच-वण्ण-सरस-सुरभिमुक्क-पुप्फ-पुंजोवयार-कलियं-कालागुरु-पवर-कुंदुरुक्क-दुरुक्क-डज्झंत-धूव-मघमघंत-गंधुद्धयाभिरामं सुगंध-वर-गंधियं गंधवट्टिभूयं णड-गट्टग-जल्ल-मल्लमुट्ठिय-वेलंबग-कहग-पाडग-लासग25---पारक्खग-लंख-मंख-तूणइल्ल-तुंबवीणियअणेग-तालायराणुचरियं करेह या कारावेह य । करित्ता य कारवित्ता य जूयसहस्सं च मुसल-सहस्सं च उस्सवेह । उस्सवित्ता मम एयं आणत्तियं पच्चप्पिणह ।
१००
Then the bhavanapatis, the vyantaras, the jyotişkas, the vaimānikas and other celestial beings (devas) having performed the rites to celebrate the birth of a tirthankara, early in the morning, kșatriya Siddhārtha called the city guards and addressed them thus.
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"Oh beloved of the gods ! Quickly open the prison-gates of Kundapura and set free the prisoners, and increase the weights and measures. Having done these, get besprinkled with water, broomed and smeared, and also do these yourselves, both inside and outside the city of Kundapura where four roads meet, where three roads meet, the squares, open spaces, four-door mansions, thoroughfares and all other places;

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Sramaņa Bhagavān Mahāvira
55. erect and get erected in the middle of roads and on approaches to the shopping centres innumerable platforms, high and low, and get these platforms decorated with multi-coloured flags and banners; decorate and have decorated all places with coloured canopies, scatter fried rice, imprint at diverse places five fingers in open palm with gośirşa, fresh red sandal, and dardara (sandal); place and have placed luck-foreboding pitchers (at various places) and beautify and have beautified the door part of each arch with homage vases; decorate and have decorated all places with flower garlands tied loosely and tied tightly, thus making them very thick; fill and have filled the whole town with fragrance by burning the best black aloe, kundurukka and turukka with incenses, and turn the whole city into a cup of fragrance by spraying perfumes; engage and have engaged many players, dancers, rope-dancers, wrestlers, boxers, jesters, story-tellers, ballad-singers, actors, messengers, pole dancers, fruit-mongers, bag-pipers, lute players and tālācaras with these innumerable attendants; and erect and have erected a thousand pillars and a thousand posts and start the festivities. Thus giving start to the festivities, report to me the execution of my orders.”
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तए णं ते कोडुबिय-पुरिसा सिद्धथ्थेणं रण्णा एवं वुत्ता समाणा हट्ठ तुट्ठ जाव... यिया करयल-जाव...पडिसुणिता खिप्पमेव कुंडपुरे णगरे चारग-सोहणं जाव... उस्सवित्ता जेणेव सिद्धथ्थे राया तेणेव उवागच्छति । उवागच्छित्ता करयल जाव. . . कट्ट, सिद्धथ्थस्स रण्णो एयमाणत्तियं पच्चप्पिणंति । १०१
Thus having been ordered by king Siddhartha, the royal-household keepers (city-guards) became glad at heart, happy, joyful and delighted, their hearts throbbing with glee. (They) touched their head with ten fingers as aforesaid, till hurried to Kundapura to open the prison gates, and so on....till (again) started the festivities. Having started the festivities, they touched their head with their ten fingers, and reported to king Siddhārtha the execution of his orders.
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तए णं सिद्धथ्थे राया जेणेव अट्टणशाला तेणेव उवागच्छइ । उवागच्छित्ता सव्वोरोहेणं सव्व-पुप्फ-गंध-वथ्थ-मल्लालंकार-विभूसाए सव्व-तुडिय-सद्दणिणाएणं महया इड्ढीए महया जुईए महया बलेणं महया वाहणेणं महया समुदएणं महयातुडिय-जमग-समग-प्पवाइएणं संख-पणव-भेरिझल्लरि-खरमुहि-हुडुक्क-मुरज-मुइंग-दुंदुहि-णिग्घोस-णाइय-खेणं उस्सूक्कं उक्करं उक्किलैं अदिज्जं अमिज्जं अभड-प्पवेसं अदंड-कोदंडिमं अधरिमं गणिया-वर-णाडइज्जकलियं अणेग-तालायराणुचरियं अणुद्धय-मुइंगं अमिलाय-मल्लदामं पमुइयपक्कीलिय-स-पुरजण-जाणवयं दस-दिवसं ठिइ-पडियं करेइ । १०२
Then king Siddhārtha went in the direction of the gymnasium. (Description of exercises, bath etc., as before) Thereafter, with entire royal household, and (himself) adorned wilh flowers, perfumed robes, garlands and ornaments, king Siddhārtha held for ten days sthiti-pratijya ceremony under the din and sound of trumpets, with great state and grandeur, attended by a large train of soldiers, vehicles/and attendants, and with innumerable guests and visitors, with the city filled by the sound, din and noise of conches, cymbals, drums, castanets, horns, small drums, kettle drums, murajas, mrdaigas and dundubhis ; with the abolition of all excises, customs and agricultural taxes, with the cessation of purchase and sale, weighing and measuring at the shops, with the abolition of all disproportionate punishments and bad punishments, with the cancellation of debts, with prohibition imposed on collectors to enter the residence of subjects: with dance by the best dancing girls continuing, followed suitably at every step by the sounds of mặdanga, with garlands of fresh flowers never allowed to dry, and with the city dwellers and the dwellers of the entire realm deeply immersed in merrymaking, festivities and play.
102
तए णं से सिद्धथ्थे राया दसाहियाए ठिइ-पडियाए वट्टमाणीए सइए य साहस्सिए य सय-साहस्सिए य जाए य दाए य भाए य दलमाणे य दवावेमाणे य सइए य साहस्सिए य सय-साहस्सिए य लंभे पडिच्छमाणे य पडिच्छमाणे य एवं विहरइ ।
१०३

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Sramaņa Bhagavān Mahāvira
57 In the course of this sthiti-pratijyā ceremony, which lasted for ten days, king Siddhārtha performed, and had performed, hundreds, thousands, hundred-thousands of sacrifices, offered and arranged the offer of hundreds, thousands, and hundredthousands of presentations, and of hundreds, thousands and hundred-thousands of gifts of parcels of property; and also received and arranged to receive hundreds, thousands and hundredthousands of offerings.
103
तए णं समणस्स भगवनो महावीरस्स अम्मा-पियरो पढमे दिवसे ठिइ-पडियं करेंति तइए दिवसे चंद-सूर-दंसणियं करेंति छठे दिवसे धम्मजागरियं करेंति इक्कारसमे दिवसे विइक्कते णिव्वत्तिए असुइ-जम्म-कम्म-करणे संपत्ते बारसाहदिवसे विउलं असण-पाण-खाइम-साइमं उवक्खराविति । उवक्खरावित्ता मित्त-णाइ-णियग-सयण-संबंधि-परिजणं णायए य खत्तिए य आमंतित्ता तो पच्छा व्हाय कय-वलि-कम्मा कय-कोउय-मंगल-पायच्छित्ता मंगलाई पवराई वथ्थाइं परिहिया अप्प-महग्घाभरणालंकिय-सरीरा भोयण-वेलाए भोयणमंडवंसि सुहासण-वर-गया तेणं मित्त-णाइ-णियग-संबंधि-परिजणेणं णायेहिं सद्धि तं विउलं असण-पाण-खाइम-साइमं आसाएमाणा विसाएमाणा परिभाएमाणा परिभुजेमाणा विहरंति ।
१०४
On the first day, the parents of Gramaņa Bhagavān Mahāvīra performed the sthiti-prātijyā ceremony; on the third day, they showed the infant to the sun and the moon; on the sixth day, they observed the superstitious vigil; and on the eleventh day, they performed operations and ceremonies for the removal of impurities caused by child birth; and on the twelfth day, they prepared plenty of food, drinks, dainties and spiced dishes. Having prepared these, they invited their friends, relations, kinsmen, agnates cognates and followers, together with the Jñāts kșatriyas, themselves took bath, made offerings, performed auspicious rights and expiatory acts, put on auspicious and best robes, and few but costly ornaments, and on the arrival of the dinner time, assembled in the dining hall, sat on the best of cushions, and together with their friends, relations, kinsmen, agnates, cognates, followers, and Jhatr ksatriyas, they partook, ate, tasted and interchanged bits of a large collection of food, drinks, dainties and spiced dishes.
104

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जिमिय-भुत्तत्तरागया वि य णं समाणा आयंता चोक्खा परम- सुइ-भूया तं । मित्त-णाइ-णियग-सयण-संबंधि-परिजणं णायए य खत्तिए य विउलेणं पुप्फवथ्थ-गंध-मल्लालंकारेणं सक्कारिति सम्माणिति । सक्कारिता सम्माणित्ता तस्सेव मित्त-णाइ-णियग-सयण-संबंधि - परिजणस्स णायाण य खत्तियाण यपुर एवं बासी । १०५
When the dinner was over, they cleaned their mouth and teeth and mouth again, became clean, and assembled all, and having honoured and adored friends, relations, kinsmen, agnates, cognates, followers and Jñātṛ kṣatriyas, with plenty of flowers, garments, perfumed wreaths and ornaments, the king said unto them. 105
पुव्विपि णं देवाप्पिया म्हं एयंसि दारगंसि गब्भं वक्कतंसि समासि इमे gared अज्झथिए चितिए पथ्थिए जाव... समुप्पजिथ्था । जप्पभिदं च णं म्हं एस दार कुच्छिसि गन्भत्ताए वक्कंते तप्पभिदं च णं म्हे हिरण्णेणं वड्ढामो सुवणेणं वड्ढामो धणेणं धण्णेणं जाव... .. सावइज्जेणं पीइसक्कारेणं ईव अभिवड्ढामो । सामंत रायाणो वसमागया ।
१०६
तं जया णं म्हं एस दारए जाए भविस्सइ तयाणं एयस्स दारगस्स इमं एयाणुरूवं गुणं गुणणिफण्णं णामधिज्जं करिस्सामो वद्धमाणो त्ति । ता अज्ज म्हं मणोरह-संपत्ती जाया । तं होउ णं म्हं कुमारे वद्धमाणे णामेणं ।
१०७
“Oh beloved of the gods! Formerly, when this our boy was lodged in the womb, in our mind, we formulated and held the following very ardent prayer:
"From the time that this our boy has been begotten, our silver has increased and so our gold, wealth, till all things of substance, and so also love and amity; and even our vassals have duly submitted to our suzerainty. 106 "So when this our boy will be born, we shall suitably name this worthy one, endowed with all high qualities, as 'Vardhamāna'. Now, to-day, all our wishes have reached their fruition, and so our boy may henceforth be known as 'Vardhamana'.
107
समणे भगवं महावीरे कासवे गोत्तेणं । तस्स णं तत्रो णामधिज्जा एवम् ग्राहिज्जति । तं जहा - अम्मा पिउ-संतिए वद्धमाणे सह-संमुइयाए समणे अयले भय-भेरवाणं परीसहो" वसग्गाणं खंति खमे परिमाणं पालगे धीमं अरइ-रइसहे- दविए वीरिय- संपण्णे देवेहि से णामं कयं समणे भगवं महावीरे । १०८

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Sramaņa Bhagavān Mahāvira Śramaņa Bhagavān Mahavira belonged to the Kāśyapa line. Three names were given to him. They were: Vardhamāna by his parents, Šramaņa for his great equipoise against love as well as hatred, and Sramaņa Bhagavān Mahāvīra by the celestial beings for his steadfastness in fears and dangers alike, for his ability to bear all hardships, like hunger, thirst, etc., for being a great forgiver when forgiveness was called for, for his adherence to the precise rules of penance, for his great wisdom, for his being alike in quiet and restlessness, for his being master of all controls, and for his gifts of vitality.
108. समणस्स भगवनो महावीरस्स पिया कासव गोत्तेणं । तस्स णं तो णामधिज्जा एवम् आहिज्जति। तं जहा- सिद्धथ्ये इ वा सिज्जसे इव वा जसंसे इ वा। समणस्स णं भगवनो महावीरस्स माया वासिट्टा गोत्तेणं । तीसे तो नामधिज्जा एवम् आहिज्जति । तं जहा-तिसला इ वा विदेहदिन्ना इ वा पियकारिणी इ वा । समणस्स णं भगवो महावीरस्स पित्तिज्जे सुपासे जेठे भाया नंदिवद्धणे भगिणी सुदंसणा । भारिया जसोया कोडिण्णा गोत्तेणं । समणस्स णं भगवनो महावीरस्स धूया कासवीगोत्तेणं । तीसे दो णामधिज्जा एवम् पाहिज्जति । तं जहा—अणोज्जा इ वा पियदसणा इ वा। समणस्स णं भगवनो महावीरस्स नत्तुई कोसिया गोत्तेणं । तीसे णं दो नामधिज्जा एवम् पाहिज्जंति । तं जहा--सेसवई वा जसवई वा ।
१०९
The father of Sramaņa Bhagavān Mahāvīra belonged to the Kāśyapa line and he had three names (too) which were: Siddhārtha, Sreyasya and Yaasya. The mother of Sramana Bhagavān Mahāvīra belonged to the Vasiştha line and she had three names which were Trišalā, Videhadattā and Priya-kåriņi. The uncle of Śramaņa Bhagavān Mahāvīra was Supārśva, his elder brother Nandi-vardhana, and his sister Sudarśanā: and wife Yaśoda was of the Kauņdinya line. The daughter of Sramaņa Bhagavān Mahāvīra belonged to the Käśyapa line and she was known by two names, which were Anavady, and Priya-darśanā. Sramaņa Bhagavān Mahāvīra's grand-daughter (from the side of his daughter) belonged to the line of Kausika and she was known by two names, which were Sesavati and Yasovati. 109
समणे भगवं महावीरे दक्खे दक्ख-पइण्णे पडिरूवे आलीणे भद्दए विणीए णाए णायपुत्ते णायकुलचंदे विदेहे विदेहदिण्णे विदेहजच्चे विदेह-सूमाले तीसं

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वासाई विदेहंसि कट्ट, अम्मा-पिईहिं देवत्त - गएहिं गुरु- महत्तर- एहिं अब्भणुण्णाए समत्त - पइण्णे । पुणरबि लोयंतिएहिं जीय- कप्पिएहिं देवेहि ताहि इट्ठाहि कंताहिं पियाहि मणुणाहि मणामाहिं प्रोरालाहि कल्लाणाहिं सिवाहिं धण्णाहि मंगल्लाहिं मिय-महुर- सस्सिरीयाहिं हियय - गमणिज्जाहिं हियय- पल्हायणिज्जाहिं गंभीराहिं प्रपुणरुत्ताहि वग्गूहिं श्रणवरयं अभिनंदमाणा य अभिथ्थुणमाणा य एवं वयासी । ११०
Intelligent, with aspirations of an intelligent man, the very perfection of beauty, with full controls, bearing auspicious marks, polite, well-known, himself a Jñātr ksatriya, the son of a Jñātṛ kṣatriya, the moon of the Jñatṛ clan, Vaideha, the son of Videha-dattā, the best among the Vaidehas, the tender-most among the Vaidehas, Śramaņa Bhagavan Mahavira, having spent 30 years in the country of Videha, fulfilled his promise, on the death of his parents and with the permission of the elders and superiors: and
on this occasion, following the established customs and practices, the Lokantika gods incessantly praised and hymned him with these high, kind, dear, pleasant, pleasing, noble, helpful auspicious, fortunate, well-meaning, measured-sweet-decent, heart-appealing, heart-pleasing, grave and ever-fresh words.
जय जय गंदा | जय जय भद्दा / भद्दं ते खत्तिय वर-वसभा | बुज्झाहि भगवं लोग - णाहा सयल - जगज् - जीवहियं पवत्तेहि धम्मतिथ्यं पर-हिय - सुह- णिस्सेयसकरं सव्व-लोए सव्व - जीवाणं भविस्सइ । त्ति कट्टु जय-जय-सद्दं परंजंति ।
“Victory be to the joy of the world! Victory be to one with auspicious marks!
Glory be to thee, oh bull among best kṣatriyas. Awake, oh Lord, Master of the Universe, Establish religion and order
For the well-being of all living beings. These will bring supreme benefit, The best of welfare and happiness, To all beings in all the worlds."
So saying, they shouted 'victory' again and again.

110

१११
111

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Sramana Bhagavān Mahāvira
पुव्विपि णं समणस्स भगवप्रो महावीरस्स माणुस्सा गिहथ्थ - धम्भात्रो अणुत्तरे प्रभोइए अप्पडिवाई णाण- दंसणे होथ्था । तए णं समणे भगवं महावीरे तेणं अणुत्तरेणं प्रहोहिएणं णाण- दंसणेणं अप्पणो णिक्खमण-कालंश्राभोएइ । प्रभो इत्ता चिच्चा हिरण्णं चिच्चा सुवण्णं चिच्चा धणं चिच्चा धणं चिच्चा रज्जं चिच्चा रट्ठ एवं बलं वाहणं कोसं कोट्ठागारं चिच्चा पुरं चिच्चा अंतेउरं चिच्चा जणवयं चिच्चा धण-कणग- रयण-मणि- मोत्तिय संखसिल-प्पवाल-रत्त-रयणमाइयं संतसार - सावएज्जं विच्छड्डइत्ता विग्गोवइत्ता दाणं दायारेहिं परिभाइत्ता दाणं दाइयाणं परिभाइत्ता । ११२
Even before Śramaņa Bhagavan Mahāvīra courted the life of a house-holder, so coveted by the habits of men, he was in possession of unprecedented, unlimited and unimpeded knowledge and faith. So, with this unprecedented, unlimited and unimpeded avadhi knowledge and faith, Śramaṇa Bhagavan Mahavira perceived the time of his renunciation. On perceiving this, he gave up his silver, his gold, his wealth, his granaries, his majesty, his kingdom, his transport, his treasury, his store, his town, his seraglio and his subjects, and having given these up, and having discarded riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies and many other valuable objects, he had them distributed by donors (assistants) among indigent persons. 112
61
तेणं कालेणं तेणं समएणं जे से हेमंताणं पढमे मासे पढमे पक्खे मग्गसिर - बहुले तस्स णं मग्गसिर - बहुलस्स दसमी- पक्खेणं पाईण-गामिणीए छायाए पोरिसीए अभिणिव्वट्टाए पमाण - पत्ताए सुव्वएणं दिवसेणं विजएणं मुहुत्तेणं चंदप्पभाए सीयाए - देव मयासुराए परिसाए समणुगम्ममाण- मग्गे संखिय- चक्कियमंगलिय-मुहमंगलिय-वद्धमाण- पूसमाण- घंटिय-गणेहिं ताहिं इट्ठाहिं कंताहि पियाहिं मणुण्णाहिं मणामाहिं ओरालाहिं कल्लाणाहिं सिवाहिं धण्णाहि मंगल्लाहिं मिय-महुर - सस्सिरीयाहि (हियय- पल्हायणिज्जाहि अट्ट-सइयाहिं प्रपुणरुत्ताहि ) वग्गूहिं अभिनंदमाणा अभिसंथुणमाणा य एवं वयासी ।११३॥
At that time, in that period, in the first month of winter, during the first fortnight, on the tenth day of the dark half of Margaśirṣa, when the shadow turned eastward, and the first quarter was full and over, on the day named Subrata, at the hour (muhūrta) named Vijaya, seated on a chariot named Candra

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prabhā, he set out followed on the way by groups of gods, men, and asuras, and was surrounded by conch-blowers, bearers of arms, priests, courtiers, carrier-men, heralds, bards, bell-bearers and these showered on him praises and hymns with words high, kind, dear, pleasant, noble, healthful auspicious, fortunate, wellmeaning, measured-sweet-decent, [heart-appealing, heart-pleasing, grave and ever-fresh].
113
जय जय णंदा । जय जय भद्दा । भदं ते अभग्गेहि णाणं-दसण-चरित्तेहिं अजियाइं जिणाहिं इंदियाइं जियं च पालेहि समण-धम्म जिय-विग्यो वि य वसाहिं तं देव । सिद्धि-मज्झे णिहणाहिं राग-दोस-मल्ले तवेणं धिइ-धणिय-वद्ध-कच्छे मद्दाहि अट्ठ-कम्म-सत्तु झाणेणं उत्तमेणं सुक्केणं अप्पमत्तो हराहि आराहणापडागं च वीरा तेलक्क-रंग-मज्झे पाव य वितिमिरम् अणुत्तरं केवल-वर-णाणं गच्छ य मुक्खं परं पयं जिण-वरोवइद्रुण मग्गेणं अकुडिलेणं हंता परीसहचमू । जय जय खत्तिय-वर वसभा । बहूई दिवसाइं बहूई पक्खाइं बहूई मासाइं वहूइं उऊइं बहूई अयणाई बहूई संवच्छराइं अभीए परीसहोवसग्गाणं खंति-खमे भय-भेखाणं धम्मे तेअविग्धं भवउ। त्ति कट्ट जय-जय-सई पउंजंति ।
“Victory be to the joy of the world! Victory to one with auspicious marks! Glory be to thee. Conquer thy unconquered senses By unmutilated knowledge, faith and conduct, Follow thee a śramana's life, rightly acquired. Oh Lord! Conquering all obstructions, Live thee in perfection, By penance, overpower attachment and hatred,-- The two mighty wrestlers. Vigorously gird thy loin with steadfastness, Crush the enemy, the eight karmas, by meditationBest and purest. Being uninfatuated, Bear the banner of spiritual practices. Or hero! In the arena of the three worlds. Gain kevala knowledge and faith, supreme and best, With no stain of obscurity. Attain thee the highest state of liberation

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By treading on the straight path, As advised and chalked out by the best of Jinas. Bravo! You have beaten the battalion of obstructions, Victory to thee! A bull among the ksatriyas. By fearing not sundry omens and obstructions, For many days, fortnights, months and seasons, For many half-years and years full Are thee capable of fortitude and rest Even when in the midst of fear or danger. May thy path be harm-free.”
114 So saying, they shouted victory again and again.
तए णं समणे भगवं महावीरे णयण-माला-सहस्सेहिं पिच्छिज्जमाणे २ वयणमाला-सहस्सेहिं अभिथुव्वमाणे २ हिययमाला-सहस्सेहिं उण्णंदिज्जमाणे २ मणोरह-माला-सहस्सेहिं विच्छिप्पमाणे २ कंति-रूव-गुणेहिं पच्छिज्जमाणे २ अंगुलिमाला-सहस्सेहिं दाइज्जमाणे २ दाहिण-हथ्थेणं बहूणं णर-णारी सहस्साणं अंजलि-माला-सहस्साइं पडिच्छमाणे २ भवण-पंति-सहस्साहं समइच्छमाणे २ तंती-तल-ताल-तुडिय-घण-मुइंग-गीय-वाइय-रवेणं महुरेण य मणहरेणं जय-सद्द-घोस-मीसिएणं मंजु-मंजुणा घोसेण य पडिबुज्झमाणे २ सविडढीए सव्व-जूईए सव्व-बलेणं सव्व-वाहणेणं सव्वसमुदाएणं सव्वायरेणं सव्व-विभूईए सव्व-विभूसाए सव्व-संभमेणं सव्व-संगमेणं सव्व-पगईएहिं सव्व-नाडएणं सव्व-तालायरेहिं सब्बोरोहेणं सव्व-पुप्फ-मल्लालंकार-विभूसाए सव्व-तुडिय-सद्द-संणिणाएणं महया इड्ढीए महया जुईए महया बलेणं महया वाहणेणं महया वर-तुडिय-जमग-समग-प्पवाइएणं संख-प्रणव-पडहभेरि-भल्लरि-खरमुहि-दुंदुहि-णिग्घोष-णाइय-रवेणं कुंडपुरं णगरं मझंमज्झेणं णिगच्छइ । णिग्गच्छित्ता जेणेव णाय-संड-वणे उज्जाणे जेणेव असोग-वरपायवे तेणेव उवागच्छइ ।
Then śramaņa Bhagavān Mahāvira, gazed on by thousands of eyes, praised by thousands of mouths, extolled by thousands of hearts, being the object of thousands of wishes, coveted because of his splendour, beauty and virtues, pointed by thousands of fingers, responding with his right hand (to the greetings from) thousands of folded palms of several thousand men and women, moving on and on by leaving behind rows of thousands of dwellings;

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greeted by sweet and delightful music of vină, cymbal, tūrya and great drum, with which were mixed sweet and bracing shouts of victory, and gentle and pleasant murmur of the people; accompanied by all his pomp, all his splendour, all his army, all his train, all his retinue, all his munificence, all his grandeur, all his ornaments, all his majesty, all his men, all his subjects, all his actors, all his attendants, the entire seraglio, with all his flowers, wreaths, ornaments and robes on; with the sound of all türyas, with great pomp and great splendour, great army, great train, and the best of instruments, such as turya, yamaka, samaka, conch, panava, pataha, bheri, jhallari, kharamukhi, dundubhi and many others, (he) having passed through the city of Kundapura, reached the Jñāti-saņda park, and arrived at the spot where stood the most excellent aśoka tree.115
उवागच्छित्ता असोग-वर-पायवस्स अहे सीयं ठावेइ । ठावित्ता सीयाओ पच्चोरुहइ । पच्चोरुहित्ता सयमेव आभरण-मल्लालंकारं अोमुयइ । अोमुइत्ता सयमेव पंचमुट्ठियं लोयं करेइ । करित्ता छद्रेणं भत्तेणं अपाणएणं हथ्थुत्तराहिं णक्खत्तेणं जोगमुवागएणं एगं देव-दूसम् आदाय एगे अबीए मुंडे भवित्ता
अगाराप्रो अणगारियं पव्वइए । On reaching the most excellent aśoka tree, he ordered his palanquin to be placed beneath it. Then he came out of the palanquin. Thereafter, with his own hand, he took off his wreaths, fineries and ornaments. Having taken them off, he himself tonsured his head in five handfuls. Having done so, he courted the vow of taking food, devoid of water, only once after two fullmeal days (missing six meals at a time), and during the day-time, till the time when the moon would be in conjunction with the asterism Uttara-phālguni, at which, putting on a divine robe, and all alone, and without a second one (to attend), he tonsured his head and having given up the household order, he entered the order of the homeless monks.
116 समणे भगवं महावीरे संवच्छरं साहिय-मासं जाव...चीवरधारी होथ्था । तेण परं अचेले पाणि-पडिग्गहिए समणे भगवं महावीरे साइरेगाई दुवालस वासाइं णिच्चं वोसट्ट-काए चियत्त-देहे जे केइ उवसग्गा उप्पज्जति। तं जहा--दिव्वा वा माणुसा वा तिरिक्ख-जोणिया वा अणुलोमा वा पडिलोमा वा ते उप्पन्ने सम्मं सहइ खमइ तितिक्खइ अहियासेइ ।
११६
११७

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Mahāvīra's Hardships
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[ facing p. 64

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65
Sramaņa Bhagavān Mahāvira Śramaņa Bhagavān Mahāvira was with robes on for one full year and a month. Then he was devoid of cloth, and used the hollow of his palm as his begging bowl. For slightly more than twelve years, śramaņa Bhagavān Mahävira desisted from care of the body, and for times exposed it (to hardships). During this period, when any hardship came, he bore it in all respects, forgave it, overlooked it, believed it to be no hardship, howsoever severe, maybe due to divine wrath, or caused by men, animals or forces of nature, or by other adverse forces.
117 तए णं समणे भगवं महावीरे अणगारे जाए इरिया-समिए28 भासा-समिए एसणा-समिए आयाण-भंड-मत्त-णिक्खेवणा-समिए उच्चार-पासवण-खेल सिंघाण-जल्ल-पारिट्ठावणिया-समिए मण-समिए वय-समिए काय-समिए मणगुत्ते वय-गुत्ते काय-गुत्ते गुत्तिदिए गुत्त-बंभहयारी अकोहे प्रमाणे अमाए अलोहे संते पसंते उवसंते परिणिव्वुडे अणासवे अममे अकिंचणे छिण्ण-ग्गंठे णिरुवलेवे कंस-पाई3 व मुक्क-तोए संखो इव णिरंजणे जीवे इव अप्पडिहय-गई गगणमिव णिरालंबणे वायु इव अप्पडिवद्धे सारय-सलिलं व सुद्ध-हियए पुक्खर-पत्तंपिव णिरुवलेवे कुम्मो इव गुत्तिदिए खग्गि-विसाणं व एग जाए विहग इव विप्पमुक्के भारुंड-पक्खी इव अप्पमत्ते कुंजर इव सोडीरे वसभो इव जायथामे सीहो इव दुद्धरिसे मंदरो इव अप्पकंपे सागरो इव गंभीरे चंदो इव सोम-लेसे 31 सूरो इव दित्ततेए जच्च-कणगं व जाय-रुवे वसुंधरा इव सव्व-फास-विसहे सुहय-हुयासणो इव तेयसा जलंते । [इमेसिं पयाणं दोण्णि संगहण-गाहाम्रो
कसे संखे जीवे गगणे वाऊ य सरय-सलिले य । पुक्खर-पत्ते कुम्मे विहगे खग्गे या भारुडे ॥ कुंजर वसभे सोहे णगराया चेव सागरं अखोभे । चंदे सूरे कणगे
वसुंधरा चेव सुहय-हयवहे ॥] णथ्थि णं तस्स भगवंतस्स कथ्थइ पडिबंधे । से य चउव्विहे पण्णत्ते । तं जहादव्वो खित्तमो कालो भावो । दव्वनो-सचित्ताचित्त-मीसएसु दव्वेसु । खित्तो—गामे वा नगरे वा अरणे वा खित्ते वा खले वा अंगणे वा । कालो-समए वा प्रावलियाए वा आणापाणुए वा थोवे वा खणे वा लवे वा पक्खे वा मुहुत्ते वा अहोरत्ते वा पक्खे वा

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मासे वा उऊए वा प्रयणे वा संवच्छरे वा प्रण्णयरे वा दीह-काल-संजोए । भावप्रो — कोहे वा माणे वा मायाए वा लोभे वा भए वा हासे वा पिज्जे वा माया-दोसे वा कलहे वा अब्भक्खाणे वा पेसुण्णे वा पर-परिवाए वा अरइ-रई वा मोसे वा जावमिच्छा-दंसण- सल्ले वा तस्स णं भगवंतस्स णो एवं भवइ । ११८ Then Śramana Bhagavan Mahāvīra became homeless; circumspect in movement, circumspect in words, circumspect in desires, circumspect in acceptance-accumulation-renunciation, circumspect in throwing out stool, urine, saliva and body dirt : Restrained in mind, restrained in words, restrained in physical activities;
Guarding his thoughts, guarding his words, guarding his physical activities, guarding his organs of senses, guarding his
chastity;
Without anger, without pride, without attachment, without greed, calm, grave, devoid of attachment, desisted from everything, freed from compulsion.
Without ego, without possession, with the tie (of worldly bondage) cut, free from any stain of worldliness:
Liberated by giving up suffering, like bell-metal unstained by water.
Sin-free like a conch taking no black dot, without obstruction like the course of life, without support like the firmament, without bound like the wind, pure at heart like water in autumn, without a smear like a lotus leaf, with organs of senses withdrawn like a tortoise, solitary like the rhino's horn, free like the birds, ever alert like the monstrous bharunda, with a high status like an elephant, born strong like an ox, invincible like a lion, steadfast like Mount Mandara, deep like an ocean, mild like the moon, effulgent in prowess like the sun, pure like fine gold, bearing (with unconcern) all touches like the earth, like fire well-fed by offerings, shone he in his own splendour. [Two precise verses for all these terms
(Like) bell-metal, conch and course of life, (Like) firmament, wind and water in autumn, (Like) lotus leaf, (like) tortoise
With organs withdrawn.
(Like) birds, a bhārunda and a rhino's horn. (Like) an elephant, an ox and a lion,

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Mount Mandara and the ocean deep. (Like) the moon, the sun, and gold pure, (Like) the earth, abode of treasures,
and well-fed fire. ] No more limitation was there for him, the Venerable One. Limitations have been stated to be four: limitation of objects, limitation of space, limitation of time and limitation of subjective senses. Limitation of objects ; of animate objects, of inanimate objects, and of those in a mixed state; Limitation of space ; of a village, a town, a forest, a farm, a house or a yard: Limitation of time; of a unit called samaya, of one called avalikā, one called ānāpānaka or a deep-breath/respiration, one.called a stoka(=7 respirations), one called a ksaņa (i.e., many respirations), one called a lava (=7 stokas), a paksa (a day), a muhūrta (= 70 lavas = 48 minutes), a day-night (24 hours), a paksa (15 days), a month (30 days), a season (4 months), a half-year, a year, or any other time-unit of a still longer duration; Limitation of subjective senses ; of anger, pride, attachment, greed, fear, laughter, affection, hatred, quarrel, calumny, sharp words, meanness, scandal-mongering, pleasure and pain, deceitful falsehood and evil of wrong faith. The Bhagavån had none of these.
118 से णं भगवं वासा-वास-वज्ज अट्ठ गिम्ह-हेमंतिए मासे गामे एगराइए णगरे पंच-राइए वासी-चंदण-समाण-कप्पे सम-तिण-मणि-लेठ्ठ-कंचणे समदुक्खसुहे इह लोग-परलोग-अप्पडिबद्धे जीविय-मरणे णिरवकंखे संसार-पार-गामी
कम्म-संग-णिग्घायणट्ठाए अब्भुट्ठिए एवं च णं विहरइ । Monsoon sojourn apart, the Bhagavān spent eight months of summer and winter as follows: if in a village, one night only in one village, and five nights if in a town; With similar feeling towards excreta and sandal, with similar attitude to hay, jewel, clay and gold, indifferent to pleasure and pain, free from limitation in this world as well as in the next, without a hankering for life and death, destined to overcome the mundane life, born to terminate the bondage of karma—thus he spent his time.
119
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तस्स णं भगवंतस्स. अणुत्तरेणं णाणेणं अणुत्तरेणं दंसणेणं अणुत्तरेणं चरित्तेणं अणुत्तरेणं आलएणं अणुत्तरेणं विहारेणं अणुत्तरेणं वीरियेणं अणुत्तरेणं अज्जवेणं अणुत्तरेणं मद्दवेणं अणुत्तरेणं लाघवेणं अणुत्तराए खंतीए अणुत्तराए मुत्तीए अणुत्तराए गुत्तीए अणुत्तराए तुट्ठीए अणुत्तराए बुद्धीए अणुत्तरेणं सच्च-संजम-तव-सुचरिय-सोवचिय-फलपरिणिव्वाण-मग्गेणं अप्पाणं भावेमाणस्स दुवालस संवच्छराई विइक्कंताई तेरसमस्स अंतरा वट्टमाणस्स जे से गिम्हाणं दोच्चे मासे चउथ्थे पक्खे वइसाइ-सुद्धे तस्स णं वइसाह-सुद्धस्स दसमी-पक्खेणं पाईणा-गामिणीए छायाए पोरिसीए अभिणिवट्टाए पमाणपत्ताए सुब्वएणं दिवसेणं विजएणं मुहुत्तेणं जंभिय-गामस्स णगरस्स वहिया उजुवालियाए णई-तीरे वियावत्तस्स चेइयस्स अदूर-सामंते सामागस्स गाहावइस्स कट्ठ-करणंसि साल-पायवस्स अहे गोदोहियाए उक्कुडुय-णिसिज्जाए पायावणाए आयावेमाणस्स २ छठेणं भत्तेणं प्रापाणएणं हथ्थुत्तराहिं णक्खत्तेणं जोगं उवागएणं झाणं-तरियाए वट्टमाणस्स अणंते अणुत्तरे णिव्वाघाए णिरावरणे कसिणे पडिपुण्णे केवल-वर-णाण-दसणे समुप्पण्णे । १२०
With supreme knowledge, supreme faith and supreme conduct, in stainless lodgings and blameless wanderings, with extreme valour, extreme uprightness, extreme mildness, extreme dexterity and extreme patience, with utmost caution and utmost satisfaction, with the highest intelligence and the highest truth, restraint and penance, śramaņa Bhagavān Mahāvīra passed 12 years in meditation on self on the road to liberation, which was the duly earned outcome of a right conduct.
In the thirteenth year, in the second month of summer, in the fourth fortnight, on the tenth day of the bright half of Vaišākha, when the shadow had turned eastward, on the expiry of the first quarter, on the day called Subrata, at the hour called Vijaya, outside of the town called Gạmbhikā-grāma, on the bank of the river Rjupālika, not far from a discarded vaksaabode, on the farm of a householder named Syāmāka, beneath a sāl tree, when the moon was in conjunction with the asterism Uttara-phālgunī, while, to expose himself to the full blast of the sun, seated was he in a milking posture, with his head erect - and at this time he practised the hard vow of taking meal, devoid of water, every third day (missing in all six meals)-still

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Śramaņa Bhagavān Mahāvira in meditation, attained he the supreme knowledge and faith, kevala by name, unsurpassed unobstructed, unlimited, complete and full.
120
तए णं समणे भगवं महावीरे अरहा जाए जिणे केवली सव्वण्णू सव्वदरसी स देव-मणुयासुरस्स लोगस्स परियायं जाणइ पासइ सव्वलोए सव्वजीवाणं आगई गई ठिई चवणं उववायं तक्कं मणो माणसियं भुत्तं कडं पडिसेवियं प्रावी-कम्मं रहो-कम्मं अरहा अ-रहस्स-भागी तं तं कालं मण-वयण-काय-जोगे
वट्टमाणाणं सव्वलोए सव्वजीवाणं सव्वभावे जाणमाणे पासमाणे विहरइ । १२१ Then śramaņa Bhagavān Mahāvīra became the venerable, victor, omniscient, all-knowing, all-observing; knew he and saw he now all categories of gods, men and asuras in all the worlds; knew he and saw he the conditions of all the living beings in all the worlds - wherefrom they come, whither they go, where do they stay, when do they slip, where are they born; knew he and saw he the ideas and the thoughts in their mind, their intake, their doings, their open deeds as well as their secret deeds; being the most venerable, from whom nothing could be kept a secret, he knew and he saw, in all respects, the state of mind, words and deeds of all the living beings in all the worlds.
121 तेणं कालेणं तेणं समएणं समणे भगवं महावीरे अट्टिय-ग्गाम2-णीसाए पढमं अंतरावासं वासा-वासं उवागए। चंपं च पिट्ठिचंपंच णीसाए तो अंतरावासे वासावासं उवागए। वेसलिं णगरि वाणियग्गामं च णीसाए दुवालस अंतरावासे53 वासावासं उवागए। रायगिह णगरं णालंदं च वाहिरियं णीसाए चोद्दस अंतरावासे वासावासं उवागए। छ मिहिलियाए दो भद्धियाए एगं आलभियाए एग पणिय भूमीए एगं सावथ्थीए एगं पावाए मज्झिमाए हथ्थिपालस्स रण्णो रज्जूसभाए अपच्छिमं अंतरावासं वासावासं उवागए।
१२२ [तथ्थ णं जे से पावाए मज्झिमाए हथ्थिपालस्स रण्णो रज्जूसभाए अपच्छिमे अंतरावासे वासावासं उवागए।]
१२३ At that time, in that period, Sramaņa Bhagavän Mahāvīra selected Asthikā-grāma for his sojourn during the first rainy season, Campa and Prsthi-campā during three rainy seasons, Vaiśāli and Vānijya-grāma during 12 rainy seasons, Rājagpha and the suburbs of Nālanda during 14 rainy seasons, Mithilikā

