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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KRIPA GUTRA D ...... thirurer N mwwww 00000 - ROIDUH paHO 34 eyapANa suvAgA pAkhADala vasama diyamAsa vAlapANi vIrAsAI sahakAvA AIRSSGDISSEDIST K.C. Lalwani

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Rs. 55 Bhadrabahu's Kalpa Sutra 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 Parjusana. For the present translation, however, it has been divided into seven Parts as follows: Bhagavan Mahavira, Arhat Parava, Arhat Aristanemi, Twenty other Tirthankaras, Arhat Rsabha. Church Leaders and Parjusana. Among the Agamic texts, Kalpa Sutra belongs to a group called Cheda Sutras. 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 Sutras, three names usually go together which are Dasa-kappavavahara and they are compiled into Orte text called "Sruta Skandha. Kalpa Sjatra is the eighth chapter of the Dasa text. With certain sects of the Jainas, the reading of the Kalpa Sutra during the Parjusana 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 SUTRA of Bhadrabahu Svami 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 viii ix List of Illustrations Foreword Biographical Sketches of the Jinas : I Sramana Bhagavan Mahavira II Arhat Parsva III Arhat Aristanemi IV On Twenty Tirthankaras V Arhat Rsabha VI List of Senior Monks VII Prescription for the Parjusana Appendix Notes and Comments Index 97 109 117 135 157 185 189 203

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LIST OF ILLUSTRATIONS 1. Trisala's lucky dreams 2. Mahavira's hardships 3. Parsva sporting with his wife Parsva proceeding to see Kamatha's five-fire penance Kamatha performing five-fire penance Parsva rescuing the snakes 4. Aristanemi blowing Krsna's conch Krsna trying in vain to bend Aristanemi's arm 5. Aristanemi's marriage procession 6. Maru Devi (Rsabha's Mother) attains omniscience 7. Sthulabhadra as a lion with his sisters Sthulabhadra's sisters with Bhadrabahu (or Sthula-bhadra) Facing Page 1 - 64 80 88888dzyaa , , 104 128 144 144

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FOREWORD A translation of the Kalpa Sutra 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 Sutra-wise Notes based on commentaries and an Index of Proper Nouns (names) appearing in the text. Bhadrabahu's Kalpa Sutra, 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 Ksama-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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Kalpa Sutra 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 ganas kulas, gacchas and sakhas 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 Tirthankaras, the 24th 23rd, 22nd and 1st, -since the arrangement of the text moves back in time,-Kalpa Sutra should in the fitness of things, occupy a unique position. Scholars have divided this work into three parts as Tirthankaras, Church Leaders and Parjusana, 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: sramana Bhagavan Mahavira, Arhat Parsva, Arhat Aristanemi, twenty other Tirthankaras, Arhat Ksabha, Church Leaders and Parjusana. Parjusana 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 Sutra belongs to a group called Cheda Sutras. 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 Tirthankara entered into this group is anybody's guess. Among the Cheda Sutras, three names usually go together which are Dasa-Kappa-Vavahara (GET-CTqaat) and they are compiled into one text called Sruta Skandha. Kalpa Sutra is the eighth chapter of the Dasa 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 sutra, we have the following definition:

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Foreword svalpAkSaramasandigdhaM sAravat-vizvatomukham / astobhamanavayaM ca sUtraM sUtravido viduH / / (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 Sutra in particular. The Jaina Sutras are not precise texts nor terse formulae, except the Tattvartha, 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, Parsva 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 Sutra, Bhagavan Mahavira 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 Sutra. They are, 1. descent from heaven into the womb of a Brahmin lady, and 2. all his Ganadharas 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 Ganadharas was a Ksatriya. Subsequent biographers of Bhagavan Mahavira 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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xii Kalpa Sutra other Tirtharkaras there was no association whatsoever with a Brahmin on important occasions of their life. What was the Ksatriya reaction in general to this, particularly reaction from within his own clan, may be an appropriate subject for research, but the reaction of the Ksatriya youth Jamali to Mahavira'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 Bhagavan Mahavira (vide Bhagavati Sutra) stands out as the most typical of the Ksatriya attitude. Another thing in the life of Bhagavan Mahavira which struck the translator more than anything else is Bhadrabahu's brief account of the last day on which Bhagavan Mahavira's earthly mission was to close. According to Bhadrabahu, it was the divali day, which happened to be the last day of the month of Karttika when the rainy season was to formally end and when Bhagavan Mahavira was to enter into liberation, that 18 Malla and Licchavi kings from the Licchavi Confederacy, all his kinsmen, and 18 rulers from the Kasi-Kosala region, in all 36, mustered strong at Pava. No sooner did Bhagavan Mahavira's soul discard its mortal frame than, writes Bhadrabahu, 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 acaryas 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 Bhagavan Mahavira even when he was still alive. Other events like the removal of Indrabhuti Gautama from Pava and Bhagavan Mahavira'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 Indrabhuti attained omniscience on this fateful day, but that was no disqualification for him against Sudharman to succeed to the chair of Bhagavan Mahavira. Be it noted that Sudharman attained omniscience long after this event. Indrabhuti was alive

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Foreword xiii 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 Indrabhuti, and not Sudharman succeeding Bhagavan Mahavira 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 Bhagavan Mahavira has its corroboration from the Buddhist sources as well. It is thus beyond doubt that the Ksatriya 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 Pava to 'worship' Vitaraga Bhagavan Mahavira with sweet balls (laddu), a symbolic reminiscence of what the Ksatriyas 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 Tirthankaras, 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 Rsabha 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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Kalpa Sutra 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 Rsabha, 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 Asokan 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 Rsabha courted the life of a monk after having "lived as a prince for 20,00,000 purvas and as a monarch for 63,00,000 purvas." 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 Ganadharas 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 Rsabha as recorded in a Hindu Purana, Srimad Bhagavata, in several chapters (Skandha 5 Chapters 3-6) is more elaborate than any existing in the Jaina texts, including the Kalpa Sutra. Therein he has been described as the eighth incarnation of Visnu (1.3.13) and attributed with the creation of a new type of xiv

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Foreword 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. RSabhaM mAsamAnAnAM sapatnAnAM visAsahIm / haMtAraM zatruNAM kRdhi virajaM gopitAMgavAm // Rg Veda x.12.166. (Oh Divinity! Do thou produce amongst us, of high descent, a great god like Rsabha, 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 Ksama-Sramana 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 KsamaSramana. Part Seven contains an exhaustive prescription about the conduct of the Jaina monks during the four months of the rainy season loosely called Parjusana. 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 Parjusana. 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 XV

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Xvi Kalpa Sutra question the bona fides of the parent group, the latest to occur like this has been with the Terapanth 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 Parjusana. The festivities include tapasya which means fasts, sometimes as long as a month or beyond, svadhyaya or reading of texts, sitting in samayika or equanimity, visiting temples or monks as often as possible, and so on. The Jaina year starts with the month of Agrahayana 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 ASSadha. The remaining third consisting of four months with which the year ends constitutes the rainy season. Parjusana 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 Asadha and continue till the end of Agrahayana. 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 Svetambaras, called Parjusana followed by another ten called Dasalakkhani for the Digamba Parjusana is also a Samvatsarika or annual festivity, though as it has come down to us, it is the name given to the last day of Prajusana of the Svetambaras, the pitch of spiritual activity, which is followed by the usual ksamapana or forgiving-and-begging-to-be-forgiven. Even Samvatsarika does not fall on the same day for all Svetambaras, some observing it a day earlier, or to put it differently, others observing it a day later. As to Bhadrabahu, the celebrated author of the Kalpa Sutra, 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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Foreword xvii he belonged to a line called Pracina or 'ancient, beyond which the implication of the word is anybody's guess. Even the list of church leaders in the Kalpa Sutra makes a scant mention of him. All we know about him is that Rajagsha, 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 Pataliputra 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 srutakevalin, 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, Drstivada, 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 Belgola 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 Sthulabhadra who was responsible for convening the first Jaina Council at Pataliputra 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 Bhadrabahu, 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 Bhadrabahu 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 Drstivada from him by rushing an emissary to the south. The inability or reluctance of conveners of the Council to take

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xviii Kalpa Sutra 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 Indrabhuti 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 Svetambara. This may be a further reason for the continued Digambara belief that all the traditional texts became extinct with Bhagavan 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 Mahavira. Quoted below is the relevant couplet: vIramokSAd varSazate saptatyagre gate sati / bhadravAhurapi svAmI yayau svarga samAdhinA // Sixth in the line downward from Bhagavan Mahavira, 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, Brhat Kalpa and Panca Kalpa. He was gifted with a superhuman memory which preserved the Agamic texts after Bhagavan Mahavira and helped their recording and subsequent propagation, without which perhaps Jainism

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Foreword xix would have been lost after the medieval age. Dharmaghosa, the author of Isimandala, attributes the following works to the authorship of Bhadrabahu: dazavaikAlikasyAcArAMgasUtrakRtAMgayoH / vyavahArArSabhASitAvazyakAnAm itaH kramAt / uttarAdhyayana sUryaprajJaptyoH kalakasya ca / / dazAzrutAkhyaskandhasya niryuktirdazaso'not / tathA'nyAM bhagavAMzcakre saMhitAm bhAdravAhavIm // The list is too long to go unchallenged and some of the works named therein, like Uttaradhyayana and Dasavaikalika 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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zrIlA lakhAgara bhari kA mahAmAra maina ArApanA kendra, jaba gAMdhInagara, pina-382008 badAtA paDaraMdhavA pAgAravA BARU viLividha yajA galiyAva yadhani Trisala's Lucky Dreams [facing p. 1

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jiNa-carittam samaNe bhagavaM mahAvIre Biographical sketches of the Jinas Sramana Bhagavan Mahavira

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Namo arihaMtANaM Namo siddhANaM Namo AyariyANaM Namo uvajjhAyANaM' Namo loe savvasAhuNaM 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. eso paMca-NamokkAro savvapApappaNAsaNo / maMgalANaM ca savvesiM paDhamaM havai maMgalaM / / This five-fold obeisance ends all sins and bondages; Among all forms of bliss, this is Number One. [paMcahatthuttare] teNaM kAleNaM teNaM samaeNaM samaNo bhagavaM mahAvIre paMca hatthuttare hotthA / taM jahA-hatthuttarAhiM cUe caittA gabbhaM vakkaMte / hatthuttarAhiM gabbhAro gabbhaM sAharie / hatthuttarAhiM jAe / hatthuttarAhiM muMDe bhavittA agArAmo aNagAriyaM pvvie| hatthuttarAhiM araNaMte aNuttare nivvAdhAe nirAvaraNe kasiNe paDipuNNe kevala-vara-NANa-dasaNe smuppnnnne| sAiNa pariNivyue bhayavaM // [five Uttara-phalgunis in the life of Mahavira] At that time, in that period, Sramana Bhagavan Mahavira had, when the moon was in conjunction with the asterism Uttaraphalguni, five auspicious events, which were at the Uttara-phalguni, he descended, and having descended, he entered into the womb; at the Uttara-phalguni, he was transferred from one womb to another;

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Kalpa Sutra at the Uttara-phalguni, he was born; at the Uttara-phalguni, he was tonsured, and having given up home, he courted the life of the homeless (monk); at the Uttara-phalguni (again), he became the master of infinite, supreme, unobstructed, unimpeded, absolute and perfect kevala knowledge and faith. (But) at the Svati, he entered into liberation. [devANaMdAe mAhaNIe kucchiMsi] teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se gimhANaM cautthe mAse aTThame aTThame pakkhe AsADha-suddhe' / tassa NaM AsADha-suddhassa chaTThI-pakkheNaM mahAvijaya-pupphuttara-pavara-puMDarIyApro mahAvimANApro vIsaMsAgarovamaTThitIyAno (AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM) aNaMtaraM cayaM cayittA iheva jambuddIve dIve bhArahe vAse imIse aosappiNIe' susamasusamAe samAe viikkaMtAe susamAe samAe viikkaMtAe susamadussamAe samAe viikkaMtAe dussamasusamAe samAe bahuviikkaMtAe (sAgaropama-koDAkoDIe bAyAlIsAe vAsasahassehiM UNiyAe) paMcahattarIe vAsehiM addhanavamehi yamAsehiM sesehiM ekkavIsAe tiththayarehiM ikkhAga-kula-samuppannehiM kAsava-gottehiM dohi ya harivaMsa-kula-samuppaNNehiM goyama-sagottehiM tevIsAe titthayarehiM viikkaMtehiM samaNe bhagavaM mahAvIre carime tiththayare puvvatiththayaraniddiDhe mAhaNakuMDagAme nayare usabhadattassa mAhaNassa koDAlasagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdhara-sagottAe puvva-rattAvaratta-kAla-samayaMsi hatthuttarAhiM NakkhatteNaM jogamuvAgaeNaM AhAra-vakkaMtIe bhava-vakkatIe sarIra-vakkaMtIe kucchisi gabbhattAe vakkate / [in the womb of brahmin lady Devananda] 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 Asadha, having completed his life for 20 sagaropamas, in the great vimana named Mahavijaya-puspottara, which is the best among all the lotus-like vimanas, (on the exhaustion of life-span, existence and stay), sramana Bhagavan Mahavira descended, and having descended in the land named Bharata-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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Sramana Bhagavan Mahavira 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 sagaropamas, less 42,000 years), when there still remained 75 years 87 months of this part; after the liberation of 21 tirthankaras who were born in the race of Iksvaku in the line of Kasyapa, and of two others born in the race of Hari in the line of Gautama, 23 tirthankaras (in all), and after the exhaustion of his title to the intake, life-span and physical frame (in the aforesaid vimana), at a time when the moon was in conjunction with the asterism Uttara-phalguni, at the confluence of the two halves of the night, as directed by the preceding tirtharkaras, Sramana Bhagavan Mahavira entered as an embryo in the womb of the brahmin-lady Devananda of the line of Jalandhara, the consort of a brahmin named Rsabhadatta of the line of Kodala. in the brahminical city of Kundagrama. [tigNANovagae] samaNe bhagavaM mahAvIre tiNNANovagae prAvi hoththaa| caissAmi tti jANai / cayamANe Na jaanni| cuemi tti jANai / jaM rayaNi ca NaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNie jAlaMdharasagottAe kucchiMsi gabbhattAe vakkaMte taM rayaNi ca NaM sA devANaMdA mAhaNI sayaNijjasi suttajAgarA . prohIramANI aohIramANI ime eyArUve urAle kallANe sive dhaNNe maMgalle sassirIe codda mahAsumiNe pAsittA NaM paDibuddhA // [master of three types of knowledge] Sramana Bhagavan Mahavira 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 sramana Bhagavan Mahavira entered as an embryo in the womb of the brahmin-lady Devananda of the line of Jalandhara, during that night, the brahmin-lady Devananda 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 [coddasa mahAsumiNe] taM jahA-- gaya vasaha sIha abhiseya dAma sasi diNayaraM jhayaM kumbhaM / paumasara sAgara vimANa bhavaNa rayaNuccaya sihiM ca // [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 (vimana-bhavana), a heap of gems and a burning flame. [paDibuddhA usabhadattaM mAhaNaM evaM vayAsI] taeNaM sA devANaMdA mAhaNI (te sumiNe pAsati te sumiNe) pAsittA NaM paDibuddhA samANI haTTha-tuTu-citta-mANaMdiyA pIimaNA paramasomaNasiyA harisavasa-visappamANa-hiyayA dhArA-haya-kayaMvuyaM piva samussasiya-roma-kUvA sumiNoggahaM karei / karittA sayaNijjAyo abbhuDhe / abbhuTa ThittA aturiyaM acavalaM (avilaMbiyAe) rAyahaMsasarisIe gaIe11 jeNeva usabhadatte mAhaNe / teNeva uvAgacchai / uvAgacchittA usabhadattaM mAhaNaM jaeNaM vijaeNaM baddhAvei / baddhAvittA bhaddAsaNavaragayA AsaththA vIsaththA suhAsaNavaragayA karayala-pariggahiyaM sirasAvattaM dasaNahaM maththae aMjali kaTTa 12 evaM vayAsI // 5 [having awaken, said as follows to brahmin Rsabhadatta] Thereafter (i.e., after having seen the dreams,) brahmin-lady Devananda, 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 Mahavira "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. evaM khalu ahaM devANuppiyA / ajja sayaNijjaMsi suttajAgarA zrohIramANI ahIramANI ime eyArUve orAle jAva sassirIe coddasa mahAsumiNe pAsittA NaM paDibuddhA / taM jahA gaya jAvasihiM ca // eesi NaM devANuppiyA / orAlANaM jAva coddasahaM mahAsumiNANaM ke maNNe kallANe phalavittivisese bhavissai // 6 7 .. 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?" [tesi suviNANaM ayogyahaM karei ] . tae NaM se usabhadatte mAhaNe devANaMdAe mAhaNIe aMtie eyam aTTha soccA nisamma haTTha- tuTTha jAva... hiyae dhArA - haya - kalambuyaM piva samUssiyaroma - kUve sumiNoggahaM karei / karitA IhaM praNupavisai / praNupavisittA appaNo sAbhAvieNaM maipuvvaeNaM buddhiviNNANeNaM tesi sumiNANaM ayogyahaM karei / karitA devAnaMda mAhaNi evaM vayAsI // [accepts the meaning of the dreams ] Then, brahmin Rsabhadatta, having heard from the brahminlady Devananda, 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 orAlA gaM tume devANuppiye sumiNA diTThA | kallANA NaM sivA dhaNNA maMgallA sassirIyA Arogga-tuTThi- dIhAu - kallANa- maMgalla - kAragA NaM tume devApi sumiNA diTThA / taM jaha -- prathathalAbho devANuppie / bhogalAbho

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8 Kalpa Sutra sukkhalAbho devANuppie / puttalAbho evaM khalu tumaM devANuppie / navahaM mAsANaM bahupaDipuNNANaM zramANaM rAiMdiyANaM viikkaMtANaM sukumAla -pANipAyaM prahINa-paDipuNNapaMcidiya-sarIraM lakkhaNa vaMjaNa-guNovaveyaM mANummANappamANa- paDipuNNa-sujAya savvaMga - suMdaraMgaM sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM dArayaM payAhisi || "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 7L 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 seviyaNaM dArae ummukkavAlabhAve viNNAya-pariNaya- mitte jovvaNAM praNuppatte riuvveya - jauvveya - sAmaveya- prathavvaNaveya itihAsa - paMcamANaM nigghaNTuchaTThANaM saMgovaMgANaM sarahassANaM caunhaM veyANaM sArae pArae dhArae saDaMgavI saTTitaMtavisArae saMkhANe ( sikkhANe ) sikkhA kappe vAgaraNe chaMde nirutte joisAm ayaNe aNNesu ya bahUsu baMbhaNNaesu (parivvAyaesu) Naesu supariNiTThie prAvi bhavissa || 10 taM zrarAlA gaM tume devANuppie jAva... prArogga-tuTThi - dIhAu-bhramaMgalla-kallANakAragA gaM tume suviNA diTThatti kaTTa bhujjo bhujjo aNuvUi || [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 Sama-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 sasthi-tantra (of Kapila), the Science of 11