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(Mithilā) during two, Bhadrikā during two, Alavikä during one, Paņita-bhūmi during one, Śrāvasti during one, and the writers' building of king Hastipāla in the very heart of Pāvā one, this being his last sojourn during a rainy season.
122
[He spent his last rainy season at the writers' building of king Hastipāla in the very heart of Pāvā.]
123
तस्स णं अंतरावासस्स जे से वासाणं चउथ्थे मासे सत्तमे पक्खे कत्तिय-बहुले तस्सणं कत्तिय-बहुलस्स पण्णरसी पक्खणं जा सा चरिमा रयणी तं रयणि च णं समणे भगवं महावीरे कालगए विइक्कते समुज्जाए छिण्ण-जाइ-जरा-मरण-बंधणे सिद्धे बुद्धे मुत्ते अंतगडे34 परिणिव्वुडे सव्व-दुक्ख-प्पहीणे चंदे णामं से दोच्चे संवच्छरे पीइवद्धणे मासे णंदिवद्धणे पक्खे सुव्वयग्गी णामं से दिवसे उवसमि त्ति पवुच्चइ देवाणंदा णाम सा रयणी णिरिति त्ति पवुच्चइ अच्चे लवे मुत्ते पाणू थोवे सिद्धे जागे करणे सव्वथ्थसिद्धे मुहत्ते साइणा णक्खत्तेणं जोगं उवागएणं कालगए विइक्कते समुज्जाए छिण्ण-जाइ-जरा-मरण-बंधणे सिद्धे बुद्धे मुत्ते अंतगडे परिणिव्वुडे सव्व-दुक्ख-प्पहीणे ।
१२४
During this monsoon halt, in the fourth month of the rainy season, in the seventh fortnight, in the dark half Kärttika, on the fifteenth day, that being his last, during the night, Sramana
Bhagavan Mahavira passed away, went off, quitted the world, cut asunder the ties of birth-oldage-death, became perfected, enlightened and liberated, the maker of the end; he entered into liberation and ended all misery.
This occurred in the year called Candra, being the second year (of the yuga or lustrum consisting of five years), in the month called Priti-vardhana, in the fortnight called Nandi-vardhana, on the day called Subratāgni, also called Upasami, in the night called Devānanda, also called Nir-rti, at a lava called Arcya, at a prāņa called Mukta, at a stoka called Siddha, at a karana called Naga, at a muhurta called Sarvārtha-siddha, when the moon was in conjunction with the asterism Svāti, (he) passed away, went off, quitted the world, cut asunder the ties of birtholdage-death, became perfected, enlightened and liberated, the maker of the end, he entered into liberation and terminated all misery.
124

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71
जं रयणि च णं समणे भगवं महावीरे कालगए जाव · · · सव्व-दुक्ख-प्पहीणे सा णं रयणी बहूहिं देवेहिं देवीहि य उवयमाणेहि य उप्पयमाणेहि य उज्जोविया यावि होथ्था ।
१२५
जं रयणि च णं समणे भगवं महावीरे कालगए जाव · · · सव्व-दुक्ख-प्पहीणे सा णं रयणीबहहिं देवेहिं देवीहि य उवयमाणेहि य उप्पयमाणेहि य उप्पिंजलग-भूया कहकहगभूया यावि होथ्था ।
१२६
During the night when śramaņa Bhagavān Mahāvīra passed away....till ended all misery, during that night, the universe was lit by the ascending and descending of many gods and goddesses.
___125
During the night when Šramaņa Bhagavān Mahävira passed away,...till ended all misery, during that night, the universe was filled with confusion by the ascending and descending of many gods and goddesses, and there was an uproar everywhere — 'What's this ? Why this ?'
126 जं रणिं च णं समणे भगवं महावीरे कालगए जाव' . 'सव्व-दुक्ख-प्पहीणे तं रयणि च णं जेटुस्स गोयमस्स इंदभूइस्स अणगारस्स अंतेवासिस्स णायए पिज्ज-बंधणे वोच्छिण्णे अणंते अणुत्तरे जाव केवल-वर-णाण-दसणे समुप्पण्णे।
. १२७
During the night when Šramaņa Bhagavān Mahāvīra passed away,...till ended all misery, during that night, his senior disciple-monk, Indra-bhūti, of the Gautama line, was freed from the tie of attachment (towards the Master), and attained the supreme knowledge and faith, kevala by name, unprecedented, unobstructed, unlimited, complete and full.
127
जं रयणिं च णं समणे भगवं महावीरे जाव · · ·सव्व-दुक्ख-प्पहीणे तं रयणि च णं णव मल्लई णव लेच्छइ कासी-कोसलगा अट्ठारस वि गण-रायाणो अमावसाए पाराभोयं पोसहोववास35 पट्टवइंसु--गए से भावुज्जोए दव्वुज्जोयं करिस्सामो।
१२८
During the night when śramaņa Bhagavān Mahāvira passed away,...till ended all misery, during that night, the night of the

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new moon, nine Mallaki kings, and nine Licchavi kings, (in all) 18 confederate kings, from Kasi and Kosala respectively, instituted a spiritual practice name 'pārābhoga-poşadha' and said: "As the light of intellect is gone out, so shall (we) lit the light with material objects."
__128 जं रयणि च समणे जाव · · · सव्व-दुक्ख-प्पहीणे तं रयणि च णं खुद्दाए णाम भास-रासी महग्गहे दो-वास-सहस्स-ट्टिई समणस्स भगवो महावीरस्स जम्म-णक्खत्तं संकंते ।
जप्पभियं च णं से खुद्दाए भास-रासी-महग्गहे दो-वास-सहस्सट्टिई समणस्स भगवो महावीरस्स जम्म-णक्खत्तं संकते तप्पभिई च णं समणाणं णिग्गंथाणं णिग्गंथीण य णो उदिए पूया-सक्कारे पवत्तइ ।
१३०
जया णं से खुद्दाए जाव' : 'जम्म-णक्खत्तानो विइक्कते भविस्सइ तथा णं णिग्गंथाणं
णिग्गंथीण य उदिए पूया-सक्कारे भविस्सइ । During the night when śramaņa Bhagavān Mahāvīra passed away,...till ended all misery, during that night, looking like a heap of ashes, the great planet named Kșudrātmā, which stays at each asterism for a total span of 2,000 years, contaminated the natal asterism of Śramaņa Bhagavān Mahāvīra. 129 From the moment the great planet contaminated the natal asterism, etc., the śramaņas, monks and nuns, are not receiving due honour and respect.
130 When that great planet named Kșudrātmā, etc. moves out from the natal asterism, then will be paid to the śramaņas, monks and nuns, due honour and respect.
131 जं रयणि च णं समणे भगवं महावीरे कालगए जाव · · · सव्व-दुक्ख-प्पहीणे तं रयणि च णं कुंथु अणुद्धरी-णामं समुप्पण्णा जा ठिया अचलमाणा छउमथ्थाणं णिग्गंथाणं णिग्गंथीण य णो चक्खु-फासं हव्वम् आगच्छइ जा अट्ठिया चलमाणा छउमथ्थाणं णिग्गंथाणं णिग्गंथीण य चक्खु-फासं हव्वं आगच्छइ । १३२ जं पासित्ता बहूहिं णिग्गंथेहिं णिग्गंथीहि य भत्ताइं पच्चक्खायाइं ।
से किमाहु भंते! .. अज्ज-प्पभिई दुराराहए संजमे भविस्सइ ।

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During the night when Śramana Bhagavan Mahāvīra passed away,...till ended all misery, during that night was born the insect called 'kunthu anuddhari', which, when not moving but at rest, is not easily visible to the young monks and nuns, but when it's moving, and is not at rest, can be easily seen by the young monks and nuns.
132
On seeing this, many monks and nuns had given up food intake. "Bhante' Why has this been said ?"
From now on, restraint would be difficult to observe. 133
73
तेणं कालेणं तेणं समएणं समणस्स भगवत्रो महावीरस्स इंदभूइ- पामोक्खाओ चोट्स समणसाहस्सीओ उक्कोसिया समण - संपया होया । १३४ At that time, in that period, Śramaṇa Bhagavan Mahavira had an excellent community of 14,000 sramanas with Indrabhūti at their head. 134
समणस्स णं भगवो महावीरस्स प्रज्ज - चंदणा " - पामोक्खाओ छत्तीसं अज्जियासाहस्सी उक्कोसिया अज्जिया -संपया होथ्था । १३५ Śramaņa Bhagavan Mahāvīra had an excellent community of 36,000 nuns with Candanā at their head.
135
समणस्स णं भगवओ महावीरस्स संख-सयग- पामोक्खाणं समणोवासगाणं एमा सय- साहस्सी उर्णा च सहस्सा उक्कोसिया समणोवासगाणं संपया होया । १३६ Śramaņa Bhagavān Mahāvīra had an excellent community of 1,59,000 male followers with Sankha-śataka at their head. 136
समणस्स णं भगवो महावीरस्स सुलसा - रेवई - पामोक्खाणं समणोवासियाणं तिष्णि सय - साहस्सी अट्ठारस, सहस्सा उक्कोसिया समणोवासियाणं संपया १३७
होया ।
Śramaņa Bhagavan Mahāvīra had an excellent community of 3.18,000 female followers with Sulsā and Revati at their head. 137
समणस्स णं भगवन महावीरस्स तिण्णि सया चउद्दस - पूव्वीणं अजिणाणं

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Kalpa Sūtra जिण-संकासाणं सव्वक्खर-सण्णिवाईणं जिणोविव अवितहं वागरमाणाणं उक्कोसिया चोद्दस पूब्बीणं संपया होथ्था ।
१३८
Śramaņa Bhagavān Mahāvīra had an excellent community of 300 caturdasa-purvis who were masters of the 14 Purvas, and though not Jinas themselves, they came very near to their standard, knew all the combinations of letters and correctly interpreted the truth like a Jina.
___138.
समणस्स णं भगवो महावीरस्स तेरस सया प्रोहि-णाणीणं अइ-सेस-पत्ताणं उक्कोसिया प्रोहि-णाणीणं संपया होथ्था ।
Śramaņa Bhagavān Mahāvīra had an excellent community of 1300 avadhi-jñānins who were masters of avadhi knowledge and had attained the highest limit of it (i.e., only slightly less than omniscience).
139
समणस्स णं भगवो महावीरस्स सत्त सया केवल-णाणीणं संभिण्ण-वर-णाणदसण-धराणं उक्कोसिया केवल-णाणि-संपया होथ्था ।
१४०
Śramaņa Bhagavān Mahavira had an excellent community of 700 omniscients (kevala-jñānis) who were masters of supreme and absolute knowledge and faith.
140 समणस्स णं भगवरो महावीरस्स सत्त सया वेउव्वीणं अदेवाणं देवड्ढी-पत्ताणं उक्कोसिया वेउन्वि-संपया होथ्था ।
१४१
Śramaņa Bhagavān Mahāvira had an excellent community of 700 veyuviyas who were great masters in the art to transform themselves, and even though not gods themselves, they were possessed of the fortune (power) of gods.
. 141
समणस्स णं भगवो महावीरस्स पंच सया विउल-मईणं अड्ढाइज्जेसु दीवेसु38 दोसु य समुद्देसु सण्णीणं पंचिदियाणं पज्जत्तगाणं मणोगए भावे जाणताणं उक्कोसिया विउल-मईणं संपया होथ्था।
१४२
Śramaņa Bhagavān Mahāvīra had an excellent community of 500 vipula-matis who were endowed with the mightiest of

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intellectual power, who knew the inner thoughts of all the living beings who had full development, mind and five organs of senses and who resided in two islands and a half and in two oceans.
142.
समणस्स णं भगवो महावीरस्स चत्तारि सया वाईणं स देव-मणुयासुराए परिसाए वाए अपराजियाणं उक्कोसिया वाइ-संपया होथ्था । १४३
Śramaņa Bhagavān Mahāvira had an excellent community of 400 vādis, logicians (scholars) who were invincible in argument in the assembly of gods, asuras and human beings.
143
समणस्स णं भगवो महावीरस्स सत्त अंतेवासी-सयाइं सिद्धाइं जाव... सव्वदुक्ख-प्पहीणाइं चउद्दस अज्जिया-सयाइं सिद्धाइं ।
१४४ Śramaņa Bhagavān Mahāvīra had an excellent community of 700 disciples, who were perfected, till ended all misery, and a similar community of 1400 perfected female disciples. 144
समणस्स णं भगवो महावीरस्स अट्ठ सया अणुत्तरोववाइयाणं गइ-कल्लाणाणं ठिइ-कल्लाणाणं आगमेसि भदाणं उक्कोसिया अणुत्तरोववाइयाणं संपया होथ्था ।
१४५
Śramaņa Bhagavăn Mahāvira had an excellent community of 800 anuttaropapātikas who were in their last birth, who had bliss in their life, who had bliss in their movement, and who were lucky as regards their future. They were in possession of excellent allotments in the very highest of celestial abodes like Vijaya and others.
_145.
समणस्स णं भगवो महावीरस्स दुविहा अंतगड भूमी होथ्था । तं जहाजुगंतकड-भूमी य परियायंत-कड-भूमी य जाव...तच्चायो पुरिस-जुगाओ जुगंतकड-भूमी चउवास-परियाए अंतं अकासी ।
१४६
Śramaņa Bhagavān Mahāvīra had instituted two epochs marking the end, which were as follows: epoch signifying the termination of a generation, and epoch signifying the termination of categories; - till at the third generation, the epoch. terminating generation, and till four years from the time of his.

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Kalpa Sūtra attainment of supreme knowledge, the epoch terminating categories; and thereafter have closed the categories. 146*
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे तीसं वासाइं अगार-वास-मज्झे वसित्ता साइरेगाई दुवालस वासाई छउमथ्थ-परियायं पाउणित्ता देसूणाई तीसं वासाई केवलि-परियायं पाउणित्ता बायालीसं वासाइं सामण्ण-परियायं पाउणित्ता बावतरि वासाइं सव्वाउयं पालयित्ता खीणे वेयणिज्जाउय-णामगोत्ते इमीसे अोसप्पिणीए दूसम-सुसमाए समाए बहु-विइक्कंताए तीहिं वासेहिं अद्ध-णवमेहि य मासेहिं सेसेहिं पावाए मज्झिमाए हथ्थिपालगस्स ण्णो रज्जू-सभाए एगे अबीए छठेणं भत्तेणं अपाणएणं साइणा णक्खतेणं जोगं उवागएणं पच्चूस-काल-समयंसि संपलियंक-णिसण्ण पणपण्णं उज्झयणाई पाव-फल-विवागाइं छतीसं च अपुट्ठवागरणाई वागरित्ता पहाणं णाम अज्झयणं विभावेभाणे २ कालगए विइक्कंते समुज्जाए छिण्ण-जाइ-जरा
मरण-बंधणे सिद्धे बुद्धे मुत्ते अंतकडे परिणिव्वुडे सव्व-दुक्ख-प्पहीणे ।१४७ At that time, in that period, Sramaņa Bhagavān Mahāvīra lived for 30 years, as a householder slightly more than 12 years as a monk, and slightly more than 30 years as an omniscient person, in all 42 years in the order of monks, and 72 years in this world; after which, on the exhaustion of his vedaniya karma (which is to be gone through in this world), on the exhaustion of his life-span, name and lineage, in the course of this descension phase, when many years of the non-bracing-bracing phase had rolled down, when there remained 3 years and 8 months to complete it, in the very heart of Păvā, at the hall of writers of king Hastipālaka, all alone and without a second person, observing a vow of taking food, devoid of water, once every third day, at the time when the moon was in conjunction with the asterism Svāti, in the hour of day-break, seated in lotus posture (padmāsana), reciting 55 courses of study (of the Vipāka Sūtra) on the outcome of karma, and explaining 36 inadequately explained courses of study (from the Uttarādhyayana Sūtra
*«The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudharman, Jambusvāmin) nobody reached nirvåna; and after the fourth year of Mahāvira'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."
- Footnote in Hermann Jacobi's translation of Kalpa Sūtra. Sacred Books of the East, Vol. 22 Part I p. 28.

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77
as he was concentrating on the chapter named Pradhāna he passed away, went beyond the bounds of karma, was uplifted after having left the world, cut asunder the tie of birth-oldagedeath, and became perfected, enlightened and liberated, the maker of the end, and the terminator of all misery. 147
समणस्स भगवो महावीरस्स जाव · · ·सव्व-दुकख-प्पहीणस्स णव वाससयाइं विइक्कताइ दसमस्स य वास-सहस्स अयं असीइमे संवच्छरे काले गच्छइ । वायणंतरे पुण अयं तेणउए संवच्छरे काले गच्छइ इति । १४८
Since the time when śramaņa Bhagavān Mahāvira passed away,...till ended all misery, nine centuries have passed, and of the tenth century, this is the 80th year. As per another redaction, this is the 93rd year, and here ends (the narrative).
148

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॥
जिण-चरित्तम्
पासे
Biographical Sketch of
Arhat Pārsva

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Education International
यासरायण रिसाणतोच वसविनय
AN
IIRALEERA

MADALA
रसिं नगर मामाक्षण निपानि

Top : Pārśva sporting with his wife Bottom : Pārśva proceeding to see
Kamatha's Five-fire penance
Top : Kamatha performing Five-fire penance Bottom : Pārśva rescuing the snakes
31
[ facing p. 80

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तेरणं कालेणं तेणं समएण पासे अरहा पुरिसदारणीए पंचविसाहे होथ्था । तं जहा – विसाहाहिं चुए चइत्ता गब्भं वक्कंते । विसाहाहिं जाए । विसाहाहिं मुंडे भवित्ता अगाराम्रो अणगारियं पव्वइए । विसाहाहिं प्रणते अणुत्तरे णिव्वाघाए णिरावरणे कसिणो पडिपुण्णे केवल वर णाण दंसणे समुप्पण्णे । विसाहाहिं परिणिव्वुए ।
१४९
At that time, in that period, the celebrated Arhat Pārśva became a five-viśākhā, as follows :
At the conjunction of the moon with the asterism Viśākhā, he descended (from the celestial abode), and having descended, he entered into the womb;
At the conjunction of the moon with the asterism Visakha, he was born;
At the conjunction of the moon with the asterism Viśākhā, he tonsured himself and renounced the household order to join the order of the homeless monks;
At the conjunction of the moon with the asterism Viśākhā, he attained the most excellent, supreme, kevala by name, knowledge and faith, infinite, unprecedented, unobstructed, unshrouded, complete and full;
At the conjunction of the moon with the asterism Viśākhā, he entered into his final liberation. 149
ते काणं तेणं समएणं पासे अरहा पुरिसदाणीए जे से गिम्हाणं पढमे मासे पढमे पक्खे चित्त- बहुले तस्य णं चित्त- बहुलस्स चउथ्थी पक्खेणं पाणयाश्रो कप्पा वीस-सागरोवम-ट्ठिइया अनंतरं चयं चइत्ता इहेव जंबुद्दीवे दीवे भारहे वासे वाराणसीए णयरीए आससेणस्स रन्ण्णो वम्माए देवीए पुव्वरत्तावरत्त-काल- समयंसि विसाहाहिं णक्खत्तेणं जोगमुवागएणं श्राहार-वक्कंतीए भववक्तीए सरीर वक्कंतीए कुच्छिंसि गब्भत्ताए वक्कते ।
१५०
At that time, in that period, the celebrated Arhat Pārśva, having spent a time-span of 20 sāgaropamas, descended from his celestial abode in the heaven named Pranata-kalpa, in the first month of summer, in the first fortnight, on the fourth day of the

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dark half of Caitra, on the exhaustion of his intake, life-span and physical form (in the celestial abode), and when the moon was in conjunction with the asterism Viśákhá, at the confluence of the two halves of the night, entered as an embryo in the womb of Vāmā-devi, the consort of king Aśvasena, in this very island named Jambūdvipa, in the region named Bharatavarsa, in the city of Varanasi.
___ 150
पासे णं अरहा पुरिसदाणीए तिण्णाणोवगए थावि होथ्था । तं जहा-चइस्सामि त्ति जाणइ चयमाणे ण जाणइ चुएमि त्ति जाणइ। तेणं चेव अभिलावणं सुविण-दसण-विहाणेणं सव्व जाव..णियग-गिहं अणुपविट्ठा (सयं भवणं अणुपविठ्ठा) जाव सुहंसुहेणं तं गम्भं परिवहइ ।
The celebrated Arhat Pārśva was in possession of three types of knowledge. They were : he knew - 'I shall descend'; knew he not at the time of descending; knew - I have descended.' [Repeat the words previously written after making necessary substitutions, using at appropriate places Pārsva' in place of *Mahāvīra', till entered into her chamber,... till comfortably carried her unborn child.]
151
तेणं कालेणं तेणं समएणं पासे अरहा पुरिसादाणीए जे से हेमंताणं दोच्चे मासे तच्चे पक्खे पोसे-बहुले तस्स णं पोस-बहु लस्स दसमी-
पखेरणं णवण्हं मासाणं बहु-पडिपुण्णाणं अट्ठमाणं राइंदियाणं विइक्कंताणं पुव्वरत्तावरत्त-समयंसि विसासाहिं णक्खत्तेणं जोगं उवागएणं आरोग्गारोग्गं दारयं पयाया। १५२
At that time, in that period, the celebrated Arhat Pårśva, on the completion of full 9 months and 71 day-nights, was born, in the second month of winter, in the third fortnight, on the tenth day of the dark half of Pausa, at the confluence of the two halves of the night, when the moon was in conjunction with the asterism Višākhā, in a perfectly healthy state, as a son unto Vāmā-devī, who herself was in a healthy state. 152
[जं रयणि चणं अरहा पुरिसादाणीए जाए तं रयणि च णं बहूहिं देवेहिं देवीहि य उवयंतेहि य उप्पयंतेहि य उज्जौविया वि होथ्था।] जं रयणि च णं पासे अरहा पुरिसादाणीए जाए तं रयणि च णं बहुहिं देवेहिं देवीहि य उवयंतेहि

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Arhat Pārsva
उप्पयंतेहिं (देवुज्जोए एगालोए लोए देव-सण्णिवाया ) उप्पि जलमाण-भूया कह-कह भूया यावि होथ्था ।
१५३
During the night when the celebrated Arhat Pārśva was born, the world was lit bright by the descending and ascending of many gods and goddesses. During the night when the celebrated Arhat Pārśva was born, because of the descending and ascending of many gods and goddesses, [the world was lit bright by an array of divine lights,] and was filled with the noise,- 'what's this ?” ‘Why this ?
153
83
जम्मणं सव्वं पासाभिलावेणं भाणियव्वं जाव...तं होउ णं कुमारे पासे णामेणं ।
१५४
The details of birth, etc., to be repeated as before, by suitably substituting ‘Pārśva',... till "for that reason, this our boy be named Pārsva". 154
पासे णं अरहा पुरिसादाणीए दक्खे दक्ख पाइणे पडिरूवे अल्लीणे भद्दाए faणीए तीस वासाई अगारवास - मज्झे वसित्ता पुणरवि लोगंतिएहिं जीयकप्पियेहि देहि ताहि इट्ठाहिं जाव... एवं वयासी : १५५
Intelligent by birth, with promise to be intelligent, perfect in beauty, self-controlled, bearing auspicious marks and gentle, the celebrated Arhat Pārśva, having spent 30 years in the household order, was, as per established custom, addressed by the Lokantika gods in words pleasing, etc.,... till in the following 155
manner:
जय २ गंदा । जय २ भद्दा । भद्रं ते खत्तिय वर-वसभा । बुज्झाहि भगवं लोग णाहा सयल- जगज्जीव- हिथं पवत्तेहि धम्म-तिथ्यं परहिय-सुह- णिस्सेयसकरं सव्व- लोए सव्व - जीवाणं भविस्सइ । त्ति कट्टु जय-जय- सर्द पतंजति । १५६
“Victory be to thee, the joy of the world ! Victory be to thee, oh noble one! Glory be to thee !
Oh bull among the best of ksatriyas !

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Awake oh Bhagavān, Master of the world ! Establish now the order That for all beings in the world May be most excellent and beneficial,
Oh the giver of highest happiness and bliss.” So saying, (they) repeated the shout of victory.
156
पुव्विं पि णं पासस्स अरहयो पुरिसादाणीयस्स माणुस्सगानो गिहथ्थधम्माओं अणुत्तरे आहोहिए अप्पडिवाई णाण-दसणो होथ्था । तए णं पासे अरहा पुरिसादाणीए तेणं अणुत्तरेणं आहोहिएणं णाण-दसणेणं अप्पणो णिक्खमण-कालं आभोएइ । प्राभोएइत्ता चिच्चा हिरण्णं चिच्चा सुव्वन्ण्णं चिच्चा धणं चिच्चा धण्णं चिच्चा रज्जं चिच्चा रहें एवं बलं वाहणं कोसं कोट्ठागारं चिच्चा पुरं चिच्चा अंतेउरं चिच्चा जणवयं चिच्चा धण-कणग-रयण-मणि-मोत्तियसंख-सिल-प्पवाल-रत्तरयणमाइयं संत-सार-सावएज्जं विच्छड्डइत्ता विग्गोवइत्ता दाणं दायारेहिं परिभाइत्ता।
Even before the celebrated Arhat Pārśva courted the life of a householder, so coveted by the habits of men, he was in possession of unprecedented, unlimited and unimpeded knowledge and faith. So, with this unprecedented knowledge and faith, the celebrated Arhat Pārsva perceived the time of his renunciation. On perceiving this, he gave up his silver, his gold, his wealth, his granaries, his majesty, his kingdom, his army, his transport, his treasury, his store, his town, his seraglio and his subjects, and having given these up, and having discarded riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies. and many other valuable objects, he had them distributed by donors (assistants) among indigent persons.
दाणं दाइयाणं परिभाइत्ता जे से हेमंताणं दोच्चे मासे तच्चे पक्खे पोसबहुले तस्स णं पोस बहुलस्य इक्कारसी दिवसेणं पुव्वण्ह-काल-समयंसि विसालाए सिवियाए स देव-मणुयासुराए परिसाए समणुगम्ममाण-मग्गे संखिय-चक्कियमंगलिय-मुहमंगलीय-वद्धमाण पूसमाण-घंटिय-गणेहिं ताहिं इट्ठाहिं कताहि पियाहिं मणुण्णाहिं मणामापहिं अोरालाहिं कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहिं मिय-महुर-सस्सिरियाहिं हियय पल्पाय णिज्जाहिं अट्ठसइयाहिं अपुणरुत्ताहिं वग्गूहिं अभिणंदमाणा २ अभिसंथुणमाणा २ य एवं वयासी :

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Having distributed them among indigent persons, in the second month of winter, in the third-fortnight, being the eleventh day of the dark half of Paușa, in the early hours of the day, riding in a palanquin named Viśālā, he moved out through the city of Vārāṇasī, followed by groups of gods, men and asuras, and was surrounded by conch-blowers, bearers of arms, priests, courtiers, carrier-men, heralds, bards, bell-bearers, and these, while moving with him, showered on him praise and hymns with words high, kind, dear, pleasant, noble, helpful, auspicious, fortunate, well-meaning, measured-sweet-decent, heart-pleasing, such 108 words ever-fresh:
जय २ णंदा। जय २ भद्दा । भदं ते अभग्गेहिं णाण-दंसण-चरित्तेहिं अजियाइं जिणाहिं इंदियाइं जियं च पालेहि समण-धम्म जिय-विग्यो वि य वसाहिं तं देव । सिद्धि-मज्झे । णिहणाहिं राग-दोस-मल्ले तवेणं धिइ-धणियवद्ध-कच्छे मद्दाहि अट्ठ-कम्म-सत्तू झाणेणं उत्तमेणं सुक्केणं अप्पमत्तो हराहि आराहणा पडागं च वीर । तेलुकक-रंग-मज्झे पाव य वितिमिरं अणुत्तरं केवल-वर-णाणं गच्छ य मुक्खं परं पयं जिणवरोवइ8ण मग्गेणं अकुडिलेणं हंता परीसह-चमुं । जय २ खत्तिय-वर-वसभा । बहुइं दिवसाइ बहुइं पक्खाइं बहुइ मासाइं बहुइं उऊई बहुइं अयणाई बहुइं संवच्छराई अभीए परिसहोवसग्गाणं खंति-खमे भय-भेरवाणं धम्मे ते अविग्धं भवउ । त्ति कटु जय-जय-सदं पउंजंति ।
“Victory be to the joy of the world! Victory be to one with auspicious marks ! Glory be to thee. Conquer thy unconquered senses By unmutilated knowledge, faith and conduct, Follow thee a śramana's life, rightly acquired. Oh Lord ! Conquering all obstructions, Live thee in perfection. By penance, overpower attachment and hatred, - The two mighty wrestlers. Vigorously gird thy loin with steadfastness, Crush the enemy, the eight karmas, by 'meditation - Best and purest. Being uninfatuated,

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Bear the banner of spiritual practices. Oh hero ! In the arena of the three worlds, Gain kevala knowledge and faith, supreme and best, With no stain of obscurity. Attain thee the highest state of liberation By treading on the straight path, As advised and chalked out by the best of Jinas. Bravo ! Ye have beaten the battalion of obstructions, Victory to thee ! A bull among the ksatriyas. By fearing not sundry omens and obstructions, For many days, fortnights, months and seasons, For many half-years and years full, Are thee capable of fortitude and rest Even when in the midst of fear or danger. May thy path be harm-free."
तए णं पासे अरहा पुरिसादाणीए णयणमाला-सहस्सेहिं पिच्छिज्जमाणे २ वयणमाला-सहस्सेहिं अभिथुव्वमाणे २ हियय-माला-सहस्सेहिं उण्णंदिज्जमाणे २ मणोरह-माला-सहस्सेहिं विच्छिप्पमाणे २ कंतिरुव-गुणेहिं पच्छिज्जमाणे २ अंगुलिमाला सहस्सेहिं दाइज्जमाणे २ दाहिण-हत्थेणं बहूणं णर-णारी-सहस्साणं अंजलिमाला सहस्साइंपडिच्छमाणे २ भवणपंति-सहस्साइं समइच्छमाणे २ तंति-तलतुडिय-घण-मुइंग-गीय-वाइय-रवेणं महुरेण य मणहरेण जय-सद्द-घोस-मीसिएणं मंजुमंजुणा घोसेण य पडिबुज्झमाणे २ सविड्ढीए सव्व-जूईए सव्व-बलेणं सव्ववाहणेणं सव्व-समुदएणं सब्वायरेणं सव्व-विभूईए सव्व-विभूसाए सव्वसंभमेणं सव्व-संगमेणं सव्व-पगई-एहिं सव्वणाडएणं सव्व-तालयरेहिं सव्वारोहेणं सव्व-पुप्फमल्लालंकार-विभूसाए सव्व-तुडिय-सद्द-संणिणाएणं महया इड्ढीए महया जूईए महया बलेणं महया बाहणेणं महया-वरतुडिय-जमग-समग-प्पवाइएणं संख-पणव-पडह-भेरि-झल्लरि-खरमुहि-दुंदुहिणिग्घोस-णाइय-रवेणं वारणसिं णगरि मज्झं-मज्झेणं णिग्गच्छइ । णिग्गच्छित्ता जेणेव पासम-पए उज्जाणे जेणेव असोग-वर-पायवे तेणेव उवागच्छइ । उवागच्छित्ता असोग-वर-पायस्स अहे सीयं ठावेइ । ठावित्ता सीयानो पच्चोरुहइ । पच्चोरुहित्ता सयमेव पाभरण-मल्लालंकारं प्रोमुयइ। अोमुइत्ता सयमेव पंचमुठियं लोयं करेइ । करित्ता अट्ठमणं भत्तेणं अपाणएणं विसाहाहिं णक्खत्तेणं जोगं उवागएणं एगं देवदूसं आदाय तीहिं पुरिस-सएहिं सद्धि मुंडे भवित्ता अगाराम्रो अणगारियं पव्वइए।
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Then the celebrated Arhat Pārsva, moving through the city of Vārāṇasi, arrived at the park named Āśramapada, to the place where stood the most excellent aśoka tree. On the way he was gazed on by thousands of eyes, praised by thousands of mouths, being the object of thousands of wishes, coveted because of his splendour, beauty and virtues, pointed by thousands of fingers, responding with his right hand to the greetings from) thousands of folded palms of several thousand men and women, moving on and on by leaving behind rows of thousands of dwellings, greeted by sweet and delightful music of vīņā, cymbal, tūrya, and great drum, with which were mixed sweet and bracing shouts of victory, and gentle and pleasant murmur of the people; accompanied by all his pomp, all his splendour, all his army, all his train, all his retinue, all his munificence, all his grandeur, all his ornaments, all his majesty, all his men, all his subjects, all his actors, all his attendants, the entire seraglio, with all his flowers, wreaths, ornaments and robes on; attended by the sound of all türyas, with great pomp and great splendour; great army, great train, and the best of instruments, such as tūrya, yamaka, samaka, conch, paņava, pataha, veri, jhallari, kharamukhi, dundubhi and many others. Having moved (out of the city), he reached the most excellent aśoka tree in the park named Aśramapada, and ordered his palanquin to be placed beneath it. Then he came out of the palanquin. Thereafter, with his own hands, he took off his wreaths, fineries and ornaments. Having taken them off, he himself tonsured his head in five handfuls. Having done so, he courted the vow of taking food, without water, once every fourth day, missing eight meals at a time, and then having put on a divine robe, and in the company of 300 men, at the hour when the moon was in conjunction with the asterism Viśākhä, he, having given up the household order and having tonsured, joined the order of the homeless monks. 157
पासे णं अरहा पुरिसदाणीए तेसीइं राइंदियाई णिच्चं वोसट्ठकाए चियत्तदेहे जे केइ उवसग्गा उप्पज्जति तं जहा-दिव्वा वा माणूसा वा तिरिक्खजोणिया वा अणुलोमा वा पडिलोमा वा—ते उप्पण्णे सम्मं सहइ तितिक्खइ खमइ अहियासेइ।
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The celebrated Arhat Pārsva gave up the care of the body for the whole time for 83 day-nights and exposed the body to hard life. Whatever the hardship, he bore it in all respects, forgave it, overlooked it, believed it to be no hardship, howsoever severe, maybe it was created by the divine agency, or by men, animals, forces of nature, or by any other adverse forces. 158
तए णं से पासे भगवं अणगारे जाए। इरिया-समिए भासा-समिए एसणासमिए आयाण-भंड-मत्त-णिक्खेवण-समिए उच्चार-पासवण-खेल-सिंधाण-जल्लपारिट्ठावणीया-समिए मण-समिए वय-समिये काय-समिए मण-गुत्ते वय-गुत्ते काय-गुत्ते गुत्तिदिए गुत्तं-बंभयारी अकोहे प्रमाणे अमाए अलोहे संते पसंते उवसंते परिणिव्वुडे अण सवे अममे अकिंचणे छिण्णग्गंथे णिरुवलेवे। कंसपाईव मुक्क-तोए संखो इव णिरंजणे जीवे इव अप्पडिहयगई गगणमिव णिरवलंबणे वायुरिव अप्पडिबद्ध सारय-सलिलं व सुद्ध-हियए पुक्खर-पत्तं पिव णिस्वलेवे कम्मो इव गतिदिए खग्गि-विसाणं व एग-जाए विहग इव विप्पमुक्के भारुंड-पक्खीं इव अप्पमत्ते कुंजरो इव सोडीरे वसभो इव जायथामे सीहो इव दुद्धरिसे मंदरो इव अप्पकंपे सागरो इव गंभीरे चंदो इव सोमलेसे सूरो इव दित्ततेए जच्च कणगं व जाय-रुवे वसुंधरा इव सव्व-फासविसहे सुहुय-हुयासणो इव तेयसा जलंते ।
Then Bhagavān Pārsva became the truly homeless: careful in movement, careful in words, careful in desires, careful in acceptance-accumulation-renunciation, careful in depositing stool, urine, phlegm, body-dirt; Restrained in mind, restrained in words, restrained in physical activities; Guarding his thought, guarding his words, guarding his physical activities, guarding his organs of senses, guarding his chastity; Without anger, without pride, without attachment, without greed, calm, grave, devoid of attachment, desisted from everything, freed from compulsion;
Without ego, without possession, with the tie (of worldly bondage) cut, free from any stain of worldliness; Liberated by giving up suffering, like bell-metal unstained by water; Sin-free like a conch taking a black dot, without obstruction like the course of life, without support like the firmament,

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without bound like the wind, pure at heart like water in autumn, without a smear like the lotus leaf, with organs of senses withdrawn like a tortoise, solitary like the rhino's horn, free like the birds, ever alert like the monstrous bhārunda, with a high status like an elephant, born strong like an ox, invincible like a lion, steadfast like Mount Mandara, deep like an ocean, mild like the moon, effulgent in prowess like the sun, pure like fine gold, bearing (with unconcern) all touches like the earth, like fire well-fed by offerings.
णथ्थि णं तस्स भगवंतस्स कथ्थइ पडिबंधे। से य चउव्विहे पण्णत्ते । तं जहा-दव्वनो खित्तो। कालो, भावो दव्वग्रो-सचित्ताचित्त-मीसएसु दव्वेसु । खित्तमोगामे वाणगरे वा अरण्णे वा खित्ते वा खले वा अंगणे वा। कालो-समए वा प्रावलियाए वा प्राणा-पाणुए वा थोवे वा खणे वा लवे वा मुहत्ते वा अहोरत्ते वा पक्खे वा मासे वा उऊए वा अयणे वा संवच्छरे वा अण्णयरे वा दीह-काल-संजोए । भावप्रो-कोहे वा माणे वा मायाए वा लोभे वा भये वा हासे वा पिज्जे वा दोसे वा कलहे वा अबभक्खाणे वा पेसुण्णे वा पर-परिवाए वा अरइ-रई वा माया-मोसे वा मिच्छा-दंसण-सल्ले वा । तस्स णं भगवंतस्स णो एवं भवइ ।
No more limitation was there for him, the Venerable One. Limitations have been stated to be four: limitation of objects, limitation of space, limitation of time, limitation of subjective śenses. Limitation of objects: of animate objects, of inanimate objects, and of those in a mixed state; Limitation of space: of a village, a town, a forest, a farm, a house or a yard; Limitation of time : of a unit called samaya, of one called avalika, one called ānāpānaka or deep-breath/respiration, of one called stoka, one called ksana, lava, paksa, muhurta, day-night, fortnight, month, season, half-year, year, or any other time unit of a longer duration; Limitation of subjective senses: of anger, pride, attachment, greed, fear, laughter, affection, hatred, quarrel, calumny, sharp words, meanness, scandal-mongering, pleasure and pain, deceitful falsehood and evil of wrong faith. The Bhagavān had none of these.

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से णं भगवं वासा-वास-वज्जम् अट्ठ गिम्हहेमंतिए मासे-गामे एगराइएणगरे पंच-राइए वासीचंदण-समाण-कप्पे सम-तिण-मणि-लेठ्ठ-कंचणे समदुक्खसुहे इहलोग-परलोक-अपपड़िबंधे जीविय-मरणे णिरवकंखे, संसारपारगामी, कम्म-संग-णिग्घायणट्ठाए अब्भुट्ठिए एवं च णं विहरइ ।
Monsoon sojourn apart, the Bhagavān spent eight months of summer and winter as follows: if in a village, one night only in a village, five nights if in a town; With a similar feeling towards excreta and sandal, with similar attitude to hay, jewel, clay and gold, indifferent to pleasure and pain, free from limitation in this world as well as in the next, without a hankering for life and death, destined to overcome the mundane life, born to terminate the bondage of karma — thus he spent his time.
तस्स णं भगवंतस्स अणुत्तरेणं णाणणं अणत्तरेणं दसणेणं अणत्तरेणं चरित्तेणं अणुत्तरेणं आलएणं अणुत्तरेणं विहारेणं अणुत्तरेणं वीरिएणं अणुत्तरेणं अज्जवेणं अणुत्तरेणं मद्दवेणं अणुत्तरेणं लाघवेणं अणुत्तराए कंतीए अणुत्तराए मुत्तीए अणुत्तराए गुत्तीए अणुत्तराए तुट्ठीए अणुत्तराए बुद्धीए अणुत्तरेणं सच्च-संजम - तव - सुचरिय - सोवचिय - फल - परिणिव्वाण - मग्गेणं अप्पारणं भावेमाणस्स तेसीइं राइंदियाइं विइककताइं। चउरासीइमस्स राइंदियस्स अंतरा वट्टमाणस्स जे से गिम्हाणं पढमे मासे पढमे पक्खे चित्त-बहुले तस्स णं चित्त-बहुलस्स चउथ्थी-पक्खेणं पुव्वण्ह-काल समयंसि धायइपायवस्स अहे छठेणं भत्तेणं अपाणएणं विसाहाहिं णक्खत्तेणं जोगमुवागएणं झाणंतरियाए वट्टमाणस्स अणंते अणुत्तरे णिव्वाघाए णिरावरणे कसिणो पडिपुण्णे केवलवर-णाण-दसणे समुप्पण्णे ।
With supreme knowledge, supreme faith, supreme conduct, in stainless lodgings and blameless wanderings, with extreme valour, extreme uprightness, extreme mildness, extreme dexterity, and extreme patience, with utmost caution and utmost satisfaction, with the highest intelligence and the highest truth, restraint and penance, the Bhagavān (Arhat Pārśva) passed 83. day-nights in meditation on self on the road to liberation, which was the duly earned outcome of a right conduct. On the 84th day-night, in the first month of summer, in the first fortnight,

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on the fourth day of the dark half of Caitra, in the early part of the day, when the moon was in conjunction with the asterism Višākhā, under the dhātaki tree, while practising the vow of taking food without water once in three days (missing in all six full meals in between), while in meditation, he attained the supreme knowledge and faith, kevala by name, unsurpassed, unobstructed, unlimited, complete and full.
तए णं पासे अरहा पुरिसदाणीए अरहा जाए जिणे केवली-सव्वण्णु सव्वदरिसी सदेव-मणुया-सुरस्स लोगस्स परियायं जाणइ पासइ सव्वलोए सव्व-जीवाणं
आगई गई थिई चवणं उववायं तक्कं मणो माणसियं भुत्तं कडं पडिसेवियं प्रावी-कम्मं रहो-कम्मं अरहा अ-रहस्स-भागी तं तं कालं मण-वयण-कायजोगे वट्टमाणाणं सव्व-लोए सव्व-जीवाणं सव्वभावे जाणमाणे पासमारणे
विहरइ। Then the celebrated Arhat Pārśva became the venerable, victor, omniscient, all-knowing, all-observing; Knew he and saw he now all categories of gods, men and asuras in all the worlds; Knew he and saw he the conditions of all the living beings in all the worlds, -- wherefrom they came, whither they go, where do they stay, when do they slip, where are they born; he knew and saw he the ideas and the thoughts in their minds, their intake, their doings, their open deeds as well as their secret deeds; Being the most venerable from whom nothing could be kept a secret, he knew and he saw, in all respects, the state of mind, words and deeds of all the living beings in all the worlds. Thus by knowing and seeing the inner feeling of all beings in all the worlds, he lived on.
159
पासस्स णं अरहयो पुरिसदाणीयस्स अट्ठ गणा अट्ठ गणहरा होथ्था । तं जहा - सुभे य अज्जघोसे य वसिठे बंभयारी य । सोमे सिरिहरे चेव वीरभद्दे जसेवी य । पासस्स णं अरहयो पुरिसदाणीयस्स अज्जदिण्ण-पामुक्खायो सोलस-समणसाहस्सीमो उक्कोसिया समण-संपया होथ्था ।
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१६४
पासस्स णं अरहो पुरिसादाणीयस्स पुप्फचूल-पामोक्खायो अट्ठतीसं अज्जिया-साहस्सीमो उक्कोसिया अज्जिया-संपया होथ्था । १६२ पासस्स णं अरहो पुरिसादाणीयस्स सुव्वय-पामुक्खाणं समणोवासगाणं एगा सयसाहस्सी चउठिं च सहस्सा उक्कोसिया समणोवासगाणं संपया होथ्था ।। पासस्स णं अरहनो पुरिसादाणीयस्स सुणंदा-पामुक्खाणं समणोवासियाणं तिण्णि सयसाहस्सीयो सत्तवीसं च सहस्सा उक्कोसिया समणोवासियाणं
संपया होथ्था। The celebrated Arhat Pārśva had eight gaņas and eight ganadharas. They were :
Subha, Asvaghosa, Vasistha. Brahmacari,
Saumya, Sridhara, Virabhadra and Yaśasvi. The celebrated Arhat Párśva had an excellent community of 16,000 śramaņas, with Āryadatta at their head.
161 The celebrated Arhat Pārsva had an excellent community of 38,000 nuns, with Puspacūlā at their head.
162 The celebrated Arhat Pārsva had an excellent community of 1,64,000 male followers, with Subrata at their head. 163 The celebrated Arhat Pārsva had an excellent community of 3,27,000 female followers, with Sunanda at their head. 164
160
१६५
पासस्स णं अरहनो पुरिसदाणीयस्स अद्धट्ठसया चउद्दस-पुव्वीणं अजिणाणं जिण-संकासाणं सव्वक्खर-संणिवाईणं जिणोविव अवितहं वागरमाणाणं उक्कोसिया चउद्दस पुवीणं संपया होथ्था ।। पासस्स णं अरहयो पुरिसादाणीयस्स चउद्दससया प्रोहीणाणीणं दससया केवल-णाणीणं एक्कारससया वेउव्वियाणं छस्सया रिउ-मईणं दससया सिद्धा वीसं अज्जिया-सया सिद्धा अद्धट्ठम-सया विउल-मईणं छस्सया
वाईणं वारस-सया अणुत्तरोव वाइयाणं । The celebrated Arhat Pārśva had an excellent community of 350 monks who were the masters of the 14 Pūrvas. Though not Jinas, they came very near to them, knew all combinations of letters and correctly interpreted the truth like the Jinas themselves.
165 The celebrated Arhat Pārsva had an excellent treasure of 1400 monks who possessed avadhi knowledge, 1000 who possessed

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166
93.
पासस्स गं अरह पुरिसादाणीयस्स दुविहा अंतगड - भूमि होथ्या । तं जहा - जुगंतकड भूमि य परियायंतकड भूमि य जावचउथ्था पुरिस - जुगाओ जुगंतकड भूमि ति वासं परियाए अंतं प्रकासी । १६७
The celebrated Arhat Pärśva had instituted two epochs marking termination, one terminating a generation and the other terminating categories; the epoch terminating generation, till the fourth generation (after Pårśva); and the epoch terminating categories for three years (after his attainment of the state of omniscience). 167
तेणं कालेणं तेणं समएणं पासे अरहा पुरिसादाणीए तीसं वासाई अगारवास-मज्झे वसित्ता तेसीइं राइंदियाई छउमथ्य - परियायं पाउणित्ता देसूणाई सत्तरि वासाइं केवलि - परियायं पाउणित्ता पडिपुण्णाई सत्तरि वासाई सामण्ण परियाय पाउणित्ता एक्कं वास सयं सव्वाउयं पालइत्ता खीणे वेयणिज्जाउय-णाम-गोत्ते इमीसे प्रोसप्पणीए दूसम - सुसमाए बहु-विइक्कंताए जे से वासाणं पढमे मासे दोच्चे पक्खे सावण - सुद्धे तस्स णं सावणसुद्धस्स अट्ठमी पक्खेणं उप्पि सम्मेय - सेल - सिहरंसि अप्प - चउत्तीसइमे मासिएणं भत्तेणं पाणएणं विसाहाहिं णक्खत्तेणं जोगमुवागएणं पुव्वण्हकाल-समयंसि वग्घारिय-पाणी काल गए जाव सव्व - दुक्ख - प्पहीणे । १६८
In that period, at that time, the celebrated Arhat Pärśva lived. as a householder for 30 years, as a monk 83 day-nights, and slightly less than 70 years as an omniscient being - full 70 years in the order of śramaņas, and a hundred years on the whole. Then on the exhaustion of his vedaniya karma, life-span, name and lineage, when a good part of the unbracing-bracing epoch in the flow of this descension phase had passed, in the first month of the rainy season, in the second fortnight, on the eighth day of the bright half of Śravana, when the moon was in conjunction with the asterism Viśākhā, in the early part of the day, atop Mount Sammeta, by courting the vow of taking food without water once at the end of the month, he passed

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away, went beyond the bounds of karma, was uplifted after having left the world, cut asunder the tie of birth, oldage and death, and became perfected, enlightened and liberated, the maker of the end, the liberated, the terminator of all misery.
168
पासस णं रहो पुरिसादाणीयस्स सव्व- दुक्ख-प्पहीणस्स दुवालस वाससयाई विइक्कंताई तेरसमस्स य वास सयस्स श्रयं तीसइमे संवच्छरे काले
गच्छइ ।
१६९
Since the time when the celebrated Pārśva passed away, till he became the terminator of all misery, twelve centuries have passed, and of the thirteenth century, this is the thirtieth
year.
169

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III
जिण-चरित्तम् अरिट्ठणेमी
Biographical Sketch of
Ariştanemi

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2
TERROR
मा. श्री कैलाससागर सूरि ज्ञानम दि श्री महावीर जैन आराधना केन्द्र, कोबा चि. गांधीनगर, पिन-382009.
623
WW
Top : Aristanemi blowing Krsna's Conch Bottom: Kṛṣṇa trying in vain to bend Aristanemi's arm
[ facing p. 96.

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तेणं कालेणं तेणं समएणं रहा अरिट्ठणेमी पंच- चित्ते होथ्था । तं जहाचित्ताहि चुए चइता गब्भं वक्कते । चित्ताहिं जाए । चित्ताहि मुंडे भवित्ता अगारा अणगारियं पव्वइए । चित्ताहिं प्रणते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुणे केवल वर णाण- दंसणे समुप्पण्णे । चित्ताहि परिणिव्वुए । १७०
In that period, at that time, Aristanemi became a five - Citra. They are at the conjunction of the moon with the asterism Citra, he descended from the celestial abode, and entered into the womb;
At the conjunction of the moon with the asterism Citra, he was born;
At the conjunction of the moon with the asterism Citrä, he tonsured himself, and by giving up the life of a householder, he courted the life of a homeless monk;
At the conjunction of the moon with the asterism Citră, he attained the supreme knowledge and faith, infinite, unprecedented, unobstructed, complete and full; and
At the conjunction of the moon with the asterism Citra, he entered into liberation. 170
ते काले तेणं समएणं रहा अरिट्ठणेमी जे से वासाणं चउथ्ये मासे सत्तमे पखे कत्तिय - बहुले तस्स णं कत्तिय - बहुलस्स वारसी पक्खेणं अपराजिया महाविमाणात्र छत्तीसं सागरोवम-ट्ठिइयाश्रो प्रणंतरं चयं चइत्ता इव जंबुद्दीवे दीवे भारहे वासे सोरियपुरे णयरे समुद्दविजयस्स रणो भारियाए सिवाए देवीए पुव्व-रत्तावरत्त - कालसमयंसि चित्ताहि णक्खत्तेणं जोगमुवागएणं आहार-वक्कंतीए भव-वक्कंतीए सरीर - वक्कंतीए कुच्छिंसि भत्ताए वक्कते । [सव्वं तहेव सुविण दंसण-दविण संहरणाइयं एथ्थ भाणियव्वं ।]
१७१
In that period, at that time, in the fourth month of the rainy season, in the seventh fortnight, on the 12th day of the dark half of Kārttika, Ariştanemi, having spent a time-span of 36 sāgaropamas in the great celestial abode named Aparajita, descended, and thereon, in this very isle named Jambudvipa, in the region named Bhārata-varsa, he, who had exhausted his intake, his

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life-span, his title to the body (at the celestial abode), at the confluence of the two halves of the night, entered into the womb of Śivă devi, consort of Samudravijaya, king of Śauripura. [The dreams, accumulation of riches, etc., to be repeated here as before.] 171
तेणं कालेणं तेणं समएणं रहा अरिट्ठणेमी, जे से वासाणं पढमे मासे दोच्चे पखे सावण - सुद्धे, तस्स णं सावणसुद्धस्स पंचमी पक्खेणं णवण्हं मासाणं बहुपड़िपुण्णाणं श्रद्घट्टमाणं राइंदियाणं विइक्कंताणं [ उच्चट्ठाणगएसु गहेसु पढमे चंद-जोगे सोमासु दिसासु वितिमिरासु विसुद्धासु जइएसु सव्व-सउणेसु, पयाहिणाणुकूलंसि भूमि सप्पिसि मारुयंसि पवायंसि णिफण्णमेणियंसि कालंसि पमुइय पक्किलिएसु सव्व जाणवएस ] पुव्वरत्तावरत्तकाल - समयसि चित्ताहि नक्खत्तेणं जोगमुवागएणं आरोग्गारोग्गं दारयं पयाया । जम्मणं समुद्दविजयाभिलावेणं णेयव्वं जाव तं होउ कुमारे अरिट्ठणेमी णामेणं ।
In that period, at that time, after the expiry of full 9 months Land 7 2 days, in the first month of the rainy season, in the second fortnight, on the fifth day of the bright half of Śrāvaṇa, [when the planets had attained high positions, with the rise of the new moon, when all the directions were calm, pure and free from darkness, when as per the science of astronomy there were all good omens, when the southern wind was mildly blowing touching the ground, and when the people were happy and at play,] at the confluence of the two halves of the night, when the moon was in conjunction with the asterism Citrā, Ariṣṭanemi was born in a perfectly good health, of Śivă devi who herself was in a perfectly good health.
The account of the birth is to be repeated in toto, substituting the name Samudravijaya at proper places, all down to "this our boy be named Ariṣṭanemi."
अरहा अरिट्ठणेमी दक्खे पडिरूवे प्रालीणे भदए विणीए अम्मापिइहिं देवत्त- गएहिं गुरुमहत्तरएहिं अब्भुणुण्णताए समत्त - पइण्णे पुणरवि लोयंतिएहि जीयकप्पिएहिं देवेहिं ताहि इट्ठाहिं कंताहि पियाहि मणुष्णाहि मणामाहि ओरालाहि कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहि मिय-महुर सस्सिरीयाहिं पुणरुत्ताहि वग्गूहिं ग्रणवरयं प्रभिणंदमाणा य अभिथ्थुणमाणा य एवं

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Aristanemi
वयासि ॥ "जय णंदा । जय भद्दा । भदं ते खत्तिय-वर-वसभा । बुज्झाहि भगवं लोग-णाहा, सयल-जगज्-जीव-हियं पवत्तेहि धम्मतिथ्थं परहिय-सुहनिस्सेयस-करं सव्वलोए सव्वजीवाणं भविस्सइ !" त्ति कटु जय-जय-सदं पउंजंति ॥ पुदिव पि णं अरहो अरिट्ठणेमिस्स माणुस्सायो गिहथ्थधम्माओ अणुत्तरे आभोइए अप्पडिवाइ णाण-दसणे होथ्था। तए णं अरहा अरिट्ठणेमी तेणं अणुत्तरेणं आहोइएणं णाण-दसणेणं अप्पणो णिक्खमणकालं आभोइए। त्ता चिच्चा हिरण्णं चिच्चा सुवण्णं चिच्चा धणं चिच्चा धण्णं चिच्चा रज्जं चिच्चा रहें एवं वलं वाहणं कोण कोट्ठागारं चिच्चा पुरं चिच्चा अंतेउरं चिच्चा जणवयं चिच्चा धण-कणग-रयण-मणि-मोत्तियसंख-सिल-प्पवाल-रत्तरयणमाइयं संत-सार-सावएज्जं विच्छड्डइत्ता विग्गोवइत्ता दाणं दायारेहिं परिभाइत्ता दाणं दाइयाणं परिभाइत्ता।
१७२
Intelligent, promising, the very perfection of beauty, with full controls, bearing auspicious marks, polite... Aristanemi, at the death of his parents, with the permission of his elders and superiors, fulfilled his mission. As per the established custom, the lokāntika gods incessantly praised him and hymned him with these high, kind, dear, pleasant, pleasing, noble, helpful, auspicious, fortunate, well-meaning, measured-sweet-decent, heartappealing, heart-pleasing, serious and ever-fresh words:
“Victory be to the joy of the world !. Victory be to one with auspicious marks ! Glory be to thee, oh bull among the best of ksatriyas. Awake oh Lord, Master of the Universe, Establish religion and order For the well-being of all living beings. These will bring supreme benefit, The best of welfare and happiness,
To all beings in all the worlds." So saying, they shouted 'victory' again and again. Even before Arhat Arişğanemi courted the life of a householder, so coveted by the habits of men, he was in possession of unprecedented, unlimited and unimpeded knowledge and faith. So with this unprecedented and unlimited knowledge and faith, Arhat Ariştanemi perceived the time of his renunciation. On perceiving this, he gave up his silver, his gold, his wealth, his granaries, his majesty, his kingdom, his army, his transport, his

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treasury, his store, his town, his seraglio and his subjects, and having given them up, having discarded riches, gold, precious stones, corals, rubies and many other valuable objects, he had them distributed by assistants among the indigent persons. 172
जे से वासाणं पढमे मासे दोच्चे पक्खे सावण-सुद्धे तस्स णं सावणसुद्धस्स चट्ठी-पक्खेणं पुव्वण्ह-काल-समयंसि उत्तर-कुराए सीयाए सदेवमणुयासुरेए परिसाए अणुगम्ममाण-मग्गे [संखिय-चक्किय-मंगलिय-मुहमंगलिय वद्धमाण-पूसमाण-घंटिय-गणेहिं ताहि इट्ठाहिं कंताहिं पियाहिं मणुण्णाहिं मणामाहिं अोरालाहिं कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहिं मिय-महुर-ससिरीयाहिं हियय-पल्हायणिज्जाहिं अट्ठ-सइयाहिं अपुणरुत्ताहिं वग्गूहिं गिराहिं अणवरयं अभिणंदमाणा अभिसंथुणमाणा य एवं वयासी :
In the first month of the rainy season, in the second fortnight, on the sixth day of the bright half of Śrāvana, in the early part of the day, having ascended on a palanquin named Uttarakuru, he moved through the city of Dvārāvati, followed on the way by groups of gods, men and asuras, and [was surrounded by conch-blowers, bearers of arms, priests, courtiers, carrier-men, heralds, bards, bell-bearers, and these showered on him praise and hymns, with words high, kind, dear, pleasant, noble, helpful, auspicious fortunate, well-meaning, measured-sweet-decent, heart-delighting 108 unrepeated (words) :
जय णंदा । जय भद्दा । भदं ते अभग्गेहिं णाण-दंसण-चारित्तेहिं अजियाई जिणाहिं इंदियाइं जियं च पालेहि समण-धम्म जियविग्यो वि य वसाहिं तं देव ! सिद्धि-मज्झे णिहणाहिं राग-दोस-मल्ले तवेणं धिइ-धणिय-बद्ध-कच्छे मद्दाहि अट्ठ-कम्म-सत्तू झाणेरणं उत्तमेणं सुक्केणं अप्पमत्तो हराहि आराहणा-पडागं च वीर! तेलुकक-रंग-मज्झे पाव य वितिमिरं अणुत्तरं केवलवर-णाणं गच्छ य मुक्खं परं पयं जिण-वरोवइ8ण मग्गेणं अकुटिलेणं हंतापरिसह-चमु । जय खत्तिय-वर-वसभा । बहूइं दिवसाइं बहूई पक्खाइं बहूई उऊइं बहूइं अयणाई बहुइं संवच्छराइं अभीए परीसहोवसग्गाणं खंति-खाम-भयभेरवाणं धम्मे ते अविग्धं भवउ । -त्ति कटु जय-जय सदं पउंजंति ।
“Victory be to the joy of the world! Victory to one with auspicious marks ! Glory be to thee !

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101
Conquer thy unconquered senses By unmutilated knowledge, faith and conduct, Follow thee a śramana's life, rightly acquired. Oh Lord ! Conquering all obstructions, Live thee in perfection, By penance, overpower attachment and hatred, - The two mighty wrestlers, Vigorously gird thy loin with steadfastness, Crush the enemy, the eight karmas, by meditation — Best and purest. Being uninfatuated, Bear the banner of spiritual practices. Oh hero ! In the arena of the three worlds, Gain kevala knowledge and faith, supreme and best, With no stain of obscurity. Attain thee the highest state of liberation By treading on the straight path, As advised and chalked out by the best of Jinas. Bravo ! You have beaten the battalion of obstructions Victory to thee ! A bull among the ksatriyas. By fearing not sundry omens and obstructions, For many days, fortnights, months and seasons. For many half-years and years full Are thee capable of fortitude and rest Even when in the midst of fear or danger.
May thy path be harm-free.” So saying they shouted “victory' incessantly.
तए णं अरहा अरिठ्ठणेमी णयण-माला-सहस्सेहिं पिच्छिज्जमाणे २ वयणमाला-सहस्सेहिं अभिथुव्वमाणे २ हियय-माला-सहस्सेहिं उण्णंदिज्जमाणे २ मणोरह-माला-सहस्सेहिं विच्छिप्पमाणे २ कंति-रूव-गुणेहिं पच्छिज्जमाणे २ अंगुलि-माला-सहस्सेहिं दाइज्जमाणे २ दाहिण-हथ्थेणं बहणं णर-णारिसहस्साणं अंजलि-माला-सहस्साइं पडिच्छमाणे २ भवण-पंति-सहस्सेहिं समइच्छमाणे २ तंति-तल-ताल-तुडियं-घण-मुइंग-गीय-वाइय-रवेणं महुरेण य मणहरेणं जय-सद्द-घोस-मीसिएणं मंजु-मंजुणा घोसेण य पडिबुज्झमाणे सविड्ढीए सव्वजुईए सव्ववलेणं सव्व-वाहणेणं सव्व-समुदयेणं सव्वायरेणं सव्व-विभूईए सव्व-विभूसाए सव्व-संभमेणं सव्व-संगमेणं सव्व-पगईएहिं सव्वणाडएणं सव्व-तालयरेहिं सव्वारोहेणं सव्व-पुप्फ-मल्लालंकार-विभूसाए

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Kalpa Sutra
सव्व- तुडिय - सद्द - संणिणाएणं महया इड्ढीए महया जुईए महया बलेणं महया बाहणेणं महया वर तुडिय - जमग- समग-प्पवाईएणं संख- पणव-पडहभेरि झल्लरि- खरमुहि-दुंदुहिं- णिग्घोस - णाइय-रवेणं बारवए नगरीए मज्झंमज्झेणं णिग्गच्छइ । -त्ता जेणेव रेवइथ उज्जाने तेणेव उवागच्छइ ॥ -ता असोग-वर पायवस्स हे सीयं ठावेइ । -त्ता सीया पच्चोरुहइ । -ता सयमेव आभरण-मल्लालंकार प्रमुयइ । -त्ता सयमेव पंच मुट्ठियं लोयं करेइ । -त्ता छटे ठणं भत्तेणं प्रपाणएणं चित्ताहिं णक्खत्तेगं जोगमुवागएणं एगं देवदूतं प्रदाय एगेणं पुरिस - सहस्सेणं सद्धि मुंडे भवित्ता अगाराश्रो अणगायियं पव्वइय । १७३
Then Arhat Ariṣṭanemi, gazed on by thousands of eyes, praised by thousands of mouths, extolled by thousands of hearts, being the object of thousands of wishes, coveted because of his splendour, beauty and virtues, pointed by thousands of fingers, responding with his right hand (to the greetings from) thousands of folded palms of several thousand men and women, moving on and on by leaving behind rows of thousands of dwellings; Greeted by sweet and delightful music of viņā, cymbal, turya and great drum, with which were mixed sweet and bracing shouts of victory, and gentle and pleasant murmur of the people ;
Accompanied by all his pomp, all his splendour, all his army, all his train, all his retinue, all his munificence, all his grandeur, all his ornaments, all his majesty, all his men, all his subjects, all his actors, all his attendants, the entire seraglio, with all his flowers, wreaths, ornaments and robes on :
With the sound of all turyas, with great pomp and great splendour, great army, great train, and the best of instruments, such as tūrya, vamaka, samaka, conch, panava, pataha, veri, jallari, kharamukhi, dundubhi and many others, ] moved through the city of Dvaravati and came outside the city.
Having come out, he ordered the palanquin to be placed beneath an excellent aśoka tree in a park named Revatikā. Then he came out of the palanquin. Thereafter, with his own hand, he took off his wreaths, fineries and ornaments. Having taken them off, he tonsured himself in five handfuls. Having done so, he courted the vow of taking food, devoid of water,

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Ariştanemi
103
every third day, missing in all six meals (between one meal and the other), ... till the moon was in conjunction with the asterism Citra, at which, with a divine robe on, with one thousand men in his train, he tonsured, and having given up the household order, he entered the order of the homeless monks. 173
से अरहा णं अरिट्ठणेमी चउपपण्णं राइंदियाइं णिच्चं वोस-काए चियत्तदेहे-[वासी-चंदण-समाण-कप्पे सम-तिण-मणि-लेठ्ठ-कंचणे सम-दुक्ख-सुहे इहलोग-परलोग-अप्पडिबद्ध जीविय-मरणे णिरवकंखे संसार-पारगामी कम्मसंग-णिग्धायणट्ठाए अब्भूठिए एवं च णं विहरइ । तस्स णं भगवंतस्स] पणपण्णइमस्स राइंदियस्स अंतरा वट्टमाणस्स जे से वासाणं तच्चे मासे पंचमे पक्खे आसोय-बहुले तस्स णं पासोय-बहुलस्स पण्णरसी पक्खेणं दिवससस पच्छिमे भागे उज्जिंत-सेल-सिहरे वेडसपायवस्स अहे अट्ठमेणं भत्तेणं अपाणएणं चित्ताहिं णक्खत्तेणं जोगमुवागएणं झाणं-तरियाए वट्टमाणस्स अणंते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुण्णे केवलवर-णाण-दसणे समुप्पण्णे । [तए णं भगवं अरिट्ठणेमी अरहा जाए जिणे केवली सवण्णु सव्वदरिसी सव्व-देव-मणुयासुरस्स लोगस्स परियायं जाणइ पासइ, सव्व-लोए सव्व-जीवाणं आगइं गई थिइंचवणं उववायं तक्कं मणो माणसियं भुत्तं कडं पडिसेवियं प्रावी-कम्मं रहो-कम्मं अरहा अरहस्सभागी तं तं कालं मणवयण-काय-जोगे वट्टमाणाणं] सव्व-लोए सव्व-जीवाणं भावे जाणमाणे पासमाणे विहरइ ।।
१७४
For 54 day-nights, Arhat Aristanemi neglected the care of his body and exposed it to hardship. [Thus he lived, indifferent alike to stool and sandal, to hay, gems, pebbles and . gold, to pleasure and pain, untied by this world and the next, careless of life and death, started to terminate the mundane life, and determined to end the bondage of karma. The said Bhagavān] on the 55th day, in the third month of the rainy season, in the fifth fortnight, on the 15th, the new moon, day of the month of Āśvina, in the later part of the day, atop Mount Ujjinta, at the foot of the betasa (banyan, in some reading) tree, taking food without water once every fourth day, missing in all eight meals (between one meal and the other), at the conjunction of the moon with the asterism Citrā, while in meditation, attained the supreme, kevala knowledge and faith, infinite, unprecedented, unobstructed, complete and full.

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104
Kalpa Sutra
[Then Arhat Aristanemi became venerable, victor, omniscient, all-knowing and all-observing. Knew he and saw he all categories of gods, men and asuras in all the worlds. Knew he and saw he the conditions of all the living beings in all the worlds wherefrom they come, whither they go, where do they stay, when do they slip, where are they born. Knew he and saw he the ideas, the thoughts in their mind, their intake, their doings, their open deeds as well as their secret deeds. Being the most venerable from whom nothing could be kept a secret, he knew and he saw, in all respects, the state of mind, words and deeds of all the living beings in all the worlds.] Knowing and seeing the mental state of all the beings in all the worlds, he lived and moved (on the earth). 174
अहो णं अरिट्ठणेमिस्स अट्ठारस गणा अट्ठारस गणहरा होथ्या १७५ ग्रह णं अरिट्ठमिस्स वरदत्त पामोक्खाम्रो अट्ठारस समण - साहस्सी उक्कोसिया समण - संपया होथ्या ।
१७६ चत्तालीसं १७७
अरहो णं श्ररिट्ठणे मिस्स प्रज्ज - जखिणी- पामोक्खाश्रो प्रज्जिया साहस्सी उक्कोसिया प्रज्जिया - संपया होया । अरहो णं अरिट्ठणेमिस्स णंद-पामोक्खाणं समणोवासगाणं एगा सयसाहस्सी उत्तरं च सहस्सा उक्कोसिया समणोवासग संपया होथथा । १७८
-
अरहणं अरिट्ठणेमिस्स महासुव्वय - पामोक्खाणं तिण्णि सय साहस्सी उणत्तरि च सहस्सा उक्कोसिया समणोवासियाणं संपया होथ्था । १७९ Arhat Aristanemi had 18 ganas and 18 ganadharas. 175 Arhat Aristanemi had an excellent community of 18000 monks, with Varadatta at their head. 176 Arhat Aristanemi had an excellent community of 40000 nuns, with Arya Yakṣiņi at their head. 177
Arhat Aristanemi had an excellent community of 1,69,000 men followers, with Nanda at their head.
178 Arhat Aristanemi had an excellent community of 3,69,000 female followers, with Mahāsubrata at their head.
179
अरहो णं रिट्ठणे मिस्स चत्तारि सया चउदस पुव्वीणं अजिणारणं जिणसंकाणं सव्वक्खर सण्णिवाईणं जिणो विव प्रवितहं वागरमाणाणं उक्कोसिया चउद्दस पुव्वीणं संपया होथथा ।
१८०

Page #135

( facing p. 104
STATISTU
Ariștanemi's Marriage procession
Jain Education Internationa
&
sogar ure on
ww.jainelibrary.org

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Page #137

Arişṭanemi
पण्णरस सया हि-णाणीणं पण्णरस सया वेउब्वियाणं दस सया विउलमईणं प्रट्ठसया वाईणं सोलससया प्रणुत्तरोववाइयाणं पण्णरस समणसया सिद्धा तीसं अज्जिया - सयाई सिद्धाई । अरहो णं अरिट्टणेमिस्स दुविहा अंतगड-भूमी होथ्था तं जहा - जुगंतगड - भूमीय परियायंतगड - भूमी य । जाव अट्ठमा पुरिस - जुगाग्रो जुगंत कड-भूमी दुवालस- परियाए अंतमकासी ।
१८१
Arhat Ariṣṭanemi had an excellent community of 400 monks who were masters of the 14 Purvas, and though not Jinas them - selves, they were very near to them, knew well all the combinations of letters and correctly interpreted the truth like the Jinas themselves. 180
(He had an excellent community of) 1500 monks who had mastered avadhi knowledge, 1500 with power to transform, 1000 with mighty intellect, 1800 who were logicians, 1600 in their last birth, 1500 perfected sramanas and 3000 perfected nuns. Arhat Aristanemi had instituted two epochs marking termination -- one terminating a generation, and the other terminating categories, the epoch terminating generation... till the eighth generation and the one terminating category, till 12 years after his attainment of supreme knowledge. 181
105
―――
तेणं कालेणं तेणं समएणं रहा अरिट्ठणेमी तिष्णि वास-सयाइं कुमार-वासमज्झे वसित्ता चउपण्णं राइंदियाई छउमथ्थ - परियायं पाउणित्ता देसूणाई सत्तवास-सयाई केवलि - परियाय पाउणित्ता एवं वास- सहस्सं सव्वाउयं पालइत्ता खीणे वेयणिज्जाउय - णाम-गोत्ते इमीसे प्रोसप्पिणीए दूसम-सूसमाए समाए बहुविइक्कताए जे से गिम्हाणं चउथ्थे मासे प्रट्ठमे पक्खे आसाढ - सुद्धे तस्स णं आसाढ - सुद्धस्स प्रट्ठमी पक्खेणं उपिं उज्जित - सेल - सिहरंसि पंचहि छत्तीसेहि अणगार - सएहिं सद्धि मासिएणं भत्तेणं अपाणएणं चित्ताणक्खत्तेणं जोगमुवागएणं पुव्व-रत्तावरत्त-काल -- समयंसि णेसज्जिए कालगए विइक्कंते समुज्जाए छिण्ण-जाइ-जरा-मरण- बंधणे सिद्धे वुद्धे मुत्ते अंतगडे परिणिव्वुडे सव्व - दुक्ख - प्पहीणे ।
१८२

In that period, at that time, Arhat Aristanemi lived for 300 years as a bachelor, 54 days as a monk, and slightly less than 700 years as an omniscient being, 1000 years on the whole. On

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106
Kalpa Sutra
the completion of this life-span, on the exhaustion of his vedaniya karma, name and lineage, in the flow of time of this. descension phase, on the expiry of many years of the unbracingbracing phase, in the fourth month of summer, in the eighth fortnight, on the 8th day of the bright half of Aṣāḍha, on the top of Mount Ujjinta, in the company of 536 monks, taking food without water once at the expiry of a month, when the moon was in conjunction with the asterism Citrā, at the confluence of the two halves of the night, he passed away, went beyond the bounds of karma, was uplifted after having left the world, cut. asunder the tie of birth, oldage and death, and became perfected, enlightened and liberated, the maker of the end and the terminator of all misery.
182
अरहणं रिट्ठमिस्स कालगयस्स विइक्कंतस्स समुज्जाग्रस्स छिण्णजाइ-जरा-मरण-बंधणस्स सिद्धस्स बुद्धस्स मुत्तस्स अंतगडस्स परिणिव्वुडस्स सव्व - दुक्खप्पहीणस्स चउरासीइं वास - सहस्साइं विइक्कंताई, पंचासीइमस्स वास- सहस्सस्स णव वास-सयाई विइक्कंताई, दसमस्स य वास-सयस्स प्रय असीइमे संवच्छरे काले गच्छइ । १८३ Since the time when Arhat Ariṣṭanemi passed away, went beyond the bounds of karma, was uplifted after having left the world, cut asunder the tie of birth, oldage and death, and became perfected, enlightened and liberated, the maker of the end, the terminator of all misery, 84,000 years have elapsed, and of the 85th millennium, nine centuries have elapsed, and of the 183 tenth century, this is the eightieth year.

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IV
जिणचरित्तम् वीसं तिथ्थगराणं
On Twenty Tīrthankaras

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Page #141

णमिस्स णं अरहो कालगयस्स विइक्कंतस्स समुज्जास्स छिण्ण-जराजाइ-मरण-बंधणस्स सिद्धस्स बुद्धस्स मुत्तस्स अंतगडस्स परिणिव्वुडस्स सव्वदुक्ख-प्पहीणस्स पंच-वास-सय-सहस्साइं चउरासीइं च वास-सहस्साई विइक्कंताई, णव च वास-सयाई विइक्कंताई। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छद।
१८४
Since the passing away of Arhat Nami, since his going beyond the bounds of karma, since his being uplifted after having left the world, since he cut asunder the tie of birth-oldage-death, and became perfected, enlightened and liberated, the maker of the end and the terminator of all misery, 5,84,900 years have passed : thereafter, of the tenth century, this is the 80th year.
184
मुणिसुव्वयस्स णं अरहो कालगयस्स जाव 'सव्वदुक्खप्पहीणस्स एक्कारस वास-सय-सहस्साइं चउरासीइं च वाससहस्साइं णव य वास-सयाई विइक्कंताइं । दसमस्स य वाससयस्स अयं असीइमे संवच्छरे काले गच्छइ। १८५
Since the passing away of Muni Subrata, ... till he became the terminator of all misery, 11,84,900 years have passed : thereafter, of the tenth century, this is the 80th year.
185
मल्लिस्स णं अरहयो काल-गयस्स विइक्कंतस्स समुज्जास्स छिण्ण-जराजाइ-मरण-बंधणस्स सिद्धस्स वुद्धस्स मुत्तस्स अंतगडस्स पडिणिव्वुडस्स सव्वदुक्ख-प्पहीणस्स पण्णठिं वास-सय-सहस्साई चउरासीइं च वास-सहस्साई णव य वाससयाइं विइक्कंताई। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
१८६
Since the passing away of Arhat Malli, since his going beyond the bounds of karma, since his being uplifted after having left the world, since he cut asunder the tie of birth-oldage-death, and became perfected, enlightened and liberated, the maker of the end, the terminator of all misery, 65,84,900 years have passed; and thereafter, of the tenth century, this is the 80th year. 186.