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Sramana Bhagavan Mahavira 12 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 [devANaMdA mAhaNI te sumiNe paDicchai] tae NaM sA devANaMdA mAhaNI usabhadattassa mAhaNassa aMtie eyam aLaM soccA nisamma haTTha-tuTu jAva.. hiyayA karayala-pariggahiyaM dasaNahaM sirasAvattaM maththae aMjaliM kaTTa usabhadattaM mAhaNaM evaM vayAsI // evameyaM devANu ppiyA / tahameyaM devANuppiyA / avitahameyaM devANuppiyA / asaMdiddhameyaM devaannuppiyaa| icchiyam eyaM devaannuppiyaa| paDicchiyam eyaM devaannuppiyaa| sacceNaM esam aDhe jaheyaM tubbhe vayaha tti kaTTa te sumiNe samma paDicchai / te sumiNe samma paDicchittA usabhadatteNaM mAhaNeNaM saddhi aorAlAI mANussagAI bhogabhogAI bhuMjamANI viharai // [brahmani Devananda welcomes the dreams] Having heard this account from brahmin Rsabhadatta, brahmin- . lady Devananda 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 Rsabhadatta. [sakke deviMde] teNaM kAleNaM teNaM samaeNaM sakke devide devarAyA vajjapANI puraMdare satakkatU sahassakkhe maghavaM pAkasAsaNo dAhiNaDDha-logAhi vaI battIsa-vimANa-sayasahassAhivaI erAvaNavAhaNo suriMde arayaMbaravaththadhare Alaiya-mAla-mauDe Nava 13

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10 Kalpa Sutra hema-cAru-citta-caMcala-kuMDala-vilihijja-mANAgaMDe (mahaDDhie mahajjuie mahabbale mahAyase mahANubhAve mahAsukkhe) bhAsura-boMdI-palaMbamANa-vaNamAle sohamme kappe sohamma-vaDisage vimANe suhammAe sabhAe sakkaMsi sIhAsaNaMsi se NaM taththa battIsAe vimANa-vAsa-saya-sAhassINaM caurAsIe sAmANiyasAhassINaM tAyattIsAe tAyattIsagANaM cauNhaM logapAlANaM aTTaNhaM aggamAhisINaM saparivArANaM tiNhaM parisANaM sattaNhaM aNiyANaM sattaNhaM aNiyAhivaINaM cauNhaM caurAsItIe Aya-rakkha-deva-sAhassINaM aNNesiM ca bahUNaM sohammakappavAsINaM vemANiyANaM devANaM devINaM ya AhevaccaM porevaccaM sAmittaM bhaTTittaM mahattaragattaM ANA-Isara-seNAvaccaM kAremANe pAlemANe mahayA yaNaTTa-gIya-vAiya-taMtI-talatAla-tuDiya-ghaNa-muiMga-paDu-paDaha-vAiya-kheNaM divvAiM bhoga-bhogAiM bhuMjamANe viharai // 14 [ 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 vimanas, 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 Sudharma in the vimana named Saudharmavatamsa, 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 vimanas, 84,000 dwellers of vimanas 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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Sramana Bhagavan Mahavira (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 vina, karatala, turya, big drums, patu, pataha, and many others. 14 [samaNa bhagavaM mahAvIraM devANaMdAe mAhaNIe kucchisi pAsei ] imaM caNaM kevalakappaM jaMbuddIva dIvaM viuleNaM prahiNA AbhoemANe prabhoemANe viharai / tattha NaM samaNaM bhagavaM mahAvIraM jaMbuddIve dIve bhArahe vAse dAhiNaDDhabhArahe mAhaNa-kuMDaggAme nayare usabhadattassa mAhaNassa koDAla - sagottassa bhAriyAe devAnaMdAe mAhaNIe jAlaMdharasagottAe kucchisi gabbhattAe vakkataM pAsai / pAsittA haTTa tuTTha-cittamprANaMdie die pIimaNe paramasomaNassie harisavasavisappamANa-hiyae dhArA - NIva surabhi - kusuma- caMcumAlaiya Usaviya- roma-kube vikasiya-vara-kamala-NAyaraNa- vayaNe payaliya - vara- kaDaga-tuDiya - keUra - mauDa- kuMDalahAra - virAyaMte vacche pAlabaM - palabaMmANa- gholaMta - bhUsaNa-dhare sasaMbhramaM turiyaM cavalaM suriMde sIhAsaNAo abbhuTThei / abbhuTThittA pAya-pIDhAmro pacoruhai / paccorumahattA veruliya-variTTha-riTTha-aMjaNa- niuNoviyamisimisita-maNi-rayaNa-maMDiyAno pAuyA pramuyai / pramuittA ega sADiyaM uttarAsaMgaM karei / karitA aMjali -mauliya-ggahadhye tiththagarAbhimuhe sattaTTha payAI aNugacchai / aNugacchittA vAmaM jANuM aNcei| cittA dAhiNaM jANuM dharaNitalaMsi sAhaTTha tikkhutto muddhANaM dharaNitalaMsi nivesei / nivesittA Isi pancuNNamai / paccuNNamittA kaDaga-tuDiya - thaMbhiyA bhuyAo sAharai / sAharittA karayala - pariggahiyaM sirasAvattaM dasaNahaM matthae aMjali kaTTu evaM bayAsI // 15 [saw Sramana Bhagavan Mahavira in the womb of brahmani Devananda] 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 Kundagrama, Sramana Bhagavan Mahavira, lodged in the form of an embryo in the womb of brahmani Devananda of the line of Jalandhara, wife of brahmin Rsabhadatta of the line of Kodala. 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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12 Kalpa Sutra his face and eyes wearing happiness like the best lotus-petals in full bloom. He had beautiful bracelets on his hands, bangles and keyura 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 [namokkAraM karei] namo dhyu NaM arahaMtANaM bhagavaMtANaM AdigarANaM tiththagarANaM sayaM-saMbuddhANaM purisottamANaM purisa - sIhANaM purisavara - puMDarIyANaM purisavara - gaMdhahaththINaM loguttamANaM loganAhANaM logahiyANaM logapaIvANaM loga pajjoyagarANaM abhaya - dayANaM cakkhudayANaM maggadayANaM saraNadayANaM jIvadayANaM bohidayANaM dhammadayANaM dhammadesayANaM dhammanAyagANaM dhammasArahINaM dhammavara - cAuraMta 14 cakka - vaTTI dIvA tANaM saraNaM gaI paTTA appaDihaya- vara- zANa- daMsaNa-dharANaM viyaTTachaumANaM jiNANaM jAvayANaM tiNNANaM tArayANaM buddhANaM bohayANaM muttANaM moyagANaM savvaSNuNaM savvadarisINaM sivaM prayalam graruyam anaMtam akkhayaM avvAbAham puNarAvatti - siddhi-gai-nAmadheyaM ThANaM saMpattANaM Namo jiNANaM jiya-bhayANaM Namo NaM samaNassa bhagavapro mahAvIrassa prAdigarassa carama - tiththagarassa puvvatiththa - yara - nissi / vaMdAmi NaM bhagavaMtaM tathyagayaM ihagae / pAsau me bhagavaM tatthagae ihagayaM ti kaTTu samaNaM bhagavaM mahAvIraM vaMdai namasai / namasittA sIhAsaNa- varaMsi purathyAbhimuhe sannisanne / tae NaM tassa sakkssa deviMdassa devaranno

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Sramana Bhagavan Mahavira 13 ayam eyArUve ajjhaththiye (abbhaththiye) citie paththie maNogaye saMkappe 91fUTERT!! [obeisance by Sakra]. "Obeisance to the arhats and bhagavats; obeisance to the adikaras, 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 sramana Bhagavan Mahavira, the adikara, the last tirtharkara, whose advent was determined by the preceding tirtharkaras. 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 Sramana Bhagavan Mahavira, and sat on his excellent throne

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14 Kalpa Sutra 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 [na bhUyaM na bhavissaM eyaM ] na evaM bhUyaM / na evaM bhavvaM / na eyaM bhavissaM / jaM NaM arahaMtA vA cakkabaTTI vA baladevA vA vAsudevA vA aMtakulesu vA paMtakulesu vA tucchakulesu vA dariddakulesu vA kiviNakulesu vA bhikkhAgakulesu vA mAhaNakulesu vA prAyAiMsu vA AyAiti vA AyAissaMti vA // 17 evaM khalu arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA uggakulesu vA bhogakulesu vA rAiNNa kulesu vA ikkhAgakulesu vA khattiyakulesu vA harivaMzakulesu vA aNNayaresu vA tahappagAresu vA visuddha - jAi kula-vaMsesu vA AyAiMsu vA AyAiMti vA AyAissaMti vA // 18 [...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 Iksvaku, ksatriya families, families in the race of Hari, or similar other families of pure descent and pure race. 18 [ese vi bhAve logaccherayabhUe samuppajjai. No ceva joNi- jammaNa nikkhamaNeNaM nikkhamaMti] athi puNa ese vibhAve logaccherayabhUe praNatAhi prosappiNI ussappiNIhi viikkaMtAhi samuppajjai NAmagottassa va kammassa akkhiNassa praveiyassa praNijjiNNassa udaeNaM jaM NaM arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA aMtakulesu vA paMtakulesu vA tuccha daridda- bhikkhAga-kiviNa - (mAhaNa) kulesu vA prAyAiMsu vA prAyAiMti vA AyAissaMti vA kucchisi gabbhattAe vakkamasu vA vakkamaMti vA vakkamissaMti vA / No ceva NaM joNi- jammaNaNikkhamaNeNaM NikkhamiMsu vA NikkhamaMti vA NikkhamissaMti vA // ayaM ca NaM samaNe bhagavaM mahAvIre jaMbuddIve dIve bhArahe vAse mAhaNa-kuMDagAme Nayare 19

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15 Sramana Bhagavan Mahavira usabhadattassa mAhaNassa koDAla-sagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchisi gabbhattAe vakkate // 20 [...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 vasudeva 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 Sramana Bhagavan Mahavira is (at this time) staying lodged as an embryo in the womb of brahmani Devananda of the line of Jalandhara, wife of brahmin Rsabhadatta of the line of Kodala, in Bharata-varsa in the isle of Jambudvipa. 20 [taM jIyaM samaNaM devANaMdAe kucchIyo tisalAe kucchisi sAharAvittae. . . hariNegamesi evaM vayAsI] taM jIyam evaM tIya-paccuppaNNa-maNAgayANaM sakkANaM deviMdANaM deva-rAINaM arahate bhagavaMte tahappagArehito aMtakulehito paMtakulehito tuccha-daridda-bhikkhAgakiviNa-kulehito tahappagAresu vA uggakulesu vA bhogakulesu vA rAiNNa kulesu vA NAya-khattiya-harivaMsa-kulesu vA aNNarayesu vA tahappagAresu visuddha jAi-kula-vaMsesu vA (rajja-siriM kAramANesu pAlamANesu) sAharAvittae / taM seyaM khalu mama vi samaNaM bhagavaM mahAvIraM carama-tiththayaraM puvatiththayara-niddiLaM mAhaNa-kuNDagAmApro NayarAno usabhadattassa mAhaNassa koDAla-sagottassa bhAriyAe devANaMdAe mAhaNIe jAladhaMra-sagottAe kucchIo khattiya-kuNDagAme Nayare NAyANaM khattiyANaM siddhaththassa khattiyassa kAsavagottassa bhAriyAe tisalAe khattiyANIe vAsiTTa-sagottAe kucchisi gabbhattAe saahraavitte| je vi ya NaM se tisalAe khattiyANIe gabbhe taM pi ya NaM devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchisi gabbhattAe sAharAvittae tti kaTTa, evaM saMpehei / evaM saMpehittA hariNegamesiM pAyattANiyAhivaiM devaM saddAvei / hariNegamesiM devaM saddAvittA evaM vayAsI / / 21

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16 Kalpa Sutra [...eternal practice to transfer from Devananda's to Trisala'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 Sramana Bhagavan Mahavira, the last of the tirthankaras, whose advent had been determined by the tirthankaras preceding him, from the womb of brahmani Devananda of the line of Jalandhara, wife of brahmin Rsabhadatta of the Kodala line in the brahmin city of Kundagrama, and lodge the embryo in the womb of the ksatriya-lady Trisala of the line of Vasistha, wife of ksatriya Siddhartha, in the clan of the Jhatr-ksatriyas, in the line of Kasyapa, in the ksatriya city of Kunpapura. And also do I transfer the embryo from the womb of ksatriyani Trisala, and lodge it in the womb of brahmani Devananda 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 evaM khalu devaannuppiyaa| Na eyaM bhUyaM / Na eyaM bhavvaM / Na evaM bhavissaM jaM NaM arahaMtA va cakkavaTTI vA baladevA vA vAsudeva vA aMta-paMta-kiviNa-dariddatuccha-bhikkhAga-mAhaNa-kulesu vA AyAiMsu vA AyAiMti vA AyAissaMti vA / evaM khalu arahaMtA vA cakka-bala-vAsudevA vA uggakulesu vA bhogarAinna-khattiya-ikkhAga-harivaMsa-kulesu vA aNNayaresu vA tahappagAresu visuddhajAi-kula-vaMsesu AyAiMsu vA AyAiMti vA AyAissaMti // aththi puNa ese bhAve logaccherayabhUe aNaMtAhiM ussappiNI-prosappiNIhiM viikkaMtAhiM samuppajjai NAmagottassa kammassa akkhINassa aveiyassa aNijjiNNassa udaeNaM jaM NaM arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA aMtakulesu vA paMtakulesu vA tuccha-daridda-kiviNa-bhikkhAga-kulesu vA

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17 Sramana Bhagavan Mahavira AyAiMsu vA AyAiMti vA pAyAissaMti vA / yo ceva NaM joNi-jammaNaNikkhamaNeNaM Nikkhamisu vA NikkhamaMti vA NikkhamissaMti vA / / 23 ayaM ca NaM samaNe bhagavaM mahAvIre jaMbuddIve dIve bhArahe vAse mAhaNa-kuNDagAme Nayare usabhadattassa mAhaNassa koDAla-sagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchisi gabbhattAe vakkate // 24 taM jIyaM eyaM tIya-paccappannam aNAgayANaM sakkANaM deviMdANaM devarAINam arahaMte bhagavaMte tahappagArehito aMtakulehito paMtakulehiMto tuccha-kiviNa-dariddabhikkhAga-mAhaNa-kulehito tahappagAresu ugga-kulesu vA bhoga-rAinna (nAya) khattiya-ikkhAga-harivaMsa-kulesu vA annayaresu vA tahappagAresuvisuddha-jAikula-vaMsesu vA sAharAvittae / / 25 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 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. Indeed, an arhat a cakravarti, a valadeva or a vasudeva, has come, comes or will come in high families, noble families, royal families, families in the race of Lksvaku 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 vasudeva 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 Sramana Bhagavan Mahavira is (at this time) staying lodged as an embryo in the womb of brahmani Devananda of the line of Jalandhara, wife of brahmin Rsabhadatta of the Kodala line, in Bharata-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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18 Kalpa Sutra 25 beggar families, or miserly families to high families, noble families, royal families, (Jiatr) ksatriya families, families in the race of Iksvaku or Hari, or any other of pure blood and descent. [devANaMdAe kucchIo tisalAe kucchisi sAharAhi] taM gaccha NaM tuma samaNaM bhagavaM mahAvIraM mAhaNa-kUNDaggAmApro jayarAmo usabhadattassa koDAlasagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchImo khattiya-kuNDaggAme Nayare NAyANaM khattiyANaM siddhaththassa khattiyassa kAsavagottassa bhAriyAe tisalAe khattiyANIe vAriTu-sagottAe kucchisi gabbhattAe sAharAhi / je vi ya NaM se tisalAe khattiyANIe gabbhe taM pi ya NaM devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchisi gabbhattAe sAharAhi / sAharittA mama evaM ANattiyaM khippameva paccAppiNAhi // 26 [...so transfer from Devananda's to Trisala's womb] So go ye to the brahmin city of Kundagrama, and transfer the embryo of Sramana Bhagavan Mahavira from the womb of brahmani Devananda of the Jalandhara line, wife of brahmin Rsabhadatta of the Kodala line, to the womb of ksatriyani Trisala of the Vasistha line, wife of Siddhartha, a Jinatrksatriya of the line of Kasyapa, in the ksatriya city of Kundagrama; and the embryo in the womb of ksatriyani Trisala, transfer and lodge it in the womb of brahmani Devananda of the Jalandhara line; and having done so, report at once the fulfilment of the commission." __26 tae NaM se hariNegamesI pAyattANiyAhivaI deve sakkeNaM devideNaM devaraNNA evaM vutte samANe haTTatuDhe ANaMdie jAva * hiyaye karayala jAva 'tti kaTTa, evaM jaM devo prANavei tti ANAe viNaeNaM vayaNaM paDisuNei / evaM paDisuNittA sakkassa deviMdassa devaraNNo aMtiprAyo pariNikkhamai uttarapuratthimaM disIbhAgam avakkamai / avakkamittA veuvviyasamugdhAeNaM samohaNai / samohaNittA saMkhijjAiM joyaNAI daMDaM nissri| taM jahA rayaNANaM vayarANaM veruliyANaM lohiyakkhANaM masAragallANaM haMsagabbhANaM pulayANaM sogaMdhiyANaM joirasANaM (joisarANaM) aMjaNANaM aMjaNa-pulayANaM (rayaNANaM) jAyarUvANaM aMkANaM phalihANaM riTThANam ahAvAyare poggale15 parisADei / parisADittA ahAsuhume poggale pariyAdiyati // 27

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Sramana Bhagavan Mahavira 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, lohitaksa, masaragalla 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 pariyAdiittA duccaMpi veubviya-samugdhAyeNaM samohaNai / samohaNittA uttara-veubviyaM rUvaM viuvvai / viuvvittA tAe ukkiTTAe turiyAe cavalAe cheprAe caMDAe jayaNAe uddhayAe sigdhAe divvAe devagaIe vItIvayamANe tiriyam asaMkhejjANaM dIvasamuddANaM majjhamajjheNaM jeNe va jaMbuddIve dIve jeNeva bhArahe vAse jeNeva mANa-kuNDaggAme Nayare jeNeva usabhadattassa mAhaNassa gihe jeNeva devANaMdA mAhaNI teNeva uvAgacchai / uvAgacchittA Aloe samaNassa bhagavo mahAvIrassa paNAmaM karei / karittA devANaMdAe mAhaNIe saparijaNAe prosovaNi dalai / dalittA asubhe poggale avaharai subhe poggale pakkhivai / pakkhivittA aNujANau me bhagavaM tti kaTTa, samaNaM bhagavaM mahAvIraM avvAbAham avvAbAheNaM karayalasaM puDeNaM giNhai / giNhittA jeNeva khattiya kuMDagAme yare jeNeva siddhaththassa khattiyassa gihe jeNeva tisalA khattiyANI teNeva uvAgacchai / uvAgacchittA tisalAe khatiyANIe saparijaNAe prosovaNi dalai / dalittA asubhe poggale avaharai / avaharitA subhe poggale pkkhivi| pakkhivittA samaNaM bhagavaM mahAvIraM avvAbAham avvAbAheNaM tisalAe khattiyANIe kucchisi gabvattAe sAharai / je vi ya NaM se tisalAe khattiyANIe gabbhetaM pi ya NaM devANaMdAe mAhaNIe . jAlaMdhara-sagottAe kucchisi gabbhattAe sAharai / sAharittA jam eva disiM pAubhUe tam eva disi pddige|| Then for the second time, he spread his magical powers, and having done so, he transformed himself into a definitive form. 28