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110
Kalpa Sūtra अरस्स णं अरहनो कालगयस्स जाव' : सव्व-दुक्ख-प्पहीणस्स एगे वास-कोडिसहस्से विइक्कते । पण्णठिं वास-सय-सहस्साई चउरासीइंच वास-सहस्साई णव य वास-सयाई विइक्कताइं दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । तं च एयं : पंच-सठिं लक्खा चउरासीइं सहस्सा विइक्कंता तंमि समए महावीरो णिवुनो। तो परं णव य विइक्कंता दसमस्स य वास-सयस्स असीइमे संवच्छरे काले गच्छइ। [एवं अग्गो जाव सेयंसो ताव दट्ठव्वं ।]
१८७
Since the passing away of Arhat Ara, ... till he became the terminator of all misery, a thousand times 65,84,900 years have passed ; thereafter, of the tenth century this is the 80th year. On the completion of his 65,84,900 years, Mahavira passed away. Nine centuries have elapsed since then. Of the tenth century, this is the 80th year. (To be stated like this till Śreyānsa.)
187
कुंथुस्स णं अरहो जाव-प्पहीणस्स एगे चउभागे पलिअोवमे विइक्कते पंचसट्ठिं च सय-सहस्सा चउरासीइं च वास-सहस्सा विइक्कंता। तंमि समये महावीरो णिव्वुयो। तो परं णव य विइक्कंताई वास-सयाइं । दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । १८८
Since the passing away of Arhat Kunthu, ... till he became the terminator of all misery, a quatrer of a palyopama has elapsed; thereafter, 65,84,900 years have elapsed when, Mahavīra passed away. Since then, nine centuries have elapsed, and of the tenth century, this is the 80th year.
188
संतिस्स णं अरहो जाव..-प्पहीणस्स एगे चउभाग-ऊणे पलिग्रोवमे विइक्कते। पण्णट्ठिं च सय-सहस्सा चउरासीइं च वास-सहसाइं णव य वास-सयाई । दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
१८९
Since the passing away of Arhat śānti, ... till he became the terminator of all misery, three quarters of a palyopama have elapsed. After that, 65,84,900 years have passed, and of the tenth century, this is the 80th year.
189

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On Twenty Tirthankaras
111
धम्मस्स णं अरहनो जाव' . .-प्पहीणस्स तिणि सागरोवमाई विइक्कंताई पण्णट्ठिं च सय-सहस्सा चउरासीइं च वास-सहस्साइं णव य वास-सयाइं । दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छद। १९०
Since the passing away of Arhat Dharma, ... till he became the terminator of all misery, time of the span of three sägaropamas has elapsed ; and thereafter 65,84,900 years have passed; and of the tenth century, this is the 80th year.
190
अणंतस्स णं अरहयो जाव...-प्पहीणस्स सत्त सागरोवमाई विइक्कंताई पण्णट्ठिं च सय-सहस्सा चउरासीइं च वास-सहस्साइं णव य वास-सयाई। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
Since the passing away of Arhat Ananta, ... till he became the terminator of all misery, time of the span of seven sāgaropamas has elapsed ; and thereafter, 65,84,900 years have passed; and •of the tenth century, this is the 80th year.
191
विमलस्स णं अरहयो जाव...-प्पहीणस्स सोलस सागरोवमाइं विइककंताई पण्णठिं च सय-सहस्सा चउरासीइं च वास-सहस्साइं णव य वास-सयाई। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । १९२
Since the passing away of Arhat Vimala, ... till he became the terminator of all misery, time of the span of 16 sāgaropamas has elapsed ; and thereafter, 65,84,900 years have passed; and •of the tenth century, this is the 80th year.
192
वासुपुज्जस्स णं अरहो जाव...-प्पहीणस्स छायालीसं सागरोवमाई विइक्कंताई पण्णट्ठिं च सय-सहस्सा चउरासीइं च वास-सहस्साई णव य वास-सयाई दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
Since the passing away of Arhat Väsupūjya, ... till he became the terminator of all misery, time of the span of 46 sāgaropamas has elapsed; and thereafter, 65,84,900 years have passed; and of the tenth century, this is the 80th year.
193
सेज्जसस्स णं अरहो जाव · ·-प्पहीणस्स एगे सागरोवम-सए विइक्कते

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पण्णठिं च सय-सहस्सा चउरासीइं च वास-सहस्साइं णव य वास-सयाहिं। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ। १९४
Since the passing away of Arhat Śreyānsa, till he became the terminator of all misery, time of the span of 100 sāgaropamas has elapsed ; and thereafter 65,84,900 years have passed; and of the tenth century, this is the 80th year.
194
सीयलस्स णं अरहो जाव...-प्पहीणस्स एगा सागरोवम-कोडी-तिवासअद्धणव-मासाहिय बायालीस-वास-सहस्सेहिं ऊणिया विइक्कंता । एयंमि समए वीरे णिव्वए तो वि य णं परं णव-वास-सयाई विइक्कंता । दसमस्स य वास-संयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
१९५
Since the passsing away of Arhat Sitala, ... till he became the terminator of all misery, time of the span of one crore sāgaropamas, less 42003 years and 8 months, elapsed, when Vira (i.e.,
Mahavira) passed away. Thereafter nine centuries have passed ; and of the tenth century, this is the 80th year.
195 सुविहिस्स णं अरहयो पुप्फदंतस्स जाव : प्पहीणस्स दस सागरोवम-कोडीयो विइक्कंतानो तिवास-अद्धणव-मासाहिय बायालीस-वास-सहस्सेहिं ऊणिया। एयंमि समए वीरे णिव्वुए। तो वि य णं परं णव-वास-सयाई विइककंताई। दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ। १९६
Since the passing away of Arhat Subidhi Puşpadanta, ... till he became the terminator of all misery, time of the span of 10 crores of sāgaropamas, less 42003 years and 84 months, elapsed, when Vira passed away. Thereafter nine centuries have passed, and of the tenth century, this is the 80th year.
196
चंदप्पहस्सणं अरहो जाव ..-प्पहीणस्स एग सागरोवम-कोडी-सयं विइक्कंत तिवास-अधणव-मासाहिय-बायालीस वास-सहस्सेहिं ऊणगं । एयंमि समए वीरे णिव्वुए। तो वि य णं परं णव-वास-सयाई विइक्कंताई । दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
१९७ Since the passing away of Arhat Candraprabha, ... till he became the terminator of all misery, time of the span of 100

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On Twenty Tirthankaras
113
crores of sāgaropama, less 42003 years and 81 months, elapsed, when Vira passed away. Thereafter nine centuries have passed; and of the tenth century, this is the 80th year.
197
सुपासस्स णं अरहो जाव -पहीणस्स एगे सागरोवमकोडी-सहस्सा विइक्कंता तिवास-अद्धणव-मासाहिय-बायालीस-सहस्सेहिं ऊणिया । एयंमि समए वीरे णिवुए। तो वि य णं परं णव-वास-सयाई विइक्कंताई।
दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । १९८ Since the passing away of Arhat Supārsva, ... till he became the terminator of all misery, time of the span of 1000 crores of sāgaropamas, less 42003 years and 81 months, elapsed, when Vira passed away. Thereafter, nine centuries have passed ; and of the tenth century, this is the 80th year.
198 पउमप्पभस्स णं अरहो जाव :-पहीणस्स दस सागरोवम-कोडि-सहस्सा विइक्कंता तिवास-प्रद्धणव-मासाहिय-वायालिस-सहससेहिं ऊणिया। एयंमि समए वीरे णिव्वुए। तो वि य णं परं णव-वास-सयाई विइक्कताई ।
दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । १९९ Since the passing away of Arhat Padmaprabha, ... till he became the terminator of all misery, time of the span of 10,000 crores of sāgaropamas, less 42003 years and 8} months, elapsed, when Vira passed away. Thereafter nine centuries have passed; and of the tenth century, this is the 80th year.
199 सुमइस्स णं अरहो जाव ..-पहीणस्स एगे सागरोवमकोडि-सय-सहस्से विइक्कंते तिवास-अद्घणव-मासाहिय-वायालिस सहस्सेहिं ऊणगे । एयंमि समए वीरे णिव्वुए; तो वि य णं परं णव-वास-सयाई विइक्कंताई।
दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ । २०० Since the passing away of Arhat Sumati, ... till he became the terminator of all misery, time of the span of 100,000 crores of sāgaropamas, less 42003 years and 81 months, elapsed, when Vira passed away. Thereafter, nine centuries have passed ; and of the tenth century, this is the 80th year.
200 अभिणंदणस्स णं अरहो जाव...-पहीणस्स दस सागरोवम कोडि-सय-सहस्सा विइक्कंता तिवास-अद्धणव-मासाहिय-बायालिस-सहस्सेहिं ऊणिया। एयंमि

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समए वीरे णिव्वुए । तो वि य णं परं णव वास - सयाई विइक्कंताई । दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
२०१
Since the passing away of Arhat Abhinandana, till he became the terminator of all misery, time of the span of 10,00,000 crores of sāgaropamas, less 42003 years and 82 months, elapsed, when Vira passed away. Thereafter, nine centuries have passed; and of the tenth century, this is the 80th year.
201
संभवस्स णं अरहम्रो जाव -पहीणस्स वीस-सागरोवमकोडि-सय- सहस्सा विइक्कंता तिवास - श्रद्धणव- मासाहिय-वायालिस - सहस्सेहिं ऊणिया । एयंमि समए वीरे णिव्वए । तो वि य णं परं णव वास - सयाई विइक्कंताई । दसमस्स य वास -सयस्स सयं असीइमे संवच्छरे काले गच्छइ । २०२
Since the passing away of Arhat Sambhava, till he became the terminator of all misery, time of the span of 20,00,000 crores of sāgaropamas, less 42003 years and 81⁄2 months, elapsed, when Vira passed away. Thereafter, nine centuries have passed ; and of the tenth century, this is the 80th year.
202
अजियस्स णं रह जाव. पहीणस्स पन्नासं सागरोवमकोडि-सय-सहस्सा विइक्कंता तिवास श्रद्धणव- मासाहिय-वायालिस - सहस्सेहिं ऊणिया । एयंमि समए वीरे णिव्वुए । तयो वि य णं परं णव- वास- सयाई विइक्कताई । दसमस्स य वास संयस्स अयं असीइमे संवच्छरे काले गच्छइ ।
२०३
Since the passing away of Arhat Ajita, till he became the terminator of all misery, time of the span of 50,00,000 crores of sāgaropamas, less 42003 years 8 months elapsed, when Vira passed away. Thereafter nine centuries have passed; and of the tenth century, this is the 80th year. 203

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V
जिण-चरितम् उसभे
Biographical Sketch of Arhat Rṣabha

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२०४
तेणं कालेणं तेणं समएणं उसभे अरहा कोसलिए चउ-उत्तरासाढे अभीइपंचमे होथ्था । तं जहा-उत्तरासाढाहि चुए चइत्ता गब्भं वक्कंते । उत्तरासाढाहिं जाए। उत्तरासाढाहिं मुडे भवित्ता अगाराप्रो अणगारियं पव्वइए। उत्तरासाढाहिं अणते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुण्णे केवल-वर-णाण-दंसणे समुप्पण्णे। अभीइण परिणिव्वए।
२०५
In that period, at that time, four auspicious events in the life of Arhat Rşabha took place when the moon was in conjunction with the asterism Uttarāsādha, and the fifth one took place when it was in conjunction with the asterism Abhijit. 204 They are : When the moon was in conjunction with the asterism Uttaraşādha, he descended from the celestial abode and entered into the womb; When the moon was in conjunction with the asterism Uttarāsādha, he was born ; When the moon was in conjunction with the asterism Uttarāsādha, he tonsured, and by giving up the life of a householder, courted the life of a homeless monk ; When the moon was in conjunction with the asterism Uttarasādha, he attained the supreme knowledge and faith, infinite, unprecedented, unobstructed, unshrouded, complete and full; (But) when the moon was in conjunction with the asterism Abhijit, he entered into liberation.
205
तेणं कालेणं तेणं समएणं उसभे णं अरहा कोसलिए जे से गिम्हाणं चउथ्ये मासे सत्तमे पक्खे आसाढ-बहुले तस्स णं प्रासाढ-बहुलस्स चउथ्थीपक्खेणं सव्वथ्थसिद्धारो महाविमाणाओ तित्तीसं-सागरोवमट्ठिइयाओ अणंतरं चयं चइत्ता इहेव जंबुद्दीवे दीवे भारहे वासे इक्खाग-भूमीए णाभिस्स कुलगरस्स मारुदेवीए भारियाए पुद्वरत्तावरत्त-काल-समयंसि आहार-वक्कंतीए भववक्कंतीए सरीर-वक्कंतीए उत्तरासाढानक्खत्तेणं जोगमुवागएणं कुच्छिसि गब्भत्ताए वक्कते।
२०६

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In that period, at that time, Arhat Rsabha of Kosala, in the fourth month of summer, in the seventh fortnight, on the fourth day in the dark half of Asādha, having spent a time-span of 33 sägaropamas in the celestial abode named Sarvārthasiddhi, descended, and as he had already exhausted there his intake, his life-span and the use of his physical body, at the confluence of the two halves of the (aforesaid) night, he entered into the womb of Māru devi, consort of patriarch Näbhi, in the land of the Ikşvākus, in the region named Bhāratavarsa, in this isle named Jambūdvipa.
206
उसभे णं अरहा कोसलिए तिण्णाणोवगए होथ्था । तं जहा–चइस्सामि त्ति जाणइ, चयमाणे ण जाणइ चुएमि त्ति जाणइ। जं रयणि च णं अरहा उसभे णाभिस्स कुलगरस्स भारियाए मारु-देवीए कुच्छिसि गबभत्ताए वक्कंते तं रयणि णं सा मारुदेवी सयणिज्जंसि सुत्त-जागरा प्रोहीरमाणी २ इमे एयारुवे अोराले कल्लाणे सिवे धण्णे मंगले सस्सिरीए चोद्दस महासुमिणे पासइ । तं जहागय वसह गाहा। [सव्वं तहेव णवरं पढमं उसहं मुहेण आइंत पासइ सेसानो गयं । णाभिकुलगरस्स साहइ । सुविणपाढ़गा णथ्थि । णाभि-कुलगरो सयमेव वागरेइ]
२०७
Arhat Rşabha was the master of three types of knowledge. Knew he, 'I shall descend' ; knew he not at the time of descending ; knew he, 'I have descended'. The night during which Arhat Rşabha of Kośala entered as an embryo into the womb of Maru devi, consort of patriarch Nabhi, during that night, she, lying half asleep and half awake, saw 14 great dreams, noble, beautiful, blissful, blest, auspicious and fortunate. They are : an elephant, an ox, etc., [all as aforesaid, difference being, at first an ox, with its face uplifted, as if ready to make a charge, and an elephant last of all, Märu devi narrated the dreams to patriarch Nábhi. There being at that time no interpreters of the dreams, the patriarch himself interpreted them.] 207
तेणं कालेणं तेणं समएणं उसभे णं जे से गिम्हाणं पढमे मासे पढमे पक्खे चित्त-बहुले तस्स णं चित्तबहुलस्स अट्ठमी-पक्खेणं णवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणं राइदियाणं विइक्कंताणं (उच्चट्ठाण-गएसु गहेसु जइएसु सव्व-सउणेसु पयाहिणाणुकुलंसि भूमी-सपिसि मारुयंसि पवायंसि

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Arhat Rşabha
119
णिप्फण्ण-मेयणीसि कालंसि पमुइय पक्कीलिएसु सव्य-जणवएसु] पुव्वरत्तावरत्त-काल-समयंसि उत्तरासाढाहिं नक्खत्तेणं जोगमुवागएणं आरोग्गारोग्गं दारगं पयाया।
२०८
In that period, at that time, in the first month of summer, in the first fortnight, on the eighth day of the dark half of Caitra. on the expiry of full 9 months and 7 days (of stay in the womb), [when the planets were located high, the stars gave out good omens, the favourable south wind was blowing touching the ground, and the earth being full of grains, people were happy and at play, ) at the confluence of the two halves of the night, when the moon was in conjunction with the asterism Uttarāsādha, Maru devi, who was in perfect health, gave birth to a son, who was also in perfect health
208 जं रयणिं च णं उसमे जाए तं रयणि च णं बहूहिं देवेहिं देवीहि य उवयंतेहिं उप्पयंतेहि य [देव-ज्जोए एगालोए लोए देव-संणिवाया] उप्पिंजलमाण-भूया कह-कहग-भूया यावि होथ्था ।। जं रयणि च णं उसभे जाए तं रयणिं च णं वहवे वेसमण-कुंड-धारि-तिरिय जंभगा देवा देवीप्रो य णाभिकुलगरस्स भवणंसि हिरण्ण-वासंच सुवण्ण वासंच वइर-वासं च वथ्थ-वासं च आभरण-वासं च पत्त-वासं च पुप्फ-वासं च फल-वासं च वीय-वासं च मल्ल-वासं च गंध-वासं च वण्ण-वासं च चुण्ण-वासं च वसुहारवासं च वासिंसु । सेसं तहेव चारग-सोहणं माणुम्माणवद्धणं उस्सुकमाइयं ठिइ-पडिय-जुव-वज्ज सव्वं भाणियव्वं] ।
२०९
During the night when Rşabha was born, because of the ascending and descending of many gods and goddesses, [the glitter of the vimānas of gods mingling with that of the abodes of men lighting the whole universe, because of this movement) the world became terror-stricken, and everywhere there was a confusion and uproar -- 'What's this ?' 'Why this ?' During the night when Rsabha was born, many order-bearers of Vaiframana, the gods from the animal and jrmbhaka worlds, showered in the abode of patriarch Nābhi silver and gold, jewels, garments, ornaments, leaves, flowers, fruits, seeds, wreaths, perfumes, sandal-wood, powder and riches. [The rest as aforesaid. Not to be stated are: the release of the prisoners, remisssion of excises and customs,

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२१०
increase in weight and measures, and the performance of the rites of sthiti-pratijyā and yūpa.)
209 उसभेणं अरहा कोसलिए कासवे गोत्तेणं । तस्स णं पंच णामधेज्जा एवमाहिज्जति । तं जहा—उसमे इ वा पढम-राया इ वा पढम-भिक्खाचरे इ वा
पढम-जिणे इ वा पढम-तिथ्थयरे इ वा । Arhat Rşabha of Kośala belonged to the line of Kāśyapa and was known by five names : Rsabha, First Monarch, First Mendicant, First Jina, First Tirthankara.
210 उसभे णं अरहा कोसलिए दक्खे दक्ख-पइण्णे पडिरुवे अल्लीणे भद्दए विणीए वीसं पुव-सय-सहस्साइं कुमार-वास-मज्झे वसइ । वसित्ता तेठिं पुव्व-सय-सहस्साइं रज्ज-वास-मज्झे वसइ तेवठिं पुव-सयसहस्साइं रज्ज-वास-मज्झे वसमाणे लेहाइयायो गणिय-प्पहाणो सउण-रुय-पज्जवसाणाप्रो वावतरि कलाप्रो चउठिं च महिला-गुणे सिप्पसयं च, कम्माणं तिन्नि वि पया-हियाए उवदिसइ उवदिसइत्ता पुत्त-सयं रज्ज-सए अभिसिंचइ अभिसिंचइत्ता पुणरवि लोयंतिएहिं जिय-कप्पि-एहिं देवेहिं ताहिं इट्ठाहिं कंताहिं पियाहिं मणुण्णाहिं मणमाहिं अोरालाहिं कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहिं मिय-महुर-ससिरीयाहिं हियय-गमणिज्जाहिं हियय-पल्हायणिज्जाहिं गंभीराहिं अपुणरुत्ताहिं वगगृहीं अणवरयं
अभिणण्दमाणा य अभिथ्थुणमाणा य एवं वयासि । Intelligent, promising, perfect in beauty, wholly self-controlled, gentle and polite, Arhat Rşabha of Kośala lived as a prince for 20,00,000 pūrvas and as a monarch for 63,00,000 pūrvas.* During his reign, he taught, for the good of his people, 72 arts, 64 feminine accomplishments, 100 crafts and 3 professions. Of the 72 arts, the first one is writing, the most important is arithmetic, and the last one is the knowledge of the meaning of omens. Having imparted these to his people, he anointed his one hundred sons as kings. After they had been so anointed] enthroned, as per the established customs and practices, the lokāntika gods appeared and incessantly praised and hymned him with these high, kind, dear, pleasant, pleasing, noble, helpful, auspicious, fortunate, well-meaning, measured-sweet-decent, heart-appealing, heart-pleasing, grave and ever-fresh words:
*According to Hermann Jacobi, "They are those long periods by which the length of the early tirtharkara's life is measured."- Acāranga Sūtra 1-6, 3, $2 Note 1.

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"जय जय गंदा ! जय जय भद्दा ! भदं ते खत्तिय-वर वसभा ! बुजझाहि भगवं लोग-णाहा ! सयल-जगज्-जीव-हियं पवत्तेहि धम्म-तिथ्थं पर-हिय-सुह-णिस्सेयस-करं सव्व-लोए सव्व-जीवाणं भविस्सइ !" त्ति कटु जय-जय-सदं पउंजंति ।
“Victory be to the joy of the world ! Victory be to one with auspicious marks ! Glory be to thee, oh bull among the best of ksatriyas. Awake oh Lord, Master of the Universe, Establish religion and order For the well-being of all living beings. These will bring supreme benefit, The best of welfare and happiness,
To all beings in all the worlds." So saying, they shouted victory again and again.
पुर्वि पि णं अरहो उसभस्स कोसलियस्स माणुस्सायो गिहथ्थ-धम्माो . अणुत्तरे प्राभोइए अप्पडिवाई णाण-दसणे होथ्था। .तए णं उसभे तेणं अणुत्तरेणं आभोइएणं णाण-दंसणेणं अप्पणे णिक्खमणकालं आभोइए, प्राभोएइत्ता चिच्चा हिरण्णं चिच्चा सुवण्णं चिच्चा धणं चिच्चा रज्जं चिच्चा रळं एवं वलं वाहणं कोसं कोट्ठागारं चिच्चा पुरं चिच्चा अंतेउरं चिच्चा धण-कणग-रयण-मणि-मोत्तिय-संख-सिल-प्पवाल-रत्तरयणमाइयं संत-सारसाव-एज्जं विच्छाडइत्ता विग्गोवइत्ता दाणं दायारेहिं परिभाइत्ता दाणं दाइयाणं परिभाइत्ता।
Even before Arhat Rşabha courted the life of a householder, so coveted by the habits of men, he was in possession of unprecedented, unlimited and unimpeded knowledge and faith. So with this unprecedented and unlimited knowledge and faith, Arhat Rşabha perceived the time of his renunciation. On perceiving this, he gave up his silver, his gold, his wealth, his granaries, his majesty, his kingdom, his army, his transport, his treasury, his store, his town, his seraglio and his subjects; and having given these up, and having discarded riches, gold, precious stones, jewels, pearls, conches stones, corals, rubies, and many other valuable objects, he had them distributed by the assistants among indigent persons.

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जे से गिम्हाणं पढमे मासे पढमे पक्खे चित्त-बहुले तस्स णं चित्तवहुलस्स अट्ठमी पक्खेणं दिवसस्स पच्छिमे भागे सुदंसणाए सिवियाए सदेव-मणुयासुराए परिसाए समणुगम्ममाणमग्गे संखिय-चक्किय-मंगलिय-मुह-मंगलियवद्धमाण-पूसमाण-घंटिय-गणेहिं ताहिं इट्ठाहिं कताहिं पियाहिं मणण्णाहिं मणामाहिं अोरालाहिं कल्लाणाहिं सिवाहिं धण्णाहिं मंगल्लाहि मिय-महुरसस्सिरीयाहिं हियय-पल्हायणिज्जाहिं अट्ठसइयाहिं अपुणरुत्ता हिं वग्गूहिं
अभिणंद-माण अभिसंथुणमाणा य एवं वयासी : (Having done so), in the first fortnight of the first month of summer, on the eighth day of the dark half of Caitra, towards the latter part of the day, having ascended a palanquin named Sudarsanā, he set out through the city of Vinită and arrived outside the city in the park named Siddhārthavana under the most excellent aśoka tree. He was followed on the way by groups of men, gods and asuras, and was surrounded by conch-blowers, bearers of arms, priests, courtiers, carrier-men, heralds, bards, bell-bearers, and these showered on him praise and hymns with 108 words high, kind, dear, pleasant, noble, helpful, auspicious, fortunate, well-meaning, measured-sweet-decent, heart-appealing, heart-pleasing, grave and ever-fresh.
जय जय णंदा ! जय जय भद्दा! भदं ते ! अभग्गेहिं नाण-दसण-चरित्तेहिं अभियाइं जिणाहिं इंदियाइं जियं च पालेहि समणधम्म जिय-विग्धो वि-य वसाहिं तं देव! सिद्धिमज्झे, निहणाहिं राज-दोस-मल्ले तवेणं धिइ-धणियबद्ध-कच्छे मद्दाहि अट्ठ-कम्म-सत्तू झाणेणं उत्तमेणं सुक्केणं, अप्पमत्तो हराहि आराहणापडागं च, वीर ! तेल्लोक्क-रंगमज्झे पाव य वितिमिरं अणुत्तरं केवल-वर-णाणं गच्छ य मुक्खं परं पयं जिण-वरोवइट्ठण मग्गेणं अकुडिलेणं हंता परीसह-चमुं। जय जय खत्तिय-वर-वसभा ! बहूई दिवसाइं बहूइं पक्खाई बहूई मासाई बहूई उऊई बहूई अयणाई बहूई संवच्छराइं अभीए परीसहोवसग्गाणं खंति-खमे भय-भेखाणं धम्मे ते अविग्ध भवउ ! त्ति कटटु जय-जय सदं पउंजंति ।
“Victory be to the joy of the world ! Victory to one with auspicious marks ! Glory be to thee ! Conquer thy unconquered senses By unm utilated, knowledge, faith and conduct,

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Follow thee a śramaņa's life, rightly acquired. Oh Lord ! Conquering all obstructions, Live thee in perfection, By penance, overpower attachment and hatred, -- The two mighty wrestlers. Vigorously gird thy loin with steadfastness, Crush the enemy, the eight karmas, by meditation -- Best and purest. Being uninfatuated, Bear the banner of spiritual practices. Oh hero ! In the arena of the three worlds, Gain kevala knowledge and faith, supreme and best, With no stain of obscurity. Attain thee the highest state of liberation By treading on the straight path, As advised and chalked out by the best of Jinas. Bravo ! You have bitten the battalion of obstructions, Victory to thee ! A bull among the ksatriyas. By fearing not sundry omens and obstructions, For many days, fortnights months and seasons, For many half-years and years full Are thee capable of fortitude and rest Even when in the midst of fear and danger.
May thy path be harm free !" So saying, they shouted victory again and again.
तए णं उसभे कोसलिए णयण-माला-सहस्सेहिं पिच्छिज्जमाणे पिच्छिज्जमाणे वयण-माला-सहस्सेहिं अभिथुव्वमाणे अभिथुब्वमाणे हिययमाला-सहस्सेहिं उण्णंदिज्जमाणे उण्णंदिज्जमाणे मणोरहमाला-सहस्सेहिं विच्छिप्पमाणे विच्छिप्पमाणे कंति-रूव-गुणेहिं पच्छिज्जमाणे पच्छिज्जमाणे अंगुलि-माला-सहस्सेहिं दाइज्जमाणे दाइज्जमाणे दाहिण-हथ्थेणं बहूर्फ णरणारी-सहस्साणं अंजलि-माला-सहस्साइं पडिच्छमाणे पडिच्छमाणे भवण-पंतिसहस्साइं समइच्छमाणे समइच्छमाणे तंति-तल-ताल-तुडिय-घण-मुइंग-गीयवाइय-खेणं महुरेण य मणहरेणं जय-सद्द-घोस-मीसिएणं मंजु-मंजुणा घोसेण य पडिबुज्झमाणे पडिबुज्झमाणे सव्विड्ढीए सव्वजुईए सव्व-बलेणं सव्ववाहणेणं सव्व-समुदएणं सव्वायरेणं सव्व-विभूइए सव्व-विभूसाए सव्वसंभमेणं सव्व-संगमेणं सव्व-पगईएहिं सव्व-णाडएणं सव्व-तालायरेहिं सव्वोरोहेणं सव्व-पुप्फमल्लालंकार-विभूसाए सव्व-तुडिय-सद्द-संणिणाएणं महया

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इड्ढी महया जुईए महया बलेगं महया वाहणेणं महयावर तुडिय -जमगसमग-प्पवाइएणं संख- पणव- पडह - भेरि झल्लरि खरमुहि-दुंदुहिणिग्घोस - णाइयरवेणं विणीयं- रायहाणि मज्झमज्झणं णिग्गच्छइ ।
Then Arhat Rṣabha, gazed on by thousands of eyes, praised by thousands of mouths, extolled by thousands of hearts, being the object of thousands of wishes, coveted because of his splendour, beauty and virtues, pointed by thousands of fingers, responding with his right hand (to the greetings from) thousands of folded palms of several thousand men and women, moving on and on by leaving behind rows of thousands of dwellings;
"Greeted by sweet and delightful music of vinā, cymbal, tūrya, and the great drum, with which were mixed sweet and bracing shouts of victory, and gentle and pleasant murmur of the people;
Accompanied by all his pomp, all his splendour, all his army, all his train, all his retinue, all his munificence, all his grandeur, all his ornaments, all his majesty, all his men, all his subjects, all his actors, all his attendants, the entire seraglio, with all his flowers, wreaths, ornaments and robes on;
With the sound of all turyas, with great pomp and great splendour, great army, great train, and the best of musical instruments, such as, veri, jhallari, kharamukhi, dundubhi and many others, (he) passed through the city filling it with noise and sound of music.
णिग्गच्छित्ता जेणेव सिद्धथ्थ-वणे उज्जाणे जेणेव असोग-वर पायवे तेणेव उवागच्छइ । उवागच्छित्ता असोग-वर पायवस्स अहे सीयं ठावेइ । ठावित्ता सी पच्चरुह । पच्चोरुहित्ता सयमेव ग्राभरण - मल्लालंकारं प्रोमुयइ प्रमुत्ता सयमेव चउ-मुट्ठियं लोयं करेइ । लोयं करिता छट्ठणं भत्तेणं
पाणएणं उत्तरासाढाहिं णक्खत्तेणं जोगमुवागएणं उग्गाणं भोगाणं राइण्णाणं च खत्तियाणं च चउहिं सहस्सेहिं सद्धि एवं देव - दूसमादाय मुंडे भवित्ता अगाराओ अणगारियं पव्वइए । २११
Having moved out, he went to the park named Siddhartha-vana, and reached the most excellent aśoka tree. On reaching the most excellent aśoka tree, he ordered his palanquin to be placed

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beneath it. Then he came out of the palanquin. Thereafter, with his own hand, he took off his wreaths, fineries and ornaments. Having taken them off, he tonsured his head by four handfuls, and taking food without water once in three days, when the moon came in conjunction with the asterism Uttarāṣāḍha, in the company of 4000 men of noble families, affluent families,. royal families and kṣatriya families, he gave up the household order and entered into the order of the homeless monks.
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उसभे णं अरहा कोसलिए एगं वास - सहस्सं णिच्च वोसट्टकाये चियत्त - देहे जे केइ उपसग्गा उप्पज्जंति तं जहा - दव्वा वा माणुसा वा तिरिक्ख-जोणिया वा प्रणुलोमा वा पंडिलोमा वा - ते उप्पण्णे सम्मं सहइ खमइ तितिक्खइ अहियासेइ ।
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Arhat Rṣabha of Kosala gave up the care of his body for a thousand years and exposed it, regularly like an unfurled flag, to hardships. During this period, whenever any hardship came, he bore it in all respects, forgave it, overlooked it, believed it: to be no hardship, howsoever severe, maybe due to divine wrath, or caused by men, animals or forces of nature or from any other adverse agents.
तएणं उसमे अरहा कोसलिए अणगारे जाए इरिया - समिए भासा - समिए एसणा-समिए आयाण- भंड-मत्त - णिक्खेवणा-समिए मण-समिए वय -समिए ay-afag anyà aq-qà mu-yà yfafay ya-duurû asì अभाए अलोहे संते पसंते उवसंते परिणिव्वुडे प्रणासवे श्रममे अकिंच छिण्ण-गांठे णिरुवलेवे |
Then Arhat Rṣabha became homeless; circumspect in movement, circumspect in words, circumspect in desires, circumspect in acceptance-accumulation-renunciation, circumspect in throwingout stool, urine, saliva and body dirt; restrained in mind, restrained in words, restrained in physical activities; guarding his thoughts, guarding his words, guarding his physical activities, guarding his organs of senses, guarding his chastity; without anger, without pride, without attachment, desisted from everything, freed from compulsion; without ego, without possession, with the tie (of worldly bondage) cut, free from any stain of worldliness.

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कंस-पाईव मुक्क-तोए संखो इव णिरंजणे जीवे इव अप्पडिहयगई गगणमिव णिरालंबणे वायुरिव अप्पडिबद्ध सारयसलिलं सुद्ध-यिए पुक्खर-पत्तं पिव णिरुवलेवे कुम्मो इव गुत्तिदिये खग्गि-विसाणं व एग-जाए विहग इव विप्पमुक्के भारुंड-पक्खी व अप्पमत्ते कुंजर इव सोडीरे वसभो इव जाय-थामे सीहो इव दुद्धरिसे मंदरो इव अप्पकंपे सागरो इव गंभीरे चंदो इव सोमलेसे सूरो इव दित्ततेए जच्च-कणगं व जाय-रुवे वसुंधरा इव सव्व-फास-विसहे सुहय-हुयासणो इव तेयसा जलंते ।
He became liberated by giving up suffering, like bell-metal pot unstained by water, sinfree like a conch taking no black dot, without obstruction like the course of life, without support like the firmament, without bound like the wind, purest at heart like water in autumn, without a smear like a lotus leaf, with organs of senses withdrawn like tortoise, solitary like the rhino's horn, free like the birds, ever alert like the monstrous bhārunda, with a high status like an elephant, born strong like an ox, invincible like a lion, steadfast like Mount Mandara, deep like an ocean, mild like the moon, refulgent in glory like the sun, pure like fine gold, bearing (with unconcern) all touches
like the earth, like a fire well-fed by offerings, he shone in his •own splendour.
णथ्थि णं तस्स अरहो उसभस्स कोसलियस्स कथ्थइ पडिबंधे । से य चउविहे पण्णत्तो तं जहा-दव्वो खित्तमो कालो भावो। दव्वो सचित्ताचित्त-मीसएसु दव्वेसु । खित्तमो गामे वा णगरे वा अरण्णे वा खित्ते वा खले वा अंगणे वा। कालो समए वा आवलियाए वा आणापाणुए वा योवे वा खणे वा लवे वा मुहत्ते वा अहोरत्ते वा पक्खे वा मासे वा उऊए वा अयणे वा संवच्छरे वा अण्णयरे वा दीहकाल-संजोए । भावो कोहे वा माणे वा मायाए वा लोभे वा भए वा हासे वा पिज्जे वा दोसे वा कलहे वा अब्भक्खाणे वा पेसुण्णे वा पर-परिवाए वा अरइ-रई वा माया
मोसे वा मिच्छा-दसणसल्ले वा तस्स रणं अरहयो उसभस्स णो एवं भवइ । Arhat Rşabha of Kośala had no more limitations. Limitations have been stated to be four : limitation of objects, limitation of space, limitation of time and limitation of subjective senses. Limitation of objects : of animate objects, of inanimate objects, .and of those in a mixed state :

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Limitation of space of a village, a town, a forest, a farm, a house or a yard; Limitation of time of a unit called samaya, of one called vāvalikā, one called ānāpānaka ( deep breath / respiration ), one called a stoka, one called a ksana, one called a lava a paksa, a muhūrta, a day - night, a fortnight, a month, a season, a halfyear, a year, or any other time-unit of a still longer duration; Limitation of subjective senses : of anger, pride, attachment, .greed, fear, laughter, affection, hatred, quarrel, calumny, sharp words, meanness, scandal-mongering, pleasure and pain, deceitful falsehood and evil of wrong faith. Arhat Rṣabha had none of these.
127
से णं अरहा उसमे वासा - वास- वज्जं प्रट्ठ गिम्ह - हेमंतिए मासे गाने एगराइए णगरे पंच-राइए वासी चंदण - समाण कप्पे सम-तिण-मणि-लेटठुकंचणे समदुक्ख - सुहे इहलोग-परलोग प्रप्पडिबद्धे, जीवियमरणे णिरवकंखे, संसार-पार-गामी कम्म संग - णिग्धायणट्ठाए प्रभुट्ठिए एवं च णं विहरइ ।
Monsoon sojourn apart, Arhat Rṣabha spent eight months of summer and winter as follows: if in a village, one night only .in one village, and five nights if in a town;
With similar feeling towards excreta and sandal wood, with similar attitude to hay, jewel, clay and gold, indifferent to pleasure and pain, free from limitation in this world as well as in the next, without a hankering for life and death, destined to overcome the mundane life, born to terminate the bondage of karma-thus he spent his time.
तस्स णं अरहम्रो उसभस्स प्रणुत्तरेणं णाणेणं प्रणुत्तरेणं दंसणेणं प्रणुत्तरेणं चरित्तेणं प्रणुत्तरेणं आलएणं प्रणुत्तरेणं वीरिएणं प्रणुत्तरेणं प्रज्जवेणं प्रणुत्तरेणं मद्दवेण प्रणुत्तरेणं लाघवेणं प्रणुत्तराए खंतीए प्रणुत्तराए बुद्धीए प्रणुत्तरेण सच्च-संजम-तव- सुचरिय-सोवचिय-फल- परिणिव्वाण - मग्गेणं प्रप्पाणं भावे माणस एक्कं वास - सहस्सं विइक्कतं ।
With supreme knowledge, supreme faith and supreme conduct, in stainless lodgings and blameless wanderings, with extreme valour, extreme uprightness, extreme mildness, extreme dexterity and extreme patience, with utmost caution and utmost

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satisfaction, with the highest intelligence and highest truth, restraint and penance, Arhat Rşabha spent a thousand years in meditating on self on the road to liberation, which was the duly earned outcome of right conduct.
तमो णं जे से हेमंताणं चउथ्थे मासे सत्तमे पक्खे फग्गुण-बहुले तस्स णं फग्गुण-बहुलस्स एगारसी-पक्खेणं पुव्वण्ह-काल-समयंसि पुरिम-तालस्स णगरस्स बहिया सगडमुहंसि उज्जाणंसि णिग्गोह-वर-पायवस्स अहे अट्ठमेणं भत्तेणं अपाणएणं आसाढाहि-नक्खत्तेणं जोगमुवागएणं झाणंतरियाए वट्टमाणस्स अणंते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुण्णे केवल-वर-नाण-दसणे समुप्पण्णे।
. Thereon, in the seventh fortnight of the fourth month of winter, on the eleventh day of the dark half of Phālguna, in the earlier part of the day, outside the city of Purimätāla, in a park named Sakatamukha, under the shade of an excellent nyagrodha tree, taking food without water once in four days, when the moon was in conjunction with the asterism Uttarāsādha, while in meditation, he became the master of kevala knowledge and faith, infinite, unsurpassed, unobstructed, complete and full.
तए णं उसभे अरहा कोसलिए जिणे केवली सव्वण्ण सव्य-दरिसी स देव-मणुयासुरस्स लोगस्स परियायं जाणइ पासइ । सव्वलोए सव्वजीवाणं आगई गई थिइं चवणं उव्वायं तक्कं मणो माणसियं भूत्तं कडं पडिसेवियं प्रावी-कम्म रहो-कम्मं अ-रहा-अ-रहस्सभागी तं तं कालं मण-वयण-कायजोगे वट्टमाणाणं सव्वलोए सव्वजीवाणं सव्वभावे जाणमाणे पासमाणे विरहइ।
२१२
Then Arhat Rşabha became the venerable, the victor, omniscient all-knowing, all-observing; Knew he and saw he all categories of gods, men and asuras in all the worlds; Knew he and saw he the conditions of all the living beings in all the worlds — wherefrom they come, whither they go, where
hey stay, when do they slip, where are they born; knew he and saw he their ideas, the thoughts in their mind, their intake, their doings, their open deeds as well as their secret deeds;

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Maru Devi (Rşabha's Mother) attains Omniscience
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[facing p. 128

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being the most venerable, from whom nothing could be kept a secret, he knew and he saw, in all respects, the state of mind, words and deeds, of all the living beings in all the worlds. 212
उसभस्स णं अरहनो कोसलियस्स चउरासीइ गण चउरासीइ गणहरा य होथ्था।
२१३ उसभस्स णं अरहनो कोसलियस्स उसभसेण-पामोक्खायो चउरासीइ समणसाहस्सीग्रो उक्कोसिया समण-संपया होथ्था।
- २१४ उसभस्स णं अरहो कोसलियस्स बंभिसुंदरी-पामोक्खाणं अज्जियाणं तिण्णि सय-साहस्सीमो उक्कोसिया अज्जिया-संपया-होथ्था।
२१५ उसभस्स णं अरहनो कोसलियस्स सेज्जंस-पामोक्खाणं समणोवासयाणं तिण्णि सय-साहस्सीयो पंच सहस्सा उक्कोसिया समणोवासग-संपया होथ्था। २१६ उसभस्स णं अरहनो कोसलियस्स सुभद्दा-पामोक्खाणं समणोवासिंयाणं पंच सय-साहस्सीयो चउपण्णं च सहस्सा उक्कोसिया समणोवासियाणं संपया होथ्था ।
२१७
Arhat Rsabha of Kosala had 84 ganas and 84 ganadharas. 213 Arhat Rsabha of Kosala had an excellent community of 84,000 monks with Rşabhasena at its head.
214 Arhat Rsabha of Kosala had an excellent community of 3,00,000 nuns with Brähmi-Sundari at its head.
215 Arhat Rşabha of Kośala had an excellent community of 3,05,000 male followers with Sreyansa at its head.
216 Arhat Rşabha of Kośala had an excellent community of 5,54,000 female followers with Subhadra at its head. - 217
उसभस्स णं अरहनो कोसलियस्स चत्तारि सहस्सा सत्त सया पण्णासा चउद्दसपुवीणं अजिणाणं जिण-संकासाणं उक्कोसिया चउद्दसपुवी-संपया होथ्था।
२१८ उसभस्स णं अरहनो कोसलियस्स णव सहस्सा प्रोहिणाणीणं उक्कोसिया संपया होथ्था।
२१९ उसभस्स णं अरहनो कोसलियस्स वीस सहस्सा केवलणाणीणं उक्कोसिया संपया होथ्था।
२२०
Arhat Rsabha of Kosala had an excellent community of 4,750 monks who were masters of 14 Purvas, who, though not Jinas