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20 Kalpa Sutra 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 Bharata-varsa in the isle of Jambu-dvipa, to the brahmin city of Kundagrama, at the residence of brahmin Rsabhadatta, to brahmani Devananda. Then he paid homage and obeisance to the presence of Sramana Bhagavan Mahavira. After this, he cast brahmani Devananda, 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) Sramana Bhagavan Mahavira on his palms. With this, he rushed to the ksatriya city of Kundagrama, to ksatriyani Trisala, at the residence of ksatriya Siddhartha. There he cast ksatriyani Trisala, with her retinue, under a spell of deep slumber, withdrew inauspicious matter and scattered auspicious ones. Then he placed sramana Bhagavan Mahavira, in embryo, and without causing any disturbance, in the womb of ksatriyani Trisala; and, the one that was lodged in the womb of ksatriyani Trisala, he placed in the womb of brahmani Devananda of the Jalandhara line, and disappeared in the direction from whence he came. 28 tAe ukkiTThAe turiyAe cavalAe caMDAe cheAe jayaNAe uddhayAe sigdhAe divvAe deva-gaIe tiriyam asaMkhejjANaM dIva-samuddANaM majjhaM majjheNaM joyaNasAhassIehiM viggahehiM uppayamANe uppayamANe jeNameva sohamme kappe sohammavaDisae vimANe sakkaMsi sIhAsaNaMsi sakke deviMde devarAyA teNameva uvAgacchai / uvAgacchittA sakkassa deviMdassa devaranno eyam ANattiyaM khippaM eva paccappiNai / (teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre tiNNANovagae yAvi hotthA / sAharijjissAmi tti jANai sAharijjamANe go jANai sAhariemi tti jANai) // 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 vimana named Saudharmavatamsa where, on the throne, was seated Sakra, the king of gods and the highest among gods, and

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Sramana Bhagavan Mahavira 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 Bhagavan 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 [prAsoya-bahulassa terasIpakkheNaM hatthuttarAhiM NakkhatteNaM sahArie] .. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se vAsANaM tacce mAse paMcame pakkhe Asoya-bahule / tassa NaM Asoya-bahulassa terasI-pakkheNaM bAsIiM rAiMdiehiM viikkatehiM tesIimassa rAiMdiyassa aMtarA vaTTamANe hiyANukaMpaeNaM deveNaM hariNegamesiNA sakka-vayaNa-saMdiTheNaM mAhaNa-kuNDaggAmApro jayarAmo usabhadattassa mAhaNassa koDAla-sagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchIgro khattiya-kuMDaggAme Nayare siddhaththassa khattiyassa kAsava-gottassa bhAriyAe tisalAe khattiyANIe vAsiTTha-sagottAe puvvarattAvaratta-kAlasamayaMsi hatthuttarAhiM raNakkhatteNaM jogamuvAgaeNaM avvAbAhaM avvAbAheNaM kucchisi gabbhattAe sAharie / [...was transferred at the Uttara-phalguni on the thirteenth day of dark half of Asvina] At that time, in that period, (the embryo of) Sramana Bhagavan Mahavira was in the third month, in the fifth fortnight, on the thirteenth day of the dark half of the month of Asvina, 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-phalguni, the embryo of Mahavira, in tact, from the womb of brahmani Devananda of the Jalandhara line, wife of brahmin Rsabhadatta of the Kodala line, to the womb of ksatriyani Trisala of the Vasistha line, wife of ksatriya Siddhartha in the line of Kasyapa. 30. devANaMdAe coddasa mahAsumiNe tisalAe haDe] jaM rayaNi ca NaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchIyo tisalAe khattiyANIe vAsiTTha-sagottAe kucchisi gabbhattAe sAharie taM rayaNiM ca NaM sA devANaMdA mAhaNI sayaNijjaMsi suttajAgarA prohI

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: Kalpa Sutra ramANI ime eyArUve aorAle kallANe sive dhaNNe sassirIe coddasa mahAsumiNe tisalAe khattiyANIe haDe pAsittA NaM paDibuddhA / (taM jahA - gaya usabha) // (fourteen great dreams of Devananda stolen by Trisala] The night during which (the embryo of) Sramana Bhagavan Mahavira was removed from the womb of brahmani Devananda of the Jalandhara line to the womb of ksatriyani Trisala of the Vasistha line, during that night, brahmani Devananda, halfasleep and half-awake in her bed, saw that her fourteen great dreams, noble, till fortunate, were being stolen away by ksatriyani Trisala. Having seen thus she woke up. 31 [tisalA coddasa mahAsumiNe pAsittA paDibuddhA] jaM rayaNi ca NaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNIe jAlaMdhara-sagottAe kucchIo tisalAe khattiyANIe vAsiTTha-sagottAe kucchisi gabbhattAe sAharie taM rayaNi ca NaM sA tisalA khattiyANI taMsi tArisagaMsi vAsagharaMsi abhitaro sacitta-kamme bAhiramo dUmiya-ghaTTa-maThe vicitta-ulloya-cittayatale maNi-rayaNa-paNAsiya-aMdhayAre bahu-sama-suvibhatta-bhUmi-bhAge paMca-vaNNasarasa-surabhi-mukka-puppha-puMjovayAra-kalie kAlAguru-pavara-kuNDurukka-turukkadajhaMta-dhUva-maghamaghaMta-gaMdhuddhayAbhirAme sugaMdha-vara-gaMdhie gaMdha-vaTTi-bhUe taMsi tArisagaMsi sayaNijjaMsi sAliMgaNa-vaTTie ubhapro vizvayaNe18 ubho uNNae majjheNaM gaMbhIre gaMgA-puliNa vAlua-uddAla-sAlisae proyaviya-khomiya-dugullapaTTa-paDicchaNNe suviraiya-raya-tANe rattaMsuya-saMbue suramme AiNaga-rUya-vUra-navaNIya-tUla-phAse sugaMdhavara-kusuma-cunna-sayaNovayAra-kalie puvva-rattAvarattakAla-samayaMsi suttajAgarA ohIramANI ime eyArUve urAle kallANe sive dhaNNe maMgalle sassirIe codasa mahAsumiNe pAsittA NaM paDibuddhA / taM jahA gaya-vasaha-sIha abhiseya dAma sasi diNayaraM jhayaM-kuMbhaM / paumasara sAgara vimANa bhavaNa rayaNUccaya sihiM ca // [Trisala woke up on seeing fourteen great dreams] During the night when sramana Bhagavan Mahavira was removed from the womb of brahmani Devananda of the Jalan 32

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Sramana Bhagavan Mahavira 23 dhara line to the womb of ksatriyani Trisala of the line of Vasistha, during that night, the chamber in which ksatriyani Trisala 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 Ganga, 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 (vimana-bhavana) a heap of gems and a burning flame. . 32 ( gfau Trs] tae NaM sA tisalA khattiyANI tappaDhamayAe toya-caudaMtaM Usiya-galiyafags-98<-ET-facia-ET-HTP--facut - CT - 34-7474 - HETTA paMDurataraM samAgaya-mahuyara-sugaMdha-dANa-vAsiya-kapolamUlaM devarAya-kuMjara-varappamANaM picchai sajala-ghaNa-vipula-jalahara-gajjiya-gaMbhIra-cAru-ghosaM ibhaM subhaM Hoa-TFCU-Fuifani ate 11 33 [saw fourteen dreams] 1. Then ksatriyani Trisala 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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24. Kalpa Sutra 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 Airavata of the king of gods; trumpeting deep and fine like the thunder of a large raincloud. 33 2. to puNo dhavala-kamala-patta-payarAirega-ruva-ppabhaM pahAsamudanovahArehi savvo ceva divayaMtaM aisiribhara-pillaNA-visappaMta-kaMta-sohaMta-cAru-kakuhaM taNa-suddha-sukumAla-lomaniddhacchaviMthira-subaddha-maMsalovaciya-la?-suvibhattasuMdaraMga picchai ghaNa-vaTTha-laTTha-ukkiTTha-tuppagga-tikhasiMgaM daMtaM sivaM samANa sohaMta-suddha-daMtaM vasahaM amiyaguNa-maMgala-muhaM / / 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 3. to puNo hAra-nikara-khIra-sAgara-sasaMka-kiraNa-daga-raya-rayaya-mahAselapaMDuraMgaM ramaNijja-picchanijaM thiralaTTa-pauTu-vaTTa-pIvara-susiliTTha-tikkhadADhA-viDaMbiya-muhaM parikammiya-jacca-kamala-komala-pamANa-sohaMta-laTTha-uTheMrattuppala-patta-mauya-sukumAla-tAlu-nillAliyagga-jIhaM mUsAyaya-pavara-kaNagatAviya-AvattaMta-vaTTa-taDi-vimala-sarisa-NayaNaM visAla-pIvara-baroruM paDipunnavimala-khaMdhaM miu-visaya - suhama - lakkhaNa-pasattha-vitthinna - kesarADova-sohiyaM Usiya-sunimmiya-sujAya-apphoDiya-laMgUlaM somaM somAkAraM lIlAyaMtaM nahayalAmo uvayamANaM niyaga-vayaNaM aivayaMtaM picchai sA gADha-tikkhagga-nahaM sIhaM NayaNa-sirI-pallava-patta-cAru-jIhaM / 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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Sramana Bhagavan Mahavira 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 4. to puNo puNNa-caMda-vayaNA uccAgaya-ThANa-la?-saMThiyaM pasattha-rUvaM supaiTThiya-kaNagamaya-kumbha-sarisovamANa-calaNaM accuNNaya-pINa-raiya-maMsala-uNNayataNu-taMba-giddha-raNahaM kamala-palAsa-sukomala-kara-caraNa-komala-varaMguliM kuruviMdAvatta-vaTTANapuvva-jaMghaM NigaDha-jANaM gaya-vara-kara-sarisa-pIvaroruM cAmIkararaiya-mehalA-jutta-kaMta-vitthinna-soNi-cakkaM jaccaMjaNa - bhamara - jalaya - payaraujjuya-sama-saMhiya-tanuya-prAijja-laDaha-sukumAla-mauya-ramaNijja-roma-rAI nAbhI-maMDala-suMdara-visAla-pasattha-jaghaNaM karayala-mAiya-pasattha-tivaliyamajhaM NANA-maNi-kaNaga-rayaNa-vimala-mahAtavaNijjAbharaNa - bhUsaNa-virAiya - maMguvaMgiM hAra-virAyaMta-kuMdamAla- pariNaddha- jalalita-thaNa-juyala-vimala-kalasaM prAisapattiya-vibhUsiyeNa subhaga-jAlujjaleNa muttA-kalAveNa urattha-dINAra-mAlayaviraieNa kaMTha-maNi-suttaeNa ya kuMDala-juyalullasaMta-aMsovasatta-sobhaMta-sappabheNaM sobhA-guNa-samudaeNaM ANaNa-kuDubieNaM kamalAmala-visAla-ramaNijja-loyaNaM kamala-pajjalaMta-kara-gahiya-mukkatoyaM lIlA-vAya-kaya-pakkhaeNaM suvisadakasiNa-ghaNa-saNha-laMbaMta-kesa-hatthaM pauma-daha-kamala-vAsiNi siriM bhagavaI picchai himavaMta-sela-sihare disA-gaiMdoru-pIvara-karAbhi siccamANi // 36 4. And then (she saw) Goddess Sri, 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-palasa-like tender fingers set on her dainty hands and feet; with round and well-formed legs adorned with an ornament called kuruvindavarta; with two knees deep; with fleshy thighs resembling the

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26 Kalpa Sutra 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 dinaras, 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 Sri 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-FIETT-TH-74fOTET-TOP TITATI-COT-0717frir-faith-HOST-HfCTAT-- J itest-2017-golf-977-CHUPUT - NavamAliya-vaula-tilaya-vAsaMtiya-paumuppala-pADala-kuMdAimutta-sahakAra - surabhigaMdhi aNuvama-maNohareNaM gaMdheNaM dasa disAyo vi vAsayaMtaM savvouya-surabhi-kusumaHETT-ET167-fastha-cic-06-2007-9fa-FTTi -4f-HT-TO-THgumAyaMta-nilita-guMjaMta-desa-bhAgaM dAmaM picchai NabhaMgaNa-talAmo uvayaMtaM // 37 5. And then (she saw) floating down from the firmament a garland, looking as graceful as a bunch of mandara flowers because of the combination of fresh blossoms, emitting delicious smell of campaka, asoka, punnaga, naga, priyangu, sirisa, mudgaraka, mallika, jati, juthi, ankolla, kejja, korinkapatra, damanaka nava-mallika, vakula, tilaka, vasantika, padma, utpala, pasala, kunda, atimukta, and sahakara perfuming with fine and unexcelled fragrance ten sectors of the universe; with charming whiteness

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Sramana Bhagavan Mahavira 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 6. sasiM ca / gokhIra-pheNa-daga-raya-rayaya-kalasa-paMDuraM subhaM hiyaya-mayaNa-kaMtaM paDipuNNaM timira-Nikara-ghaNa-guhira-vitimira-karaM pamANa-pakkhaMta-rAya-lehaM kumuyavaNa-NibohagaM NisA-sobhagaM suparimaTTha-dappaNa-talovamaM haMsa-paDuvaNNaM-joisA-muhamaMDagaM tamaripuM mayaNa-sarApUraM samudda-daga-pUragaM dummaNaM jaNaM daiya-vajjiyaM pAyaaihiM sosayaMtaM punne| soma-cAru-rUvaM picchA sA gagaNa-maMDala-visAla-somacaMkamma-mANatilagaM rohiNi-maNa-hiyaya-vallahaM devIpuNNa-caMdaM samullasaMtaM / / 38 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 Rohini, dazzling in brilliance. 38 7. to puNo tama-paDala-paripphuDaM ceva teyasA pajjalaMta-rUvaM rattAsoga-pagAsakiMsuya-suya-mUha-guMjaddha-rAya-sarisaM kamala-vaNAlaMkaNaM aMkaNaM joisassa aMbaratala-paIvaM hima-paDala-galaggahaM gaha-gaNoru-NAyagaM ratti-viNAsaM udayatthamaNesu muhutta-suha-dasaNaM duNNirikkha-rUvaM ratti-muddhaMta-duppayArappamaddaNaM sIya-vegamahaNaM picchai meru-giri-sayaya-pariyaTTayaM visAlaM sUraM rassi-sahassa-payaliyaditta-sohaM // 7. And then the sun, the dispeller of the mass of darkness, burning radiant in its own self, like the red asoka, or the blossomed kim suka, or the bill of a parrot, or the (red) half of gunja; the ornament of lotus groups; the measure mark of

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28 Kalpa Sutra 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 8. to pUNo jacca-kaNaga-laTThi-paiTTiyaM samUha-NIla-ratta-pIya-sukkilasukumAlullasiya-morapiccha-kaya-muddhayaM dhayaM ahiyassasirIyaM phAlIya-saMkhaMkakuda-daga-raya-rayaya-kalasa-paMDureNa matthayattheNa sIheNa rAyamANeNa rAyamANaM bhittaM gagaNa-tala-maMDalaM ceva vavasieNaM picchai siva-mauya-mAruya-layAhayakaMpamANaM aippamANaM jaNa-picchaNijja-rUvaM // 40 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. 9. to puNo jacca-kaMcaNujjalaMta-rUvaM Nimmala-jala-puNNam uttamaM dippamANasohaM kamala-kalAva-parirAyamANaM paDipuNNaya-savvamaMgala-bheya-samAgamaM pavararayaNa-parAyaMta-kamalaTThiyaM NayaNa-bhUsaNa-karaM pabhAsamANaM savvo ceva dIvayaMtaM soma-lacchI-NibhelaNaM savva-pAva-parivajjiyaM subhaM bhAsuraM siri-varaM savvouyasurabhi-kusuma-Asatta-malla-dAmaM picchai sA rayaya-puNNa-kalasaM // 41 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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... 29 Sramana Bhagavan Mahavira 10. to puNa ravi-kiraNa-taruNa-bohiya-sahassapattasurabhitara-piMjara-jalaM jalacara-pahakara-parihatthaga-maccha-paribhujjamANa-jala-saMcayaM mahaMta jalataM iva kamalakubalaya-uppala-tAmarasa-puMDarIaoru-sappamANa-siri-samudaeNaM ramaNijja-rUva-sohaM pamuiyaMta-bhamara-gaNa-matta-mahuyari-gaNukkarolijjhamANa-kamalaM kAyaM-baga-balAhayacakka-kalahaMsa-sArasa-ganviya-sauNa-gaNa-mihuNa-sevijjamANa-salilaM paumiNipattovalagga-jala-vidu-Nicaya-cittaM picchai sA hiyaya-NayaNa-kaMtaM paumasaraM NAma saraM sararuhAbhirAmaM // 42 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, tamarasa 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, cakravakas, Indian cranes, ducks and many others living on water; with water drops splendidly sparkling on lotus leaves. 42 11. to puNo caMda-kiraNa-rAsi-sarisa-siri-vaccha-sohaM caugamaNa-pavaDDhamANa-jala-saMcayaM cavala-caMcaluccAya-pamANa-kallola-lolaMta-toyaM paDu-pavaNAhayacaliya-cavala-pAgaDa-taraMga-raMgaMta-bhaMga-khokhubbhamANa-sobhaMta-Nimmala-ukkaDa-ummisaha-saMbaMdha-dhAvamANo Niyatta-bhAsuratarAbhirAmaM mahA-magara-maccha-timi-timigila-Niruddha-tilitiliyAbhidhAya-kappUra-pheNa-pasaraM 'mahANaI-turiya-vegamAgayabhama-gaMgAvatta-guppamANuccalaMta-pacco-niyatta - bhamamANa-lola-salilaM picchai khIroya-sAyaraM saraya-rayaNikara-soma-vayaNA / / 43 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 gangavarta, wherein water is incessantly restless and moving round. 43 12. to puNo taruNa-sUra-maMDala-samappabhaM dippamANa-sohaM uttama-kaMcaNa-mahAmaNi-samUha-pavara-teya-aTTha-sahassa-dippaMta-Naha-ppaIvaM kaNaga-payara-laMbamANa-muttAsamujjalaM jalaMta-divva-dAmaM IhAmiga-usabha-turaga-Nara-magara-vihaga-bAlagakiNNara-ruru-sarabha-camara-saMsatta-kuMjara-vaNalaya-paumalaya-bhatti-cittaM gaMdhavvopavajjamANa-saMpuNNa-ghosaM Nicca sajala-ghaNa-viula-jalahara-gajjiya-saddANunAiNA deva-duMduhi-mahAraveNaM sayalam avi jIvaloyaM pUrayaMtaM kAlAguru-pavara-kuMdurukkaturukka-DajjhaMta-dhUva vAsaMga-uttama-maghamaghaMta-gaMdhuddhayAbhirAmaM NiccAloyaM seyaM seyappabhaM sukharAbhirAmaM picchai sA sAovabhogaM vara-vimANa-puMDarIyaM // 44 12. Then (she saw) a celestial abode, the very best among the vimanas, 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, samsaktakas (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 (vimana) shed continuous light, was white and of excellent lustre, delight for the highest of gods, and affording joy and pleasure. 44 13. to puNa pulaga-veriMdaNIla-sAsaga-kakkeyaNa-lohiyakkha-maragaya-pavAlasogaMdhiya-phaliha-haMsagabbha-aMjaNa-caMdappaha-vara-rayaNehiM mahiyala-paiTThiyaM gagaNamaMDalaMtaM pabhAsayaMtaM tuMgaM meru-giri-saNNikAsaM picchai sA rayaNa-Nikara-rAsi // 45

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Sramana Bhagavan Mahavira 13. Then again, ( she saw ) a heap of jewels, as high as Mount Meru, and containing ( in the heap ) pulaka, vajra, indranila, sasyaka, karketana, lohitaksa, marakata, pravala, saugandhika, sphatika, hamsagarva, anjana, candrakanta and many others. Though placed on the ground, the light emanating from that heap shone till the farther end of the sky. 45 14. sihiM ca / sA viulujjala-piMgala-mahu-ghaya parisiccamANa- NiddhUmadhagadhagAiya-jalaMta-jAlujjalAbhirAmaM taratama-joga- juttehiM jAle-payarehiM praNumaNNam iva zraNupaiNNaM picchai jAlujjalaNaga aMbaraM va katthai payaMtaM zraivegacaMcalaM siMhiM || 46 ime yArise subhe some piya-daMsaNe surUve suviNe daTThUNa-sayaNa-majjhe paDibuddhA araviMda-loyaNA- harisa - pulaiyaMgI / ee caudasa suviNe savvA pAsei titthayaramAyA / jaM yaNi vakkamaI kucchisi mahAyaso arihA || 46 a 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. [tisalA siddhatthaM paDibohei ] taNaM sA tisalA khattiyANI ime eyArUve orAle coTsa mahAsumiNe pAsittA NaM paDibuddhA samANI haTTa tuTThacittaM jAva... visappamANa-hiyayA dhArAhaya-kalaMbu - ( - puppha) yaM piva samUssiya - roma - kUvA sumiNoggahaM karei / karitA saryANi - jjA abbhuTThei / abbhuTThittA pAya-pIDhAmro paccoruhai / paccoruhittA 46A

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... Kalpa Sutra aturiyaM acavalaM asaMbhaMtAe avilaMbiyAe rAya-haMsa-sarisIe gaIe jeNeva , sayaNijje jeNeva siddhaththe khattie teNeva uvAgacchai / uvAgacchittA siddhatthaM khattiyaM tAhiM iTTAhiM kaMtAhiM maNuNNAhiM maNAmAhiM aorAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgallAhiM sassirIyAhiM hiyayagamaNijjAhiM hiyaya-palhAyaNijjAhiM miya-mahura-maMjulAhiM girAhiM saMlavamANI saMlavamANI paDibohei // 47 [Trisala wakes up Siddhartha] Then, she, ksatriyani Trisala, 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 Siddhartha 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 tae NaM sA tisalA khattiyANI siddhaththeNaM raNNA abbhaNuNNAyA samANI-NANAmaNi-rayaNa-bhatti-cittaMsi bhaddAsaNaMsi rigsiyi| NisiyittA prAsaththA vIsaththA suhAsaNa-vara-gayA siddhatthaM khattiyaM tAhiM iTTAhiM jAva...saMlavamANI saMlavamANI evaM vayAsI // 48 Then ksatriyani Trisala, 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 evaM khalu ahaM sAmI ajja taMsi tArisagaMsi sayaNijjaMsi sAliMgaNa-vaTTie ubhayo vivvoyaNe ubho uNNae majjheNaM gaMbhIre gaMgA-puliNa-vAlua-uddAlasAlisae-aoyaviya-khomiya-dugullapaTTa-paDicchaNNe suviraiya-rayattANe rattaMsuyasaMbue suramme AINaga-rUyabUra-navaNIya-tUla-phAse sugaMdha-vara-kusuma-cuNNasayagovayAra-kalie puvva-rattAvaratta-kAla-samayaMsi-suttajAgarA prohIramANI ohIramANI imeyArUve aorAle kallANe sive dhaNNe maMgalle sassirIe coddasa mahAsumiNe pAsittA NaM paDibuddhA / taM jahA -

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33 Sramana Bhagavan Mahavira gaya usabha sIha abhiseya dAma sasi diNayaraM jhayaM kumbhaM / pauma-sara sAgara vimANa-bhavaNa rayaNuccaya sihiM ca // taM eesi sAmI aorAlANaM codda-saNhaM mahA-sumiNANaM ke maNNe kallANe phala. vitti-visese bhavissai / 49 "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 Ganga, 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 tae NaM se siddhaththe rAyA tisalAe khattiyANIe aMtie eyamaThe soccA Nisamma haTTha-tuTu-citte ANadie pIi-maNe parama-somaNassie harisa-vasa-visappamANahiyae dhArA-haya-NIva-surahi-kusuma-caMcumAlaiya-roma-kUve te sumiNe aogiNhai / aogiNhittA IhaM pavisai / pavisittA aMppaNo sAhAvieNaM mai-pubvaeNaM buddhivinnANeNaM tesiM sumiNANaM aththoggahaM karei / karittA tisalaM khattiyANi tAhiM iTAhiM jAva. . .maMgallAhiM miya-mahura-sassirIyAhiM vaggUhiM saMlavamANe saMlavamANe evaM vayAsI / 50 Then, on hearing these words of ksatriyani Trifala, and understanding them, king Siddhartha 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 ksatriyani Trisala with kind ... till measured, sweet and soft words, said he thus. 50 .

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34 Kalpa Sutra aorAlA NaM tume devANuppie sumiNA didraa| kallANANaM tume devANuppie sumiNA diTThA / evaM sivA dhaNNA maMgallA sassirIyA Arogga-tuTThi-dIhAU-kallANamaMgalla-kAragA NaM tume devANuppie sumiNA diTThA / aththalAbho devANuppie / bhogalAbho devaannuppie| puttalAbho devaannuppie| sokkhalAbho devaannuppie| rajjalAbho devANuppie / evaM khalu tumaM devANuppie NavaNhaM mAsANaM bahupaDipuNNANaM aTThamANaM rAiMdiyANaM viikkaMtANaM amhaM kulakeuM amhaM kuladIvaM kulapavvayaM kulavaDisayaM kulatilayaM kula-kitti-karaM kula-diNakaraM kula-aAdhAraM kula-NaMdi-karaM kula-jasa-karaM kula-pAyavaM kula-vivaddhaNa-karaM sukumAla-pANi-pAyaM ahINa-saMpuNNaM-paMcidiya-sarIraM lakkhaNa-vaMjaNaguNovaveyaM mANummANa-ppamANapaDipuNNa-sujAya-savvaMga-suMdaraMga sasi-somAkAraM kaMtaM piya-dasaNaM surUvaM dArayaM payAhisi / "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 se vi ya.NaM dArae ummukka-bAla-bhAve viNNAya-pariNaya-mitte jovvaNa-gamaNuppatte sUre vIre vikkate vitthiNNa-viula-bala-vAhaNe rajja-vaI rAyA bhvissi| 52 "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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Sramana Bhagavan Mahavira 35 and become the master and king of a vast kingdom, with a large army, and extensive wagons. __52 taM aorAlA NaM tume jAva...diTThatti kaTTadoccaM pi taccaM pi aNubUhai / tae NaM sA tisalA khattiyANI siddhaththassa raNNo aMtie ethamaDhaM soccA Nisamma haTThatuTTha-citta-mANaMdiyA jAva hiyayA kara-yala-pariggahiyaM dasaNahaM matthae aMjali kaTTa, evaM vyaasii| "So, oh beloved of the gods, surely very noble are these dreams of yours." And he repeated these twice or thrice. Ksatriyani Trisala 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 evameyaM saamii| avitahameyaM saamii| asaMdiTThameyaM saamii| icchiyameyaM saamii| paDicchiyameyaM sAmI / icchiya-paDicchyimeyaM sAmI / sacceNaM esamaThe se jahetaM tubbhe vadaha tti kaTTa te sumiNe samma paDicchai / paDicchittA siddhattheNaM raNNA abbhaNuNNAyA samANI NANA maNi-rayaNa-bhatti-cittAno bhaddAsaraNAmo abbhuThei / abbhuTTittA aturiyaM acavalaM asaMbhaMtAe avilaMbiyAe rAyahaMsasarisIe gaIe jeNeva sae sayaNijje teNeva uvAgacchai / uvAgacchittA evaM vayAsI / "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 Siddhartha, 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). 54

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36 Kalpa Sutra mA me te uttamA pahANA maMgallA sumiNA aNNehiM pAva-sumiNehiM paDihammissaMti tti kaTTa, devaya-gurujaNa-saMbaddhAhiM pasatthAhiM maMgallAhiM dhammiyAhiM laTThAhiM kahAhiM sumiNa-jAgariyaM paDijAgaramANI paDijAgaramANI viharai / 55 "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 tae NaM siddhaththe khattie paccUsa-kAla-samayaMsi koDUMbiyapurise saddAvei / saddAvittA evaM vayAsI / khippameva bho devaannuppiyaa| ajja savisesaM vAhiriyaM uvaTThANasAlaM gaMdhodayasittaM suiya-saMmajjiyovalittaM sugaMdhavara-paMca-vaNNa-pupphovayAra-kaliyaM kAlAgurupavara-kuMdurukka-turukka-ujjhaMta-dhUva-maghamaghaMta-gaMdhuddhayAbhirAmaM sugaMdha-vara-gaMdhiyaM gaMdhavaTTibhUyaM kareha kArAveha / karittA ya kArayittA ya sIhAsaNaM rayAveha / rayAvittA mameyaM ANattiyaM khippameva paccappiNaha / 57 Then at day-break, ksatriya Siddhartha 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 tae NaM te koDuMbiya-purisA siddhattheNaM raNNA evaM vuttA samANA haTTha-tu? jAva... hiyayA kara-yala jAva kaTu 'evaM sAmi' tti prANAe viNaeNaM vayaNaM paDisuNaMti / paDisuNittA siddhaththassa khattiyassa aMtiyAno paDiNikkhamaMti / paDiNikkhamittA jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchati / uvAgacchittA khippameva savisesaM bAhiriyaM uvaTThANasAlaM gaMdhodaya-sittaM

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Sramana Bhagavan Mahavira 37 suiya-jAva...sIhAsaNaM rayAviti / rayAvittA jeNeva siddhaththe khattie teNeva uvAgacchaMti / uvAgacchittA kara-yala-pariggahiyaM dasaNahaM sirasA vattaM aMjali kaTu siddhaththassa khattiyassa taM ANattiyaM-paccappiNaMti / 58 On being ordered thus by king Siddhartha, 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 Siddhartha, 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 ksatriya Siddhartha, touched their head with ten fingers on their folded palms, and reported to him the execution of the order. 58 tae NaM siddhaththe khattie kallaM pAu-ppabhAyAe rayaNIe phulluppala-kamalakomalummilliyaMmi ahapaMDure pabhAe rattAsoga-ppagAsa-kisuya-suya-muha-guMjaddharAga-sarise (baMdhujIvaga-pArAvaNa-calaNa-NayaNa-parahuya-suratta-loyaNa-jAsuyaNakusuma-rAsi-hiMgulaya-NiyarAireya-rehaMta-sarise) kamalAyara-saMDa-bohae uTThiyaMmi sUre sahassa-rassimi diNayare teyasA jalaMte (ahakkameNa uie divAyare tassa ya kara-paharAparalumi aMdhayAre bAlAyava-kuMkumeNaM khaciya bva jIvaloe) sayaNijjAo abbhuDhei / 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 gunja fruit; [like the feet and eyes of the dove, the scarlet eyes of the cuckoo, a heap of jaba 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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38 Kalpa Sutra 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 abbhuTThittA pAyapIDhAyo paccoruhai / paccoruhittA jeNeva aTTaNasAlA teNeva uvAgacchai / uvAgacchittA aTTaNasAlaM aNupavisai / aNupavisittA aNegavAyAma-jogga-vaggaNa-vAmaddaNa-malla-juddha-karaNehiM saMte parissaMte saya-pAgasahassa-pAgehiM sugaMdha-tillamAiehiM pINaNijjehiM dIvaNijjehiM mayaNijjehiM vihaNijjehiM dappaNijjehiM savidiya-gAya-palpAyaNijjehiM abhaMgie tillacammaMsiNiuNehiM paDipuNNapANi-pAya-sukumAla-komala-talehi purisehiM abhaMgaNa-parimaddaNuvvalaNa-karaNa-guNa-NimmAehiM cheehiM dakhehi paThehiM kusalehiM mehAvIhiM jiya-parissamehiM aTThisuhAe- maMsa-suhAe, romasuhAe, cauvvihAe suha-parikammaNAe saMvAhaNAe saMvAhie samANe avagayaparissame aTTaNasAlAo paDiNikkhamai / Having got up, he descended from the foot-stool, and went to tue 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. - 60 paDiNikkhamittA jeNeva majjaNaghare teNeva uvAgacchai / uvAgacchittA majjaNagharaM aNupavisai / aNupavisittA samutta-jAlAkulAbhirAme vicitta-maNirayaNa-koTTima-tale ramaNijje NhANamaMDavaMsi NANA-maNi-rayaNa-bhatti-cittaMsi

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Sramana Bhagavan Mahavira NhANapIDhaMsi suhaNisaNNe pupphodaehi ya gaMdhodaehi ya usiNodaehi ya suddhodaehi ya kallANa-karaNa-pavara-majjaNa-vihIe mjjie| taththa kouya-saehiM bahuvihehiM kallANaga-pavara-majjaNAvasANe pamhala-sukumAla-gaMdha-kAsAiyalUhiyaMge ahaya-sumahaggha-dUsa-rayaNa susaMvuDe sarasa-surabhi-gosIsa-caMdaNANulittagatte sui-mAlA-vaNNaga-vilevaNe Aviddha-maNi-suvaNNe kappiya-hAraddhahAra-tisarayapAlaba-palaMbamANe kaDi-suttaya-kaya-sobhe piNiddha-gevijje aMgulijjaga-laliyakayAbharaNe vara-kaDaga-tuDiya-thaMbhiya-bhue ahiya-rUva-sassirIe kuMDalaujjo viyANaNe mauDa-ditta-sirae hArotthaya-sukaya-raiya-vacche muddiyApiMgalaMgulie pAlaMba palaMbamANa-sukaya-paDa-uttarijje NANA-maNi-kaNaga-rayaNavimala-mahariha-NiuNoviya-misimisiMta-viraiya-susiliTTha-visiTTha - Naddha-yA - viddha-vIra-valae ki vahuNA kappa-rukkhae ceva pralaMkiya-vibhUsie pariMde sakoriMTamalla-dAmeNaM chatteNaM dharijjamANeNaM seya-vara-cAmarAhiM uddhRvvamANIhiM maMgalajaya-sadda-kayAloe aNega-gaNaNAyaga-daMDaNAyaga-rAisara-talavara-mADaMbiya-kor3ebiya-maMti-mahAmaMti-gaNaga-dovAriya-amacca-ceDa -pIDhamadda-Nagara -Nigama-siTThiseNAvai-satthavAha-daya-saMdhipAla saddhi saMparivuDe dhavala-mahA-meha-Niggae iva geha-gaNa-dippaMtarikkha-tArA-gaNANamajJa sasivva piyadaMsaNe paravaI pariMde Nara-vasahe Nara-sIhe abbhahiya-rAya-teya-lacchIe dippamANe majjaNagharAno paDiNikkhamai / 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 gosirsa and sandal pastes; after this were celebrated and performed hundreds of after-bath, pleasant, blissful and blest ceremonies;

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40 Kalpa Sutra 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 korinta 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. NikkhamittA jeNeva bAhiriyA uvadvANasAlA teNeva uvAgacchai / uvAgacchittA aziavifa greenfarge foritafa 1 62 NisIyittA appaNo uttarapUraththime disIbhAe aTTha bhaddAsaNAI seya-vatthapaccuththuyAiM siddhadhthaya-kaya-maMgalovayArAiM rayAveti / rayAvittA appaNo adUrasAmaMte NANA-maNi - rayaNa-maMDiyaM grahiya - pecchaNijjaM mahagghara - paTTaNuggayaM saha" - paTTa-bhatti-saya-citta-tANaM IhAmiya-usabha-turaya-Nara-magara- vihaga-vAlagakiMNara-ruru-sarabha-camara-kuMjara - vaNalaya- paumalaya-bhatti cittaM zrabhitariyaM java* A necklace of 18, 9 and 3 strings of pearls, according to Jacobi.

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41 Sramana Bhagavan Mahavira fuppi jara320 i tofauti OML-for-240-4f-fani per 4-f43masUragoththayaM seya-vaththa-paccutthuyaM sumauya aMga-suha-pharisagaM visilaiM tisalAe khattiyANIe bhaddAsaNaM ryaavei| rayAvittA koDaM biya-purise saddAvei / saddAvittA evaM vayAsI / 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, sarabhas, camaras, elephants, wild creepers and lotus creepers. Then he got erected a special chair of state for ksatriyani Trisala, 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 khippameva bho devANuppiyA / alaiMga-mahA-Nimitta-suttaththa-dhArae viviha-satthakusale suviNa-lakkhaNa-pADhae saddAveha / tae NaM te koDubiya-purisA siddhaththeNaM raNNA evaM vuttA samANA haTTha-tuTa jAva...hiyayA karayalaM jAva...paDisuNaMti / 64 "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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42 Kalpa Sutra ten fingers on their folded palms and received the order with due submission by saying: "As Your Majesty commands!" 64 paDisuNittA siddhaththassa khattiyassa aMtiprAo paDiNikkhamaMti / paDiNikkhamittA kuMDapuraM NagaraM majjhaMmajjheNaM jeNeva suviNa-lakkhaNa-pADhagANaM gehAiM teNeva uvAgacchaMti / uvAgacchittA suviNa-lakkhaNa-pADhae saddAviti / 65 tae NaM te suviNa-lakkhaNa-pADhagA siddhaththassa khattiyassa koDubiya-purisehiM saddAviyA samANA haTTha-tuTTha jAva hiyayA NhAyAkaya -vali-kammA kaya-kouyamaMgala-pAyacchittA suddhappavesAI maMgalAiM vaththAI pavarAI parihiyA appa-mahagghAbharaNAlaMkiya-sarIrA siddhaththaya-hariyAliyA-kaya-maMgala-muddhANA sarahiM saehiM gehehiMto niggacchaMti / NiggacchittA khattiya-kuMDaggAmaM NagaraM majjhamajjheNaM jeNeva siddhaththassa raNNo bhavaNa-vara-vaDisaga-paDiduvAre teNeva uvAgacchati / 65 Having received the order, and assuring compliance thereof, (they) moved out from the presence of ksatriya Siddhartha. 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 ksatriya 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 uvAgacchittA bhavaNa-vara-vaDisaga-paDiduvAre ego milaMti jeNeva bAhiriyA

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43 sramana Bhagavan Mahavira uvaTThANasAlA jeNeva siddhayththe khattie teNeva uvAgacchati / karayala-pariggahiyaM jAva - 'kaTTa siddhaththaM khattiyaM jaeNaM vijaeNaM vaddhAti / / Having reached there, they all assembled together, and then moved inside the exterior hall of audience wherein was (seated) ksatriya Siddhartha. Then having touched their head with the ten fingers on their folded palms, they greeted ksatriya Siddhartha by wishing him glory and victory. 67 tae NaM te sumiNa-lakkhaNa-pADhagA siddhaththeNaM raNNA vaMdiya-pUiya-sakkAriya-sammANiya samANA patteyaM patteyaM puvvaNNaththesu bhaddAsaNesu nnisiiyNti| 68 tae NaM siddhaththe khattie tisalaM khattiyANi javaNiyaMtariyaM Thavei / ThavittA . puppha-phala-paripuNNa-haththe pareNaM viNaeNaM te sumiNa-lakkhaNa-pADhae evaM vayAsI / Then having been duly honoured and duly received by king Siddhartha, 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 Siddhartha made ksatriyani Trisala 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 evaM khalu devANuppiyA! ajja tisalA khattiyANI taMsi tArisagaMsi / jAva ... suttajAgarA prohiramANI ohiramANI ime eyArUve aorAle coddasa mahAsumiNe pAsittA NaM paDibuddhA / 70 taM jahA / gaya usabha gAhA / 71 taM tesiM codasaNhaM mahAsumiNANaM devAsuppiyA / aorAlANaM ke maNNe kallANe phalavittivisese bhavissai / tae NaM te sumiNa-lakkhaNa-pADhagA siddhaththassa khatti'yassa eyamajheM soccA Nisamma haTTa-tuTu jAya-hiyayA te sumiNe aogiNhaMti / aogiNhittA IhaM aNupavisaMti / aNupavisittA aNNamaNNeNaM saddhi saMlAveMti / 72 "Oh beloved of the gods! Last night, ksatriyani Trisala, 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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44 Kalpa Sutra 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 saMlAvittA tesiM sumiNANaM laddhaTThA gahiyaTThA pucchiyaTThA viNicchiyaTThA abhigayaTThA siddhaththassa raNNo purao sumiNa-saththAI uccAremANA uccAremANA siddhaththaM khattiyaM evaM vayAsI / 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 ksatriya Siddhartha (supporting their interpretation) by reading from the dream books. 73 evaM khalu devANu ppiyaa| amhaM sumiNa-saththe vAyAlIsaM suminnaa| tIsaM mhaasuminnaa| bAvattAriM savvasumiNA diTThA / taththa NaM devANuppiyA ! arahaMta-mAyaro vA cakkavaTTi-mAyaro vA arahataMsi vA cakkaharaMsi vA gambhaMbakkamamANaMsi eeMsi tIsAe mahAsumiNANaM ime cauddasa mahAsumiNe pAsittA nnNpddibujjhNti| 74 taM jahA / gaya0 gAhA / 75 / 75 vAsudevamAyaro vA vAsudevaMsigabbhaMvakkamamANaMsi eesiM cauddasaNhaM mahAsumiNANaM aNNayare satta mahAsumiNe pAsittANaM paDibujhaMti / / baladeva-mAyaro vA baladevaMsi gabbhaM vakkamamANaMsi eesiM coddasaNhaM mahAsumiNANaM aNNayare cattAri mahAsumiNe pAsittA NaM paDibujjhaMti / maMDaliya-mAyaro vA maMDaliyaMsi gabbhaM vakkate samANe eesi cauddasaNhaM mahA sumiNANaM aNNayaraM mahAsumiNaM egaM pAsittA NaM paDibujhaMti / "Oh beloved of the gods! Recorded in our dream books are 42 dreams and 30 great dreams, total of all dreams being 72. 77 .