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themselves, were very much near them, who knew all the combinations of letters and correctly interpreted the truth like a Jina. 218 Arhat Rsabha of Kosala had an excellent community of 9,000 masters of avadhi knowledge.
219 Arhat Rşabha of Kośala had an excellent community of 20,000 omniscients.
220
उसभस्स णं अरहनो कोसलियस्स वीस सहस्सा छच्च सया वेउवियाणं उक्कोसिया संपया होथ्था।
२२१ उसभस्स णं अरहो कोसलियस्स बारस सहस्सा छच्च सया पण्णासा विउलमईणं उड्ढाइज्जेसु दीवसमुद्देसु सण्णीणं पंचिदियाणं पज्जत्तगाणं मण्णोगए भावे जाणमाणाणं उक्कोसिया संपया होथ्था।
२२२ उसभस्स णं अरहनो कोसलियस्स बारस सहस्सा छच्च सया पण्णासा वाइणं उक्कोसिया संपया होथ्था ।
२२३
221
Arhat Rsabha of Kosala had an excellent community of 20,600 monks who were great masters in the art of transforming their bodies.
Arhat Rsabha of Kosala had an excellent community of 12,650 monks who were endowed with the highest intellectual power, who knew the inner thoughts of all the living beings who had full development, mind and five organs of senses and who resided in two islands and a half and in two oceans. 222 Arhat Rsabha of Kosala had an excellent community of 12,650 logicians.
223
उसभस्स णं अरहनो कोसलियस्स वीसं अंतेवासि-सहस्सा सिद्धा चत्तालीसं अज्जिया-साहस्सीओ सिद्धानो।
२२४ उसभस्स णं अरहो कोसलियस्स बावीस सहस्सा णवसया अणुत्तरोववाइयाणं गइ-कल्लाणाणं उक्कोसिया संपया होथ्था ।
. २२५ उसभस्स णं अरहनो कोसलियस्स दुविहा अंतगड-भूमी होथ्था तं जहा-जुगंतकड-भूमी य परियायंतकड-भूमी य । जाव. • 'असंखिज्जायो पुरिस-जुगायो जुगंतकड-भूमी अंतो-मुहुत्त-परियाए अंतं अकासी।
२२६
Arhat Rşabha of Kośala had 20,000 male disciples and 40,000 female disciples who had been perfected.
224

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225
Arhat Rsabha of Kosala had an excellent community of 22,900 who were in their last birth. All of them had attained a blissful state. Arhat Rsabha had instituted two epochs marking the end, which were as follows : epoch signifying the termination of a generation, and epoch signifying the termination of categories, the former having terminated after innumerable generations had lived through and the latter within less than a 48-minute timespan after his attainment of omniscience.
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तेणं कालेणं तेणं समएणं उसभे अरहा कोसलिए वीसं पुव्व-सय-सहस्साई कुमार-वास-मज्झे वसित्ताणं तेसीइं पुव्व-सय-सहस्साई अगार-वास-मज्झे वसित्ताणं एगं वास-सहस्सं छउमथ्थ-परियायं पाउणित्ता एगं पुव्व-सयसहस्सं वास-साहस्सूणं केवलि-परियायं पाउणित्ता पडिपुण्णं पुव्व-सय-सहस्सं सामण्ण-परियायं पाउणित्ता चउरासीई पुव्व-सय-सहस्साइं सव्वाउयं पालइत्ता खीणे वेयणिज्जाउय-णाम-गोत्ते इमीसे प्रोसप्पिणीए सुसम-दुस्समाए समाए विइक्कंताए तीहिं वासेहिं अद्ध-णवमेहि य मासेहिं सेसेहिं जे से हेमंताणं तच्चे मासे पंचमे पक्खे माह-बहुले तस्स णं माह-बहुलस्स तेरसी पक्खेणं उप्पिं अट्ठावय-सेल-सिहरंसि दसहि अणगार-सहस्सेहिं सद्धिं चउद्दमेणं भत्तेणं अपाणएणं अभीइणा णक्खत्तेणं जोगमुवागएणं पुव्वण्ह-काल-समयंसि संपलियंक-णिसण्णे कालगए विइक्कते समुज्जाए छिण्ण-जाइजरा-मरण-बंधणे सिद्धे बुद्धे मुत्ते अंतगडे परिणिब्वुडे सव्व-दुक्ख-प्पहीणे।
२२७
In that period, at that time, Arhat Rşabha was a prince for 20,00,000 purvas, then he reigned for 63,00,000 purvas, in all 83,00,000 pūrvas in the household state; he was a monk for 1000 years and lived as an omniscient for 1,00,000 purvas 1000 years; altogether full 1,00,000 pūrvas in the order of a monk, and 84,00,000 pūrvas on this earth. Then on the exhaustion of his karma, giving experience name and lineage, at the termination time of the bracing-unbracing part of the descension phase of the cycle, less 3 years and 81 months, in the fifth fortnight of the third month of winter, on the 13th day of the dark half of
Māgha, atop Mount Astāpada, in the company of 10,000 monks, and courting the vow of taking food without water once in seven days, when the moon was in conjunction with the asterism Abhijit, in the early part of the day, seated in the

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samparyanka posture, he passed away, went beyond the bounds of karma, was uplifted after having left the world, cut asunder the tie of birth-oldage-death, and became perfected, enlightened and liberated, the maker of the end, and the terminator of all misery.
227
उसभस्स णं अरहनो कोसलियस्स कालगयस्स जाव...सव्व-दुक्ख-प्पहीणस्स तिण्णि वासा अद्धणव मासा विइक्कंता तो वि परं एगा य सागरोवम-कोडाकोडी तिवास-अद्धणव-मासाहिय-बायालीसाए वास-सहस्सेहिं ऊणिया विइक्कंता एयंसि समए समणे भगवं महावीरे परिणिव्वुए तनोवि परं णव-वास-सया विइक्कंता दसमस्स य वास-सयस्स अयं असीइमे संवच्छरे काले गच्छइ।
२२८
Since the time when Arhat Rsabha passed away, till he became the terminator of all misery, 3 years and 83 months have elapsed, and thereafter have elapsed one crore times one crore sāgaropamas, less 2003 years, and 81 months, when Sramana Bhagavān Mahāvīra passed away. Since then, nine centuries have elapsed, and of the tenth century, this is the 80th year. 228

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जिण-चरित्तं थेरावली
List of Senior Monks

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तेणं कालेणं तेणं समएणं समणस्स भगवो महावीरस्स णव गणा इक्कारस गणहरा होथ्था । से केण?णं भंते ! एवं वुच्चइः समणस्स भगवो महावीरस्स णव गणा इक्कारस गणहरा होथ्था ? समणस्स भगवो महावीरस्स जे? इंदभूई अणगारे गोयमगोत्तेणं पंच समण-सयाइं वाएइ। मज्झिमे अग्गिभई अणगारे गोयम गोत्तेणं पंच समण-सयाइं वाएइ । कणीयसे अणगारे वाउभूई णामेणं गोयमगोत्तेणं पंच समण-सयाइं वाएइ । थेरे अज्ज-वियत्ते भारद्दाएगोत्तेणं पंच समण-सयाई वाएइ। थेरे अज्ज-सुहम्मे अग्गिवेसायण-गोत्तेणं पंच समण-सयाइं वाएइ । थेरे मंडियपुत्ते वासिट्ठगोत्तेणं अदघुट्ठाइं समण-सयाइं वाएइ । थेरे मोरियपुत्ते कासव-गोत्तेणं अद्धट्ठाई समण-सयाइं वाएइ । थेरे अकंपिए1 गोयम-गोत्तेणं थेरे अयल-भाया हरियायण-गोत्तेणं ते दुण्णि वि थेरा तिण्णि-तिण्णि समण-सयाइं वाएंण्णि । थेरे मेयज्जे थेरे पभासे एए दुण्णि वि थेरा कोडिण्ण-गोत्तेणं तिण्णि तिण्णि समण-सयाई वाएंति । से तेणं अट्ठणं अज्जो ! एवं वुच्चईः समणस्स
भगवग्रो महावीरस्स णव गणा इक्कारस गणहरा होथ्था। In that period, at that time, śramaņa Bhagavān Mahavira had nine ganas and eleven ganadharas. - Bhante! Why has it been said that śramaņa Bhagavān Mahavira had nine ganas and eleven ganadharas ? The senior most disciple of Śramaņa Bhagavān Mahāvīra was Indrabhūti of the Gautama line* who imparted lessons in the sacred texts to 500 monks. The middle disciple Agnibhūti of the Gautama line imparted lessons in the sacred texts to 500 monks. The youngest disciple Vāyubhūti of the Gautama line imparted lessons in the sacred texts to 500 monks. Sthavira Ārya Vyakta of the Bhāradvaja line imparted lessons in the sacred texts to 500 monks. Sthavira Ārya Sudharmā of the Agni Vaiśāyana line imparted lessons in the sacred texts to 500 monks. Sthavira Mandika-putra of the Vasiştha line imparted lessons in the sacred texts to 250 monks. Sthavira Maurya-putra of the Kāśyapa line imparted lessons in the sacred texts to 250 monks.
In this Chapter, Gotra has been translated as 'line'.

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Kalpa Sūtra Sthavira Akampita of the Gautama line and sthavira Acalabhrātā of the Hāritāyana line, each imparted lessons in the sacred texts to 300 monks. Sthavira Maitārya and sthavira Prabhāsa, both of the Kauņdinya line, each imparted lessons in the sacred texts to 300 monks. --Arya! It is for this (did I say as above), and so it is said that Šramaņa Bhagavān Mahãvira had nine gaņas and eleven ganadharas.
सव्वे एए समणस्स भगवो महावीरस्स इक्कारस वि गणहरा दुवालसंगिणो चउद्दस-पुग्विणो समत्त-गणि-पिडगा-धारगा रायगिहे णगरे मासिएणं भत्तेणं अपाणएणं कालगया विइक्कंता समुज्जाया छिंग्ण-जाइ-जरा-मरणबंधण सिद्धा मुत्ता अंतगडा परिणिव्वुडा सव्व-दुक्ख-प्पहीणा। थेरे इंदभूइ थेरे अज्ज-सुहम्मे सिद्धिगए महावीरे पच्छा दुण्णि वि थेरा परिणिव्वुया । जे इमे अज्जत्ताए समणा णिग्गंठा एए सव्वे अज्ज सुहम्मस्स अणगारस्स
अवच्चेज्जा. अवसेसा गणहरा निरवच्चा वोच्छिन्ना। Of these eleven ganadharas of Gramaņa Bhagavān Mahāvira, all were masters of the 12 Angas, 14 Purvas and all the spiritual treasures created by the gaņis, all (but two) courted the vow of taking food without water once after a month and passed away in Rajagrha, died, were uplifted, cut asunder the ties of birtholdage-death, had been perfected, enlightened and liberated, were (when on this earth) in their last birth, had entered into liberation, and became the terminators of all misery. Sthavira Indrabhūti and sthavira Arya Sudharmā entered into liberation after the passing away of Mahāvīra. The nirgrantha monks of the present times are all the spiritual descendants of sthavira Ārya Sudharmā. The rest of the gañadharas are without (spiritual) progeny, and hence they are uprooted (i.e., have left no line).
समणे भगवं महावीरे कासव-गोत्तेणं । समणस्स भगवनो महावीरस्स कासव-गोत्तस्स अज्ज-सुहम्मे थेरे अंतेवासी अग्गिवेसायण-सगोत्ते। थेरस्स णं अज्ज-सुहम्मस्स अग्गिवसायण-सगोत्तस्स अज्ज-जंबु-णामे थेरे अंतेवासी कासवगोत्ते । थेरस्स णं अज्ज-जंबु-णामस्स कासव-गोत्तस्स अज्ज-प्पभवे थेरे अंतेवासी कच्चायण-सगोत्ते । थेरस्स णं अज्ज-सिज्जंभवे थेरे अंतेवासी मणग

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पिया वच्छ-सगोत्ते । थेरस्स णं अज्ज-सिज्जंभवस्स मणग-पिउणो वच्छसगोत्तस्स थेरे अंतेवासी अज्ज-जसभद्दे तुंगियायण-सगोत्ते ।
Śramaņa Bhagavān Mahavira belonged to the Kāśyapa line. Sthavira Ārya Sudharmā who was the disciple of Śramaņa Bhagavān Mahāvīra was of the Agni-vaišāyana line.
Sthavira Arya Jambu who was the disciple of Ārya Sudharmā of the Agni-vaiśāyana line belonged to the Kaśyapa line. Sthavira Arya Prabhava who was the disciple of sthavira Arya Jambu of the Kāśyapa line belonged to the Katyāyana line. Arya Sayyambhava, the father of Māņaka, who was the disciple of the sthavira (Ārya Prabhava), belonged to the Vātsya line. Sthavira Ārya Yaśobhadra who was the disciple of sthavira Ārya Sayyambhava of the Vātsya line, the father of Māņaka, belonged to the Tungikāyaṇa line.
संखित्त-वायणाए अज्ज-जसभद्दाए अग्गो एवं थेरावली भणिया तं जहाथेरस्स णं अज्ज-जसभद्दामो तुंगियायण-सगोत्तस्स अंतेवासी दुवे थेरा। थेरे अज्ज-संभूयविजए माढर-सगोत्ते थेरे अज्ज-भद्दबाह पाईण-सगोत्ते । थेरस्स णं अज्ज-संभूयविजयस्स माढर-सगोत्तस्स अंतेवासी थेरे अज्ज-थूलभद्दे गोयमसगोत्ते। थेरस्स णं अज्ज-थूलभद्दस्स गोयमसगोत्तस्स अंतेवासी दुवे थेरा। थेरे अज्ज महागिरी एलावच्च-सगोत्ते, थेरे अज्ज-सुहथ्थी वासिट्ठसगोत्ते । थेरस्स णं अज्ज-सुहथ्थिस्स वासिट्ठ-सगोत्तस्स अंतेवासी दुबे थेरा सुट्ठिय-सुप्पडि-बुद्धा कोडिय-काकंदगा वग्धावच्च-सगोत्ता । थेराणं सुठियसुप्पडिबुद्धाणं कोडिय-काकंदगाणं वग्धावच्च-सगोत्ताणं अंतेवासी थेरे अज्ज इंददिण्णे कोसिय-सगोत्ते। थेरस्स णं अज्ज-इंददिण्णस्स कोसियसगोत्तस्स अंतेवासी अज्ज-दिण्णे गोयम-सगोत्ते । थेरस्स णं अज्ज-दिण्णस्स गोयम-सगोत्तस्स अंतेवासी थेरे अज्जसीहगिरी जाईसरे कोसिय-सगोत्ते । थेरस्स णं अज्जसीहगिरिस्स जाईसरस्स कोसिय-सगोत्तस्स अंतेवासी थेरे अज्ज-वइरे गोयम-सगोत्ते । थेरस्स णं अज्ज-वइरस्स गोयम-सगोत्तस्स (अंतेवासी थेरे अज्ज-वइरसेणे उक्कोसिय-गोत्ते । थेरस्स णं अज्ज-वइरसेणस्स उक्कोसिय-गोत्तस्स) अंतेवासी चत्तारि थेरा। थेरे अज्ज-णाइले, थेरे अज्ज-वोमिले, थेरे अज्ज-जयंते थेरे अज्ज-तावसे । थेरानो अज्जणाइलामो अज्जणाइला साहा णिग्गया। थेरानो अज्ज-वोमिलामो अज्ज

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Kalpa Sutra
वोमिला साहा णिग्गया। थेरापो अज्ज-जयंताग्रो प्रज्ज-जयंती साहा णिग्गया। थेरानो अज्ज-तावसानो अज्ज-तावसी साहा णिग्गया त्ति ४
In a precise redaction, the list of the sthaviras after Arya Yaśobhadra would read as follows : Sthavira Yaśobhadra of the Tungikāyaṇa line had two disciples: sthavira Arya Sambhūta-vijaya of the Mashara line, and sthavira Ārya Bhadrabāhu of the Prācīna line. Sthavira Ārya Sambhūta-vijaya of the Māthara line had a disciple in sthavira Arya Sthūlabhadra who belonged to the Gautama line. Sthavira Arya Sthūlabhadra of the Gautama line had two disciples : sthavira Arya Mahāgiri of the Ailāpatya line, and sthavira Ārya Suhasti of the Vasiştha line. Sthavira Ārya Suhasti of the Vasiştha line had two disciples : sthaviras Susthita and Supratibuddha, alias Kotika and Kākandaka respectively, both belonging to the Byāghrāpatya liné. Sthaviras Susthita and Supratibuddha, alias Kotika and Kākandaka, both of the Byāghrāpatya line, had a disciple in sthavira Indradatta who belonged to the Kausika line. Sthavira Ārya Indradatta of the Kausikaline had a disciple in Aryadatta of the Gautama line. Sthavira Āryadatta of the Gautama line had a disciple in sthavira Arya Singhagiri Jātismara who belonged to the Kauśika. line.
Sthavira Ārya Singhagiri Jātismara of the Kausika line had a. disciple in sthavira Arya Vajra of the Gautama line. Sthavira Ārya Vajra of the Gautama line had (a disciple in sthavira Ārya Vajrasena of the Utkrșța line; and sthavira Ārya Vajrasena of the Utkrsta line had) four disciples : sthavira Ārya Nagila, sthavira Ārya Bomila, sthavira Ārya Jayanta and sthavira Arya Tāpasa.

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From sthavira Ārya Nagila branched out the Ārya-Nagilā sākha* From sthavira Bomila branched out the Arya-Bomilă sakhā. From sthavira Arya Jayanta branched out the Ārya-Jayanti šākhā. From Sthavira Arya Tāpasa branched out the AryaTāpasi śākhā.
विथ्थर-वायणाए पुण अज्ज-जसभद्दाप्रो परमो थेरावली एवं पलोइज्जइ तं जहा-थेरस्स णं अज्ज-जसभद्दस्स इमे दो थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्था तं जहा-थेरे अज्ज-भद्दबाहू पाइण-सगोत्ते, थेरे संभूयविजए माढर-सगोत्ते। थेरस्स णं अज्ज-भद्दबाहूस्स पाइण-सगोत्तस्स इमे चत्तारि थेरा अंतेवासी अहावच्चा अभिण्णाया२ होथ्था तं जहा-थेरे गोदासे थेरे अगिदत्ते थेरे जणदत्ते थेरे सोमदत्ते कासव-गोत्तेणं। थेरेहितो णं गोदासेहिंतो कासव-गोत्तेहिंतो एथ्थ गंगोदास-गणे णामं गणेणिग्गए; तस्स णं इमानो चत्तारि साहायो एवमाहिज्जति तं जहा-तामलित्तिया कोडिवरिसिया पोंडवद्धणिया दासीखब्बडिया। थेरस्स णं अज्ज-संभूयविजयस्स माढर-सगोत्तस्स इमे दुवालस थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्था तं जहा
णंदणभद्दे थेरे उवणंदे तीसभद्द जसभद्दे ।
थेरे य सुमणभद्दे मणिभद्दे पुण्णभद्दे य ।१॥
थेरे य थूलभद्दे उज्जुमई जंबुनामधिज्जे य ।
थेरे य दीहभद्दे
थेरे तह पंडुभद्दे ॥२।। थेरसस णं अज्ज-संभयविजयस्स माढर-सगोत्तस्स इमानो सत्त अंतेवासिणीग्रो अहावच्चायो अभिण्णायामो होथ्था तं जहा
*Hermann Jacobi writes: "It is not clear what is meant by gana, kula and śākhā. Gana designates the school which is derived from one teacher: kula the succession of teachers in one line, śäkhă the lines which branch off from each teacher. The modern gaccha appears equivalent with the ancient gana.
-Kalpa Sütra, in Sacred Books of the East, Vol. XXII, p. 288.

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जक्खा य जक्खदिण्णा भूया तह चेव भूयदिण्णा य । सेणा वेणा रेणा
भगिणी थुलभद्दस्स | ३ |
In an exhaustive redaction, the list of the sthaviras after Arya Yasobhadra would read as follows:
Sthavira Arya Yasobhadra had two disciples in sthavira Arya Bhadrabahu of the Präcīna line and sthavira Sambhūta-vijaya of the Mathara line, who were progeny-like and very dear to him. Sthavira Arya Bhadrabahu of the Prăcina line had four progeny-like and very dear disciples in sthavira Godāsa, sthavira Agnidatta, sthavira Janadatta and sthavira Somadatta-all of the Kasyapa line.
From sthavira Godása of the Kāśyapa line branched out a gaṇa named Godāsa gaṇa, of which the four śākhās were Tāmraliptikā, Koțivarsia, Puṇḍra-vardhania and Dāsi-kharvǎțikā. Sthavira Arya Sambhūta-vijaya of the Mathara line had 12 progeny-like and very dear disciples as follows :
Nandana-bhadra sthavira
Upananda, Tiṣya-bhadra, Yaso-bhadra
Sthavira Sumana-bhadra Mani-bhadra Punya-bhadra 1
Kalpa Sutra
Sthavira Sthula-bhadra
Ṛjumati and one Jambu by name Sthavira Dirgha-bhadra
And Sthavira Pandu-bhadra. 2
Sthavira Arya Sambhūta-vijaya of the Mathara line had the following progeny-like and very dear female disciples :
Yakṣa, Yakṣadattā
Bhūtā, Bhūta-dattā
Senā (Enā ?), Benā, Rena
Sisters of Sthūla-bhadra. 3

थेरस्स णं अज्ज-थूलभद्दस्स गोयम- सगोत्तस्स इमे दो थेरा ग्रहावच्चा अभिण्णाया होथ्या तं जहा-थेरे अज्ज - महागिरी एलावच्च - सगोत्ते थेरे अज्ज - सुहथ्थी वासिट्ठ-संगोत्ते । थेरस्स णं प्रज्ज - महागिरीस्स एलावच्च

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सगोत्तस्स इमे प्रट्ठ थेरा अंतेवासी ग्रहावच्चा अभिण्णाया होथ्या तं जहाथेरे उत्तरे थेरे वलिस्सहे थेरे धणड्ढे थेरे सिरिड्ढे थेरे कोडिण्णे थेरे जागे थेरे णागमित्ते थेरे छलुए रोहगुत्ते कोसिय-गोत्तेणं । थेरेहिंतो णं छहितो रोहगुत्ते हितो कोसिय-गोत्तेहिंतो तथ्य णं तेरासिया साहा णिग्गया । थेरेर्हितो णं उत्तर-बलिस्से - हितो तथ्य णं उत्तर बलिस्सहगणे णामं गणे णिग्गए | तस्स णं इमात्र चत्तारि साहाओ एवमाहिज्जंति तं जहाकोसंविया सोइत्तिया कोड्डवाणी चंदणागरी । थेरस्स णं प्रज्ज - सुहथ्थिस् वासिट्ठ- सगोत्तस्स इमे दुवालस थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्या तं जहा
थेरज्ज-रोहणे य दजसे मेहे गणी य कामिड्ढी । सुट्ठिय-सुपपड्बुिद्धे
रखिय तह रोहगुत्ते य ॥४॥
इसिगुत्ते सिरिगुत्ते
गणी य बंभे गणी य तह सोमे । दस दो य गणहरा खलु एए सीसा सुहस्स १५ ।
Sthavira Arya Sthūla-bhadra had two progeny-like and very dear disciples in sthavira Ārya Mahagiri of the Ailapatya line, and sthavira Arya Suhasti of the Vasistha line.
141
Sthavira Arya Mahagiri had the following eight progeny-like and very dear disciples: sthavira Uttara, sthavira Balissaha, sthavira Dhanaḍhya, sthavira Sirardhi, sthavira Kodinna, sthavira Naga, sthavira Nagamitra and sthavira Chaluka Rohagupta (the last one being) of the Kauśika line.

From sthavira Chaluka Rohagupta of the Kausika line branched out the Trairāśika śākhā.
From sthavira Uttara and sthavira Balissaha branched out a gana named Uttara-Balissaha gana, of which four śākhās were Kauśambikā, Sautaptikā, Kautumbini and Candra-nagari. Sthavira Arya Suhasti of the Vasiṣṭha line had the following 12 progeny-like and very dear disciples :

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Sthavira Arya Rohana Bhadrayasah, Megha, Kāmardhi Susthita, Supratibuddha Rakṣita and Rohagupta 4
Rṣigupta, Śrīgupta
Gani Brahma and gani Soma
These ten plus two, gaṇadharas (12 in all) All disciples of Suhasti. 5
थेरेहिंतो णं अज्ज - रोहणेहिंतो कासव - गोत्तेहिंतो तथ्य णं उद्देहगणे णामं गणे णिग्गए । तस्स इमाओ चत्तारि साहाओ णिग्गयाओ छच्च कुलाई एवं हिज्जति । से किं तं साहाओ ? साहाओ एवमाहिज्जति तं जहाउडुंबरिज्जिया, मासपूरिया, मइपत्तिया, सुण्णपत्तिया । से तं साहाम्रो । से किं तं कुलाई ? कुलाई एवमाहिज्जंति तं जहा
पढमं च णागभूयं वीयं पुण सोमभूइयं होइ । अह उल्लगच्छ तड्यं चउथ्थयं हथ्थिलिज्जं तु |६|

पंचमगं गंदिज्जं
छट्ठ पुण पारिहासयं होड़ । उद्देह गणस्सेए
छच्च कुला होंति णायव्वा |७|
Kalpa Sūtra.
थेरेहितो णं सिरिगुत्ते हितो हारिय- सगोत्तेहिंतो एथ्थ णं चारण- गणे णाम गणे णिग्गए; तस्स णं इमाम्रो चत्तारि साहाओ सत्त य कुलाई एवमा हिज्जति । से किं तं साहाओ ? साहाओ एवमाहिज्जेति तं जहाहारियमालागारी संकासिया गवेधुया वज्जणागरी । से तं साहा । से किं तं कुलाई ? कुलाई एवमाहिज्जति तं जहा
पढमेथ्थ वच्छलिज्जं
बीयं पुण पीइधम्मियं होइ ।
तइयं पुण हालिज्जं चउथ्थं पूरमित्तिज्जं १८
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पंचमगं मलिज्ज छठें पुण अज्ज-चेडयं होइ ।
सत्तमगं कण्हसहं सत्त कुला चारणगणस्स ।९।
From sthavira Ārya Rohana of the Kāśyapa line branched out a gana named Uddeha gana, of which four sākhās and six kulas were stated to be as follows. What were the sākhās? They were : Audumbariā, Māsapuriyā, Mati-prāptikā and Sūnyapräptika. These are the sākhās. What were the kulas ? They were :
First was Nagabhūta Second, Somabhūtikā Ullagaccha (Ardra-kaccha ?) the third And fourth Hastiliya 6 Fifth was Nandiya And sixth Parihāsaka Of the Uddeha gaņa, to be noted,
These were the six Kulas. 7 From sthavira Šri-gupta of the Harita line branched out a gana named Carana gaña, of which four śākhās and seven kulas had been as follows. What were the sākhās ? They were : Hārītamāläkari, samkāsyā (Saṁkäsika ?), Gavedhukā and Vajranāgari, And what were the kulas ? They were :
First was Vatsaliya And second Priti-dharmikā Third was Häliya (Haligga ?) And fourth Pausa-maitreya (mittigga ?) 8 Fifth was Maleya (Maligga ?) And sixth Ārya-Cetaka And the seventh Krşņa-śākha (Kanhasaha ?)— Such were seven kulas of the Carana gana, 9
थेरेहिंतो भद्दसेहिंतो भारदाय-सगोत्तेहिंतो एथ्थ णं उडुवाडियगणे णामं गणे जिग्गए। तस्स णं इमारो चत्तारि साहायो तिण्णि य कुलाई एवमाहिज्जति । से किं तं साहायो ? साहाम्रो एवमाहिज्जति तं जहा-चंपि

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ज्जिया भद्दिजिया काकंदिया मेहलिज्जिया। से तं साहायो। से किं तं कुलाई ? कुलाई एवमाहिज्जति तं जहा
भद्दजसियं तह भद्दगुत्तिय तइयं च होइ जसभदं ।
एयाइं उडुवाडियगणस्स तिण्णेव य कुलाइं ।१०। थेरेहितो णं कामिड्ढीहितो कुंडल-सगोत्तेहितो एथ्थ णं वेसवाडियगणे णाम गणे णिग्गए। तस्स णं इमाओ चत्तारि साहायो चत्तारि कुलाइं एवमाहिज्जति। से किं तं साहायो? साहायो एवमाहिज्जति ? तं जहा-सावथ्थियारज्जपालिया अंतरिज्जिया खेमलिज्जिया। से तं साहायो। से किं तं कुलाई ? कुलाई एवमाहिज्जति तं जहा
___ गणियं मेहिय कामिड् ढियं च तह च होइ इंदपुरगं च ।
एयाइ वेसवाडिय गणस्स चत्तारि य कुलाइं ।११।
From sthavira Bhadrayaśāh of the Bhäradvāja line branched out a gana named Udubadiya gaņa, which in turn branched out into four sākhās and three kulas. What were these sākhās ? They were Campiya, Bhadriyā, Kākandiā and Mekhaliä. Such were the śākhās. And what were the kulas ? The kulas were :
Bhadra-yasasya and BhadraGuptiya, third Yaśo-bhadraThese are the kulas
of gana named Uduvadiya. 10 From sthavira Kāmardhi of the Kundala (Kauņņinya, in alternative reading) line branched out a gana named Vesavādiya, which in turn branched out in four sākhās and four kulas. What were these sākhās ? They were Śrávastikā, Rājyapālikā, Antariya and Kșemaliya. Such were the sākhās. And the kulas? They were :
Ganika, Maighika, Kamardhika And the fourth was Indrapuraka --: Such were the kulas of gana named Vesavadiya. 11

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Top : Sthūlabhadra as a lion with his sisters Bottom: Sthūlabhadra's sisters with Bhadrabahu
(or Sthūlabhadra)
[ facing p. 144

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थेरेहितो णं इसिगुत्तेहिंतो काकंदियेहितो वासिट्ठ-सगोत्तेहिंतो एथ्थ णं माणवगणे णामं गणे णिग्गए। तस्स णं इमारो चत्तारि साहायो तिण्णि य कुलाइं एवमाहिज्जति । से किं तं साहायो ? साहायो एवमाहिज्जति तं जहा-कासविज्जिया गोयमिज्जिया वासिट्ठिया सोरट्ठिया। से तं साहायो । से किं तं कुलाइं ? कुलाइं एवमाहिज्जति तं जहा
इसिगुत्तियथ्थ पढमं बिइयं इसिदत्तेयं मुणेयव्वं ।
तइयं च अभिजसं तं
तिण्णि कुला माणवगणस्स।१२। थेरेहितो सुट्टिय-सुप्पडिबुद्धेहितो कोडिय-काकंदएहितो वग्घावच्च-सगोत्तेहितो एथ्थ णं कोडियगणे णामं गणे णिग्गए । तस्स ण इमारो चत्तारि साहाओ चत्तारि कुलाइं एवमाहिज्जति । से किं तं साहायो? साहायो एवमाहिज्जति तं जहा
उच्चणागरी विज्जा हरी य वइरी य मज्झिमिल्ला य ।
कोडियगणस्स एया
हवंति चत्तारि साहायो ।१३। से तं साहायो । से किं तं कुलाइं ? कुलाइं एवमाहिज्जति तं जहा
पढमिथ्थ बंभलिज्जं बिइयं णामेण वच्छलिज्ज तु
तइयं पुण वाणिज्ज चउथ्थयं पण्हवाहणयं ।१४।
From sthavira Rsigupta Kākandika of the Vasistha line branched out a gana named Mänaya gana, which in turn had four śākhās and three kulas. What were the sākhās ? They were Kalyapiya, Gautamiya, Vasisthiya and Saurastriya. Such were the sākhās. And the kulas? They were :
First was Rsiguptiya Second to be noted was Rșidattiya And the third-AbhijasaThe three kulas of Manava gana. 12

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From the two sthaviras of the Byāghrapatya line, Susthita (alias Kotika) and Supratibuddha (alias Käkandaka) branched out a gana named Kotika gaņa, which had four śākhās and four kulas. What were the sākhās ? They were :
First was Uccanā gari, and then Vidyadhari, Vajri, Madhyamila--- Such were the four sākhās
of the gana named Kotika. 13 Such were the śākhās ? And what about the kulas? They were :
Brahmaliya was the first The second was Vätsaliyā The third was Vänijya And the fourth Prasna-vahanaka. 14
थेराणं सुट्ठिय-सुप्पडिबुद्धाणं कोडिय-काकंदगाणं वग्घावच्च-सगोत्ताणं इमे पंच थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्था तं जहा-थेरे अज्ज-इंददिण्णे थेरे पियगंठे थेरे विज्जाहरगोवाले कासव-गोत्तेणं थेरे इसिदत्ते थेरे अरिहदत्ते । थेरेहितो णं पियगंठेहितो एथ्थ णं मज्झिमा साहा णिग्गया। थेरेहितो विज्जाहरगोवालेहितो तथ्थ णं विज्जाहरी साहा णिग्गया । थेरस्स णं अज्ज-इंददिण्णस्स कासव-गोत्तस्स अज्ज-दिण्णे थेरे अंतेवासी गोयम-सगोत्ते । थेरस्स पण अज्ज-दिण्णस्स गोयम-सगोत्तस्स इमे दो थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्था । थेरे अज्ज-संतिसेणिए माढर-गोत्ते। सथेरे अज्जसीहगिरी जाईसरे कोसियगोत्ते । थेरेहिंतो णं अज्ज-संतिसेणिएहितो माढरसगोत्तेहिंतो एथ्थ णं उच्चणागरी साहा णिग्गया।
The two sthaviras of the Byāghrāpatya line, Susthita alias Kotika and Supratibuddha alias Käkandaka had five progeny-like and very dear disciples in sthavira Ārya Indradatta, sthavira Priyagrantha, sthavira Vidyādhara-gopāla of the Kaśyapa line, sthavira Rșidatta and sthavira Arhadatta. From sthavira Priyagrantha branched out the Madhyamā śākhā. From sthavira Vidyadhara-gopāla branched out the Vidyadhari sakhā. Sthavira Arya Indradatta of the Kāśyapa line had a disciple in sthavira Aryadatta of the Gautama line.

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List of Senior Monks
Sthavira Aryadatta of the Gautama line had two, progeny-like and very dear disciples in sthavira Śănti-sainika of the Māṭhara line, and sthavira Arya Singhagiri Jatismara of the Kausika line. From sthavira Arya Śanti-sainika of the Mathara line branched out the Uccanāgari śākhā.
10
थेरस्स णं प्रज्ज - संतिसेणियस्स माढर- सगोत्तस्स इमे चत्तारि थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्या तं जहा - थेरे प्रज्ज - सेणिए थेरे अज्ज - तावसे थेरे श्रज्ज - कुबेरे थेरे अज्ज - इसिपालिए । थेरेहितो णं प्रज्ज - सेणिएहिंतो एथ्थ णं अज्जसेणिया साहा णिग्गया । थेरेहिंतो णं अज्ज - तावसेहिंतो एथ्य णं अज्ज-तावसी साहा णिग्गया । थेरेहिंतो णं अज्ज - कुबेरेहितो एथ्थ गं अज्ज - कुवेरा साहा णिग्गया । थेरेहिंतो णं प्रज्ज - इसपालिए हितो एथ्थ गं अज्ज - इसिपालिया साहा णिग्गया । थेरस्स णं प्रज्ज सिहगिरिस्स जाइसरस्स को सिय-गोत्तस्स इमे चत्तारि थेरा अंतेवासी ग्रहावच्चा अभिण्णाया होथ्था तं जहा - थेरे धणगिरि थेरे अज्ज - वइरे थेरे अज्ज समिए थेरे अरिहदिण्णे । थेरेहिंतो णं प्रज्ज समिएहितो गोयम- सगोत्तेहिंतो एथ्थ णं बंभदीविया साहा णिग्गया । थेरेर्हितो णं श्रज्ज - वइरेहितो गोयम - सगोत्तेहितो एथ्थ णं प्रज्ज वइरा साहा णिग्गया । थेरस्स णं ग्रज्ज - वइरस्स गोयम - सगोत्तस्स इमेतिणि थेरा अंतेवासी अहावच्चा अभिण्णाया होथ्या तं जहा - थेरे प्रज्ज - वइरसेणिए थेरे अज्ज-पउमे थेरे अज्ज - रहे । थेरेहितो णं अज्ज - वइरसेणिएहिंतो एथ्थ णं प्रज्ज - इली साहा णिग्गया । थेरेहितो णं अज्ज -परमेहितो एथ्थ णं अज्ज -पउमा साहा णिग्गया । थेरेरितो णं प्रज्ज रहेहिंतो एथ्थ णं अज्जजयंती साहा णिग्गया । थेरस्स रणं अज्ज - रहस्स वच्छ-सगोत्तस्स प्रज्ज - पूसगिरी थेरे अंतेवासी कोसिय- सगोत्ते । थेरस्स णं अज्ज -पूसगिरिस्स कोसिय- सगोत्तस्स अज्ज - फग्गुमित्ते थेरे अंतेवासी गोयम सगोत्ते ।
११
147
Sthavira Arya Śānti-sainika of the Maṭhara line had four progeny-like and very dear disciples in sthavira Arya Sainika, sthavira Arya Tāpasa, sthavira Arya Kuvera and sthavira Rsipalita.
From sthavira Arya Sainika branched out the Arya-Sainika śākhā. From sthavira Arya Tāpasa branched out the Arya-Tapasi śākhā. From sthavira Ārya Kuvera branched out the Arya-Kuverā śākha. From sthavira Arya Rṣi-palita branched out the Arya Rsi-pālita sākhā.