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Sramana Bhagavan Mahavira 45 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 vasudeva 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 mandalika enters into the womb, the mothers of the mandalikas wake up on seeing any one of these 14 great dreams. 78 77 imeyANi devaannuppiyaa| tisalAe khattiyANIe cauddasa mahAsumiNA diTThA / saM orAlA NaM devaannuppiyaa| tisalAe khattiyANIe sumiNA ditttthaa| jAva .. maMgalakAragA NaM devaannuppiyaa| tisalAe khattiyANIe sumiNA diTThA / taM jhaa| aththalAbho devaannuppiyaa| bhogalAbho devaannuppiyaa| puttalAbho devaannuppiyaa| sukkhalAbho devaannuppiyaa| rajjalAbho devaannuppiyaa| evaM khalu devANuppiyA / tisalA khattiyANI navaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANaM rAiMdiyANaM viikkaMtANaM tumheM kulakeuM kuladIvaM kulapavvayaM kulavaDisagaM kulatilayaM kulakittikaraM kuladiNayaraM kula-AdhAraM kulaNaMdikaraM kulajasakaraM kulapAyavaM kulavivaddhaNakaraM sukumAla-pANipAyaM ahINa-paDipuNNa-paMciMdiya-sarIraM lakkhaNavaMjaNa guNoveyaM mANummANappamANa-paDipuNNa-sujAya-savvaMgasuMdaraMgaM sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM dArayaM payAhiti / "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 ksatriyani Trisala are surely noble. Oh beloved of the gods ! The dreams or ksatriyani Trisala 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, ksatriyani Trisala will give birth to a

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465 Kalpa Sutra 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 sevi ya NaM dArae viSNAya pariNaya- mitte ummukkabAlabhAve jovvaNagamaNuppatte sUre vIre vikkate viththiNNa-bala-vAhaNe cAuraMta cakkavaTTI rajjavatI rAyA bhavissai / jiNe vA telokka - NAyage dhamma cakkavaTTI | 80 taM prorAlA NaM devANuppiyA tisalAe khattiyANIe sumiNA diTThA | jAva... Arogga-tuTThi- dIhAu-kallANa - maMgallakAragA NaM devANuppiyA / tisalAe khattiyANIe sumiNA diTThA / "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 ksatriyani Trisala are very noble indeed. Surely, oh beloved of the gods! do these dreams, as seen by ksatriyani Trisala, portend to auspicious omens. Surely, oh beloved of the gods, are these dreams, as seen by ksatriyani Trisala, blissful, auspicious and blest, givers of health, happiness and long life, and harbingers of non-ending bliss and excellence." 81 tate se siddhaye rAyA tesiM sumiNa-lakkhaNa- pADhagANaM eyamaTThe soccA nisamma haTTha- tuTu jAva hiyae karayala jAva kaTTa u te sumiNa - lakkhaNa- pADhage evaM vayAsI / On hearing and receiving these words from the interpreters of the dreams, king Siddhartha was happy, delighted and pleased;

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Sramana Bhagavan Mahavira 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 evameyaM devANuppiyA / icchiyameyaM paDicchiyameyaM icchiya-paDicchiyayeyaM devaannuppiyaa| sacce NaM esamaThe se jaheyaM tubbhe vayahatti kaTTa, te sumiNe samma pddicchi| paDicchittA te sumiNa-lakkhaNa-pADhae viuleNaM asaNeNaM puppha-vaththagaMdhamallAlaMkAreNaM sakkAreti sammANeti sakkArittA sammANittA viulaM jIviyArihaM pIidANaM dalayati / dalayitA paDivisajjei / 83 "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 tae NaM siddhaththe khattie sIhAsaNAno abbhuThei / abbhuTTittA jeNeva tisalA khattiyANI javaNiyaMtariyA teNeva uvAgacchai / uvAgacchittA tisalaM khattiyANiM evaM vyaasii| Then ksatriya Siddhartha got up from the throne, and went behind the screen where was seated ksatriyani Trisala and said thus unto her; 84 85 evaM khalu devANuppie / sumiNa-sathyaMsi bAyAlIsaM sumiNA jAva egaM mahAsumiNANaM pAsittA NaM paDibujjhati / imeyANi tume devANuppie / coddasa mahAsumiNA diTThA / taM porAlA NaM tume jAva jiNe vA tellokka-nAyage dhmm-vr-ckkvttttii|

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48 Kalpa Sutra "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 tae NaM sA khattiyANI eyamajheM soccA nisamma haTTha-tuTu jAva. . .hiyayA karayala jAva kaTTa te sumiNe samma paDicchai / 87 paDicchittA siddhaththeNaM raNNA abbhaNuNNAyA samANI NANA-maNi-rayaNa-bhatticittAno bhaddAsaNAo abbhuThei / abbhuTTittA aturiyaM acavalaM asaMbhaMtAe avilaMbiyAe rAya-haMsa-sarisIe gaIe jeNeva sae bhavaNe teNeva uvAgacchadi / uvAgacchittA sayaM bhavaNaM aNupaviTThA / 88 Then ksatriyani Trisala, 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 jappabhiI ca NaM samaNe bhagavaM mahAvIre taM NAya-kulaM sAhari etappabhiI ca NaM bahave vesamaNa-kuMDo-dhAriNo tiriya-jaMbhayA devA sakka-vayaNeNaM se jAiM/ imAI purA-porANAI mahA-NihANAI bhavaMti / taM jahA pahINa-sAmiyAI pahINa-seuyAiM pahINa-gottAgArAiM ucchinna-sAmiyAiM ucchinna-seuyAI ucchinna-gottAgArAI gAmAgara-Nagara-kheDa-kabbaDa-maMDaba-doNamuha-paTTaNAsamasaMbAhA-saNNivesesu siMghADaesu vA tiesu vA caukkesu vA caccaresu vA caumuhesu vA mahApahesu vA gAmaTThANesu vA NagaraTThANesu vA gAma-NiddhamaNesu vA NagaraNiddhamaNesu vA zrAvaNesu vA devakulesu vA sabhAsu vA pavAsu vA ArAmesu vA ujjANesu vA vaNesuvA vaNasaMDesu vA susANa-suNNAgAra-kaMdara-saMti-saMdhi selovaTThANa-bhavaNa-gihesu vA saMNikkhittAI ciTThati-tAI siddhaththa-rAya-bhavaNaMsi soharaMti / 89

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Sramana Bhagavan Mahavira Ever since sramana Bhagavan Mahavira was brought into the family of the Jnatrs, many devas of the animal world, and the jrmbhaka* world the order-bearers of Vaisravana (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. 89 jaM rayaNi ca NaM samaNe bhagavaM mahAvIre NAya-kulaMsi sAharie taM raNiM ca NaM NAyakulaM hiraNeNaM vaDhiththA suvaNNaNaM vaDhiththA dhaNeNaM dhaNNeNaM rajjeNaM raTTeNaM vaDhiththA baleNaM vAhaNeNaM koseNaM koTThAgAreNaM pureNaM aMteureNaM jaNa* vaeNaM jasa-vaeNaM vaDhiththA vipula-dhaNa-kaNaga-rayaNa-maNi-mottiya-saMkhasila ppavAla-ratta-rayaNamAieNaM saMta-sAra-sAvaijjeNaM aIva pIi-sakkAra-samudayeNaM * abhivaDDhiththA / tae NaM samaNassa ammA-piUNaM ayameyArUve ajjhaththie citie paththie maNogae saMkappe samuppajjiththA / During the night, in which sramana Bhagavan Mahavira entered into the family of the Jnatrs, during that night, in the house of the Jnatrs, 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 Sutra Thereafter, in the minds of the parents of Sramana Bhagavan Mahavira, took shape an ardent resolve: 90 jappabhiI ca NaM amhaM esa dArae kucchisi gabbhattAe vakte tappabhiyaM ca NaM amhe hiraNNeNaM vaDDhAmo suvaNNeNaM vaDDhAmo dhaNeNaM dhaNNeNaM rajjeNaM raTTeNaM baleNaM vAhaNaNaM koseNaM koTThAgAreNaM pureNaM aMtauyeNaM jaNavaeNaM vaDDhAmo vipula dhaNakaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNamAieNaM saMta-sAra- sAvaejjeNaM pIi-sakkAreNaM aIva abhivaDDhAmo taM jayA NaM amhaM esa dArae jAe bhavissai tayA NaM amhe ethassa dAragassa eyANurUvaM goNNaM guNa-nipphaNNaM NAmadhijjaM karissAmo 'vaddhamANo' tti / "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 Vardhamana'." tae NaM samaNe bhagavaM mahAvIre mAu-aNukaMpaNaDhAe Niccale Nipphade NireyaNe allINa-pallINa-gutte yAvi hoththA / taeNaM tIse tisalAe khattiyANIe ayameyArUve jAva * smuppjjiththaa| haDe me se gabbhe maDe me se gabbhe cue me se gabbhe galie me se gabbhe / esa me gabbhe puvviM eyai iyANi No ethai tti kaTTa, prohayamaNa-saMkappA citA-soga-sAgaraM paviTThA karayala-palhaththa-muhI aTTajjhANovagayA bhUmi-gaya-diTThiyA jhiyAi / taM pi ya siddhaththa-rAya-bhavaNaM uvaraya-muiMgataMtI-talatAla-NADaijja-jaNaM aNujjaM dINa-vimaNaM viharai / 92 91 Now, sramana Bhagavan Mahavira, out of compassion for his mother, did not move, nor stir, nor quiver, but remained contracted and motionless. At this, in the mind of ksatriyani 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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Sramana Bhagavan Mahavira 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 tae Na samaNe bhagavaM mahAvIre mAue eyameyArUvaM ajjhaththiyaM paththiyaM maNogayaM saMkappaM samuppaNNaM vijANittA ega-deseNaM eyi| tae NaM sA tisalA khattiyANI taM gabbhaM eyamANaM vevamANaM calamANaM phaMdamANaM jANittA haTTa-tuTu jAva: hiyayA evaM vayAsIH No khalu me gabbhe haDe jAvaNo galie esa me gabbhe puvvi No eyai eyANi eyai tti kaTTa. haTTa-tuTTha jAva... hiyayA evaM vA viharai / tae NaM samaNe bhagavaM mahAvIre gabbhamaththe imeyArUvaM abhiggahaM abhigiNhai / No khalu me kappai ammA-piIhiM jIvaMtehiM muMDe bhavittA agAra-vAsApro aNogAriyaM pavvaittae / Then Sramana Bhagavan Mahavira, 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, ksatriyani Trisala 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 Sramana Bhagavan Mahavira, 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 tae NaM sA tisalA khattiyANI vhAyA kaya - bali kammA kaya- koula - pAyacchittA savvAlaMkAra - vibhUsiyA NAi- sIehiM NAi uNhehiM NAi-tittehi NAi - kaDuehi NAi-kasAehiM NAi-prabilehiM NAi - mahurehiM NAi-giddhehiM NAi lukkhehiM NAi ullehiM NAi sukkhehiM savvattu-bhayamANa-suhehiM bhoyaNa-cchAyaNa - gaMdhamallehi vavagaya-roga- soga - moha-bhaya- parissamA sA jaM tassa gabbhassa hiyaM miyaM pacchaM gabbhaposaNaM taM dese ya kAle ya AhAramAhAremANI vivitta-mauehiM sayaNAsahi parikka-suhAe maNANukUlAe vihArabhUmIe pasaththa - dohalA saMpuNNa dohalA saMmANiya- dohalA vimANiya- dohalA vocchiNNa- dohalA vivaNIyadohalA suhaM suNaM prasayai sayai ciTThai NisIyai tuyaTTaisuhaM suheNaM taM gabbhaM parivahas | 95 52 From that time on, ksatriyani Trisala 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. 95 te kANaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se gimhANaM paDhame mAse docce paMkkhe citta-suddhe tassa NaM citta-suddhassa terasI - divaseNaM NavaNhaM mAsANaM bahapaDipuNNANa aTTamANaM rAiMdiyANaM viikkaMtANaM ( uccadvANa - gaesu gahesu paDhame caMdajoge somAsu disAsu vitimirAsu visuddhAsu jaiesu savva-sauNesu payAhiNANukUlaMsi bhUmi sappisa - mAruyaMsi pavAyaMsi NipphaNNa-meyaNIyaMsi kAlaMsi pamuiyapakkiliesu savva jaNavaesu) puvva-rattAvaratta-kAla-samayaMsi haththuttarAhi NakkhatteNaM jogamuvAgaeNaM AroggAroggaM dArayaM payAyA / 96

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Sramana Bhagavan Mahavira 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, Sramana Bhagavan Mahavira was born in a healthy body as son (to Trisala) who was also in perfect health. 96 53 (jaM rayaNi ca NaM samaNe bhagavaM mahAvIre jAe taM raryANi ca NaM bahuhi devehi devIhi ya uyayaMtehi ya uppayaMtehi ya ujjoviyA vi hothathA / ) jaM raryANi ca NaM samaNe bhagavaM mahAvIre jAe taM raryANi ca NaM vahUhiM devehi devI hiM ya uvayaMtehiM uppayaMtehi ( devujjoe egAloe loe deva -saNNivAyA ) uppi - jalamANa" - bhUyA kahakahaga - bhUyA yAvi hoththA / 97 jaM yaNi caNaM samaNe bhagavaM mahAvIre jAe taM raryANi ca NaM bahave vesamaNa-kuMDadhArI tiriya - jaMbhagA devA siddhatha rAya bhavaNaMsi hiraNNavAsaM ca suvaNNavAsaM ca vairavAsaM ca vaththavAsaM ca AbharaNavAsaM ca pattavAsaM ca pupphavAsaM ca phalavAsaM ca bIyavAsaM ca mallavAsaM ca gaMdhavAsaM ca vaNNavAsaM ca cuNNavAsaM ca vasuhAravAsaM ca vAsiMsu / ( piyaTTayAe piyaM Niveemo piyaM te bhavau mauDavajjaM jahA mAliyaM umoyaM maththae dhoi 1 ) 98 (During the night when Sramana Bhagavan Mahavira was born, there was a divine lustre everywhere created by many descending and ascending gods and goddesses.) During the night when Sramana 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 Sramana Bhagavan Mahavira was born, many gods of the animal world and of the jrmbhaka world, the order-bearers of Vaisravana, showered in the residence of King Siddhartha silver, gold, jewels, garments, ornaments, leaves, 97

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98 54 Kalpa Sutra 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.) tae NaM siddhaththe khattie bhavaNavai-vANamaMtara-joisa-vemANiehiM devehiM tiththayara-jammaNa-abhiseya-mahimAe kayAe samANIe paccusa-kAla-samayaMsi Nagaraguttie saddAvei / saddAvittA evaM vayAsI / khippameva bho devANuppiyA kuMDapure Nagare cAraga-sohaNaM kareha / karittA mANummANa-baddhaNaM kareha / karittA kuMDapuraM NagaraM sabbhiMtara-vAhiriyaM Asiya-saMmajji-uvaleviyaM saMghADaga-tiya-caukka-caccara-caummuha-mahApaha-pahesu sittasUi-saMmaTTha-racchaMtarAvaNa-vIhiyaM maMcAi-maMca-kaliyaM NANAviharAga-bhUsiya- jjhayapaDAga-maMDiyaM lA-ulloiya-mahiyaM gosIsa-sarasa-ratta-caMdaNa-dara-diNNapaMcaMgulI-talaM uvaciya-vaMdaNa-kalasaM- vaMdaNa-ghaDa-sukaya-toraNa-paDiduvAra-devabhAgaM Asattosatta-vipula-vaTTa-vagghAriya-malla-dAma-kalAvaM paMca-vaNNa-sarasa-surabhimukka-puppha-puMjovayAra-kaliyaM-kAlAguru-pavara-kuMdurukka-durukka-DajjhaMta-dhUva-maghamaghaMta-gaMdhuddhayAbhirAmaM sugaMdha-vara-gaMdhiyaM gaMdhavaTTibhUyaM NaDa-gaTTaga-jalla-mallamuTThiya-velaMbaga-kahaga-pADaga-lAsaga25---pArakkhaga-laMkha-maMkha-tUNailla-tuMbavINiyaaNega-tAlAyarANucariyaM kareha yA kArAveha ya / karittA ya kAravittA ya jUyasahassaM ca musala-sahassaM ca ussaveha / ussavittA mama eyaM ANattiyaM paccappiNaha / 100 Then the bhavanapatis, the vyantaras, the jyotiskas, the vaimanikas and other celestial beings (devas) having performed the rites to celebrate the birth of a tirthankara, early in the morning, ksatriya Siddhartha called the city guards and addressed them thus. 99 "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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Sramana Bhagavan Mahavira 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 gosirsa, 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 talacaras 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." 100 tae NaM te koDubiya-purisA siddhaththeNaM raNNA evaM vuttA samANA haTTha tuTTha jAva... yiyA karayala-jAva...paDisuNitA khippameva kuMDapure Nagare cAraga-sohaNaM jAva... ussavittA jeNeva siddhaththe rAyA teNeva uvAgacchati / uvAgacchittA karayala jAva. . . kaTTa, siddhaththassa raNNo eyamANattiyaM paccappiNaMti / 101 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 Siddhartha the execution of his orders. 101

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56 Kalpa Sutra tae NaM siddhaththe rAyA jeNeva aTTaNazAlA teNeva uvAgacchai / uvAgacchittA savvoroheNaM savva-puppha-gaMdha-vaththa-mallAlaMkAra-vibhUsAe savva-tuDiya-saddaNiNAeNaM mahayA iDDhIe mahayA juIe mahayA baleNaM mahayA vAhaNeNaM mahayA samudaeNaM mahayAtuDiya-jamaga-samaga-ppavAieNaM saMkha-paNava-bherijhallari-kharamuhi-huDukka-muraja-muiMga-duMduhi-Nigghosa-NAiya-kheNaM ussUkkaM ukkaraM ukkilaiM adijjaM amijjaM abhaDa-ppavesaM adaMDa-kodaMDimaM adharimaM gaNiyA-vara-NADaijjakaliyaM aNega-tAlAyarANucariyaM aNuddhaya-muiMgaM amilAya-malladAmaM pamuiyapakkIliya-sa-purajaNa-jANavayaM dasa-divasaM Thii-paDiyaM karei / 102 Then king Siddhartha 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 Siddhartha 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 madanga, 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 tae NaM se siddhaththe rAyA dasAhiyAe Thii-paDiyAe vaTTamANIe saie ya sAhassie ya saya-sAhassie ya jAe ya dAe ya bhAe ya dalamANe ya davAvemANe ya saie ya sAhassie ya saya-sAhassie ya laMbhe paDicchamANe ya paDicchamANe ya evaM viharai / 103

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Sramana Bhagavan Mahavira 57 In the course of this sthiti-pratijya ceremony, which lasted for ten days, king Siddhartha 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 tae NaM samaNassa bhagavano mahAvIrassa ammA-piyaro paDhame divase Thii-paDiyaM kareMti taie divase caMda-sUra-daMsaNiyaM kareMti chaThe divase dhammajAgariyaM kareMti ikkArasame divase viikkate Nivvattie asui-jamma-kamma-karaNe saMpatte bArasAhadivase viulaM asaNa-pANa-khAima-sAimaM uvakkharAviti / uvakkharAvittA mitta-NAi-Niyaga-sayaNa-saMbaMdhi-parijaNaM NAyae ya khattie ya AmaMtittA to pacchA vhAya kaya-vali-kammA kaya-kouya-maMgala-pAyacchittA maMgalAI pavarAI vaththAiM parihiyA appa-mahagghAbharaNAlaMkiya-sarIrA bhoyaNa-velAe bhoyaNamaMDavaMsi suhAsaNa-vara-gayA teNaM mitta-NAi-Niyaga-saMbaMdhi-parijaNeNaM NAyehiM saddhi taM viulaM asaNa-pANa-khAima-sAimaM AsAemANA visAemANA paribhAemANA paribhujemANA viharaMti / 104 On the first day, the parents of Gramana Bhagavan Mahavira performed the sthiti-pratijya 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 Jnats ksatriyas, 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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58 Kalpa Sutra jimiya-bhuttattarAgayA vi ya NaM samANA AyaMtA cokkhA parama- sui-bhUyA taM / mitta-NAi-Niyaga-sayaNa-saMbaMdhi-parijaNaM NAyae ya khattie ya viuleNaM pupphavaththa-gaMdha-mallAlaMkAreNaM sakkAriti sammANiti / sakkAritA sammANittA tasseva mitta-NAi-Niyaga-sayaNa-saMbaMdhi - parijaNassa NAyANa ya khattiyANa yapura evaM bAsI / 105 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 Jnatr ksatriyas, with plenty of flowers, garments, perfumed wreaths and ornaments, the king said unto them. 105 puvvipi NaM devAppiyA mhaM eyaMsi dAragaMsi gabbhaM vakkataMsi samAsi ime gared ajjhathie citie paththie jAva... samuppajiththA / jappabhidaM ca NaM mhaM esa dAra kucchisi ganbhattAe vakkaMte tappabhidaM ca NaM mhe hiraNNeNaM vaDDhAmo suvaNeNaM vaDDhAmo dhaNeNaM dhaNNeNaM jAva... .. sAvaijjeNaM pIisakkAreNaM Iva abhivaDDhAmo / sAmaMta rAyANo vasamAgayA / 106 taM jayA NaM mhaM esa dArae jAe bhavissai tayANaM eyassa dAragassa imaM eyANurUvaM guNaM guNaNiphaNNaM NAmadhijjaM karissAmo vaddhamANo tti / tA ajja mhaM maNoraha-saMpattI jAyA / taM hou NaM mhaM kumAre vaddhamANe NAmeNaM / 107 "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 'Vardhamana'. Now, to-day, all our wishes have reached their fruition, and so our boy may henceforth be known as 'Vardhamana'. 107 samaNe bhagavaM mahAvIre kAsave gotteNaM / tassa NaM tatro NAmadhijjA evam grAhijjati / taM jahA - ammA piu-saMtie vaddhamANe saha-saMmuiyAe samaNe ayale bhaya-bheravANaM parIsaho" vasaggANaM khaMti khame parimANaM pAlage dhImaM arai-raisahe- davie vIriya- saMpaNNe devehi se NAmaM kayaM samaNe bhagavaM mahAvIre / 108

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Sramana Bhagavan Mahavira Sramana Bhagavan Mahavira belonged to the Kasyapa line. Three names were given to him. They were: Vardhamana by his parents, Sramana for his great equipoise against love as well as hatred, and Sramana Bhagavan Mahavira 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. samaNassa bhagavano mahAvIrassa piyA kAsava gotteNaM / tassa NaM to NAmadhijjA evam aahijjti| taM jahA- siddhathye i vA sijjase iva vA jasaMse i vaa| samaNassa NaM bhagavano mahAvIrassa mAyA vAsiTTA gotteNaM / tIse to nAmadhijjA evam Ahijjati / taM jahA-tisalA i vA videhadinnA i vA piyakAriNI i vA / samaNassa NaM bhagavo mahAvIrassa pittijje supAse jeThe bhAyA naMdivaddhaNe bhagiNI sudaMsaNA / bhAriyA jasoyA koDiNNA gotteNaM / samaNassa NaM bhagavano mahAvIrassa dhUyA kAsavIgotteNaM / tIse do NAmadhijjA evam pAhijjati / taM jahA--aNojjA i vA piyadasaNA i vaa| samaNassa NaM bhagavano mahAvIrassa nattuI kosiyA gotteNaM / tIse NaM do nAmadhijjA evam pAhijjaMti / taM jahA--sesavaI vA jasavaI vA / 109 The father of Sramana Bhagavan Mahavira belonged to the Kasyapa line and he had three names (too) which were: Siddhartha, Sreyasya and Yaasya. The mother of Sramana Bhagavan Mahavira belonged to the Vasistha line and she had three names which were Trisala, Videhadatta and Priya-karini. The uncle of Sramana Bhagavan Mahavira was Suparsva, his elder brother Nandi-vardhana, and his sister Sudarsana: and wife Yasoda was of the Kaundinya line. The daughter of Sramana Bhagavan Mahavira belonged to the Kasyapa line and she was known by two names, which were Anavady, and Priya-darsana. Sramana Bhagavan Mahavira'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 samaNe bhagavaM mahAvIre dakkhe dakkha-paiNNe paDirUve AlINe bhaddae viNIe NAe NAyaputte NAyakulacaMde videhe videhadiNNe videhajacce videha-sUmAle tIsaM

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60 Kalpa Sutra vAsAI videhaMsi kaTTa, ammA-piIhiM devatta - gaehiM guru- mahattara- ehiM abbhaNuNNAe samatta - paiNNe / puNarabi loyaMtiehiM jIya- kappiehiM devehi tAhi iTThAhi kaMtAhiM piyAhi maNuNAhi maNAmAhiM prorAlAhi kallANAhiM sivAhiM dhaNNAhi maMgallAhiM miya-mahura- sassirIyAhiM hiyaya - gamaNijjAhiM hiyaya- palhAyaNijjAhiM gaMbhIrAhiM prapuNaruttAhi vaggUhiM zraNavarayaM abhinaMdamANA ya abhiththuNamANA ya evaM vayAsI / 110 Intelligent, with aspirations of an intelligent man, the very perfection of beauty, with full controls, bearing auspicious marks, polite, well-known, himself a Jnatr ksatriya, the son of a Jnatr ksatriya, the moon of the Jnatr clan, Vaideha, the son of Videha-datta, the best among the Vaidehas, the tender-most among the Vaidehas, Sramana 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. jaya jaya gaMdA | jaya jaya bhaddA / bhaddaM te khattiya vara-vasabhA | bujjhAhi bhagavaM loga - NAhA sayala - jagaj - jIvahiyaM pavattehi dhammatithyaM para-hiya - suha- NisseyasakaraM savva-loe savva - jIvANaM bhavissai / tti kaTTu jaya-jaya-saddaM paraMjaMti / "Victory be to the joy of the world! Victory be to one with auspicious marks! Glory be to thee, oh bull among best 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. 110 111 111

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Sramana Bhagavan Mahavira puvvipi NaM samaNassa bhagavapro mahAvIrassa mANussA gihaththa - dhambhAtro aNuttare prabhoie appaDivAI NANa- daMsaNe hoththA / tae NaM samaNe bhagavaM mahAvIre teNaM aNuttareNaM prahohieNaM NANa- daMsaNeNaM appaNo NikkhamaNa-kAlaMzrAbhoei / prabho ittA ciccA hiraNNaM ciccA suvaNNaM ciccA dhaNaM ciccA dhaNaM ciccA rajjaM ciccA raTTha evaM balaM vAhaNaM kosaM koTThAgAraM ciccA puraM ciccA aMteuraM ciccA jaNavayaM ciccA dhaNa-kaNaga- rayaNa-maNi- mottiya saMkhasila-ppavAla-ratta-rayaNamAiyaM saMtasAra - sAvaejjaM vicchaDDaittA viggovaittA dANaM dAyArehiM paribhAittA dANaM dAiyANaM paribhAittA / 112 Even before Sramana Bhagavan Mahavira 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, Sramana 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 teNaM kAleNaM teNaM samaeNaM je se hemaMtANaM paDhame mAse paDhame pakkhe maggasira - bahule tassa NaM maggasira - bahulassa dasamI- pakkheNaM pAINa-gAmiNIe chAyAe porisIe abhiNivvaTTAe pamANa - pattAe suvvaeNaM divaseNaM vijaeNaM muhutteNaM caMdappabhAe sIyAe - deva mayAsurAe parisAe samaNugammamANa- magge saMkhiya- cakkiyamaMgaliya-muhamaMgaliya-vaddhamANa- pUsamANa- ghaMTiya-gaNehiM tAhiM iTThAhiM kaMtAhi piyAhiM maNuNNAhiM maNAmAhiM orAlAhiM kallANAhiM sivAhiM dhaNNAhi maMgallAhiM miya-mahura - sassirIyAhi (hiyaya- palhAyaNijjAhi aTTa-saiyAhiM prapuNaruttAhi ) vaggUhiM abhinaMdamANA abhisaMthuNamANA ya evaM vayAsI / 113 // 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 Margasirsa, when the shadow turned eastward, and the first quarter was full and over, on the day named Subrata, at the hour (muhurta) named Vijaya, seated on a chariot named Candra

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62 Kalpa Sutra prabha, 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 jaya jaya NaMdA / jaya jaya bhaddA / bhadaM te abhaggehi NANaM-dasaNa-carittehiM ajiyAiM jiNAhiM iMdiyAiM jiyaM ca pAlehi samaNa-dhamma jiya-vigyo vi ya vasAhiM taM deva / siddhi-majjhe NihaNAhiM rAga-dosa-malle taveNaM dhii-dhaNiya-vaddha-kacche maddAhi aTTha-kamma-sattu jhANeNaM uttameNaM sukkeNaM appamatto harAhi ArAhaNApaDAgaM ca vIrA telakka-raMga-majjhe pAva ya vitimiram aNuttaraM kevala-vara-NANaM gaccha ya mukkhaM paraM payaM jiNa-varovaidruNa maggeNaM akuDileNaM haMtA parIsahacamU / jaya jaya khattiya-vara vasabhA / bahUI divasAiM bahUI pakkhAiM bahUI mAsAiM vahUiM uUiM bahUI ayaNAI bahUI saMvaccharAiM abhIe parIsahovasaggANaM khaMti-khame bhaya-bhekhANaM dhamme teavigdhaM bhvu| tti kaTTa jaya-jaya-saI pauMjaMti / "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 sramana'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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Sramana Bhagavan Mahavira 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. tae NaM samaNe bhagavaM mahAvIre NayaNa-mAlA-sahassehiM picchijjamANe 2 vayaNamAlA-sahassehiM abhithuvvamANe 2 hiyayamAlA-sahassehiM uNNaMdijjamANe 2 maNoraha-mAlA-sahassehiM vicchippamANe 2 kaMti-rUva-guNehiM pacchijjamANe 2 aMgulimAlA-sahassehiM dAijjamANe 2 dAhiNa-haththeNaM bahUNaM Nara-NArI sahassANaM aMjali-mAlA-sahassAiM paDicchamANe 2 bhavaNa-paMti-sahassAhaM samaicchamANe 2 taMtI-tala-tAla-tuDiya-ghaNa-muiMga-gIya-vAiya-raveNaM mahureNa ya maNahareNaM jaya-sadda-ghosa-mIsieNaM maMju-maMjuNA ghoseNa ya paDibujjhamANe 2 saviDaDhIe savva-jUIe savva-baleNaM savva-vAhaNeNaM savvasamudAeNaM savvAyareNaM savva-vibhUIe savva-vibhUsAe savva-saMbhameNaM savva-saMgameNaM savva-pagaIehiM savva-nADaeNaM savva-tAlAyarehiM sabboroheNaM savva-puppha-mallAlaMkAra-vibhUsAe savva-tuDiya-sadda-saMNiNAeNaM mahayA iDDhIe mahayA juIe mahayA baleNaM mahayA vAhaNeNaM mahayA vara-tuDiya-jamaga-samaga-ppavAieNaM saMkha-praNava-paDahabheri-bhallari-kharamuhi-duMduhi-NigghoSa-NAiya-raveNaM kuMDapuraM NagaraM majhaMmajjheNaM Nigacchai / NiggacchittA jeNeva NAya-saMDa-vaNe ujjANe jeNeva asoga-varapAyave teNeva uvAgacchai / Then sramana Bhagavan Mahavira, 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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64 Kalpa Sutra greeted by sweet and delightful music of vina, 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 turya, yamaka, samaka, conch, panava, pataha, bheri, jhallari, kharamukhi, dundubhi and many others, (he) having passed through the city of Kundapura, reached the Jnati-sanda park, and arrived at the spot where stood the most excellent asoka tree.115 uvAgacchittA asoga-vara-pAyavassa ahe sIyaM ThAvei / ThAvittA sIyAo paccoruhai / paccoruhittA sayameva AbharaNa-mallAlaMkAraM aomuyai / aomuittA sayameva paMcamuTThiyaM loyaM karei / karittA chadreNaM bhatteNaM apANaeNaM haththuttarAhiM NakkhatteNaM jogamuvAgaeNaM egaM deva-dUsam AdAya ege abIe muMDe bhavittA agArApro aNagAriyaM pavvaie / On reaching the most excellent asoka 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-phalguni, 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 samaNe bhagavaM mahAvIre saMvaccharaM sAhiya-mAsaM jAva...cIvaradhArI hoththA / teNa paraM acele pANi-paDiggahie samaNe bhagavaM mahAvIre sAiregAI duvAlasa vAsAiM NiccaM vosaTTa-kAe ciyatta-dehe je kei uvasaggA uppjjti| taM jahA--divvA vA mANusA vA tirikkha-joNiyA vA aNulomA vA paDilomA vA te uppanne sammaM sahai khamai titikkhai ahiyAsei / 116 117

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Mahavira's Hardships 21 [ facing p. 64

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65 Sramana Bhagavan Mahavira Sramana Bhagavan Mahavira 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, sramana Bhagavan Mahavira 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 tae NaM samaNe bhagavaM mahAvIre aNagAre jAe iriyA-samie28 bhAsA-samie esaNA-samie AyANa-bhaMDa-matta-NikkhevaNA-samie uccAra-pAsavaNa-khela siMghANa-jalla-pAriTThAvaNiyA-samie maNa-samie vaya-samie kAya-samie maNagutte vaya-gutte kAya-gutte guttidie gutta-baMbhahayArI akohe pramANe amAe alohe saMte pasaMte uvasaMte pariNivvuDe aNAsave amame akiMcaNe chiNNa-ggaMThe Niruvaleve kaMsa-pAI3 va mukka-toe saMkho iva NiraMjaNe jIve iva appaDihaya-gaI gagaNamiva NirAlaMbaNe vAyu iva appaDivaddhe sAraya-salilaM va suddha-hiyae pukkhara-pattaMpiva Niruvaleve kummo iva guttidie khaggi-visANaM va ega jAe vihaga iva vippamukke bhAruMDa-pakkhI iva appamatte kuMjara iva soDIre vasabho iva jAyathAme sIho iva duddharise maMdaro iva appakaMpe sAgaro iva gaMbhIre caMdo iva soma-lese 31 sUro iva dittatee jacca-kaNagaM va jAya-ruve vasuMdharA iva savva-phAsa-visahe suhaya-huyAsaNo iva teyasA jalaMte / [imesiM payANaM doNNi saMgahaNa-gAhAmro kase saMkhe jIve gagaNe vAU ya saraya-salile ya / pukkhara-patte kumme vihage khagge yA bhAruDe // kuMjara vasabhe sohe NagarAyA ceva sAgaraM akhobhe / caMde sUre kaNage vasuMdharA ceva suhaya-hayavahe // ] Naththi NaM tassa bhagavaMtassa kaththai paDibaMdhe / se ya cauvvihe paNNatte / taM jahAdavvo khittamo kAlo bhAvo / davvano-sacittAcitta-mIsaesu davvesu / khitto--gAme vA nagare vA araNe vA khitte vA khale vA aMgaNe vA / kAlo-samae vA prAvaliyAe vA ANApANue vA thove vA khaNe vA lave vA pakkhe vA muhutte vA ahoratte vA pakkhe vA

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66 Kalpa Sutra mAse vA uUe vA prayaNe vA saMvacchare vA praNNayare vA dIha-kAla-saMjoe / bhAvapro -- kohe vA mANe vA mAyAe vA lobhe vA bhae vA hAse vA pijje vA mAyA-dose vA kalahe vA abbhakkhANe vA pesuNNe vA para-parivAe vA arai-raI vA mose vA jAvamicchA-daMsaNa- salle vA tassa NaM bhagavaMtassa No evaM bhavai / 118 Then Sramana Bhagavan Mahavira 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 bharunda and a rhino's horn. (Like) an elephant, an ox and a lion,

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Sramana Bhagavan Mahavira 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 avalika, one called anapanaka or a deep-breath/respiration, one.called a stoka(=7 respirations), one called a ksana (i.e., many respirations), one called a lava (=7 stokas), a paksa (a day), a muhurta (= 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 Bhagavan had none of these. 118 se NaM bhagavaM vAsA-vAsa-vajja aTTha gimha-hemaMtie mAse gAme egarAie Nagare paMca-rAie vAsI-caMdaNa-samANa-kappe sama-tiNa-maNi-leThTha-kaMcaNe samadukkhasuhe iha loga-paraloga-appaDibaddhe jIviya-maraNe NiravakaMkhe saMsAra-pAra-gAmI kamma-saMga-NigghAyaNaTThAe abbhuTThie evaM ca NaM viharai / Monsoon sojourn apart, the Bhagavan 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. 119 119