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u.
Sthavira Arya Singhagiri Jātismara of the Kauśika line had progeny-like and very dear disciples in sthavira Dhanagiri, sthavira Arya Vajra, sthavira Arya Samita and sthavira Arhaddatta. From sthavira Arya Samita of the Gautama line branched out the Brahmadīpikā sākhā. From sthavira Ārya Vajra of the Gautama line branched out the Arya-Vajra sākhā. Sthavira Ārya Vajra of the Gautama line had three progenylike and very dear disciples in sthavira Arya Vajra-sainika, sthavira Ārya Padma and sthavira Ārya Ratha. From sthavira Ārya Vajra-sainika branched out the Ārya-naili śākhā. From sthavira Ārya Padma branched out the Arya-Padmă śākhā. From sthavira Ārya Ratha branched out the Ārya-Jayanti sākhā. Sthavira Ārya Ratha of the Vatsya line had a disciple in Arya Paușyagiri of the Kauśika line. Sthavira Ārya Pausyagiri of the Vātsya line had a disciple in sthavira Ārya Phalgumitra of the Gautama line.
11
[थेरस्स णं अज्ज-फग्गुमित्तस्स गोयम-सगुत्तस्स अज्ज-धणगिरी थेरे अंतेवासी वासिट्ठ-सगोत्ते । थेरस्स णं अज्ज-धणगिरीस्स वासिट्ठ-सगोत्तस्स अज्जसिवभूई थेरे अंतेवासी कुच्छ-सगोत्ते । थेरस्स णं अज्ज-सिवभूइस्स कुच्छसगोत्तस्स अज्ज-भद्दे थेरे अंतेवासी कासव-गोत्ते । थेरस्स णं अज्ज-भद्दस्स कासव-गोत्तस्स अज्ज-णक्खत्ते थेरे अंतेवासी कासव-गोत्ते । थेरस्स णं अज्ज-णक्खत्तस्स कासव-गोत्तस्स अज्ज-रक्खे थेरे अंतेवासी कासव-गोत्ते । थेरस्स णं अज्ज-रक्खस्स कासव-गोत्तस्स अज्ज-णागे थेरे अंतेवासी गोयमसगोत्ते । थेरस्स णं अज्ज-णागस्स गोयम-सगोत्तस्स अज्ज-जेहिले थेरे अंतेवासी वासिट्ठ-सगोत्ते । थेरस्स णं अज्ज-जेहिलस्स वासिट्ठ-सगोत्तस्स अज्जविण्हु थेरे अंतेवासी माढर-सगोत्ते । थेरस्स णं अज्ज-विण्हुस्स माढर-सगो-. त्तस्स अज्ज-कालए थेरे अंतेवासी गोयम-सगोत्ते । थेरस्स णं अज्जकालगस्स गोयम-सगोत्तस्स इमे दो थेरा अंतेवासी गोयम-सगोत्ता थेरे अज्ज-संपलिए थेरे अज्ज-भद्दे । एएसिं दुणह वि थेराणं गोयम-सगोत्ताणं अज्ज-वुड्ढे थेरे अंतेवासी गोयम-सगोत्ते । थेरस्स णं अज्ज-वुड्ढस्स गोयमसगोत्तस्स अज्ज-संधपालिए थेरे अंतेवासी गोयम-सगोते । थेरस्स णं अज्जसंधपालियस्स गोयम-सगोत्तस्स अज्ज-हथ्थी थेरे अंतेवासी कासव-गोत्ते ।

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149
THE OT YIGT-EfTha Tha-TTTH TOUT-ESFH HATA 4994मेगोत्ते । थेरस्स णं अज्ज-धम्मस्स सुव्वय-गोत्तस्स अज्ज-सीहे थेरे अंतेवासी कासव-गोत्ते। थेरस्स णं अज्ज-सीहस्स कासव-गोत्तस्स अज्ज-धम्मे थेरे अंतेवासी कासव-गोत्ते। थेरस्स णं अज्ज-धम्मस्स कासव-गोत्तस्स अज्जसंडिल्ले थेरे अंतेवासी ।]
[Sthavira Arya Phalgumitra of the Gautama line had a disciple in sthavira Ārya Dhanagiri of the Vasistha line. Sthavira Arya Dhanagiri of the Vasiştha line had a disciple in sthavira Ārya Śivabhūti of the Kautsa line.. Sthavira Arya Śivabhūti of the Kautsya line had a disciple in sthavira Aryabhadra of the Kaśyapa line. Sthavira Aryabhadra of the Kāśyapa line had a disciple in sthavira Arya Nakşatra of the Kaśyapa line. Sthavira Ārya Nakșatra of the Kaśyapa line had a disciple in sthavira Arya Rakşa of the Kāśyapa line. Sthavira Ārya Rakşa of the Kåśyapa line had a disciple in sthavira Arya Nāga of the Gautama line. Sthavira Arya Naga of the Gautama line had a disciple in sthavira Ārya Jehila (Jetthila, also Jyestha in other readings) of the Vasiştha line. Sthavira Arya Jehila of the Vasiştha line had a disciple in sthavira Arya Vişņu of the Mathara line. Sthavira Arya Vişņu of the Māthara line had a disciple in sthavira Ārya Kalaka of the Gautama line. Sthavira Ārya Kalaka of the Gautama line had two disciples in sthavira Ārya Sampalita and sthavira Āryabhadra, both of the Gautama line. These two sthaviras of the Gautama line had a disciple in sthavira Aryabțddha of the Gautama line. Sthavira Aryabrddha of the Gautama line had a disciple in sthavira Arya Sangha-pālita of the Gautama line. Sthavira Arya Sangha-pälita of the Gautama line had a disciple in sthavira Arya Hasti of the Kāśyapa line. Sthavira Ārya Hasti of the Kaśyapa line had a disciple in sthavira Arya Dharma of the Subrata line. ::

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Sthavira Arya Dharma of the Subrata line had a disciple in sthavira Ārya Singha of the Kāśyapa line. Sthavira Ārya Singha of the Kāśyapa line had a disciple in sthavira Arya Dharma of the Kaśyapa line. Sthavira Ārya Dharma of the Kaśyapa line had a disciple in sthavira Arya Śāņdilya.]
12
वंदामि फग्गमित्तं च गोयमं धणगिरिं च वासिठं ।
कुच्छं सिवभूई पिय कोसिय दुज्जिंत-कण्हे य ।१।
तं वंदिऊण सिरसा भदं वंदामि कासवं गोत्तम् ।
णक्खं कासव गोत्तं रक्खं पि य कासवं वंदे ।२।
- वंदामि अज्ज-णागं च गोयम जेहिलं च वासिठं ।
विण्डं माढर-गोत्तं कालगं अवि गोयमं वंदे ।३।
· गोयम-गोत्त-कुमारं संपलियं तह य भद्दयं वंदे ।
- थेरं च अज्ज-वुड्ढं गोयम-गोत्तं नमसामि ।४।
तं वंदिऊण सिरसा थिर-सत्त-चरित्त-णाण-संपण्णं ।
थेरंच संधवालिय कासव-गोत्तं पणिवयामि ।५। - वंदामि अज्ज-हथ्थिं च कासवं खंति-सागरं धीरं ।
गिम्हाण पढ़म मासे कालगयं चित्त-सुद्धस्स ।।

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वंदामि अज्ज.धम्म च सुव्वयं सील-लद्धि-संपण्णं ।
__जस्स णिक्खमणे देवो छत्तं वरं उत्तमं वहइ ७।
हथ्थं कासव-गोत्तं धम्मं सिव-साहगं पणिवयामि ।
सीहं कासव-गोत्तं धम्म पि य कासवं वंदे ।८।
तं वंदिऊण सिरसा [थिर-सत्त-चरित्त-णाण-संपण्णं ।
थेरं च अज्ज-जंबुं गोयम-गोत्तं णमंसामि ।९।
मिउ-मद्दव-संपण्णं उवउत्तं णाण-दसण-चरित्ते ।
थेरं च णंदियं पि य कासव-गोत्तं पणिवयामि ।१०।
तत्तो अथिर-चरितं उत्तम-संमत्त-सत्त-संजुत्तं ।
देसिगणि-खमासमणं कासव-गोत्तं णमंसामि ।११॥ . . . तत्तो अणुप्रोगधरं धीरं मइ-सागरं महासत्तं ।
थिरिगुत्त-खमासमणं वच्छ-सगोत्तं पणिवयामि ।१२।
' तत्तो प्रणाण-दसण चरित्त-तव-सुट्ठियं-गुण-महंतं ।
थेरं कुमारं धम्म वंदामि गणिं गुणोवेयं ।१३।]
सुत्तथ्थ-रयण-भरिए खम-दम-मद्दव-गुणेहि संपण्णे ।
देविड्ढि-खमासमणे कासव-गोत्ते पणिवयामि ॥१४॥

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Kalpa Sūtra
I pay homage to Phalgumitra of Gautama line To Dhanagiri of the line of Vasiştha I pay homage to Sivabhūti of the Kautsya line To Durdānta-krsņa of the line of Kausika. Śl. 1 I pay homage to Bhadra of Kāśyapa line With my head bent low. To Naksa of the Kāśyapa line To Rakṣa of Kāśyapa line (again). Śl. 2 Bow I to Arya Nāga of the Gautama line To Jehila of the line of Vasiştha . To Vişņu of Māthara line To Kālaka of the line of Gautama. Si. 3 Bow I to Kumāra Sampalita and to Bhadraka Both of the line of Gautama Bow I to sthavira Ārya Bțddha Who (also) belongs to the line of Gautama. Śl. 4 Having paid obeisance to them With head bent low Do I bow to sthavira Sanghapalita of Kåśyapa line Fixed in equanimity and master of knowledge and conduct. Śl. 5 Obeisance to Ārya Hasti of the Kāśyapa line Calm was he, an ocean of fortitude Passed he away in the first month of summer In the bright half of the month of Caitra. Śl. 6 Obeisance to Arya Dharma of Subrata line Rich in quietude and spiritual fortune When he was on his wandering missions Gods held an excellent umbrella (on his head). SI. 7 Obeisance to Hasta of Kāśyapa line To Dharma, master of bliss and welfare To Singha, to Dharma, bow I in obeisance, Both of whom are of the line of Kaśyapa. Śl. 8 [Placing my head on the ground Pay I homage and obeisance to sthavira Jambu Who is in the line of Gautama, Master of equanimity, of knowledge and conduct. ŚI. 9

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Bow I to Upagupta, with clemency great, Master of knowledge, faith and conduct To sthavira Nandita of the Kasyapa line Do I bow in deep reverence. Śl. 10 Even more steadfast in conduct High in equanimity, with merit great Do I bow to Deśigani Kṣamāśramaņa Who is in the line of Kasyapa. Śl. 11
To the great preserver of the sacred lore Wise, an ocean of wisdom, with merit great Do I bow to Deśigani Sthiragupta
Who belongs to the line of Vätsya. Śl. 12
Then I adore the sthavira-prince Dharma A ganadhara with merits great
Rich in virtue, with posture high
In knowledge, faith, conduct and penance. Śl. 13]
Bow I to Devardhi Kṣamāśramaņa
Who belongs to the line of Kasyapa
Full of gems the meaning of the śrutas
And adorned with clemency, patience and restraint. Śl. 14

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VII
पज्जोसवणा-कप्पो Prescription for the Parjuşaņā
(Rules for the monks)

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तेणं कालेणं तेणं समएणं समणे भगवं महावीरे वासाणं स-वीसइ-राए मासे विइक्कते वासावासं पज्जोसवेइ । से केणठेणं भंते ! एवं वुच्चइः समणे भगवं महावीरे वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसवेइ ?
In that period, at that time, śramaņa Bhagavån Mahāvīra performed the parjuşaņā rites during the monsoon sojourn when a month and 20 nights of the rainy season had elapsed.
-Bhante ! In what sense is it said that Sramana Bhagavān Mahavira performed the parjuşaņā rites during the monsoon sojourn when one month and 20 nights of the rainy season had elapsed? 1
जो णं पाएणं अगारिणं अगाराई कडियाइं उक्कंपियाई छण्णाई लित्ताई घट्टाइं मट्ठाइं संपधूमियाइं खामोदगाइं खायणिद्धमणाई अप्पणो अट्ठाए कडाइं परिभुत्ताइं परिणामियाई भवंति से तेणढणं एवं वुच्चइः समणे भगवं महावीरे वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसवेइ ।
Since (about this time) the householders usually repair their houses, white-wash them, thatch them, smear them, level them, smoothen them, perfume them, dig pits and drains in them, furnish their houses, render them comfortable and rid them of all defects and inconveniences, so has it been said that Sramaņa Bhagavān Mahāvīra performed the parjuşaņā rites during the monsoon sojourn when one month and 20 nights of the rainy seasons had elapsed.
2
जहा णं समणे भगवं महावीरे वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसवेइ तहा णं गणहरा वि वासाणं स-वीसइ-राए मासे विइक्कते
वासावासं पज्जोसविति । Just as Sramaņa Bhagavān Mahāvira performed the parjuşaņā rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so did the ganadharas perform the parjuşaņā rites on the expiry of one month and 20 nights of the rainy season.

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जहा णं गणहरा वि वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति तहा णं गणहर-सीसा वि वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति ।
Just as the gañadharas performed the parjuşaņā rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so did the gañadhara disciples perform the parjusaņā rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season.
जहा णं गणहर-सीसा वि वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति तहा णं थेरा वि वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति ।
Just as the gañadhara disciples performed the parjuşaņā rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so did the senior monks, the sthaviras, perform the parjuşaņā rites during monsoon sojourn after the expiry of one month and 20 nights of the rainy season. 5
जहा णं थेरा वि वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति तहा णं जे अज्जत्ताए समणा णिग्गंठा विहरंति एए विय णं वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्जोसविति ।
And just as the senior monks, the sthaviras, performed the parjuşaņā rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so all the monks, śramaņa-nirgranthas, to this day have been performing the parjuşaņā rites during their monsoon sojourn after the expiry of one month and 20 nights of the rainy season.
जहा णं जे अज्जत्ताए समणा णिग्गंठा विहरंति वासाणं स-वीसइ-राए मासे विइक्कंते वासावासं पज्ज़ोसविति तहा णं अम्हं पायरीया उवज्झाया सवीसइ-राए मासे विइकते वासावासं पज्जोसविति ।
Just as the śramaņa-nirgranthas to this day have been performing the parjuşaņā rites during their monsoon sojourn after the

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Prescription for the Parjuşaņā
159
expiry of one month and 20 nights of the rainy season, so do our preceptors and teachers, ācāryas and upādhyāyas, perform the parjuşaņā rights during their monsoon sojourn after the expiry of one month and 20 night of the rainy season. .
जहा णं अम्हं पि पायरिया उवज्झाया वासाणं स-वीसइ-राए मासे विइक्कते वासावासं पज्जोसविति तहा णं अभ्हे वि वासाणं स-वीसइ-राए मासे विइक्कते वासावासं पज्जोसवेम । अंतरा वि य से कप्पइ पज्जोसवित्तए णो से कप्पइ तं रयणि उवायणावित्तए ।
८
Just as the preceptors and teachers perform the parjuşanā rites during their monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so do we perform the parjuşaņā rites after the expiry of one month and 20 nights of the rainy season. (The commencement of) parjuşaņā rites is permitted prior, but not posterior, to that night.
वासावासं पज्जोसवियाणं कप्पइ णिग्गंठाण वा णिग्गंठीण वा सव्वनो समंता स-कोसं जोयणं उग्गहं प्रोगिण्हित्ता णं चिट्ठिउं अहा-लंदं अवि उग्गहे । ९
Monks and nuns performing the par jusaņā rites during their monsoon sojourn are permitted to regard their residence as extending over a krośa (about 2 miles) added to a yojana (about 3 miles) all around. For depositing excreta, they are permitted to move as far as may be necessary.
वासावासं पज्जोसवियाणं कप्पइ णिग्गंठाण वा णिग्गंठीण वा सव्वग्रो समंता . स-कोसं जोयणं भिक्खायरियाए गंतुं पडिणियत्तए । On the whole, monks and nuns, performing the parjuşaņā rites during their monsoon sojourn, are permitted to go and come back, for the sake of begging, upto a krośa added to a yojana all around.
10 जथ्थ णं णइ णिच्चोयगा णिच्च-संदणा णो से कप्पइ सव्वनो समंता स-कोसं जोयणं भिक्खायरियाए गंतुं पडिणियत्तए ।
If there is (in their way) a river with perennial water supply and perennial flow, then they are not allowed to go and come

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Kalpa Sūtra back, for the sake of begging, as far as a krośa added to a yojana all around.
11
एरावई44 कुणालाए जथ्थ चक्किया सिया एगं पायं जले किच्चा एगं पायं थले किच्चा एवं चक्किया ण्हं कप्पइ सव्वनो समंता स-कोसं जोयणं भिक्खायरियाए गंतुं पडिणियत्तए ।
१२
But if the river is like Irávati near Kunālā which has a (shallow). bed that may be crossed with one leg in the water and another on the land, then they are permitted to go and come back, for the sake of begging, as far as a krośa added to a yojana all around. .
12
एवं णो चक्किया एवं से णो कप्पइ सव्वग्रो समंता स-कोसं जोयणं भिक्खायरियाए गंतुं पडिणियत्तए ।
But where the river bed is not like this, then they are not permitted to go and come back, for the sake of begging, as far as a krośa added to a yojana all around.
13
वासावासा पज्जोसवियाणं अथ्थेगइयाणं4 एवं वुत्त-पुव्वं भवइ: दावे भंते ! एवं से कप्पइ दावित्तए णो से कप्पइ पडिगाहित्तए ।
१४
If the ācārya supervising the performance of the parjuşaņā during the monsoon sojourn says first, 'dāve bhante', and then giving is permitted, but not taking.
14 वासावा सं पज्जोसवियाणं अथ्थेगइयाणं एवं वुत्त-पुव्वं भवइः पडिगाहे भंते ! एवं से कप्पइ पडिगाहित्तए णो से कप्पइ दावित्तए ।
१५ If the ācārya supervising the performance of the parjuşaņā during the monsoon sojourn says, “padigāhe bhante' then taking is permitted, but not giving.
वासावासं पज्जोसवियाणं अथ्थेगइयाणं एवं वुत्त-पुव्वं भवइः दावे भंते ! एवं से कप्पइ दावित्तए पडिगाहित्तए वा।
15
If the ācārya supervising the performance of the parjuşaņā during the monsoon sojourn says, 'dāve bhante, padigāhe bhante', then are permitted both giving and taking.
16

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Prescription for the Parjuşaņā
161 वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंठाण वा णिग्गंठीण वा हट्ठाणं आरोग्गाणं वलीय-सरीराणं इमानो णव-रस-विगईओ अभिक्खणं आहारित्तए। तं जहाः खीरं दहिं णवणीय सप्पिं तेल्लं गुडं मच्छं मज्जं मंसं। १७ In the course of the parjuşaņā during their monsoon sojourn, monks and nuns, who are healthy, who are without physical ailments, and are strong, are not permitted to take frequently these nine items that may cause disorder. They are :
milk, curd, fresh butter, clarified butter, oil, jaggery, honey, wine and meat. वासावासं पज्जोसवियाणं अथ्थेगइयाणं एवं वुत्त-पुव्वं भवइ : अट्ठो भंते ! गिलाणस्स ? से य वएज्जा : अट्ठो: से य पुच्छेयव्वे-केवइएणं अट्ठो? से य वएज्जा : एवइएणं अट्ठो गिलाणस्स । जं से पमाणं वयइ से पमाणे अोघेत्तव्वे । से य विण्णवेज्जा से य विण्णवेमाणे लभेज्जा से य पमाणपत्ते: होउ ! अलाहि ! इ इ वत्तव्वं सिया । से किमाहु भंते ? एवइएणं अट्ठो गिलाणस्स । सिया णं एणं वयंत परो वएज्जाः पडिगाहेहि अज्जो! तुमं पच्छा भोक्खसि वा पाहिसि वा। एवं से कप्पइ पडिगाहित्तए णो से कप्पइ गिलाणस्स णीसाए पडिगाहित्तए ।
The following submission is first made to the acārya supervising the performance of the parjuşaņā during the monsoon sojourn :
—'Bhante ! Are the aforesaid items necessary for the sick people ?' He (the ācārya says)— Yes, they are. Then (he) is to be asked-'How much is necessary' ? He will say-So much is necessary for the sick people'. The quantity mentioned by him has to be accepted. He will communicate it to the householder, and having communicated, he will obtain the same. Having obtained the requisite quantity he will say, -'Thank you. No more.' (If the householder says)—Bhante! Why do ye say so ?' ----'Because this much is necessary for the sick people.' If on this the fellow says— Arya ! It behoves thee to accept, which ye may afterwards eat and drink,' then acceptance is permitted, but not on the pretension that the thing is needed for the sick.
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Kalpa Sūtra वासावासं पज्जोसवियाणं अथ्थिणं थेराणं तह-प्पगाराइं कुलाई कडाइं पत्तियाइं थेज्जाइं वेसासियाइं संमयाई वहुमयाइं अणुमयाइं भवंति जथ्थ से णो कप्पइ अदक्खु वइत्तए : अथ्थि ते आउसो ! इमं वा इमं वा ? किमाहु भंते ? सड्ढी गिही गिण्हइ वा तेणियं पि कुज्जा।
१९
The ācārya or the senior monk supervising the performance of the parjuşaņā during the monsoon sojourn permits, sanctions and allows begging from such households which are inhabited by people who are initiated, faithful, firm and trust-worthy. But the monks are not permitted to ask for things that are not visible (saying)-Oh long-lived one ! Have you this? Have you that ?
---Bhante ! Why has this been said ?'
—(Then) a devoted householder may buy or steal (for serving the monk with).'
___19
वासावासं पज्जोसवियस्स णिच्च-भत्तिस्स भिकखुस्स कप्पइ एगं गोयरकालं गाहावइ-कुलं भत्ताए वा पाणाए वा णिकखमित्तए वा पविसित्तए वा । णण्णथा आयरिय-वेयावच्चेण वा एवं उवज्झाय तवस्सि-गिलाणवेयावच्चेण वा खुड्ड-खुड्डियाए एवं अवंजण-जायएणं ।
२०
A bhiksu performing the parjuşaņā rites during the monsoon sojourn will daily take one meal, anů it is proper to go only once to the householders' residence for begging food and drink and return therefrom at a fixed hour. Permitted exceptions (about taking food more than once) are : if and when the bhikṣu is nursing the ācārya, or if and when he is employed to nurse the teacher, monk or some ailing person, or if he (or she) has not yet developed the mark of a mature age.
20
वासावासं पज्जोसवियस्स चउथ्थ-भत्तियस्स भिक्खुस्स अयं एवइए विसेसे जं से पायो णिक्खम्म पुवामेव वियडगं भोच्चा पच्छा पडिग्गहं संलिहिय संपमज्जिय से य संथरिज्जा कप्पइ से तद्दिवसं तेणेव भत्तट्टेणं पज्जोसवित्तए । से य णो संथरिज्जा एवं से कप्पइ दोच्चं पि गाहावइ-कुलं भत्ताए वा पाणाए वा णिक्खभित्तए वा पविसित्तए वा।
२१

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If, in the course of the parjuşaṇā during the monsoon sojourn, a bhiksu takes his meal after a gap of a day, then, for him, there is a special prescription to the effect that he should go out in the morning, and at first take his meal, and thereafter clean his begging bowl. If that meal be enough for the day, then with that much intake, he should participate in the performance of the parjuşanā rites; but if the meal be not sufficient, then, for begging food and drink for a second time, he is permitted to enter into the residence of the householder and emerge out therefrom.
21
163
वासावासं पजोसवियस्स छट्ठ-भत्तियस्स भिक्खुस्स कप्पंति दो गोयरकाला गाहावइ - कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए
वा ।
२२ वासावासं पज्जोसवियस्स अट्ठम-भत्तियस्य भिक्खुस्स कप्पंति तम्रो गोयरकाला गाहावइ- कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए
वा ।
२३
If, in the course of the parjuşaṇā during the monsoon sojourn, a bhiksu takes his meal every third day, then, for his food and drink, two begging times are permitted for his going to the householder's residence and emerging out therefrom.
If, in the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu takes his meal every fourth day, then, for his food and drink, three begging times are permitted for his going to the householder's residence and emerging out therefrom. 23
22
वासावासं पज्जोसवियस्स विगिट्ठ-भत्तियस्स भिक्खुस्स कप्पंति सव्वे वि गोयर-काला गाहावइ - कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा । २४

If in the course of the parjuşaṇā during the monsoon sojourn a bhiksu takes his meal after a prolonged and extended fast, then for his food and drink, he is permitted any number of begging times for his going to the householder's residence and emerging out therefrom.
24

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वासावासं पज्जोसवियस्स णिच्च भत्तियस्स भिक्खुस्स कप्पंति सव्वाइं पाणगाई पडिगाहित्तए । वासावासं पज्जोसवियस्स चउथ्थ-भत्तियस्स कप्पंति तो पाणगाई पडिगाहित्तए । तं जहा — उस्सेइमं वा संसेइमं वा चाउलोदगं वा । वासावासं पज्जोसवियस्स छट्ठ-भत्तियस्स भिक्खुस्स कप्पंति तम्रो पाणगाई पडिगाहित्तए । तं जहा -- तिलोदगं वा तुसोदगं वा जवोदगं वा । वासावासं पज्जोसवियस्स प्रट्ठम-भत्तियस्स भिक्खुस्स कप्पंति तो पाणगाई पडिगाहित्तए । तं जहा - प्रायामं वा सोवीरं वा सुद्धवियडं 46 वा । वासावासं पज्जोसवियस्स विगिट्ठ-भत्तियस्स भिक्खुस्स कप्पइ एगे उसिणवियडे पडिगाहित्तए से वि य णं प्रसिध्थे णो वि य गं स - सिथ्ये । वासावासं पज्जोसवियस्स भत्तापडिया इक्खियस्स" भिक्खुस्स कप्पइ एगे उसण - वियडे पडिगाहित्तए से वि य णं अ-सिध्थे णो वि य णं स-सिध्ये सेवि य णं परिपूए णो चेव णं परिपूए से वि य णं परि- णिमिए णो चेव णं अ-परिणिमिए से य णं बहु-संपण्णो णो चेव णं अ- बहुसं पुणे !
२५
In the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu who takes his meal once a day is permitted to accept all (permitted) drinks.
In the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu who takes his meal once every alternate day is permitted to accept three types of drink, which are, water passed through flour, water passed through sesamum and water passed through rice.
In the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu who takes his meal every third day is permitted to accept three types of drink, which are, water passed through sesamum, water passed through half-broken rice/chaff and water passed through barley.
In the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu who takes his meal every fourth day is permitted to accept three types of water, which are, boiled water, sour water and pure water.
In the course of the parjuṣaṇā during the monsoon sojourn, a bhiksu who takes his meal after a prolonged and extended fast is permitted to accept only boiled water (water in which rice has been boiled, according to some), free from particles of the grain, and not water with particles of the grain.

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In the course of the parjuşaņā during the monsoon sojourn, a bhikṣu who has totally renounced the intake of food, is permitted to take only one drink, which is boiled water (water in which rice has been boiled, according to some), free from particles of the grain, and not with particles of the grain, duly filtered and not unfiltered, in a limited quantity and not unlimited, (but) sufficient and not insufficient.
25
वासावासं पज्जोसवियस्स संखा-दत्तियस्स भिक्खुस्स कप्पंति पंच दत्तीयो भोयणस्स पडिगाहित्तए पंचपाणगस्स अहवा चत्तारि भोयणस्स पंच पाणगस्स अहवा पंच भोयणस्स चत्तारि पाणगस्स। तथ्थ एगा दत्ती लोणा सायण-मित्तं अवि पडिगाहिया सिया। कप्पइ से तदिवसं तेणेव भत्तट्टेणं पज्जोसवित्तए। णो से कप्पइ दोच्चं पि गाहावइ-कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा।
In the course of the parjuşaņā during the monsoon sojourn, a bhiksu, who is permitted to accept a certain number of offers, may accept food from five (households) and drink from five, or food from four and drink from five, or food from five and drink from four. Besides, he may take in another offer as much salt as may be necessary to impart taste to his food. That food and that drink he has to accept as enough for the day's intake during the parjuşaņā, and his going to, and coming back from. the householder's residence for a second time for food and drink are not permitted.
26
वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंठाण वा णिग्गंठीण वा जाव... उवस्सयानो सत्त-घरंतरं संखडि संणियट्ट-चारिस्स इत्तए । एगे एवमाहंसु णो कप्पइ जाव...उवस्सयाओ परेणं सत्त-घरंतरं संखडि49 संणियट्टचारिस्स इत्तए। एगे पुण एवमाहंसु : नो कप्पइ जाव...उवस्सयाओ परंपरेणं सत्त-घरंतरं संखडि संणियट्ट-चारिस्स इत्तए ।
२७
A monk or a nun is not permitted in the course of the parjuşaņā during the monsoon sojourn to go to a household where a feast is being prepared, if the house be beyond the seventh house from the monk's residence. According to some, a monk or a nun is not permitted to go to a household where a feast is being prepared, if it be beyond the seventh house excluding the monk's/

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nun's abode; but according to others, a monk or a nun is not permitted to go to a household where a feast is being prepared, if it be beyond the seventh house including the monk's/nun's abode.
27.
वासावासं पज्जोसवियाणं णो कप्पइ पाणि-पडिग्गहियस्स भिक्खुस्स कणगफुसिय-मित्तम् अवि वुठि-कायंसि गाहावइ-कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा ।
२८ In the course of the parjuşaņā during the monsoon sojourn, a bhikṣu, who uses the hollow of his palm as his begging bowl, the prescription for him is that he is not to enter into, or emerge from, for the purpose of begging food and drink, from the residence of householders even in a very mild shower. 28
वासावासं पज्जोसवियस्स पाणि-पडिग्गहियस्स भिक्खुस्स णो कप्पइ अगिहंसि पिंडवायं पडिगाहित्ता पज्जोसवित्तए। पज्जोसवेमाणस्स सहसा वुठि-काए णिवएज्जा देसं भोच्चा देसमादाय से पाणिणा पाणि परिपिहित्ता उरंसि वा णं णिलिज्जिज्जा कक्खंसि वा णं समाहडिज्जा अहाछण्णाणि वा लेणाणि वा उवागच्छिज्जा रुक्ख-मूलाणि वा उवागच्छिज्जा जहा से पाणिसिं दए वा
दग-रए वा दग-फुसिया वा णो परियावज्जइ । In the course of the parjuşaņā during the monsoon sojourn, a bhiksu, who uses the hollow of his palm as his begging bowl,. is not permitted to stay on (after begging) outdoors; for, while he is performing the parjuşaņā rites, it may suddenly start raining. (In case it starts raining), (he) should eat a portion and cover the remaining portion in one hand by another hand and shelter it under the breast, or in the arm-pit, or he should take shelter in a place properly covered, or in a cave, or he should come at the foot of a tree, so that no water, drop of water or dew-like spray of water may fall on his hand.
29
वासावासं पज्जोसवियस्स पाणि-पडिग्गहियस्स भिकखस्स जं किं चि कणग: फुसिय-मित्तं पि णिवडइ णो से कप्पइ भत्ताए वा पाणाए वा णिक्खमित्तए
वा पविसित्तए वा।
In the course of the parjuşaņā during the monsoon sojourn, a bhikṣu, who uses the hollow of his palm as his begging bowl,

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for him the prescription is that he is not permitted to enter into, or emerge from, for the purpose of begging food and drink, the residence of householders, if there is either a shower, or even a drizzle.
30
वासावासं पज्जोसवियस्स पडिग्गह-धारिस्स भिक्खुस्स णो कप्पइ वग्घारिय वुट्ठि-कायंसि गाहावइ-कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा । कप्पइ से अप्प-बुठि-कायंसिं संतरुत्तरंसि1 गाहावइ-कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा ।
In the course of the parjuşaņā during the monsoon sojourn, a bhikṣu who uses a begging bowl, – for him the prescription is that in case of incessant shower, he is not permitted to enter into or emerge from, for the purpose of begging food and drink, the residence of householders; but in case of light shower, he is permitted to enter into, or emerge from, the residence of the householders by covering himself both by an under-garment and by an upper-garment.
31
वासावासं पज्जोसवियरस णिग्गंठस्स य गाहावइ-कुलं पिंडवाय-पडियाए अणुपविट्ठस्स णिगिज्झिय णिगिज्झिय वुट्ठि-काए णिवइज्जा कप्पइ से अहे पारामंसि वा अहे उवस्सयंसि वा अहे वियड-गिहंसि52 वा अहे रुक्खमूलंसि वा उवागच्छित्तए ।
In the course of the parjuşaņā during the monsoon sojourn, if, after the monk has entered into a householder's residence, there are showers with break, then the monk will take shelter in a park, in a monks' abode, in a water-store (village assembly hali, according to Jacobi) or at the foot of a tree.
32:
N
तथ्थ से पुवागमणेणं पुवाउत्ते चाउलोदणे पच्छाउत्ते भिलिंग-सवे कप्पइ से चाउलोदण पडिगाहित्तए णो से कप्पइ भिलिंग-सूवे पडिगाहित्तए। ३३
If, before the coming (of the monk), rice is being cooked, and the, cooking of the pulse-soup begins thereafter, then rice is permitted for acceptance, but not the soup. ,
33,

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तथ्थ से पुव्वागमणेण पुव्वाउत्ते भिलिंग-सूवे पच्छाउत्ते चाउलोदणे कप्पइ सेलिंग सू पडिगाहित्तए णो से कप्पइ चाउलोदणे पडिगाहित्तए । ३४
If, before the coming, pulse-soup is being cooked, and the cook. ing of rice begins thereafter, then pulse-soup is permitted for acceptance, but not rice. 34
तथ्थ से पुव्वागमणेणं दो वि पुव्वाउत्ताइं वट्टति कप्पंति से दो वि पडिगाहित्तए । तथ्य से पुव्वागमणेणं दो वि पच्छाउत्ताइं णो से कप्पंति दो वि पडिगाहित्तए । जे से तथ्थ पुव्वागमणेणं पुव्वाउत्ते से कप्पइ पडिगाहित्तए । जे से तथ्थ पुव्वागमणेणं पच्छाउत्ते णो से कप्पइ पडिगाहित्तए ।
३५
If, before the coming, both are being cooked, then both are permitted for acceptance. If the cooking of both starts afterwards, then none is permitted for acceptance. That what is being cooked before the coming is permitted for acceptance; that what is being cooked after the coming is not permitted for acceptance. 35
वासावासं पज्जोसवियस्स णिग्गंठस्स गाहावइ - कुलं पिंडवाय-पडियाए पविट्ठस्स गिगिज्झिय णिगिज्झिय वुट्ठिकाए णिवइज्जा । कप्पइ से हे मंसि वा अहे उवस्यंसि वा अहे वियड - गिहंसि वा अहे रुक्खमूलंसि वा उवागच्छित्तए । गो से कप्पइ पुव्वगहिएणं भत्तपाणेणं वेलं उवाणावित्तए । कप्पर से पुव्वामेव वियडगं भोच्चा पच्छा पडिग्गहं संलिहिय संलिहिय संपमज्जिय संपमज्जिस एगाययं भंडगं कट्टु सावसेसे सूरिए । जेणेव उवस्सए तेणेव उवागच्छित्तए । णो से कप्पइ तं रर्याणि तथ्येव उवाणावित्तए ।
३६
In the course of the parjusaṇā during the monsoon sojourn, after his arrival at the householder's residence there are showers with break, then the monk is permitted to take shelter in a park, in a monks' abode, in a water store or at the foot of a tree; but he is not allowed to pass the day there by holding on the food and drink already collected. He is permitted to take the staff collected, clean the vessels before the sun is down, and then putting his things together, he should move in the direction of his abode before sun-set; permitted is not he to spend the night there.
36

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169 वासावासं पज्जोसवियस्स णिग्गंठस्स गाहावइ-कुलं पिंड-वाय-पडियाए अणुपविट्ठस्स णिगिजझिय णिगिझिय ठिकाए णिवइज्जा कप्पइ से अहे आरामंसि वा अहे उवस्सयंसि वा अहे वियड-गिहंसि वा अहे रुक्खमूलंसि वा उवागच्छित्तए।
In the course of the parjuşaņā during the monsoon sojourn, if after his entering into the householder's residence there are showers with break, then the monk is permitted to take shelter in a park, in a monks' abode, in a water store or at the foot of a tree.
37
तथ्थ णो कप्पइ एगस्स णिग्गंठस्स एगाए णिग्गंठिए एगयो चिठित्तए । तथ्थ णो कप्पइ एगस्स णिग्गंठस्स दुण्ह य णिग्गंठीणं एगयो चिठित्तए । तथ्थ णो कप्पइ दुण्हं णिगंठाणं एगाए निरगंठीए एगयो चिठित्तए । तथ्थ णो कप्पइ दुणहं णिग्गंठाणं दुण्ह य णिग्गंठीणं एगयो चिट्ठित्तए । अथ्थि य इथ्थ केइ पंचमे खुड्डए वा खुड्डिया वा अण्णेसि वा संलोए सपडिदुवारे,54 एव हं कप्पइ एगयो चिठित्तए ।
There it is not permitted that a monk and a nun stay together; nor a monk and two nuns are permitted to stay together: nor two monks and a nun are permitted to stay together; nor two monks and two nuns are permitted to stay together. If there is a fifth person --- even a lay follower, male or female — and if the place is visible to others, and if the doors open on it, then is permitted their staying together there.
38
वासावासं पज्जोसवियस्स णिग्गंठस्स गाहावइ-कुलं पिंडवाय-पडियाए अणुपविट्ठस्स णिगिझिय णिगिझिय वुठि-काए णिवइज्जा कप्पइ से अहे आरामंसि वा अहे उवस्सयंसि वा अहे वियड-गिहंसि वा अहे रुक्खमूलंसि वा उवागज्छित्तए। तथ्थ णो कप्पइ एगस्स निग्गंठस्स एगाए अगारीए एगयो चित्तिए । एवं चउभंगो। अथ्थि य इथ्थ केइ पंचमे थेरे वा थेरिया वा अण्णेसि वा संलोए स-पडिदुवारे एवं कप्पइ एगयो चिठ्ठित्तए । एवं चेव णिग्गंठीए अगारस्स य भाणियव्वं ।
In the course of the parjuşaņā during the monsoon sojourn, if after his entering into the householder's residence, there are sbowers with break, then the monk is permitted to take shelter

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in a park, in a monks' abode, in a water store or at the foot of a tree. But there a monk is not permitted to stay with a female householder; and all the forms as aforesaid are to be repeated. If there is a fifth person — a senior monk or nun - and if the place is visible to others, and if the doors open on it, then their staying together there is permitted. The perscription is the same for a male householder and a nun.
39 वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंठाण वा णिग्गंठीण वा अपरिण्णएणं अपरिणयस्स अट्ठाए असणं वा पाणं वा खाइमं वा साइमं वा पडिगाहित्तए। से किमाहु भंते ? इच्छापरो अपरिण्णए भंजिज्जा इच्छापरो ण
भूजिज्जा। In the course of the parjuşaņā during the monsoon sojourn, unless specifically requested, a monk or a nun is not permitted to receive food or drink, dainties or dry fruits for another unless he has himself informed him (about his collecting these: for him).
40
- 'Bhante ! why has it been said like that? Because (one who has not been informed already) he may eat if he likes, (but) may not eat if he does not like.
41
वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंठाण वा णिग्गंठीण वा उदउल्लेण वा स-सिणिःण वा काएणं असणं वा पाणं वा खाइमं वा साइमं वा आहारित्तए।
से किमाहु भंते ? सत्त सिणेहाययणा पण्णत्ता तं जहा--पाणी पाणि-लेहा णहा णसिहा भमुहा अहरोट्ठा उत्तरोट्ठा। अह पुण एवं जाणिज्जा विगोदए से काए छिण्ण-सिणेहे एवं से कप्पइ असणं वा पाणं वा खाइम . वा साइमं वा पाहारित्तए ।
In the course of the parjuşaņā during the monsoon sojourn, a. monk or a nun is not permitted to take food or drink, dainties or dry fruits when his/her body is wet or moist.
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'Bhante ! Why has this been said like that ?
Seven places are stated to shelter moisture: the hands, the lines in the hands, the nails, the tips of the nails, the brows, the lower lip and the upper lip. Only when the body is free from water or moisture, is he/she permitted to take food and drink, dainties and dry fruits.
43
-
171
55
वासावासं पज्जोसवियाणं इह खलु णिग्गंठाण वा णिग्गंठीण वा इमाई अट्ठ सुहुमाई, जाई छउमध्येणं णिग्गंठेण वा णिग्गंठीए वा अभिक्खणं अभिक्खणं जारिणयव्वाइं पासिव्वाई पडिलेहियव्वाइं भवंति तं जहा - पाणसुहुमं पणग-सुहुमं बीय-सुहुमं हरिय-सुहुमं पुप्फ- सुहुमं अंड- सुहुमं लेणसुमं सह- सुमं ।
In the course of the parjusana during the monsoon sojourn, particularly for one not yet advanced, for such a monk or a nun it is necessary to know, see and imprint in mind all the while these very diminutive forms of life which are :
minute beings, minute insects (mildews), minute life in. seeds, minute life in sprouts, minute life in flowers, minute life in eggs, minute shelters/layers (built by small insects)," and minute life in moisture.
से किं तं पाण- सुहुमे ? पाण- सुहुमे पंचविहे पण्णवत्ते । तं जहा - किण्हे णीले लोहिए हालिदे सुकिल्ले । ग्रथि कुंथू प्रणुद्धरी णामं जा ठिया ग्रचलमाणा छउमथ्थाणं णिग्गंथाण वा णिग्गंथीण वा णो चक्खु फासं हव्वमागच्छइ जा छउमथ्थेणं णिग्गंथेण वा णिगुगंथीए वा अभिक्खणं अभिक्खणं for पासिया पडिलेहियव्वा भवइ । से तं पाण- सुहुमे ।
४४
— What are these minute beings, pray ?
The minute beings have been stated to be of five types, which are black, blue, red, yellow and white. There is an insect called anuddhari, which, when not moving, is not generally visible to a monk or a nun, who is not yet advanced, (but) which a monk and a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such are the diminutive forms of living beings.
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पंचविहे पाणत्ते तं जहा - किण्हे णीले पणग - सुहुमे तदव्व-समाण - वण्णए णामं णिग्गंथीए वा प्रभिक्खणं ग्रभिक्खणं
से किं तं पणग- सुहूमे ? पणग- सुहुमे लोहिए हालिदे सुकिल्ले । अथिथ पण्णत्ते जे छउमथ्येणं णिग्गंथेण वा जाणियव्वे पासियव्वे पडिलेहियव्वे भवइ । से णं पणग-सुहुमे ।
—And what are these minute insects, pray ?
Minute insects have been stated to be of five types which are : black, blue, red, yellow and white. There are minute insects which are stated to take the hue of the things (on which they thrive), and which a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such are the minute insects.
से किं तं बीय-सुहुमे ? बीय-सुहुमे पंचविहे पण्णत्ते तं जहा - किणहे णीले लोहि हालिदे सुकिल्ले । अथिथ बीय- सुहुमे कणिया-समाण- वण्णए णामं पण्णत्ते जे छउमंथ्थेणं णिग्गंथेण वा णिग्गंथीए अभिक्खणं श्रभिक्खणं जाणिव्वे पासियव्वे पडिलेहियव्वे भवइ । से तं बीयसुहुमे ।
-And what is this minute life in seeds?
Minute life in seeds is stated to be of five types which are : black, blue, red, yellow and white. There is a minute seed which is stated to have the same hue as the grain, and this a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such is minute life in seeds.
से किं तं हरिय-सहमे ? हरिय सुहृमे पंचविहे पण्णत्ते तं जहा - किणहे गीले लोहिए हालि दे सुकिल्ले । अथिथ हरिय- सहुमे पुढ़वी - समाण- वण्णए णामं पण्णत्ते जे छउमध्येणं णिग्गंथेण वा निग्गंथीए वा अभिक्खणं अभिक्खणं जाणियव्वे पासियव्वे पडिले हियव्वे भवइ । से तं हरिय-सुहुमे ।
And what about the minute life in sprouts ?
Minute life in sprouts is stated to be of five types which are : black, blue, red, yellow and white. There is minute life in sprouts which is stated to take the hue of the earth, and which a monk as well as a nun, not yet advanced, should, always, and at all times, know, see and imprint in mind. Such is minute life in sprouts.