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Kalpa Sutra tassa NaM bhagavaMtassa. aNuttareNaM NANeNaM aNuttareNaM daMsaNeNaM aNuttareNaM caritteNaM aNuttareNaM AlaeNaM aNuttareNaM vihAreNaM aNuttareNaM vIriyeNaM aNuttareNaM ajjaveNaM aNuttareNaM maddaveNaM aNuttareNaM lAghaveNaM aNuttarAe khaMtIe aNuttarAe muttIe aNuttarAe guttIe aNuttarAe tuTThIe aNuttarAe buddhIe aNuttareNaM sacca-saMjama-tava-sucariya-sovaciya-phalapariNivvANa-maggeNaM appANaM bhAvemANassa duvAlasa saMvaccharAI viikkaMtAI terasamassa aMtarA vaTTamANassa je se gimhANaM docce mAse cauththe pakkhe vaisAi-suddhe tassa NaM vaisAha-suddhassa dasamI-pakkheNaM pAINA-gAmiNIe chAyAe porisIe abhiNivaTTAe pamANapattAe subvaeNaM divaseNaM vijaeNaM muhutteNaM jaMbhiya-gAmassa Nagarassa vahiyA ujuvAliyAe NaI-tIre viyAvattassa ceiyassa adUra-sAmaMte sAmAgassa gAhAvaissa kaTTha-karaNaMsi sAla-pAyavassa ahe godohiyAe ukkuDuya-NisijjAe pAyAvaNAe AyAvemANassa 2 chaTheNaM bhatteNaM prApANaeNaM haththuttarAhiM NakkhatteNaM jogaM uvAgaeNaM jhANaM-tariyAe vaTTamANassa aNaMte aNuttare NivvAghAe NirAvaraNe kasiNe paDipuNNe kevala-vara-NANa-dasaNe samuppaNNe / 120 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, sramana Bhagavan Mahavira 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 Vaisakha, 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 Gambhika-grama, on the bank of the river Rjupalika, not far from a discarded vaksaabode, on the farm of a householder named Syamaka, beneath a sal tree, when the moon was in conjunction with the asterism Uttara-phalguni, 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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Sramana Bhagavan Mahavira in meditation, attained he the supreme knowledge and faith, kevala by name, unsurpassed unobstructed, unlimited, complete and full. 120 tae NaM samaNe bhagavaM mahAvIre arahA jAe jiNe kevalI savvaNNU savvadarasI sa deva-maNuyAsurassa logassa pariyAyaM jANai pAsai savvaloe savvajIvANaM AgaI gaI ThiI cavaNaM uvavAyaM takkaM maNo mANasiyaM bhuttaM kaDaM paDiseviyaM prAvI-kammaM raho-kammaM arahA a-rahassa-bhAgI taM taM kAlaM maNa-vayaNa-kAya-joge vaTTamANANaM savvaloe savvajIvANaM savvabhAve jANamANe pAsamANe viharai / 121 Then sramana Bhagavan Mahavira 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 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre aTTiya-ggAma2-NIsAe paDhamaM aMtarAvAsaM vAsA-vAsaM uvaage| caMpaM ca piTThicaMpaMca NIsAe to aMtarAvAse vAsAvAsaM uvaage| vesaliM Nagari vANiyaggAmaM ca NIsAe duvAlasa aMtarAvAse53 vAsAvAsaM uvaage| rAyagiha NagaraM NAlaMdaM ca vAhiriyaM NIsAe coddasa aMtarAvAse vAsAvAsaM uvaage| cha mihiliyAe do bhaddhiyAe egaM AlabhiyAe ega paNiya bhUmIe egaM sAvaththIe egaM pAvAe majjhimAe haththipAlassa raNNo rajjUsabhAe apacchimaM aMtarAvAsaM vAsAvAsaM uvaage| 122 [taththa NaM je se pAvAe majjhimAe haththipAlassa raNNo rajjUsabhAe apacchime aMtarAvAse vAsAvAsaM uvaage|] 123 At that time, in that period, Sramana Bhagavan Mahavira selected Asthika-grama for his sojourn during the first rainy season, Campa and Prsthi-campa during three rainy seasons, Vaisali and Vanijya-grama during 12 rainy seasons, Rajagpha and the suburbs of Nalanda during 14 rainy seasons, Mithilika

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70 Kalpa Sutra (Mithila) during two, Bhadrika during two, Alavika during one, Panita-bhumi during one, Sravasti during one, and the writers' building of king Hastipala in the very heart of Pava one, this being his last sojourn during a rainy season. 122 [He spent his last rainy season at the writers' building of king Hastipala in the very heart of Pava.] 123 tassa NaM aMtarAvAsassa je se vAsANaM cauththe mAse sattame pakkhe kattiya-bahule tassaNaM kattiya-bahulassa paNNarasI pakkhaNaM jA sA carimA rayaNI taM rayaNi ca NaM samaNe bhagavaM mahAvIre kAlagae viikkate samujjAe chiNNa-jAi-jarA-maraNa-baMdhaNe siddhe buddhe mutte aMtagaDe34 pariNivvuDe savva-dukkha-ppahINe caMde NAmaM se docce saMvacchare pIivaddhaNe mAse NaMdivaddhaNe pakkhe suvvayaggI NAmaM se divase uvasami tti pavuccai devANaMdA NAma sA rayaNI Niriti tti pavuccai acce lave mutte pANU thove siddhe jAge karaNe savvaththasiddhe muhatte sAiNA NakkhatteNaM jogaM uvAgaeNaM kAlagae viikkate samujjAe chiNNa-jAi-jarA-maraNa-baMdhaNe siddhe buddhe mutte aMtagaDe pariNivvuDe savva-dukkha-ppahINe / 124 During this monsoon halt, in the fourth month of the rainy season, in the seventh fortnight, in the dark half Karttika, 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 Subratagni, also called Upasami, in the night called Devananda, also called Nir-rti, at a lava called Arcya, at a prana called Mukta, at a stoka called Siddha, at a karana called Naga, at a muhurta called Sarvartha-siddha, when the moon was in conjunction with the asterism Svati, (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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Sramana Bhagavan Mahavira 71 jaM rayaNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva * * * savva-dukkha-ppahINe sA NaM rayaNI bahUhiM devehiM devIhi ya uvayamANehi ya uppayamANehi ya ujjoviyA yAvi hoththA / 125 jaM rayaNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva * * * savva-dukkha-ppahINe sA NaM rayaNIbahahiM devehiM devIhi ya uvayamANehi ya uppayamANehi ya uppiMjalaga-bhUyA kahakahagabhUyA yAvi hoththA / 126 During the night when sramana Bhagavan Mahavira 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 Sramana Bhagavan Mahavira 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 jaM raNiM ca NaM samaNe bhagavaM mahAvIre kAlagae jAva' . 'savva-dukkha-ppahINe taM rayaNi ca NaM jeTussa goyamassa iMdabhUissa aNagArassa aMtevAsissa NAyae pijja-baMdhaNe vocchiNNe aNaMte aNuttare jAva kevala-vara-NANa-dasaNe smuppnnnne| . 127 During the night when Sramana Bhagavan Mahavira passed away,...till ended all misery, during that night, his senior disciple-monk, Indra-bhuti, 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 jaM rayaNiM ca NaM samaNe bhagavaM mahAvIre jAva * * *savva-dukkha-ppahINe taM rayaNi ca NaM Nava mallaI Nava lecchai kAsI-kosalagA aTThArasa vi gaNa-rAyANo amAvasAe pArAbhoyaM posahovavAsa35 paTTavaiMsu--gae se bhAvujjoe davvujjoyaM krissaamo| 128 During the night when sramana Bhagavan Mahavira passed away,...till ended all misery, during that night, the night of the

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12 Kalpa Sutra new moon, nine Mallaki kings, and nine Licchavi kings, (in all) 18 confederate kings, from Kasi and Kosala respectively, instituted a spiritual practice name 'parabhoga-posadha' and said: "As the light of intellect is gone out, so shall (we) lit the light with material objects." __128 jaM rayaNi ca samaNe jAva * * * savva-dukkha-ppahINe taM rayaNi ca NaM khuddAe NAma bhAsa-rAsI mahaggahe do-vAsa-sahassa-TTiI samaNassa bhagavo mahAvIrassa jamma-NakkhattaM saMkaMte / jappabhiyaM ca NaM se khuddAe bhAsa-rAsI-mahaggahe do-vAsa-sahassaTTiI samaNassa bhagavo mahAvIrassa jamma-NakkhattaM saMkate tappabhiI ca NaM samaNANaM NiggaMthANaM NiggaMthINa ya No udie pUyA-sakkAre pavattai / 130 jayA NaM se khuddAe jAva' : 'jamma-NakkhattAno viikkate bhavissai tathA NaM NiggaMthANaM NiggaMthINa ya udie pUyA-sakkAre bhavissai / During the night when sramana Bhagavan Mahavira passed away,...till ended all misery, during that night, looking like a heap of ashes, the great planet named Ksudratma, which stays at each asterism for a total span of 2,000 years, contaminated the natal asterism of Sramana Bhagavan Mahavira. 129 From the moment the great planet contaminated the natal asterism, etc., the sramanas, monks and nuns, are not receiving due honour and respect. 130 When that great planet named Ksudratma, etc. moves out from the natal asterism, then will be paid to the sramanas, monks and nuns, due honour and respect. 131 jaM rayaNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva * * * savva-dukkha-ppahINe taM rayaNi ca NaM kuMthu aNuddharI-NAmaM samuppaNNA jA ThiyA acalamANA chaumaththANaM NiggaMthANaM NiggaMthINa ya No cakkhu-phAsaM havvam Agacchai jA aTThiyA calamANA chaumaththANaM NiggaMthANaM NiggaMthINa ya cakkhu-phAsaM havvaM Agacchai / 132 jaM pAsittA bahUhiM NiggaMthehiM NiggaMthIhi ya bhattAiM paccakkhAyAiM / se kimAhu bhaMte! .. ajja-ppabhiI durArAhae saMjame bhavissai /

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Sramana Bhagavan Mahavira During the night when Sramana Bhagavan Mahavira 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 teNaM kAleNaM teNaM samaeNaM samaNassa bhagavatro mahAvIrassa iMdabhUi- pAmokkhAo coTsa samaNasAhassIo ukkosiyA samaNa - saMpayA hoyA / 134 At that time, in that period, Sramana Bhagavan Mahavira had an excellent community of 14,000 sramanas with Indrabhuti at their head. 134 samaNassa NaM bhagavo mahAvIrassa prajja - caMdaNA " - pAmokkhAo chattIsaM ajjiyAsAhassI ukkosiyA ajjiyA -saMpayA hoththA / 135 Sramana Bhagavan Mahavira had an excellent community of 36,000 nuns with Candana at their head. 135 samaNassa NaM bhagavao mahAvIrassa saMkha-sayaga- pAmokkhANaM samaNovAsagANaM emA saya- sAhassI urNA ca sahassA ukkosiyA samaNovAsagANaM saMpayA hoyA / 136 Sramana Bhagavan Mahavira had an excellent community of 1,59,000 male followers with Sankha-sataka at their head. 136 samaNassa NaM bhagavo mahAvIrassa sulasA - revaI - pAmokkhANaM samaNovAsiyANaM tiSNi saya - sAhassI aTThArasa, sahassA ukkosiyA samaNovAsiyANaM saMpayA 137 hoyA / Sramana Bhagavan Mahavira had an excellent community of 3.18,000 female followers with Sulsa and Revati at their head. 137 samaNassa NaM bhagavana mahAvIrassa tiNNi sayA cauddasa - pUvvINaM ajiNANaM

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14 Kalpa Sutra jiNa-saMkAsANaM savvakkhara-saNNivAINaM jiNoviva avitahaM vAgaramANANaM ukkosiyA coddasa pUbbINaM saMpayA hoththA / 138 Sramana Bhagavan Mahavira 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. samaNassa NaM bhagavo mahAvIrassa terasa sayA prohi-NANINaM ai-sesa-pattANaM ukkosiyA prohi-NANINaM saMpayA hoththA / Sramana Bhagavan Mahavira had an excellent community of 1300 avadhi-jnanins who were masters of avadhi knowledge and had attained the highest limit of it (i.e., only slightly less than omniscience). 139 samaNassa NaM bhagavo mahAvIrassa satta sayA kevala-NANINaM saMbhiNNa-vara-NANadasaNa-dharANaM ukkosiyA kevala-NANi-saMpayA hoththA / 140 Sramana Bhagavan Mahavira had an excellent community of 700 omniscients (kevala-jnanis) who were masters of supreme and absolute knowledge and faith. 140 samaNassa NaM bhagavaro mahAvIrassa satta sayA veuvvINaM adevANaM devaDDhI-pattANaM ukkosiyA veunvi-saMpayA hoththA / 141 Sramana Bhagavan Mahavira 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 samaNassa NaM bhagavo mahAvIrassa paMca sayA viula-maINaM aDDhAijjesu dIvesu38 dosu ya samuddesu saNNINaM paMcidiyANaM pajjattagANaM maNogae bhAve jANatANaM ukkosiyA viula-maINaM saMpayA hoththaa| 142 Sramana Bhagavan Mahavira had an excellent community of 500 vipula-matis who were endowed with the mightiest of

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Sramana Bhagavan Mahavira 75 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. samaNassa NaM bhagavo mahAvIrassa cattAri sayA vAINaM sa deva-maNuyAsurAe parisAe vAe aparAjiyANaM ukkosiyA vAi-saMpayA hoththA / 143 Sramana Bhagavan Mahavira had an excellent community of 400 vadis, logicians (scholars) who were invincible in argument in the assembly of gods, asuras and human beings. 143 samaNassa NaM bhagavo mahAvIrassa satta aMtevAsI-sayAiM siddhAiM jAva... savvadukkha-ppahINAiM cauddasa ajjiyA-sayAiM siddhAiM / 144 Sramana Bhagavan Mahavira had an excellent community of 700 disciples, who were perfected, till ended all misery, and a similar community of 1400 perfected female disciples. 144 samaNassa NaM bhagavo mahAvIrassa aTTha sayA aNuttarovavAiyANaM gai-kallANANaM Thii-kallANANaM Agamesi bhadANaM ukkosiyA aNuttarovavAiyANaM saMpayA hoththA / 145 Sramana Bhagavan Mahavira had an excellent community of 800 anuttaropapatikas 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. samaNassa NaM bhagavo mahAvIrassa duvihA aMtagaDa bhUmI hoththA / taM jahAjugaMtakaDa-bhUmI ya pariyAyaMta-kaDa-bhUmI ya jAva...taccAyo purisa-jugAo jugaMtakaDa-bhUmI cauvAsa-pariyAe aMtaM akAsI / 146 Sramana Bhagavan Mahavira 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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76 Kalpa Sutra attainment of supreme knowledge, the epoch terminating categories; and thereafter have closed the categories. 146* teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre tIsaM vAsAiM agAra-vAsa-majjhe vasittA sAiregAI duvAlasa vAsAI chaumaththa-pariyAyaM pAuNittA desUNAI tIsaM vAsAI kevali-pariyAyaM pAuNittA bAyAlIsaM vAsAiM sAmaNNa-pariyAyaM pAuNittA bAvatari vAsAiM savvAuyaM pAlayittA khINe veyaNijjAuya-NAmagotte imIse aosappiNIe dUsama-susamAe samAe bahu-viikkaMtAe tIhiM vAsehiM addha-Navamehi ya mAsehiM sesehiM pAvAe majjhimAe haththipAlagassa NNo rajjU-sabhAe ege abIe chaTheNaM bhatteNaM apANaeNaM sAiNA NakkhateNaM jogaM uvAgaeNaM paccUsa-kAla-samayaMsi saMpaliyaMka-NisaNNa paNapaNNaM ujjhayaNAI pAva-phala-vivAgAiM chatIsaM ca apuTThavAgaraNAI vAgarittA pahANaM NAma ajjhayaNaM vibhAvebhANe 2 kAlagae viikkaMte samujjAe chiNNa-jAi-jarA maraNa-baMdhaNe siddhe buddhe mutte aMtakaDe pariNivvuDe savva-dukkha-ppahINe / 147 At that time, in that period, Sramana Bhagavan Mahavira 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 Pava, at the hall of writers of king Hastipalaka, 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 Svati, in the hour of day-break, seated in lotus posture (padmasana), reciting 55 courses of study (of the Vipaka Sutra) on the outcome of karma, and explaining 36 inadequately explained courses of study (from the Uttaradhyayana Sutra *<Page #103
Sramana Bhagavan Mahavira 77 as he was concentrating on the chapter named Pradhana 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 samaNassa bhagavo mahAvIrassa jAva * * *savva-dukakha-ppahINassa Nava vAsasayAiM viikkatAi dasamassa ya vAsa-sahassa ayaM asIime saMvacchare kAle gacchai / vAyaNaMtare puNa ayaM teNaue saMvacchare kAle gacchai iti / 148 Since the time when sramana Bhagavan Mahavira 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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// jiNa-carittam pAse Biographical Sketch of Arhat Parsva

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Education International yAsarAyaNa risANatoca vasavinaya AN IIRALEERA MADALA rasiM nagara mAmAkSaNa nipAni Top : Parsva sporting with his wife Bottom : Parsva proceeding to see Kamatha's Five-fire penance Top : Kamatha performing Five-fire penance Bottom : Parsva rescuing the snakes 31 [ facing p. 80

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teraNaM kAleNaM teNaM samaeNa pAse arahA purisadAraNIe paMcavisAhe hoththA / taM jahA - visAhAhiM cue caittA gabbhaM vakkaMte / visAhAhiM jAe / visAhAhiM muMDe bhavittA agArAmro aNagAriyaM pavvaie / visAhAhiM praNate aNuttare NivvAghAe NirAvaraNe kasiNo paDipuNNe kevala vara NANa daMsaNe samuppaNNe / visAhAhiM pariNivvue / 149 At that time, in that period, the celebrated Arhat Parsva became a five-visakha, as follows : At the conjunction of the moon with the asterism Visakha, 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 Visakha, 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 Visakha, 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 Visakha, he entered into his final liberation. 149 te kANaM teNaM samaeNaM pAse arahA purisadANIe je se gimhANaM paDhame mAse paDhame pakkhe citta- bahule tasya NaM citta- bahulassa cauththI pakkheNaM pANayAzro kappA vIsa-sAgarovama-TThiiyA anaMtaraM cayaM caittA iheva jaMbuddIve dIve bhArahe vAse vArANasIe NayarIe AsaseNassa ranNNo vammAe devIe puvvarattAvaratta-kAla- samayaMsi visAhAhiM NakkhatteNaM jogamuvAgaeNaM zrAhAra-vakkaMtIe bhavavaktIe sarIra vakkaMtIe kucchiMsi gabbhattAe vakkate / 150 At that time, in that period, the celebrated Arhat Parsva, having spent a time-span of 20 sagaropamas, 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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82 Kalpa Sutra 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 Visakha, at the confluence of the two halves of the night, entered as an embryo in the womb of Vama-devi, the consort of king Asvasena, in this very island named Jambudvipa, in the region named Bharatavarsa, in the city of Varanasi. ___ 150 pAse NaM arahA purisadANIe tiNNANovagae thAvi hoththA / taM jahA-caissAmi tti jANai cayamANe Na jANai cuemi tti jaanni| teNaM ceva abhilAvaNaM suviNa-dasaNa-vihANeNaM savva jAva..Niyaga-gihaM aNupaviTThA (sayaM bhavaNaM aNupaviThThA) jAva suhaMsuheNaM taM gambhaM parivahai / The celebrated Arhat Parsva 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 Parsva' in place of *Mahavira', till entered into her chamber,... till comfortably carried her unborn child.] 151 teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe je se hemaMtANaM docce mAse tacce pakkhe pose-bahule tassa NaM posa-bahu lassa dasamI- pakheraNaM NavaNhaM mAsANaM bahu-paDipuNNANaM aTThamANaM rAiMdiyANaM viikkaMtANaM puvvarattAvaratta-samayaMsi visAsAhiM NakkhatteNaM jogaM uvAgaeNaM AroggAroggaM dArayaM pyaayaa| 152 At that time, in that period, the celebrated Arhat Parsva, 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 Visakha, in a perfectly healthy state, as a son unto Vama-devi, who herself was in a healthy state. 152 [jaM rayaNi caNaM arahA purisAdANIe jAe taM rayaNi ca NaM bahUhiM devehiM devIhi ya uvayaMtehi ya uppayaMtehi ya ujjauviyA vi hoththaa|] jaM rayaNi ca NaM pAse arahA purisAdANIe jAe taM rayaNi ca NaM bahuhiM devehiM devIhi ya uvayaMtehi