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173
से किं तं पुप्फ-सुहुमे ? पुप्फ-सुहुमे पंचविहे पण्णत्ते तं जहा—किण्हे गीले लोहिए हालिद्दे सुकिल्ले । अथ्थि पुप्फ-सुहुमे रुक्ख-समाण-वण्णए णामं पण्णत्ते जे छउमथ्थेणं णिग्गंथेण वा णिग्गंथीए वा अभिक्खणं अभिक्खणं जाणियव्वे पासियव्वे पडिलेहियव्वे भवइ । से तं पुप्फ-सुहमे ।
And what is the minute life in flowers ? Minute life in flowers is stated to be of five types which are : black, blue, red, yellow and white. There is minute life in flowers which is stated to take the hue of the tree, and which a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such is minute life in flowers.
से किं तं अंड-सहमे ? अंडसुहमे पंचविहे पण्णत्ते तं जहा-उदंसंडे उक्कलियंडे पिपीलियंडे हलियंडे हललोहलियंडे जे छउमथ्थेणं णिग्गंथेण वा णिग्गंथीए वा अभिक्खणं अभिक्खणं जाणियव्वे पासियव्वे पडिलेहियव्वे भवइ । से तं अंड-सुहुमे ।
-What is the minute life in eggs ? Minute life in eggs is stated to be of five types which are : eggs of biting insects, eggs of spiders, eggs of ants, eggs of drones (lizards or wasps ?) and eggs of lizards (chameleons ?), and these a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such is minute life in eggs.
से किं तं लेण-सुहुमेर ? लेण-सुहुमे पंचविहे पण्णत्ते तं जहा—उत्तिंगलेणे भिंगुलेणे उज्जुए वालमूलए संबुक्कावट्टे णामं पंचमे जे छउमथ्थेणं णिग्गंथेण वा णिग्गंथीए वा अभिक्खणं अभिक्खणं जाणियव्वे पासियव्वे पडिलेहियव्वे भवइ । से तं लेण-सुहुमे ।
-And what is this minute life in shelters/layers. These are stated to be of five types which are: layers of insects of the asinine variety, drone hives, straight holes, cavities as those widening at the bottom as in the stem of a palm tree and hollows for the snails, and these a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such is minute life in shelters/layers.

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मेकिं तं सिणेह-सुहुमे ? सिणेह-सहमे पंचविहे पण्णत्ते तं जहा - उस्सा हिमए महिया करए हर-तणूए जे छउमथ्येणं णिग्गंथेण वा णिग्गंथीए वा अभिक्खणं अभिक्खणं जाणियव्वे पासियव्वे पडिलेहियव्वे भवइ । से तं सिणेह - सुहुमे । ४५
-And what is minute life in moisture?
Minute life in moisture is stated to be of five types which are : snow, dew, fog, hail-stone and damp, and these a monk as well as a nun, not yet advanced, should always, and at all times, know, see and imprint in mind. Such is minute life in
moisture.
45
वासावासं पज्जोसविए भिक्खु य इच्छिज्जा गाहावइ - कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा णो से कप्पइ प्रणापुच्छित्ता आयरियं वा उवज्झायंवा थेरं पर्वात गणि गणहरं गणावच्छेययं " जं वा पुरो-काउं विहरइ । कप्पइ से पुच्छिउं प्रायरियं वा उवज्झायं वा थेरं पर्वात गणि गणहरं गणावच्छेययं जं वा पुरनो -काउं विहरइ — इच्छामि गं तुभेहिं प्रभणुण्णाएं समाणे गाहावइकुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा । ते य से वियरेज्जा एवं से कप्पइ गाहावइ - कुलं भत्ताए वा पाणाए वा क्खिमित्तए वा पविसित्तए वा । ते य से णो वियरेज्जा एवं सेणो कप्पइ गाहावइ- कुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा । से किमाहु भंते ? आयरिया पच्चवायं जाणंति ।
४६
In the course of the parjuṣaṇā during the monsoon sojourn, if a bhiksu desires to go to the residence of a householder for begging food and drink, then, he is not permitted to go out for begging without obtaining the permission of the preceptor, teacher, sthavira, gani, ganadhara, head of a gana division or any other holding a superior rank. To his preceptor, teacher, sthavira, gani, ganadhara, or head of a gana division or any one who is his superior, he submits as follows :
- 'Sir, if you be pleased to permit, I desire to go to, and come back from, the residence of householders for the purpose of begging food and drink.?
If permitted by him, he is allowed to enter into, and come back from, the residence of a householder for the purpose of begging food and drink; but if he is not permitted, then he is not

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Prescription for the Parjuşaņā
175 allowed to enter into and come back from the residence of the householder for begging food and drink.
-Bhante ! Why has it been said like that ?' Because the preceptor alone knows the wrongs and remedies thereof.
46 एवं विहारभूमि वा वियारभूमि वा अण्णं वा जं किंचि पोयणं एवं गामाणुगामं दूइज्जत्तए।
४७
47
Identical prescription (regarding seeking permission) for repairing to the place of study/spiritual practices or to the place for depositing excreta or to any other (for any other purpose); and not dissimilar (is the prescription) for wandering from village to village.
वासावासं पज्जोसविए भिक्खू य इच्छिज्जा अण्णयरिं विगई पाहारित्तए णो से कप्पइ अणापुच्छित्ता आयरियं वा उवज्झायं वा थेरं पवत्ति गणि गणहरं गणावच्छेययं वा जं वा पुरोकाउं विहरइ । कप्पइ से आपुच्छित्ताणं आयरियं वा उवज्झायं वा थेरं पत्ति गणिं गणहरं गणावच्छेययं वा जं वा पुरो-काउं विहरइ–इच्छामि णं भंते ! तुबभेहिं अब्भणुण्णाए समाणे अण्णयरिं विगइं आहारित्तए तं जहा–एवइयं वा एवइ-खुत्तो वा । ते य से वियरेज्जा एवं से कप्पइ अण्णयरिं विगई आहारित्तए । से किमाहु भंतें ! आयरिया पच्चवायं जाणंति ।
४८
In the course of the parjuşaņā during the monsoon sojourn, if a bhikṣu desires to take/use another medicine, then he is not permitted to do so without obtaining the permission of the
teacher, senior monk, sthavira, gani. ganadhara. head of a gana division or any other who is superior in rank. To the preceptor, teacher, sthavira, gani, ganadhara, head of a gana division or any other who may be holding a superior rank, he submits, 'Sir', if you permit, I wish to use/take a new
medicine-so much and so many times.' If he agrees, then he may use the new medicine; but in case he does not approve, then he will not be able to use the new medicine.
-Bhante ! Why has it been said like that ?' Because the preceptor alone knows about the wrongs and remedies thereof.
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वासावासं पज्जोसविए भिक्खू य इच्छिज्जा अण्णयरिं तेइच्छिं पाउट्टित्तए, णो से कप्पइ अणापुच्छित्ता आयरियं वा उवज्झायं वा थेरं पवत्ति गणिं गणहरं गणावच्छेययं जं वा पुरो-काउं विहरइ । कप्पइ से आपुच्छिउं पायरियं वा उवज्झायं वा थेरं पवत्ति गणि गणहरं गणावच्छेययं वा जं वा पुरो-काउं विहरइ–इच्छामि णं तुब्भेहिं अब्भणुणाए समाणे अण्णयरि तेइच्छिं आउटित्तए तं जहा---एवइयं वा एवइखुत्तो वा । ते य से वियरेज्जा एवं से कप्पइ अण्णयरिं तेइच्छिं आउट टित्तए । ते य से णो वियरेज्जा एवं से णो कप्पइ अण्णयरिं तेइच्छिं आउटित्तए। से किमाहु भंते ? पायरिया पच्चवायं जाणंति ।
४९
In the course of the parjuşaņā during the monsoon sojourn, if a bhikṣu desires to undergo another medical treatment, then he is not permitted to do so without obtaining the permission of the preceptor, teacher, sthavira, gani, ganadhara, head of a gama division or any other person who is entrusted with the supervision. To the preceptor, teacher, sthavira, gani, gañadhara, head of a gana division or any other person holding a superior rank, he submits, Sir', if you permit, I wish to undergo another medical treatment—this much and for so many times.' If he approves, then he is permitted to undergo it; but in case he does not approve, then he will not be able to undergo it.
-Bhante ! Why has it been said like that ? Because the preceptor alone knows about the wrongs and remedies thereof.
वासावासं पज्जोसविए भिक्खु य इच्छिज्जा अण्णयरं अोरालं तवोकम्म उवसंपज्जित्ता णं विहरित्तए। णो से कप्पइ अणापुच्छित्ता पायरियं वा उवज्झायं वा थेरं पवत्ति गणिं गणहरं गणावच्छेययं वा जं वा पुरो-काउं विहरइ । कप्पइ से आपुच्छिउ आयरियं वा उवज्झायं वा थेरं पवत्ति गणि गणहरं गणावच्छेययं वा जं वा पुरो-काउ विहरइ–इच्छामि णं तुन्भेहिं अणुण्णाए समाणे अण्णयर ओरालं तवोकम्म उवसंपज्जित्ताए । तं जहाएवइयं एवइखुत्तो वा। ते य उवसंपज्जित्ताए। ते य से णो वियरेज्जा एवं से णो से वियरेज्जा। एवं से कप्पइ अण्णयरं अोरालं तवोकम्मं कप्पइ अण्णयर ओरालं तवोकम्म उवसंपज्जित्ताए । से किमाहु भंते ? आयरिया पच्चवायं जाणंति ।
५०
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Prescription for the Parjuşaņā In the course of the parjusaņā during the monsoon sojourn, if a bhikṣu desires to perform some exalted penance, then he is not permitted to do so without obtaining the permission of the preceptor, teacher, sthavira, gani, ganadhara, head of a gana division, or any other holding a superior rank. To such one (repeat as before), he submits, Sir, if you permit, I wish to undertake and complete an exalted penance. This is so much and so many times'. If he permits, then he is allowed to undertake it; but not if he does not permit.
-'Bhante! Why has it been said like that?' Because the preceptor alone knows about the wrongs and remedies thereof.
50
वासावासं पज्जोसविए भिक्खू य इच्छिज्जा अपच्छिममारणंतिय-संलेहणाजोसणा-जुसिए1 भत्त-पाण-पडियाइखिए पायोवगए कालं अणवकंखमाणे विहरित्तए वा णिक्खमित्तए वा पविसित्तए वा असणं वा पाणं वा खाइम वा साइमं वा पाहारित्तए वा उच्चारं वा पासवणं वा परिट्ठावित्तए सज्झायं वा कारित्तए धम्म-जागरियं वा जागरित्तए णो से कप्पइ अणापुच्छित्ता प्रायरियं वा उवज्झायं वा थेरं पवत्ति गणिं गणहरंगणावच्छेययं वा जं वा पुरो-काउ विहरइ । कप्पइ से आपुच्छिउ' आर्यारयं वा उवज्झायं वा थेरं पवत्तिं गणिं गणहरं गणावच्छेययं वा पुरो-काउ विहरइ-इच्छामि णं तुब्भेहिं अभणुण्णाए समाणे अपच्छिमजाव... जागरित्तए । ते य से वियरेज्जा एवं से कप्पइ अपच्छिम जाव...जागरित्तए। ते य से णो वियरेज्जा एवं से णो कप्पइ जाव...जागरित्तए । से किमाहु भंते ? पायरिया पच्चवायं जाणंति ।
In the course of the parjusaņā during the monsoon sojourn, if a bhiksu desires to keep waiting for his last moment by performing the penance named apaścima-māraṇāntika samlekhaṇā, or by giving up food and drink, or by staying motionless like a tree, or desires to go out for food and drink, dainties and dry fruits, or for depositing excreta, or for studying spiritual texts, or for fulfilling the vow of 'spiritual-vigil', then he cannot perform (any one of these) without obtaining the permission of the preceptor, teacher, sthavira, gani, ganadhara, head of a gana division or any other holding a superior rank. To such one (repeat as before), he submits, "Sir, if you permit, I wish to wait for my last moment by performing the penance of

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apaścima-māranāntika-samlekhanā,
to give up food and drink, to stay motionless like a tree, to go out for food and drink, dainties and dry fruits, for depositing, excreta, for studying spiritual texts or I wish to fulfil the vow of spiritualvigil.' If he allows, then he is permitted to perform / undergo any one of these; but not if he is not allowed to perform/undergo any one of these.
— Bhante ! Why has it been said like this?”
Because the preceptor alone knows about the wrongs and remedies thereof.
51
वासावासं पज्जोसविए भिक्खू य इच्छिज्जा वथ्थं वा पडिग्गहं वा कंबलं वा पायपुछंरणं वा अण्णयरं वा उवहिं आयावित्तए वा पायावित्तए वा । णो से कप्पइ एगं वा अणेगं वा अपडिण्णवित्ता गाहावइ - कुलं भत्ताए वा पाणाए वा णिक्खमित्त वा पविसित्तए वा असणं वा प्राहारितए बहिया वियार-भूमि वा विहार भूमि वा सज्झायं वा करित्तए काउस्सग्गं वा ठाणं वा ठाइत्तए । अथ य इथ केइ श्रहा - सणिहिए एगे वा अणेगा वा कप्पइ से एवं वदित्तए – इमं ता प्रज्जो ! मुहुत्तगं जाणाहि जाव ताव अहं गाहावइकुलं भत्ताए वा पाणाए वा णिक्खमित्तए वा पविसित्तए वा असणं वा
हारित बहिया वियारभूमि वा विहार-भूमि वा सज्झायं वा करित्तए काउस्सग्गं वा ठाणं वा ठाइत्तए । से य से पडिणिज्जा एवं से कप्पइ गाहावइ- कुलं तं चैव । सेय से णो पडिणिज्जा एवं से णो कप्पइ गाहावइकुलं जाव. काउस्सग्गं वा ठाणं वा ठाइत्तए ।
५२
In the course of the parjuṣaṇā during the monsoon sojourn, if a bhik şu desires to dry or warm his robe, begging bowls, blanket, duster for cleaning legs, or any other object, then he is not permitted to do so without informing one or many; and so (i.e., without informing one or many), he is not permitted to enter into, and emerge from, the residence of the householder for the purpose of begging food and drink, to eat food, to go to the place of study or for depositing excreta, to commence study or study of spiritual texts, or to attain an altitude for the practice of kayotsarga meditation. Whoever, one or more, that may be available in close proximity to him to them he is required to say, 'Arya! May I have your attention for a moment. I intend to go to, and emerge from, the householder's residence for the

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purpose of begging food and drink, (or) to eat this food, to move to a place of study or to a place for depositing excreta, to commence studies, to attain an altitude for the practice of kāyotsarga meditation. If he or they listen to him (i.e., permit him), then he is permitted to visit the householder's residence and/or do the rest; but if he or they do not listen, then he is not permitted to visit the householder's residence, ...till attain an altitude for the practice of kāyotsarga meditation. 52 वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंथाण वा णिग्गंथीण वा अणभिग्गहिय-सेज्जासणिएणं होत्तए प्रायाणमेयं-अणभिग्गहिय-सेज्जासणि यस्स अणुच्चा-कुइयस्स अणट्ठाबंधिस्स अमियासणियस्स अणातावियस्स असमियस्स अभिक्खणं अभिक्खणं अपडिलेहणा-सीलस्स अपमज्जणा-सीलस्स तहा तहा णं संजमे दुराराहये भवइ ।
In the course of the parjuşaņā during the monsoon sojourn, a monk as well as a nun must have his bed and cushion; not having (them) is not approved. Such is the accepted prescription (for monks as well as nuns): one who has not taken a separate bed and cushion, whose spinal chord is not straight, who is not established on a spiritual seat with his eight limbs duly fixed, who has not borne the trouble of undergoing a penance, who has not made a formal acceptance of a vow, who is not used to frequently recollecting his own lapse, and who is not used to inspect and clean things of his own use, for such one, restraint is impossible to practise.
53
अणायाणमेयं अभिग्गहिय-सेज्जासणियस्स उच्जा-कुइयस्स अट्ठा-बंधिस्स मियासणियस्स आयावियस्स समियस्स अभिक्खणं अभिक्खणं पडिलेहण
सीलस्स पमज्जण-सीलस्स तहा तहा णं संजमे सुाराहए भवइ । ५४ Contrariwise, he who has taken a separate bed and a separate cushion, who has a straight spinal chord, who is established on a spiritual seat with his eight limbs duly fastened, who has exposed himself to the rigours of penance, who has made a formal acceptance of a vow, who is used to recollecting his lapses very often, and who is accustomed to inspecting and cleaning things of his use, for such one restraint is easy to attain.
54

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वासावासं पज्जोसवियारणं कप्पइ णिग्गंथाण वा णिग्गंथीण वा तम्रो उच्चारपासवण भूमी पडिलेहित्तए । ण तहा हेमंत - गिम्हासु जहा णं वासासु । से किमाहु भंते ? वासासु णं श्रोसण्णं पाणा य तणा य बीया य पणगा य हरियाणि य भवंति ।
५५
In the course of the parjusana during the monsoon sojourn, if not so much in summer and winter, for a monk as well as a nun, there must be three places fixed for depositing excreta.
—— Bhante ! Why do ye say like that ?”
Because during rainfall season, many small insects, grass, seeds, weevils, sprouts and moss shoot up.
55
वासावासं पज्जोसवियाणं कप्पइ णिग्गंथाण वा णिप्गंथीण वा तत्त मत्तगाई " गिण्हित्तए तं जहा — उच्चार-मत्तए पासवण - मत्तए खेल - मत्तए ।
५६
In the course of the parjuṣaṇa during the monsoon sojourn, a monk as well as a nun must have three pots-one for stool, one for urine, one for phlegm.
56
वासावासं पज्जोसवियारणं णो कप्पइ णिग्गंथाण वा णिग्गंथीण वा परं पज्जोसवणाओ गो-लोम-प्पमाण-मित्ता वि केसा तं रर्याणि उवायणावित्तए अज्जेणं खुर-मुंडेण वा लुक्कसिरएण वा होयव्वं सिया । पक्खिया आरोवणा मासिए खुरामुंडे प्रद्ध - मासिए कत्तरि-मुंडे छम्मासिए लोए संवच्छरिए वा थेर-कप्पे ।
५७
In the course of the parjusana during the monsoon sojourn, a monk or a nun has on the head hair even of the length of the cow's fur; then, after the parjusanā, he or she is not allowed to keep in that state even for a single night. It is necessary for an Arya to have his head cleaned by a razor or by a tonsure. Daily tending, fortnightly scissoring, monthly razoring, and tonsure in six months or a year-such are the prescriptions of the senior monks. 57
वासावासं पज्जोसवियाणं णो कप्पइ णिग्गंथाण वा णिग्गंथीण वा परं पज्जोसवणाओ अहिगरणं वइत्तए । जे णं णिग्गंथो वा णिग्गंथी वा परं पज्जोसवणाम अहिगरणं वयइ से णं प्रकप्पेणं अज्जो ! वयसि त्ति वत्तव्वे

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सिया । जे णं णिग्गंथो वा णिग्गंथी वा परं पज्जोसवणाम्रो अहिगरणं वयइ से णं णिज्जूहियव्वे सिया।
Having practised parjuşaņā during the monsoon sojourn, a monk or a nun should not use harsh words after the parjuşaņā. A monk or a nun using harsh words after the parjuşaņā has to be told, 'Arya', You speak unpermitted words. A monk or a nun who still speaks harsh words after the parjuşaņā has to be turned out of the church.
58
वासावासं पज्जोसवियाणं इह खलु णिग्गंथाण वा णिग्गंथीण वा अज्जे व कक्खडे कडुए विग्गहे समुप्पज्जिज्जा सेहे राइणियं खामिज्जा राइणिए वि सेहं खामिज्जा । खमियव्वं खमावियव्वं उवसमियव्वं उवसमावियव्वं सम्मुइसंपुच्छणा-बहुलेण होयव्वं । जो उवसमइ तस्स अथ्थि आराहणा। जो ण उवसमइ तस्स थ्थि आराहणा। तम्हा अप्पणा चेव उवसमियव्वं । से किमाहु भंते ? उवसम-सारं खु सामण्णं ।
Having practised parjuşaņā during the monsoon sojourn, a monk as well as a nun should at once give up contemptuous exchange of words. The disciple should forgive the senior, as the senior should forgive the disciple. It is necessary to forgive, to be forgiven, to appease, to be appeased, to ask often very many pleasant questions. He who is appeased is effective in control; he who is not appeased is not effective in control. So try to be appeased by your own effort. —'Bhante ! Why has it been said like this?' Because appeasement is the essence of śramaņa monkhood, 59
वासावासं पज्जोसवियाणं कप्पइ णिग्गंथाण वा णिग्गंथीण वा तो उवस्सया गिण्हित्तए। तं वेउव्विया पडिलेहा साइज्जिया पमज्जणा ।
In the course of the parjuşaņā during the monsoon sojourn, a monk or a nun should have three abodes. They have to be visited frequently and cleaned regularly.
60
वासावासं पज्जोसवियाणं कप्पइ णिगंथाण वा णिग्गंथीण वा अण्णयरिं दिसिं वा अणुदिसि वा अवगिज्झिय अवगिज्झिय7 भत्तपाणं गवेसित्तए। से किमाहु भंते ? प्रोसण्णं समणा भगवंतो वासासु तव-संपउत्ता भवंति । तवस्सी

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दुब्बले किलते मुच्छिज्ज वा पवडिज्ज वा तामेव दिसि वा अणुदिसि वा समणा भगवंतो पडिजागरंति ।
In the course of the parjuşaņā during the monsoon sojourn, a monk as well as a nun is required to indicate, as he/she proceeds, the direction and subdirection whither he/she repairs for begging food and drink. ---'Bhante! Why has it been said like that?' Because the revered monks (also nuns) often practice hard penances during the monsoons. Being weak or exhausted, such a penancing monk drops down or becomes senseless on the way; then other monks keep their eyes in that direction or subdirection (to help him).
61
वासावासं पज्जोसवियाणं कप्पइ णिग्गंथाणं वा णिग्गंथीण वा जाव....चत्तारि पंच जोयणाई गंतुं पडिणियत्तए अंतरा वि य से कप्पइ वथ्थए णो से कप्पइ तं रणिं तथ्थेव उवायणावित्तए ।
In the course of the parjuşaņā during the monsoon sojourn, a monk or a nun may walk over a distance of four or five yojanas (12 to 15 miles) and return; but he/she is not permitted to pass the night there.
62
इच्चेयं संवच्छरियं थेर-कप्पं अहा-सुत्तं अहा-कप्पं अहा-मग्गं अहा तच्चं सम्म काएण फासित्ता पालित्ता सोभित्ता तीरित्ता किट्टित्ता पाराहित्ता आणाए अणुपालित्ता अथ्थेगइया समणा णिग्गंथा तेणेव भव-ग्गहणेणं सिझंति वुज्झंति मुच्चंति परिणिव्वइंति सव्व-दुक्खाणं अंतं करति अथ्थेगइया दोच्चेणं भवग्गहणेणं सिझंति बुज्झंति मुच्चंति परिणिव्वइंति सव्वदुक्खाणं अंतं करेंति अथ्थेगइया तच्चेणं भवग्गहोणं सिझंति बुझंति मुच्चंति परिणिव्वइंति सव्वदुक्खाणं अंत करेंति सत्तट्ठ भव-गहणाई णाइक्कमंति।
By following throughout the year this text which is meant for the senior monks, by adhering to prescriptions, by traversing on the right path, by knowing the true fundamentals, by practising them in their own person, by obeying them, by arranging decently all the sacred rites, by singing in praise of religion, and by following all the rules as per sacred texts, many

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ācāryas and monks have in this very life attained perfection, enlightenment and liberation-total liberation terminating all misery; and some in two or three lives; but none has to wait (for liberation) in any case beyond the seventh or eighth birth.
63
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे रायगिहे णगरे गणसिलए चेइए बहणं समणाणं बहूणं समणीणं बहूणं सावयाणं बहूणं सावियाणं बहूणं देवाणं बहूणं देवीणं मज्झ-गए चेव एवम् आइक्खइ एवं भासइ एवं पण्णवेइ एवं परूवेइ पज्जोसवणा-कप्पं णाम अज्झयणं स-अळं स-हेउयं स-कारणं
स-सुत्तं स-उभयं स-वागराणं भुज्जो भुज्जो उवदंसेइ । त्ति बेमि । ६४ In that period, at that time, śramaņa Bhagavān Mahāvīra had, while staying at the Guņaśīlaka caitya in the city of Rājagpha, in the midst of many monks, many nuns, many male and female followers, many gods and goddesses, explained again and again this chapter entitled 'pajjusanākappa' with object, with logic, with history, with import, with the text and its meaning, with an analysis of import and etymology, expressed it in words, made it known, and demonstrated its methodology by practising it himself. So say I.
64
पज्जोसवणा-कप्पो समत्तो। Parjusana-kalpa ends.

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Appendix Alternative reading on Sūtras 33-46
1. तए णं सा तिसला खत्तियाणी इक्कं च णं महं पंडरं धवलं सेयं संखउल-विमल-दधि-घण-गो-खीर-फेण-रय-णिकर-पयासं थिर-लट्ठ-पउट्ठपीवर-सुसिलिट्ठ-विसिट्ठ-तिक्ख-दाढा-विडंबिय-मुहं रत्तोप्पल-पत्त-पउमणिल्लालियग्ग-जीहं वट्ट-परिपुण्ण-पसथ्थ-णिद्ध-महु-गुलिय-पिंगलक्खं पडिपुण्ण विउल-सुजाय-खंधं णिम्मल-वर-केसर-धरं सोसियसुणिम्मिय-सुजायअप्फोडिय-लंगूलं सोमं सोमाकारं लीलायंतं जंभायंतं गगण-तलायो उवयमाणं सीहं अभिमुहं मुहे पविसमारणं पासित्ता णं पडिबुद्धा । ३३
1. Then kşatriyāņi Trišalā saw a noble, calm, moon-like, playing, roaring, pale, bright and white lion come down from the sky, jumping towards her and enter into her mouth, seeing which she woke up. His complexion was like that of a heap of conches or fresh curd or thick cow-milk, or foamy flow of water; his mouth set with sharp teeth, steady, beautiful, excellent, thick, well-arranged and attractive; his tongue like the petal of a red lily or even lotus, with saliva at the tip; his eyes round, full, broad, placid, like small honey-balls, and yellow ; his shoulder well-developed and well-formed; his mane pure and excellent; and his tail lifted, well-placed, well-formed and developed.
33
2. एक्कं च णं महं पंडरं धवलं सेयं संखउल-विमल-सण्णिकासं वट्टपडिपुण्ण-कण्णं पसथ्थ-णिद्ध-महु-गुलिय-पिंगलक्खं अब्भुग्गय-मल्लियाधवल-दंतं कंचण-कोसी-पविट्ठ-दंतं आणामिय-चाव-रुइल-संविल्लियग्ग-सोंड अल्लीण-पमाण-जुत्त-पुच्छं सेयं चउदंतं हथ्थि-रयणं सुमिणे पासित्ता गं पडिबुद्धा।
2. (Trisalā woke up on seeing) a gem among elephants, noble, golden, bright, white, four-tusker; his complexion pure and bright like conches; his ears round and lovely; his eyes placid, like small honey-balls, and yellow; his tusks stretching out, and

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white like mallika flower, set in a gum of gold; his trunk slightly bent, bow-like, bedecking the face; his tail withdrawn, of standard size and fixed (with the body).
34
3. एक्कं च णं महं पंडुरं धवलं सेयं संखउल-विउल-सण्णिकासं वट्ट
पडिपुण्ण-कंठ-वेल्लिय कक्कडच्छं विसमुण्णय-वसुहोठं चल-चवल-पीणककुहं अल्लीण-पमाण-जुत्त-पुच्छं सेयं धबलं वसह सुमिणे पासित्ता णं
पडिबुद्धा। 3. (Trišalā woke up on seeing) an ox, noble, golden, bright and white; his appearance like a huge (pile of) conches; his neck round and developed: his eyes like a trembling crab; his lips strong and steep; his hump restless, thick and fleshy; his tail withdrawn, of a measured size and fixed with the body. 35
4. एक्कं च णं महं सिरियात्मिसेयं सुमिणे पारिता गं पडिबुद्धा । ३६ 4. (Trisala woke up on seeing) the anointment of the noble goddess Sri.
36
5. एक्कं च णं महं मल्लदामं विविह-कुसुमोवसोहियं सुमिणे पासित्ता णं
पडिबुद्धा ।
३७
5. (Trisala woke up on seeing) a garland, noble and made of sundry flowers.
37
6-7. एक्कं च णं चंदिम-सूरिम-गणं उभो पासे उग्गयं सुमिणे पासित्ता __णं पडिबुद्धा।
३८-३९ 6-7. (Trišalā woke up on seeing) on each side a noble lunar family and a noble solar family.
38-39 8. एक्कं च णं महं महिंदज्झयं अणेक-कुडभि-सहस्स-परिमंडियाभिरामं
सुमिणे पासित्ता णं पडिबुद्धा ।
४०
8. (Trisala woke up on seeing) the most beautiful and noble banner named Mahendra surrounded by several thousand small flags.
40

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41
9. एक्कं च णं महं महिंद-कुंभंवर-कमल-पइट्ठाणं सुरहि-वर-वारि-पुण्णं पउमुप्पल-पिहाणं आविद्ध-कंठ-गुणं सुमिणे पासित्ता णं पडिबुद्धा। ४१
9. (Trisalā woke up on seeing) a noble jar named Mahendra, which contained inside the best of lotuses, and the best and most fragrant water, with lotuses and lilies serving as its cover, with a (holy) thread tied round its neck. 10. एककं च णं महं पउमसरं बहुप्पल-कुमय-णलिण-सयवत्त-सहस्सवत्तकेसर-फुल्लोवचियं सुमिणे पासित्ता णं पडिबुद्धा । ४२ । 10. (Trisala woke up on seeing) a noble lotus lake, whereon were deposited the pollens of lilies, lotuses, nalina, śatapatra, sahasra-patra, and many other flowers all in blossom. 42 11. एक्कं च णं सागरं वीची-तरंगं उम्मी-पउरं सुमिणे पासित्ता रणं पडिबुद्धा।
43
11. (Trisala woke up on seeing) a noble ocean full of waves, wavelets and ripples. 12. एक्कं च णं महं विमाणं दिव्वं तुडिय-सद्द-संपण-दियं सुमिणे पासित्ता णं पडिबुद्धा । 12. (Trišalā woke up on seeing) a noble celestial abode with a din of sound from (the musical instrument) tritika. 44 13. एक्कं च णं महं रयणुच्चयं सव्व-रयणमयं सुमिणे पासित्ता णं पडिबुद्धा । 13. (Trišalā woke up on seeing) a noble pile of gems containing gems of all varieties.
45 14. एक्कं च णं महं जलण-सिहिं णिधुमं सुमिणे पासित्ता णं पडिबुद्धा । 14. (Trisala woke up on seeing) a noble flame, smokeless. 46

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[Abbreviations used : S for Sutra, T for Theravali and
P for Parjuşaņā ] 1. अरिहंताणं-सर्वज्ञो जितरागादिदोषस्त्रैलोक्यपूजितः ।
यथास्तितार्थवादी च देवोऽर्हन् परमेश्वरः ।। According to the commentator, three implications of the word are as follows : देवादिभ्योऽतिशय-पूजा-वन्दनाद्यर्हत्वाद् अरहंताणं, तथा कर्मारि-हननाद्
अरिहंताणं, कर्मबीजाभावे भवेऽप्ररोहाद् अरुहंताणं इति पाठ-त्रयम् । S. 1. 2. आयरियाणं--प्राचार्यः सूत्रार्थ व्याख्याता दिगाचार्यों वा, उपाध्यायः सूत्राध्यापक:
-टीकाकार समयसुन्दर cf. Manu (२।१४१) एकदेशं तु वेदस्य वेदांगान्यपि वा पुनः।
योऽध्यापयति वृत्त्यर्थम् उपाध्यायः स उच्यते ॥ S.1.. 3. उवज्झायाणं-See (2) S. 1. 4. काल, समय - काल is an eternal flow, like the current of
the river, while PHT is a point in time when an event is taking place. Thus समय is a minutest division of काल । In the Jaina view, it may be as short as the twinkle of the eye, or equivalent to the time taken to pierce a piece of rotten cloth or pluck a petal from the lotus.
Innumerable units of समय = 1 प्रावलिका 16777216 पावलिका =मुहूर्त
=48 minutes 30 मुहूर्त
=1 day-night Innumerable years -- 1 पल्योपम 10 crores x 10 crores of पल्योपम
=1 सागरोपम । S.1. 5. अणते अणुत्तरे णिव्वाघाए णिरावरणे कसिणे पडिपुण्णे केवल-वर-णाण
दसणे समुप्पण्णे । According to the commentator,

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अनन्तम् अनन्तार्थ-विषयत्वात्; अनुत्तरम् सव्वोत्तमत्वात् ; निर्व्याघातं कटकुट्यादिभिर् अप्रतिहतत्वात्; निरावरणं क्षायिकत्वात्; कृत्स्नं सकलार्थग्राहकत्वात्; पडिपुन्ने प्रतिपूर्ण सकल-स्वांशसहितत्वात्; केवलम् अतएव वरं ज्ञानं दर्शनं च ततः प्राक् पदाभ्यां कर्मधारयः;
तत्र ज्ञानं विशेषावबोध रूपं दर्शनं सामान्यबोधरूपम् । S.1. 6. qfaforony --- This word has been confused by some with
another of furos (Sü. 118). But the two do not give identical meaning. The root in the first word is 'at' but in the second word, it is "वृ।" The first means to enter into liberation', while the second means 'to derive
great pleasure. S. 1. 7. अट्ठमे पक्खे आसाढ सुद्ध-bright half of the month of
Aşādha, which is the eighth fortnight of summer. In the Jaina view, there are three seasons in the year, summer,
rains and winter, each of the duration of four months. S.2. 8. महाविजय-पुप्फुत्तर-पवर-पुंडरीयानो महाविमाणानो-महान् विजयो यत्र
तथाविधं च तत् पुष्पोत्तर-संज्ञकं च तदेव प्रवरेषु श्रेष्ठेषु पुंडरीकं विमानानं मध्ये उत्तमत्वात् । It may be useful to give here the outline of Jaina cosmology, with description of inhabitants in different spheres. In the Jaina view, the entire cosmos looks like the English letter 'X' at the centre of which is तिर्यग्लोक or the world of animals, human beings, with hells underneath, and the heavens or celestial spheres in the upper portion. There are three broad types of heavens called देवलोक, ग्रैवेयक and अनुत्तर-विमाण and beyond them, and not touched by them, is the abode of the perfected-liberatedenlightened beings called सिद्धसिला । The beings in the lower sphere are as follows : (i) Devas, viz., Amba, Ambarasa, Rudra, Sāma, Sa bala,
Mahārudra, Kāla, Mahākāla, Ashipāta, Dhanu, Balu, Betarani, Khara-svara, Mahāghosa. These
chastise the sinners in diverse ways. (ii) Ten Bhavanapatis of the netherworld : Asura
___kumāras, Nagakumāras Suvarnakumāras, Vidyut

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kumāras, Agnikumāras, kumāras, Diśākumāras, kumāras.
191
Dvipakumāras, UdadhiVāyukumāras and Stanit
(iii) Vyantaras of the
nether world Piśāca, Bhūta, Yakṣa, Rakṣasa, Kinnara, Kim-puruşa, Mahoraga, Gandharva.
(iv) Vāṇavyantara Devas: Anapanni, Panapanni, Isivǎyi, Bhutavayi, Kandiya, Mahākandiya, Kohanda and Pahanga.
In the upper sphere, the Devas are :
(i) Jyotiskas or planetary bodies like the sun, the moon. the stars, the planets, the comets, etc.
(ii) The dwellers of Vimanas or kalpas, which fall into three species as follows:
(a) In the Devaloka live the denizens of the vimanas | kalpas called Sudharma, Iśāna, Sanatkumāra, Mahendra, Brahma, Lăntaka, Mahāsukra, Sahaṣāra, Anata, Prāṇata, Arana and Acyuta.
(b) In the Graiveyakas live Bhadra, Subhadra, Sujāta, Sumanasa, Priyadarśana, Sudarśana, Amoga, Supratibhadra and Yasodhara.
(c) The five Anuttara Vimānas, viz., Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvārthasiddha, are Occupied by the Indras.
There are a few other species of gods who work as valets or errand boys. They are : Kilvisiyas, Tiryak-jrmbhakas, Lokäntikas.
Ratnaprabhā,
Šarkarāprabhā,
The seven hells are Balukāprabha, Pankaprabha, Dhūmraprabhā, Tamaḥprabha, Tamaḥ-tamaḥ-prabhā.
Beneath all these there is a hell, the severest of all, called, Nigoda.

At the centre of the figure, which is the thinnest, is located the Tiryag-loka with its two and a half isles or continents, each one of which has a secret region called Mahāvideha. The inhabitants of Mahāvideha may, if they strive, earn liberation. S. 2.

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.
9. atafoqurt - This is the down-phase of the Jaina time
cycle, of which there are six parts as follows: exceedingly bracing, bracing, bracing-unbracing, unbracing-bracing, unbracing, exceedingly unbracing. The up-phase called Selfcquit has also six parts, with the previous six reversed, viz., exceedingly unbracing, unbracing, unbracingbracing, bracing-unbracing, bracing, execedingly bracing.
For bracing the word is सुसमा, for unbracing दुस्समा. S. 2. 10. अद्ध- This word is used to denote deficiency by half, e.g.,
अछुट्ठम् =4-1 = 31, अद्धट्ठम् =8-1 = 71:
अद्धनवम् = 9-1 = 81. S. 2 11. गइ-The word is used here to mean 'pace'. In the Jaina
literature, the word has a special meaning, which is the 'state of existence' that a soul attains. It is another name for what has been called 'nāmakarma. There are four states of existence-as infernal beings, as non-human (animal) beings, as human beings and as celestial
beings. S. 5 12. कटु-Although the word may be written in Sanskrit as कर्तुम्
and pra, it is not always in this sense that the word has been used in the Sūtra. A few instances are cited below : तं पि देवाणंदाए· कुच्छिंछसि साहरावित्तए ति कट्ठ एवंसंपेहेइ । पोराला णं तुमे । 'सुमिणा दिट्ठ त्ति कटुभुज्जो भुज्जो अणुव्हइ ।
दसणहं मथ्थए अंजलि कठ्ठ । S. 5 13. अट्ठ, अथ्थ-Although ordinarily these two words are used
as synonyms, there is difference in their meaning. When it implies 'meaning' in dictionary sense, it is अथ्थ; but when it indicates desire, motive, inclination, necessity or cause,
it is aço i S. 8 14. धम्मवर-चाउरंत-चक्कवट्टीणं-धर्मवर चातुरन्त चक्रवर्तिम्यः त्रयः समुद्राः
चतुर्थो हिमवाण् एते चत्वारः पृथिव्या अन्ताः । तेषु भवाः स्वामितयेति चातुरन्ताः ते च चक्रवर्तिणः । धमेषु वरः श्रेष्ठो धर्मवरः । तत्र विषये
चातुरन्त-चक्रवर्तिन इव धर्मवर-चातुरन्त-चक्रवर्तिनः । S. 6 15. पोग्गल This is one of the five items called ajiva or non-soul
by the Jainas. Atoms or molecules of matter coming together give rise to pudgala. It has colour, taste, smell

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and touch. It is with the help of a particular variety of pudgala that the physical body is formed round the soul. S. 27
193
16. विच्वोयण etc. – The word is an amalgam of affection and pride. A more appropriate meaning with reference to the context would be विलासोद्दीपक ।
The commentator has, however, adopted a roundabout way to explain the word. Compare : सालिंगनेत्यादि । सहालिंगनवर्त्या शरीर- प्रमाण - गन्डोपाधानेन यत् तत् सालिंगनवर्त्तिकं तस्मिन् । उभयतः उभौ शिरोस्तपादान्तावाश्रित्य । विव्वोयणेति । उपधाने गन्डके यत्र तत् तथा । क्वचित् पन्नत्तगविव्वोयणि त्ति दृश्यते तत्र च सुपरिकर्मित- गन्डोपाधाने इत्यर्थः । S. 32 17. लडह—According to the commentator, लटभा सुविशाला | In Sanskrit, however, the word has been used to signify beauty or grace. Hence the commentator's meaning is not appropriate. It does not fit in with the context either which is रोमराई । S. 36
18. कोउय — कौतुकानि माषतिलकादीनि । S. 61
19. सह— सह-पट्ट-भत्ति-सह-चित्त-ताणं । S. 63
20. अंछावेर - According to Jacobi, the Sanskrit equivalent of the word is आर्कषयति । But this does not seem to be correct. It should be आस्थापयति । S. 63
21. कुण्डधारिणे - कुण्डमायत्ततां धारयन्ति ये ते । According to Jacobi आज्ञां धारयति । S. 89
22. जंभग — तिर्यग्लोक-वासिनो देवा जृम्भकाः । S. 89
23. उप्पिजलग, उप्पिजलजमान - उत्पिजलो भृशमाकुलः स इवाचरतीत्याचारक्विपि शतरि च ; शतानश: ( हेमचन्द्र ३ - १८१ ) इति प्राकृतलक्षणेनः माणादेशे उप्पिजलमाणि त्ति सिद्धम् तद् भूताभूत शब्दस्योपमा र्थत्वाद् उत्पिजलन्तीति वा । सन्देह विषौषधि टीका । S.97
24. उल्लोइय – The meaning given by the commentator is somewhat confused. According to him, ला- उल्लोइय-महियंलाइयं छागनादिना भूमौ लेपनं । उल्लोइयं सटिकादिना कुटयादिषु धवलनम् ताभ्यां महितं पूजितं तैरेव वा महितं पूजनं यत्र तत् तथा । अन्येतुः लिप्तम् उल्लोचितम् उल्लोचयुक्तं महितं चेति व्याचक्षते |सन्देह विषौषधि टीका । S. 100

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Actually, two things are implied, viz, scattering of fried rice ( लाज) and hanging of the canopy (उल्लोच ) ।
25. TT-According to the commentator, लासका रासकान् ददति जयशब्दप्रयोक्तारो वा । This is not correct. If read as रासक it should mean a small dance-drama. The word means a dancer; Feminine | S. 100
26. ठिइ-पडिया It is a ceremony at child birth which lasts for 10 days. Jacobi's rendering of it as frafa afaat does not lead anywhere. Of six ceremonies prescribed for the Jaina householders, viz., इज्या, वार्ता, दन्ति, स्वाध्याय, संयम and तपः, इज्या stands first. This is propitiation of deities, spiritual master and scriptures. frafa is span of life. The word f3 has been used in the Sūtra is another connection. (see 50) S. 102
27. Hardship. Hardship is deliberately courted and borne to terminate karma bondage. Twenty-two hardships have been named as follows :
hunger, thirst, cold, heat, insect bite, clothing, residence, celibacy, wandering, living at places avoided by others, bed, spite, torture, begging, indifference to disappointment in begging, disease, thorn, dirt, indifference to fame and insult, giving up pride of learning or of shame for ignorance, equanimity which means not losing faith in Jainism. S. 108
28. इरिया - समिति — Samiti means precaution. Five precautions are part of 57 samvaras which are intended to prevent fresh influx of karma matter. Five precautions are as follows: (i) precaution regarding movement, sleeping, standing, lying, etc., (ii) precaution regarding the use of words or speech, (iii) precaution in the course of begging, (iv) keeping things in the monk's use perfectly clean and dust-free, (v) precaution in depositing excreta, unused food, etc. S. 118
29. -without asrava. Asrava refers to inlet of fresh fetters generated by pious and impious karma that bind the soul. Compare:

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195
30.
31.
Asravas are 42 in number, of which the principal ones are 17 as follows : Pleasures to five organs of senses—5 Passions, viz., anger, pride, attachment and greed - 4 Non-fulfilment of 5 great vows — 5 Activities of body, mind and speech - 3 S. 118
-TT-The word 975 is particularly deserving of note. This is in feminine gender, and not in neuter gender. It seems that in olden times, pots of certain size / measure used for eating, cooking or storing food were called man, of which the feminine form would be qrfait, Prakrit 978 IS. 118 HT--Subjective inclination that induces the soul to activity and imparts to the soul a certain tinge. Six tinges have been named as black, blue, ash, red, pink and white. This is in ascending order of purity, 'black' being the worst and 'white' being the best. The idea is illustrated as follows with the help of an example. Six persons with these six tinges desire to eat the fruits of a tree. How would they behave ? The person with black tinge will cut the tree at the very root. The one with blue tinge will chop its branches. The one with ash tinge will cut one branch only, bearing fruit for his consumption. The one with red tinge will pluck all the fruits, green as well as ripe. The one with pink tinge will pluck only the ripe fruits. The one with white tinge will take only those ripe fruits that have dropped on the ground, but will not touch the tree. S. 118 FunTH-name of a town. So goes the story that this town sprang up on a pile of bones of animals and human beings whom a yakşa killed and devoured. It was located somewhere in Rådhå (modern West Bengal).
S. 122 TTA-stay/sojourn in between summer and winter, or in between ceaseless wanderings. From this, it follows that the monk should stay at one place during the rainy season. It does not mean a 'rainy night, as interpreted by Jacobi. S. 122
32.
33.

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34. अंतक (ग)डे-Termination implied here is that of karma
which go out at death, viz., name, lineage, etc., after
which one is entitled to full liberation. S. 124 35. पाराभोय-To see from a distance the end of earthly life. As
used in the Sūtra, it is a ceremony at the passing away of Sramana Bhagavān Mahavira. In this connection, the following description may be interesting : अमावस्यायां तस्यां पारं पर्यन्तं भवस्य आभोगयति पश्यति य: स पाराभोगः संसार-सागरपार-प्रापण-प्रवणम् तम् । अथवा, पारं पर्यन्तं यावद् आभोगो विस्तारो यस्य स पाराभोगः अष्टप्राहरिक: प्रभातकालं यावत् सम्पूर्ण इत्यर्थः तथाविधं पौषधोपवासं पौषधयुक्तोपवासं पोलविंसु त्ति प्रस्थापितवन्तः कृतवन्तः । केचित् च वाराभोए इति पठन्ति द्वारम् आभोग्यतेऽवलोक्यते यैस्ते द्वारा भोगाः प्रदीपाः तान् कृतवन्तः आहारत्याग पौषध-रूपम् उपवासं चाकर्ष रिति च व्याचक्षते
(इति वृद्ध व्याख्या) एतदर्थानुपात्येव चोत्तरसूत्रम् । S. 128 36. अज्ज-चंदणा-She was the leader of a community of 36,000
nuns. She was the daughter of Cetaka, king of Vaisali. In another view, she was the daughter of Dadhivāhana, king of Campå. So goes the story that she became a captive in the hands of a soldier and suffered enormous torture in his hands, but she remained steadfast in her chastity.
S. 135 37. अइसेसपत्ताणं-Those who have arrived at the last limit.
The limit implied here is that of knowledge, from which
it follows 'masters of avadhi knowledge'. S. 139 38. अड्ढा इज्जेसु दीवेसु--23 isles or continents. For details, see (8)
above. S. 142 39. संपलियंक--सम्पर्यंक: संगतपर्यंक: पद्मासनं तत्र निषन्न उपविष्टः ।
According to another explanation एकं पादमथैकस्मिन् विन्यस्योरौ तु संस्थितम् । इतरत्स्मिंस्तथैवोरुं
वीरासनमुदाहृतम् ॥ S. 47 40. गणहर--Direct disciples of a Tirthankara. Each Ganadhara
was the head of a community of monks. From these communities later branched out kulas and sākhās. S. 160

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Notes and Comments
197
41. Trifaz-name of a senior monk. He was the third brother
of Indrabhūti Gautama, and had 300 monks in his group. Certain Jaina sects consider him to be the friend
of Gautama. Th 1 42. ROUTFIT --- Its Sanskrit form is HTCHT, not afsta:,
as rendered by Jacobi. Th 5 43. ET-6--as far as is necessary to deposit excreta. The
meaning of the commentary given below is not clear: तत्रोदकाः करो यावता शुष्यति तावान् कालो जघन्यं लंदम् । Joaca TZETTENTFAUTERTE HEUH I P9 Jacobi's translation as follows is based on a confusion : “Monks or nuns during the Pajjuşanā are allowed to regard their residence as extending a Yojana and a Krośa all around, and to live there for a moderate
time.” Hermann Jacobi, Ibid. p. 297. 44. geras-name of a river. Its use with another word
Kunāla gives the impression to some that it was not a river but an outlet of dirty water. It is more appropriate to take Kunāla as the name of a town by which
the river flowed. P 12 45. अथ्थेगइयाणं-अथ्थेगइया पायरिया इत्युक्तम् अथ्थं भासेइ आयरिओ
इति वचनात् । According to praefaetafe at: अस्त्येतद् यद् एकेषामाचार्याणामिदमुक्तम् भवतीति एवं व्याख्येयम् । तत्र qust aattet a
wafai P 14 46. TG-45-TE-42# FGOUTTGTH ffurfayê gfa GCUT-THI
There is, however, a controversy as to whether this means pure hot water, or hot water in which rice has
been boiled. The former appears more appropriate. P 25 47. 779f82797feuer-One who has given up the intake of
food. During the Prajuşaņā, some monks, and some householders too, undergo a prolonged fast for the whole period, or even thereafter. During this period, the only intake is that of boiled water. It is perhaps not the practice during this prolonged fasting to take water in which rice has been boiled. P 25

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Kalpa Sūtra
48. संखा दत्तियस्स-दत्ति is offer. In this case, the monk restricts
the number of houses which he should visit for purposes of begging. According to the commentator : P 26 संख्ययोपलक्षिता दत्तयो यस्येति संख्यातदत्तिकस्तस्य । दत्तिपरिमाणवत्ता
इत्यर्थः । 49. संखडि- cooked food. According to the commentator,
संखण्ड्यंते विराध्यन्ते प्राणिनो यत्र सा संखडी since the process of
cooking kills many living beings. P 27 50. पिंडवाय-पडियाऐ The begging cloth in which the vessels
containing food are carried. P 29 51. संतरुत्तरंसि-पान्तरः सौत्रकल्पः उत्तर प्रौणिकः ताभ्यां प्रावृतस्य अल्पवृष्टौ
गंतु कल्पते । According to the writer of the Curni : अन्तरं रयहरणं पडिग्गहो
वा उत्तरं पाउरणकप्पो तेहिं सह त्ति । P 31 52. वियड-गिहंसि-water-store. The meaning given by the com
mentator is : विकटगृहे आस्थानमंडपिकायां यत्र ग्राम्य-पर्षदुपfagfa | Accordingly Jacobi has translated it as 'assem
bly-hall of the village'. P 32 53. पुव्वाउत्त-According to the commentator, पूर्वं साधु-रागतः पश्चाद्
दायको राद्ध प्रवृत्तः इति पूर्वागमनेन हेतुना पूर्वायुक्तः तन्डुलोदन : कल्पते पश्चादायुक्तः भिलिंगसूपो न कल्पते । तत्र पूर्वायुक्तः साध्वागमनात् पूर्वमेव स्वार्थं गृहस्थैः पक्तुमारब्धः। The stand is not very clear. The monk should share a morsel from the householder's food which has been prepared or is already in the process of preparation. This
does not put him to the trouble of cooking extra food.P 33 54. सपडिदवारे--Jacobi's rendering of it is स-प्रतिद्वारे, i.e., 'doors
open on it'. P 38 55. अट्र-सूहमाइं-eight very minute types of life which have been
identified as minute beings, insects, seeds, sprouts,
flowers, eggs, mildew and mist. P 44 56. हरिय-सुहुमं-Sprouts. According to the commentator,
नवोद्भिन्नं पृथिवीसमवर्णं हरितं तच्चाल्प-सहननत्वात् स्तोकेनापि विनश्यते । P 44

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Notes and Comments
199 57. लेण-सुहुमं-insects that live in some shelter, in the hollow of
a tree or crevice on the earth, e.g., mildew. लयण is the
place of hiding. P 44 58. थेर-senior monk. Compare : स्थविरो ज्ञानादिषु सीदतां स्थिरीकर्ता
उद्यतानाम् उपबं हकश्च । P 46 59. गणी-teacher of the ācārya. Compare : यस्य पार्श्वे प्राचार्याः
सूत्राद्यभ्यस्यन्ति गणिणो वाऽन्ये प्राचार्याः सूत्राद्यर्थम् उपसम्पन्नाः। P46 60. गणावच्छेयय-Compare : य: साधून् गृहीत्वा बहिः क्षेत्रे प्रास्ते
गच्छार्थम् ; क्षेत्रोपधिमार्गणादौ प्रधावनकर्ता सूत्रार्थोभयवित्; यं वा
स्पर्धकाधिपत्येन सामान्यसाधुमपि पुरस्कृत्य विहरति । P 46 61. अ-पच्छिम-मारणांतिय-संलेहण-जूसणा-जूसिए-Compare : अपश्चिम
मारणांतिकी सा चासौ संलेखना तस्या जूसणत्ति सेवा तया जूसिए त्ति क्षपितशरीरोऽतएव प्रत्याख्यात-भक्तपानः । The word hy in dictionary sense means 'service and जसिए with body exhausted'. In the present context, the word should. however, mean 'a vow'. The whole thing would thus mean : "one who is resolved to court death
by giving up food and drink." P 51 62. पायोवगए (प्रायोपगमणम् प्रायोपवेशनम् )- The commentator's
meaning पादपोपगतः कृतपादपोगमन, which has influenced Jacobi, whose translation of the word is ‘remaining motionless like a tree', does not give the correct sense. The word given in its Sanskrit form within brackets simply means “sitting motionless by giving up food to
court death'. P 51 63. आयावित्तए वा पायावित्तए वा-According to the commentator :
आतापयितुम् एकवारम् आतपे दातुम् ; प्रातापयितुम् पुनः पुनः प्रातपे
दातुम् । P 52 64. FFTTE –The comment by the writer of the Cūrņi is as
follows : बाहिं तस्स गुम्मियादिगहणं तेण मत्तए वोसिरित्ता वाहिं नित्ता परिट्ठवेइ पासवणे वि अभिग्गहितो धरेइ तस्स सइ जो जाहे वोसिरइ सो ताहे धरेइ न निक्खिवइ सुवंतो वा उच्छंगे ठितयं चेव उरि दंडाए वा दोरेण बंधति गोसे असंसत्तियाए भूमीए परिठ्ठवेइत्ति ।
P56 65. पखिया प्रारोवण-fortnightly arranging. Various meanings
have been given to this. According to some, the word

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200
Kalp o Sūtra
preceding fait means 'bed'. Therefore, it is the fortnightly arranging/checking of the bed. Some have also added the checking of the wicker-work or basket every fortnight. According to others, there should be a fortnightly atonement for lapses. The commentator Samaya Sundara says that these words are not connected with those preceding or following, and their deeper significance (paramārtha) should be learnt from a well-instructed brother. According to Jacobi, and also according to B.K. Chattopadhyaya, this implies the arranging of hairs in the form of a braid by the nuns every fortnight. This meaning would be correct on the assumption that the
nuns were permitted to grow long hairs. P 57 66. तं वेउव्विया पडिलेहा साइज्जिया पमज्जण-The two words वेउव्विया
and Alfovtat respectively implyfrequently' and 'again and again'. The commentator's meaning is not clear. Compare : वेउव्विया पडिलेहा कवचिच्च वेउटिया पडिलेहा इति दृश्यते । उभयनापि पुनः पुनः इत्यर्थः । साइज्जिया पमज्जणा इति आर्षे—'जे भिक्खु हथ्थकम्मं करेइ करितं वा साइज्जइ” त्ति वचनात् । साइज्जि धातुरास्वादने वर्त्तते । तत उपभुज्यमानो य उपाश्रयः स, कयमाणे कडे त्ति न्यायात् साइज्जिउ त्ति भण्यते । तत् सम्बन्धिनी प्रमार्जना साइज्जिया। यस्मिन् उपाश्वये स्थितास्तं प्रातः प्रमार्जयन्ति, भिक्षागतेषु साधुषु, पुनः मध्याण्हे, पुनः प्रतिलेखनाकाले तृतीय प्रहरान्ते, इतिवार-चतुष्टयं प्रमाजयन्ति वर्षासु, ऋतुमध्ये त्रिः । अयं च विधिरसंसक्ते संसक्ते तु पुनः पुनः प्रमार्जयन्ति, शेषोपाश्रयद्वयं तु प्रतिदिनं लिखन्ति प्रत्यवेक्षन्ते । मा कोऽपि तत्र स्थास्यति ममत्वं वा करिष्यति इति । तृतीय दिवसे पादप्रोञ्छनकेन प्रमार्जयन्ति । अत उक्तम् ----वेउव्विया पडिलेह त्ति क्वचित् साइज्जिया पडिलेह त्ति दृश्यते । तत्रापि प्रतिलेखना प्रमार्जनयोरैक्य विवक्षया स एवार्थः । Elsewhereस्वादनीयाः; साइज्जि धातुरास्वादने वर्त्तते । तत उपभुज्यमाणो य उपाश्रयः स कयमाणे कडे त्ति न्यायात् साइज्जिउ त्ति भण्यते । तत्संबंधिनी प्रमार्जना साइज्जिया । यस्मिन्नु पाश्रये स्तिथास्तं प्रातः प्रमार्जयन्ति, भिक्षागतेषु साधुषु पुनर्मध्याहे, पुनः प्रतिलेखनाकाले तृतीय

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-Soaps
प्रहरान्ते इति वारचतुष्टयं प्रमार्जयन्ति वर्षासु, ऋतुमध्ये त्रिः । अय: च विधिरसंसक्ते संसक्ते तु पुनः पुनः प्रमार्जयन्ति शेषोपाश्रयद्वयंतु प्रतिदिनं प्रतिलिखन्ति प्रत्यवेक्षन्तेः मा कोऽपि तत्र स्थास्यति ममत्वं वा करियति इति । तृतीय दिवसे पादप्रोंञ्छनकेन प्रमार्जयन्ति । श्रत उक्तम्: वे उब्विया पडिलेह त्ति क्वचित् साइज्जिया पडिलेह त्ति दृश्यते तत्रापि प्रतिलेखना प्रमार्जुनयोरैक्यविवक्षया स एवार्थः । P60
Notes and Comments
67. अवगिज्झिय --- Compare : अवगृह्योद्दिश्याऽहम् अमुकां दिशं अनुदिशं वा यास्यामीत्यन्यसाधुभ्यः कथयित्वा । - सन्देहविषौषधिटीका | P61
68. पडिजागरंति - According to the commentator : तवस्सो दुब्बले किलते मुच्छिज्ज वा पवडिज्ज वा ताम् एव दिसि वा अनुदिसि वा समणा भगवन्तो पडिजागरंति । P61
69. पज्जोसवणा - कप्प — spiritual practices during a part of the rainy season. The text gives details of these practices to be observed by the monks. The text is also called 'Sāmācārt'. It is stated to be the practice that on first night of the Parjusana, the whole of the Kalpa Sutra is read at a congregation and this has to be organised by some wellto-do person. Even now the practice is in vogue with minor changes. P64

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Page #239

INDEX
The figures indicate the number of Sūtra where the name first occurs. For Part VI, list of senior monks, the Sūtra number is preceded by 'Th' and
for Part VII on Parjuşaņā, by P.
Abhijit - an asterism, 204 Abhinandana — fourth tirthankara,
201. abhiyasa - a kula, Th.9 Acalabhrātā -- a ganadhara. Th.1 Ajita second tirthańkara, 16 Agnibhūti - a gapadhara in the
order of Mahavira, Th.1 Agnidatta --a disciple of Arya
Bhadrabahu, Th. 5 Agni-Vaiśyāyana a gotra, Th.1 Ailăpatya - a gotra, Th.4 Akampita — a gañadhara, Th.1 Alavikā - a town, 122 Ananta - fourteenth tirthankara, 191 Anga-title of religious works,
(analogy with limbs), 10 Antariya - a sākhã, Th.8 Anuddhari - insect, 132 Aparājita - a celestial abode, 171 Ara - eighteenth tirthankara, 187 Arhaddatta a monk, disciple of
Arya Singhagiri, Th.11 Arhat -- a Jina, 17 Aristanemi - 22nd tirthankara, 170 Arcya — name of a Lava, a time
division, 124 Ādikara - title of a tirthankara, 16 Aryadatta — Head of Arhart Pārsva's
community of monks, 161 Ārya-Jayanti - a śăkha, Th.4, 11 Ārya Ghosa -- a gañadhara of Arhat
Pārsva, 160 Āryacelaka - a kula, Th.7 Āryakuvera - a śākhã, Th.11 Āryanaili - a śākhā, Th.4, 11 Āryapadma -a śākha, Th.11 Ārya-rsipalita - a śākhā, Th.11 Āryatāpasi -a säkhā, Th.4, 11 Aryavajra - a śäkhă, Th.11 Aşadha - a month, 204 Aşadhā - an asterism, 182 Āstikagrāma — a town, 122 Aśvasena, king of Banarasi, 150 Atharva-veda - fourth Veda, 10 Avadhi knowledge third type of
knowledge, according to Jaina
classification, 15 Avalika - a division of time, 118
Baladeva - a powerful person next to
an Arhat and a Cakravarti, 17 Balissaha - a sthavira disciple of
Arya Mahāgiri, Th.6 Bhadra - a sthavira, Th.12 Bhadrabāhu - a sthavira, Th.4 Bhadrayasa - a sthavira, founder of
a gana, Th.8 Bhadrayaśasya - a kula, Th.8 Bhadrīya - a śākhă, Th.8 Bhāradvāja - a gotra, Th.8 Bherunda a fabulous bird, 118 Bhavanapati, a species of celestial
beings, occupants of celestial abodes
called bhavanas, 99 Bhūta. Bhūtadatta female disciples
(nuns) of Arya Sambhūtavijaya,
Th.5 Brahmadipikā - a sākhā, Th.11 Brahmacāri a ganadhara of Arhat
Pārsva, 160 Brahmaliya - a kula, Th.9 Brāhmi-Sundari - Arhat Rsabha's
two daughters, who headed the community of nuns under their father, 215
Caitra - a month, 159 Cakravarty — world-monarch, 18 Campā - a town, 122 Campiya - a śäkha, Th.8 Candana — a nun, head of Mahā
vira's community of nuns, 135 Canda-nagari - a sākhā, Th.6 Candra - name of a year, 124 Candra-prabhå --- eighth tirthankara,
197 Candraprabha -- name of a palan
quin, 113 Caraņa - a gaña, Th.8 Citrā - an asterism, 170 Chāluka – title of Arya Roha-gupta,
founder of a sākhă, Th.6
nowle knowledfourth asi 150
Dāsi-kharvātika -a sākhā, Th.5 Datta (Dinna) -- a sthavira, Th.4 Desiganin — a sthavira, bearing the
title kşamá-śramaņa. Th.11

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204
Devananda, wife of brahmin Rṣabhadatta, first mother of Mahāvīra, 2 Devänandă-name of a night, 124 Devardhi - a sthavira and kṣamāśramana, Th.14
Dhanagiri a monk, Th.11 Dhanagiri - a sthavira, Th.12 Dhanaddya - a monk, Th.6 Dharma 15th tirthankara, 190 Dharma a sthavira, Th.12 Dharma A sthavira prince, also a a ganin, Th.13 Dirghabhadra a monk, Th.5 Dussama-susama name of nonbracing-bracing phase of the time cycle, 2
Gana principal
divisions of Jaina order in the life-time of a tirthankara, 160 Gaṇadatta a monk, Th.5 Ganadhara - head of a gana, 160 Gandharvas-a species of gods
noted for their skill in fine arts, 44 Gangavarta name of a whirlpool,
43
Ganikaa kula, Th.8
Gautamaa gotra, Th.1 Gautamiyaa śākhā, Th.9 Gavedhukaa śākhā, Th.8 Girnar a mountain, 174 Godäsa a sthavira, founder of a gana of the same name, Th.5 Grahaa heavenly body, 129
Haliyaa śākhā, Th.7 Harinegameși-a
surgeon god under Sakra, the king of gods, 22 Härita a gotra, Th.7 Hārīta-mālākāria śākhã, Th.7 Häritāyana—a gotra, Th.1 Hastiliyaa kula, Th.7 Hasti a sthavira, Th.12
Indrabhuti a ganadhara of Śramana Bhagavan Mahavira, Th.1 Indradatta (Dinna) a sthavira,
Th.4
Indrapurakaa kula, Th.8 Itihāsa chronology, Purāņa, 10
Jalandharaa gotra, 2 Jambu, a sthavira, third from Śramaņa Bhagavan Mahavira, Th.3 Jambu, a monk, Th.5 Jambu-dvipa - an isle/continent, 2 Jasasya name of king Siddhartha,
109
Jayanta a sthavira, Th.4

Kalpa Sutra
Jehila-a sthavira, Th.12
Jñatṛ a clan of Ksatriyas, to which Śramana Bhagavan Mahavira belonged, 22
Jṛmbhika-grāma a town, 120 Jyotiska heavenly bodies, a category of celestial beings, 99
Kakandakaalias of sthavira Supratibuddha, co-founder of a gana, Th.10 Kakandikä-a śākha, Th.8 Kalaka a sthavira, Th.12 Kamardhi a sthavira, founder of a gana, Th.8 Kamardhikaa kula, Th.8 Karaṇa name of a time division, 124 Kärttika a month, 171 Käsi a kingdom held by confederate kings, modern Banaras, 128 Kasyapa-a gotra, 22 Kasyapiyaa śākha, Th.9 Katyāyana—a gotra, Th.3 Kaundinya gotra, Th.1 Kauśambika a śakha, Th.6 Kausika-a gotra, Th.11 Kotika alias of sthavira Susthita, co-founder of a gana, Th.10 Kautsa a gotra, Th.12 Kauṭumbinia śākhā, Th.6 Kinnaras name of a species in the animal world, 44
Kodala a gotra, 2
Kodinna a monk, Th.6
Kosalaa kingdom held by confederate kings, 128
Kotivarṣiyaa śākhā, Th.5
Krośaa measure of distance, about 2 miles, P.12
Kṣama-śramaņa - a title, Th.11 kṣaṇa a division of time, 118 Kṣamaliyaa śākhā, Th.8 Kṣudrātman- -name of an inauspi
cious planet, 129
Kubera a sthavira, founder of a sākhā, Th.1
Kulakara patriarch, 206 Kuṇālā a town near the river Iravati, P.12
Kunda-grāma - a town or two towns or two parts of the same town, one part being inhabited by the brahmins and the other part by the kṣatriyas. There was, however, a considerable distance between the two towns/parts, 2.
Kundala (Kaunḍinya ?)-a gotra, Th.8

Page #241

Index
205
Kundapura, same as Kunda-grāma Kunthu seventeenth tirthankara,
188
Laukāntika gods-110 Lava — a division of time 124 Licchavis - a dynasty ruling
Kośala, 128
at
41
Madhyama - a śākhā, Th.10 Madhyamilā - a sākhā, Th.9 Mahāgiri - a sthavira, Th.4 Mahā-subrata - Head of the female
followers of Arhat Ariştanemi, 179 Mahavira - Sramaņa Bhagavān, 24th
tirthankara, 1 Mallaki princes of Kāśi, 128 Malli - 19th tirthańkara, 186 Maleya - a kula, Th.7 Mānaka - a monk, son of Arya
Seyyambhava, Th.3 Mänava a gana, Th.9 Mandara, Mount, 118 Mandika-putra, a monk, Th.1 Mani-bhadra - a monk, Th.5 Märgaśīrsa - a month, 113 Masa-puriyā - a sākhā, Th.7 Māțhara —a gotra, Th.4 Maurya-putra - a ganadhara of
Śramaņa Bhagavān Mahāvīra, Th.1 Mehiya - a kula, Th.8 Mekhaliyā - a sākhā, Th.8 Mithila a town, 122 Mukta - name of a respiration, 124 Mukta - epithet of Mahāvira, 123 Muni Subrata - 20th tirthankara, 185
Padma — a sthavira, Th.11 Padma-prabha - sixth tirthankara,
199 Padmila -- a sthavira, Th.4 Pajjuşaņā - period of intense reli
gious activity during the rainy
season, P.1 Palyopama - a very long period of
time which cannot be expressed in
numbers, 188 Pāndu-bhadra — a monk, Th.5 Panita-bhūmi-a place in Vajra
bhūmi, 122 Papa (Pāvā) - a town, where Sramana
Bhagavān Mahavira passed away,
147 Parihāsaka - a kula, Th.7 Pārsva - 23rd tirthankara, 149 Pausa - a month, 157 Pauşamaitreya - a kula, Th.7 Phalgumitra - a sthavira, Th.12 Posadha -- a spiritual practice, 128 Prabhāsa - a gañadhara in the order
of Mahāvira, Th.1 Prabhava-a sthavira, Th.3 Prakina — a gotra, Th.4 Prāṇata — a celestial abode, 150 Prsthi-campā – a town, 122 Priti-dharmika - a kula, Th.8 Priti-vardhana — name of a month,
124 Priyagrantha - a monk, Th.10 Pundravardhania - a śākhā, Th.5 Punyabhadra - a monk, Th.5 Purimätāla - a town, 212 Pūrva - ancient Jaina canons, 138 Puşpadanta- ninth tirthankara, 196 Puşyagiri - a sthavira, Th.11 Puspacūlä, head of Pārsva's commu
nity of nuns, 162 Puşpottara vimāna -- a celestial
abode, 2
Nābhi, patriarch, father of Arhat
Rşabha, 206 Näga - name of a karana, a time
division, 124 Nāga - a monk, Th.6 Nāga - a sthavira, Th.12 Nāgabhūta - a kula, Th.7 Nāgamitra (putra ?) - a monk, Th.6 Nägila - a sthavira, Th.4 Nakşatra - a sthavira, Th.12 Nalandā - a town, 122 Nami - 21st tirthankara, 184 Nanda - head of Arhat Aristanemi's
community of lay followers, 178 Nandana-bhadra - a monk, Th.5
Ratica — a sthavira
Rājagrha - capital of Magadha, 122 Rajyapălikā - a śăkhā, Th.8 Rahasya - according to the commen
tators, works which treat of the aidamparya of the Vedas. H.
Jacobi, 10 Raksa - a sthavira, Th.12 Ratha - a sthavira, Th.11 Renā - a nun, Th.5 Revati a nun in the order of
Mahāvira. With Sulsā, she headed Mahāvīra's community of nuns,
137 Revatikā - a park, 173 Rjuvālukā - a river, 120 Rohagupta - a sthavira, he bore the
title Chaluka, Th.6
Nandiya — a kula, a monk, Th.578
Nandita — a sthavira, Th.10 Nandi-vardhana - name of a fort-
night, 124 Nighantu — terminology, dictionary,
10 Nir-şti - alternative name of a night,
124

Page #242

206
Kalpa Sūtra
manobhada tirthaikarhat Pārsvara
Rohana -- a sthavira, Th.7
Somabhūtika - a kula, Th.7 Rjumati – a monk, Th.5
Somadatta - a monk, Th.5 Rg-veda, 10
Sthiragupta, a sthavira, Th.S.1.12 Rsabha - Arhat, first tirthankara, Sthūlabhadra -- a sthavira, Th.4 204
Stoka - a division of time, Th.118 Rsabhadatta - brahmin-father of Subhadrā — Head of Arhat Rsabha's Mahāvira, 2
community of female followers, Rsabhasena - Head of Arhat Rsa- 217 bha's community of monks, 214
Sudharman - a ganadhara of SraRşidatta - a monk, Th.10
maņa Bhagavān Mahavira, Th.1 Rsidattiya - a kula, Th.9
Sudharman- name of the council Rsigupta - a sthavira, Th.9
hall of gods, 14 Rsiguptiya - a kula, Th.9
Suhastin -a sthavira, Th.4 Rsipalita - a sthavira, Th.11
Sulsă - a great devotee of Mahāvira, Rsipalita - a sthavira, Th.11
she, with Revati, was the head of Rşipālitaa säkhā, Th.11
Mahāvira's community of female
followers, 137 Sāgaropama Za measure of very,
Sumanobhadra - a monk, Th.5 very long period of time, bigger Sumati - fifth tirthankara, 200 than a palyopama, 2
Sunanda - Head of Arhat Pārsva's Samaga (ka ?) - a householder, in
community of female followers, 164 ose farm on the bank of Rju- Supārsva, seventh tirthankara, 198 välukā, Mahāvīra attained his
Supratibuddha-alias Kakandaka, a supreme knowledge, 120
sthavira, Th.4 Sāma-veda, 10
Susthita - alias Kotika, a sthavira, Samaya - the smallest unit of time Th 4 (kala), 118
Subidhi 9th tirthankara, 196 Sambhava — third tirthańkara, 202
Subrata --head of Arhat Parśva's Sambhūta-vijaya - a sthavira, Th.4
community of lay followers, 163 Samita a sthavira, Th.11
Subrata - name of a day, 113; a Samkāśyā - a sākhā, Th.7
gotra, Th.12 Sammeta — mountain, 168
Subratāgni name of a day, 124 Sampalita — a sthavira, Th.12
Sväti — an asterism, 1 Samparyanka a posture, 147
Sakata-mukha - a park, 212 Samudravijaya - King of Sauripura,
Sakra - king of gods, 14 father of Arhat Aristanemi, 171 Sarvărtha-siddha vimāna - a celestial
Sandilya - a sthavira, Th.12
Sankhaśataka - Head of Mahāvira's abode, 206 Sarvärtha-siddha - name of a mu
community of lay followers, 136
Santi - 16th tīrthankara, 189 hūrta, 124
Sänti-sainika - a sthavira, Th.10 Saudharma kalpa a celestial abode,
Sauripura 14
a town, 171
Seyyambhava — a sthavira, author of Saudharma-avatarsaka - palace of Sakra, king of gods, 14
Daśavaikälika Sūtra, Th.3 Saumiya - a gañadhara of Arhat
Sirardhi - a monk, Th.6 Pārsva, 160
Śitala – 10th tirthankara, 195 Saurāştriya - a śākha, Th.9
Sivă - queen of Samudra-vijayă, Sautaptikā -- a śākhā, Th.6
, mother of Arhat Aristanemi, 171 Senă - a nun, Th.5
Sivabhūti -a sthavira, Th.12 Sainika - a sthavira, Th.11
Srāvaņa - a month, 168 Sanda-vana a park, 115
Srāvasti - a town, 122 Siddha - epithet of Mahavira, 123: Srāvastikā -a säkha, Th.8
name of a stoka, a unit of time, 124 Sreyāmsa - 11th tirthankara, 194; Siddhartha - father of Mahāvīra, a name of Mahavira, 109 chief of the Jñātr clan of ksatriyas,
Sridhara-a ganadhara of Arhat 22
Pārsva, 160 Siddharthavana - a park, 211
Srigupta - a sthavira, Th.7 Simha a sthavira, Th.12
Subha a ganadhara of Arhat Simhagiri Jātismara a sthavira,
Pārsva, 160 Th.4
Sünyaprāptikā -a śākhă, Th.7

Page #243

Index
207
Tāmraliptikā - a sākhā, Th.5 Tāpasa - a sthavira, Th.4 Tişyabhadra - a monk, Th.5 Trairāśika - a sākhā, Th.6 Trišalā — consort of King Siddhārtha, mother of Mahāvīra, 22
Uccanagari - a śākhā, Th.10 Uddeha - a gana, Th.7 Udubadiya - a gana, Th.8 Ullagaccha (Ārdrakaccha?) - a kula,
Th.7 Upānanda — a monk, Th.5 Upanga — lesser Angas, 10 Upapada - hellish beings, 121 Upaśama — name of a day, 124 Uttara - a monk, Th.6 Uttara-balissaha---a gana, Th.6 Uttara-kuru ---a palanquin, 173 Uttara-phalguni -- an asterism, 1 Uttarāşadha --- an asterism, 205
Vasiştha -- a gañadhara of Pārsva,
160; a gotra, 22 Văsişthiyā — a sākhā, Th.9 Vatsa a gotra, Th.3 Vatsaliya - a kula, Th.7 Vāyubhūti -- a gañadhara of Mahā
vira, Th.1 Vena a nun, Th.5 Vesamaņa (Vaiśravana) god of wealth,
89 Vesavādiya - a gaña, Th.8 Videha---native country of Maha
vira, 110 Vidyadhara-gopala-a sthavira,
Th.10 Vidyadhari -- a śākhā, Th.10 Vijayā - name of a muhūrta, 113 Vimala 13th tirthankara, 192 Vinita - a town, 211 Virabhadra-a ganadhara of Pārsva,
160 Viśākhā — an asterism, 149 Viśālā - name of a palanquin, 157 Vişņu - a sthavira, Th.12
Vajra - a sthavira, Th.4 Vajranagari - a sākhā, Th.7 Vajra-sainika —a sthavira, Th.11 Vaišākha a month, 120 Vaiśāli - capital of Videha, 122 Vāmā — wife of Aśvasena, mother of
Pārsva, 150 Vāņijyagrāma, a town, 122 Varadatta - Head of Aristhanemi's
community of monks, 176 Vardhamāna parental name of
Mahāvīra, 91
Yajur-veda - 10 Yakşa-a nun, in.) Yaksadattā — a nun, Th.5 Yaksiņi - Head of Pārsva's com
munity of nuns, 177 Yaśas - a gañadhara of Pārsva, 160 Yaśobhadra --a sthavira, Th.3; a
monk, Th.5; a kula Th.8

Page #244

Page #245

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