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Arhat Parsva uppayaMtehiM (devujjoe egAloe loe deva-saNNivAyA ) uppi jalamANa-bhUyA kaha-kaha bhUyA yAvi hoththA / 153 During the night when the celebrated Arhat Parsva was born, the world was lit bright by the descending and ascending of many gods and goddesses. During the night when the celebrated Arhat Parsva 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 jammaNaM savvaM pAsAbhilAveNaM bhANiyavvaM jAva...taM hou NaM kumAre pAse NAmeNaM / 154 The details of birth, etc., to be repeated as before, by suitably substituting 'Parsva',... till "for that reason, this our boy be named Parsva". 154 pAse NaM arahA purisAdANIe dakkhe dakkha pAiNe paDirUve allINe bhaddAe faNIe tIsa vAsAI agAravAsa - majjhe vasittA puNaravi logaMtiehiM jIyakappiyehi dehi tAhi iTThAhiM jAva... evaM vayAsI : 155 Intelligent by birth, with promise to be intelligent, perfect in beauty, self-controlled, bearing auspicious marks and gentle, the celebrated Arhat Parsva, 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: jaya 2 gaMdA / jaya 2 bhaddA / bhadraM te khattiya vara-vasabhA / bujjhAhi bhagavaM loga NAhA sayala- jagajjIva- hithaM pavattehi dhamma-tithyaM parahiya-suha- NisseyasakaraM savva- loe savva - jIvANaM bhavissai / tti kaTTu jaya-jaya- sarda pataMjati / 156 "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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84 Kalpa Sutra Awake oh Bhagavan, 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 puvviM pi NaM pAsassa arahayo purisAdANIyassa mANussagAno gihaththadhammAoM aNuttare Ahohie appaDivAI NANa-dasaNo hoththA / tae NaM pAse arahA purisAdANIe teNaM aNuttareNaM AhohieNaM NANa-dasaNeNaM appaNo NikkhamaNa-kAlaM Abhoei / prAbhoeittA ciccA hiraNNaM ciccA suvvanNNaM ciccA dhaNaM ciccA dhaNNaM ciccA rajjaM ciccA raheM evaM balaM vAhaNaM kosaM koTThAgAraM ciccA puraM ciccA aMteuraM ciccA jaNavayaM ciccA dhaNa-kaNaga-rayaNa-maNi-mottiyasaMkha-sila-ppavAla-rattarayaNamAiyaM saMta-sAra-sAvaejjaM vicchaDDaittA viggovaittA dANaM dAyArehiM pribhaaittaa| Even before the celebrated Arhat Parsva 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 Parsva 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. dANaM dAiyANaM paribhAittA je se hemaMtANaM docce mAse tacce pakkhe posabahule tassa NaM posa bahulasya ikkArasI divaseNaM puvvaNha-kAla-samayaMsi visAlAe siviyAe sa deva-maNuyAsurAe parisAe samaNugammamANa-magge saMkhiya-cakkiyamaMgaliya-muhamaMgalIya-vaddhamANa pUsamANa-ghaMTiya-gaNehiM tAhiM iTThAhiM katAhi piyAhiM maNuNNAhiM maNAmApahiM aorAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgallAhiM miya-mahura-sassiriyAhiM hiyaya palpAya NijjAhiM aTThasaiyAhiM apuNaruttAhiM vaggUhiM abhiNaMdamANA 2 abhisaMthuNamANA 2 ya evaM vayAsI :

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Arhat Parsva 85 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 Pausa, in the early hours of the day, riding in a palanquin named Visala, he moved out through the city of Varanasi, 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: jaya 2 nnNdaa| jaya 2 bhaddA / bhadaM te abhaggehiM NANa-daMsaNa-carittehiM ajiyAiM jiNAhiM iMdiyAiM jiyaM ca pAlehi samaNa-dhamma jiya-vigyo vi ya vasAhiM taM deva / siddhi-majjhe / NihaNAhiM rAga-dosa-malle taveNaM dhii-dhaNiyavaddha-kacche maddAhi aTTha-kamma-sattU jhANeNaM uttameNaM sukkeNaM appamatto harAhi ArAhaNA paDAgaM ca vIra / telukaka-raMga-majjhe pAva ya vitimiraM aNuttaraM kevala-vara-NANaM gaccha ya mukkhaM paraM payaM jiNavarovai8Na maggeNaM akuDileNaM haMtA parIsaha-camuM / jaya 2 khattiya-vara-vasabhA / bahuiM divasAi bahuiM pakkhAiM bahui mAsAiM bahuiM uUI bahuiM ayaNAI bahuiM saMvaccharAI abhIe parisahovasaggANaM khaMti-khame bhaya-bheravANaM dhamme te avigdhaM bhavau / tti kaTu jaya-jaya-sadaM pauMjaMti / "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 sramana'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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86 Kalpa Sutra 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." tae NaM pAse arahA purisAdANIe NayaNamAlA-sahassehiM picchijjamANe 2 vayaNamAlA-sahassehiM abhithuvvamANe 2 hiyaya-mAlA-sahassehiM uNNaMdijjamANe 2 maNoraha-mAlA-sahassehiM vicchippamANe 2 kaMtiruva-guNehiM pacchijjamANe 2 aMgulimAlA sahassehiM dAijjamANe 2 dAhiNa-hattheNaM bahUNaM Nara-NArI-sahassANaM aMjalimAlA sahassAiMpaDicchamANe 2 bhavaNapaMti-sahassAiM samaicchamANe 2 taMti-talatuDiya-ghaNa-muiMga-gIya-vAiya-raveNaM mahureNa ya maNahareNa jaya-sadda-ghosa-mIsieNaM maMjumaMjuNA ghoseNa ya paDibujjhamANe 2 saviDDhIe savva-jUIe savva-baleNaM savvavAhaNeNaM savva-samudaeNaM sabvAyareNaM savva-vibhUIe savva-vibhUsAe savvasaMbhameNaM savva-saMgameNaM savva-pagaI-ehiM savvaNADaeNaM savva-tAlayarehiM savvAroheNaM savva-pupphamallAlaMkAra-vibhUsAe savva-tuDiya-sadda-saMNiNAeNaM mahayA iDDhIe mahayA jUIe mahayA baleNaM mahayA bAhaNeNaM mahayA-varatuDiya-jamaga-samaga-ppavAieNaM saMkha-paNava-paDaha-bheri-jhallari-kharamuhi-duMduhiNigghosa-NAiya-raveNaM vAraNasiM Nagari majjhaM-majjheNaM Niggacchai / NiggacchittA jeNeva pAsama-pae ujjANe jeNeva asoga-vara-pAyave teNeva uvAgacchai / uvAgacchittA asoga-vara-pAyassa ahe sIyaM ThAvei / ThAvittA sIyAno paccoruhai / paccoruhittA sayameva pAbharaNa-mallAlaMkAraM promuyi| aomuittA sayameva paMcamuThiyaM loyaM karei / karittA aTThamaNaM bhatteNaM apANaeNaM visAhAhiM NakkhatteNaM jogaM uvAgaeNaM egaM devadUsaM AdAya tIhiM purisa-saehiM saddhi muMDe bhavittA agArAmro aNagAriyaM pvvie| 157

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Arhat Parsva 87 Then the celebrated Arhat Parsva, moving through the city of Varanasi, arrived at the park named Asramapada, to the place where stood the most excellent asoka 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 vina, 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; attended by the sound of all turyas, with great pomp and great splendour; great army, great train, and the best of instruments, such as turya, yamaka, samaka, conch, panava, pataha, veri, jhallari, kharamukhi, dundubhi and many others. Having moved (out of the city), he reached the most excellent asoka tree in the park named Asramapada, 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 Visakha, he, having given up the household order and having tonsured, joined the order of the homeless monks. 157 pAse NaM arahA purisadANIe tesIiM rAiMdiyAI NiccaM vosaTThakAe ciyattadehe je kei uvasaggA uppajjati taM jahA-divvA vA mANUsA vA tirikkhajoNiyA vA aNulomA vA paDilomA vA--te uppaNNe sammaM sahai titikkhai khamai ahiyaasei| 158

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Kalpa Sutra The celebrated Arhat Parsva 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 tae NaM se pAse bhagavaM aNagAre jaae| iriyA-samie bhAsA-samie esaNAsamie AyANa-bhaMDa-matta-NikkhevaNa-samie uccAra-pAsavaNa-khela-siMdhANa-jallapAriTThAvaNIyA-samie maNa-samie vaya-samiye kAya-samie maNa-gutte vaya-gutte kAya-gutte guttidie guttaM-baMbhayArI akohe pramANe amAe alohe saMte pasaMte uvasaMte pariNivvuDe aNa save amame akiMcaNe chiNNaggaMthe nniruvleve| kaMsapAIva mukka-toe saMkho iva NiraMjaNe jIve iva appaDihayagaI gagaNamiva NiravalaMbaNe vAyuriva appaDibaddha sAraya-salilaM va suddha-hiyae pukkhara-pattaM piva Nisvaleve kammo iva gatidie khaggi-visANaM va ega-jAe vihaga iva vippamukke bhAruMDa-pakkhIM iva appamatte kuMjaro iva soDIre vasabho iva jAyathAme sIho iva duddharise maMdaro iva appakaMpe sAgaro iva gaMbhIre caMdo iva somalese sUro iva dittatee jacca kaNagaM va jAya-ruve vasuMdharA iva savva-phAsavisahe suhuya-huyAsaNo iva teyasA jalaMte / Then Bhagavan Parsva 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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Arhat Parsva 89 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 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. Naththi NaM tassa bhagavaMtassa kaththai pddibNdhe| se ya cauvvihe paNNatte / taM jahA-davvano khitto| kAlo, bhAvo davvagro-sacittAcitta-mIsaesu davvesu / khittamogAme vANagare vA araNNe vA khitte vA khale vA aMgaNe vaa| kAlo-samae vA prAvaliyAe vA prANA-pANue vA thove vA khaNe vA lave vA muhatte vA ahoratte vA pakkhe vA mAse vA uUe vA ayaNe vA saMvacchare vA aNNayare vA dIha-kAla-saMjoe / bhAvapro-kohe vA mANe vA mAyAe vA lobhe vA bhaye vA hAse vA pijje vA dose vA kalahe vA ababhakkhANe vA pesuNNe vA para-parivAe vA arai-raI vA mAyA-mose vA micchA-daMsaNa-salle vA / tassa NaM bhagavaMtassa No evaM bhavai / 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 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 avalika, one called anapanaka 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 Bhagavan had none of these.

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90 Kalpa Sutra se NaM bhagavaM vAsA-vAsa-vajjam aTTha gimhahemaMtie mAse-gAme egarAieNagare paMca-rAie vAsIcaMdaNa-samANa-kappe sama-tiNa-maNi-leThTha-kaMcaNe samadukkhasuhe ihaloga-paraloka-apapar3ibaMdhe jIviya-maraNe NiravakaMkhe, saMsArapAragAmI, kamma-saMga-NigghAyaNaTThAe abbhuTThie evaM ca NaM viharai / Monsoon sojourn apart, the Bhagavan 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. tassa NaM bhagavaMtassa aNuttareNaM NANaNaM aNattareNaM dasaNeNaM aNattareNaM caritteNaM aNuttareNaM AlaeNaM aNuttareNaM vihAreNaM aNuttareNaM vIrieNaM aNuttareNaM ajjaveNaM aNuttareNaM maddaveNaM aNuttareNaM lAghaveNaM aNuttarAe kaMtIe aNuttarAe muttIe aNuttarAe guttIe aNuttarAe tuTThIe aNuttarAe buddhIe aNuttareNaM sacca-saMjama - tava - sucariya - sovaciya - phala - pariNivvANa - maggeNaM appAraNaM bhAvemANassa tesIiM rAiMdiyAiM viikktaaiN| caurAsIimassa rAiMdiyassa aMtarA vaTTamANassa je se gimhANaM paDhame mAse paDhame pakkhe citta-bahule tassa NaM citta-bahulassa cauththI-pakkheNaM puvvaNha-kAla samayaMsi dhAyaipAyavassa ahe chaTheNaM bhatteNaM apANaeNaM visAhAhiM NakkhatteNaM jogamuvAgaeNaM jhANaMtariyAe vaTTamANassa aNaMte aNuttare NivvAghAe NirAvaraNe kasiNo paDipuNNe kevalavara-NANa-dasaNe samuppaNNe / 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 Bhagavan (Arhat Parsva) 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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Arhat Parsva 91 159 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 Visakha, under the dhataki 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. tae NaM pAse arahA purisadANIe arahA jAe jiNe kevalI-savvaNNu savvadarisI sadeva-maNuyA-surassa logassa pariyAyaM jANai pAsai savvaloe savva-jIvANaM AgaI gaI thiI cavaNaM uvavAyaM takkaM maNo mANasiyaM bhuttaM kaDaM paDiseviyaM prAvI-kammaM raho-kammaM arahA a-rahassa-bhAgI taM taM kAlaM maNa-vayaNa-kAyajoge vaTTamANANaM savva-loe savva-jIvANaM savvabhAve jANamANe pAsamAraNe vihri| Then the celebrated Arhat Parsva 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 pAsassa NaM arahayo purisadANIyassa aTTha gaNA aTTha gaNaharA hoththA / taM jahA - subhe ya ajjaghose ya vasiThe baMbhayArI ya / some sirihare ceva vIrabhadde jasevI ya / pAsassa NaM arahayo purisadANIyassa ajjadiNNa-pAmukkhAyo solasa-samaNasAhassImo ukkosiyA samaNa-saMpayA hoththA / 161

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Kalpa Sutra 164 pAsassa NaM araho purisAdANIyassa pupphacUla-pAmokkhAyo aTThatIsaM ajjiyA-sAhassImo ukkosiyA ajjiyA-saMpayA hoththA / 162 pAsassa NaM araho purisAdANIyassa suvvaya-pAmukkhANaM samaNovAsagANaM egA sayasAhassI cauThiM ca sahassA ukkosiyA samaNovAsagANaM saMpayA hoththA / / pAsassa NaM arahano purisAdANIyassa suNaMdA-pAmukkhANaM samaNovAsiyANaM tiNNi sayasAhassIyo sattavIsaM ca sahassA ukkosiyA samaNovAsiyANaM saMpayA hoththaa| The celebrated Arhat Parsva had eight ganas and eight ganadharas. They were : Subha, Asvaghosa, Vasistha. Brahmacari, Saumya, Sridhara, Virabhadra and Yasasvi. The celebrated Arhat Parsva had an excellent community of 16,000 sramanas, with Aryadatta at their head. 161 The celebrated Arhat Parsva had an excellent community of 38,000 nuns, with Puspacula at their head. 162 The celebrated Arhat Parsva had an excellent community of 1,64,000 male followers, with Subrata at their head. 163 The celebrated Arhat Parsva had an excellent community of 3,27,000 female followers, with Sunanda at their head. 164 160 165 pAsassa NaM arahano purisadANIyassa addhaTThasayA cauddasa-puvvINaM ajiNANaM jiNa-saMkAsANaM savvakkhara-saMNivAINaM jiNoviva avitahaM vAgaramANANaM ukkosiyA cauddasa puvINaM saMpayA hoththA / / pAsassa NaM arahayo purisAdANIyassa cauddasasayA prohINANINaM dasasayA kevala-NANINaM ekkArasasayA veuvviyANaM chassayA riu-maINaM dasasayA siddhA vIsaM ajjiyA-sayA siddhA addhaTThama-sayA viula-maINaM chassayA vAINaM vArasa-sayA aNuttarova vAiyANaM / The celebrated Arhat Parsva had an excellent community of 350 monks who were the masters of the 14 Purvas. 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 Parsva had an excellent treasure of 1400 monks who possessed avadhi knowledge, 1000 who possessed

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Arhat Parsva the kevala knowledge, 1100 who could transform themselves, 600 with straight intellect, 1000 perfected males, 2000 perfected nuns, 750 with vipula-mati or vast intellect, 600 logicians and 1200 in their last birth. 166 93. pAsassa gaM araha purisAdANIyassa duvihA aMtagaDa - bhUmi hothyA / taM jahA - jugaMtakaDa bhUmi ya pariyAyaMtakaDa bhUmi ya jAvacauththA purisa - jugAo jugaMtakaDa bhUmi ti vAsaM pariyAe aMtaM prakAsI / 167 The celebrated Arhat Parsva had instituted two epochs marking termination, one terminating a generation and the other terminating categories; the epoch terminating generation, till the fourth generation (after Parsva); and the epoch terminating categories for three years (after his attainment of the state of omniscience). 167 teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe tIsaM vAsAI agAravAsa-majjhe vasittA tesIiM rAiMdiyAI chaumathya - pariyAyaM pAuNittA desUNAI sattari vAsAiM kevali - pariyAyaM pAuNittA paDipuNNAI sattari vAsAI sAmaNNa pariyAya pAuNittA ekkaM vAsa sayaM savvAuyaM pAlaittA khINe veyaNijjAuya-NAma-gotte imIse prosappaNIe dUsama - susamAe bahu-viikkaMtAe je se vAsANaM paDhame mAse docce pakkhe sAvaNa - suddhe tassa NaM sAvaNasuddhassa aTThamI pakkheNaM uppi sammeya - sela - siharaMsi appa - cauttIsaime mAsieNaM bhatteNaM pANaeNaM visAhAhiM NakkhatteNaM jogamuvAgaeNaM puvvaNhakAla-samayaMsi vagghAriya-pANI kAla gae jAva savva - dukkha - ppahINe / 168 In that period, at that time, the celebrated Arhat Parsva 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 sramanas, 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 Sravana, when the moon was in conjunction with the asterism Visakha, 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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94 Kalpa Sutra 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 pAsasa NaM raho purisAdANIyassa savva- dukkha-ppahINassa duvAlasa vAsasayAI viikkaMtAI terasamassa ya vAsa sayassa zrayaM tIsaime saMvacchare kAle gacchai / 169 Since the time when the celebrated Parsva 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 jiNa-carittam ariTThaNemI Biographical Sketch of Aristanemi

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41 ww 2 TERROR mA. zrI kailAsasAgara sUri jJAnama di zrI mahAvIra jaina ArAdhanA kendra, kobA ci. gAMdhInagara, pina-382009. 623 WW Top : Aristanemi blowing Krsna's Conch Bottom: Krsna trying in vain to bend Aristanemi's arm [ facing p. 96.

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teNaM kAleNaM teNaM samaeNaM rahA ariTThaNemI paMca- citte hoththA / taM jahAcittAhi cue caitA gabbhaM vakkate / cittAhiM jAe / cittAhi muMDe bhavittA agArA aNagAriyaM pavvaie / cittAhiM praNate aNuttare NivvAdhAe NirAvaraNe kasiNe paDipuNe kevala vara NANa- daMsaNe samuppaNNe / cittAhi pariNivvue / 170 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 Citra, 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 Citra, 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 te kAle teNaM samaeNaM rahA ariTThaNemI je se vAsANaM cauthye mAse sattame pakhe kattiya - bahule tassa NaM kattiya - bahulassa vArasI pakkheNaM aparAjiyA mahAvimANAtra chattIsaM sAgarovama-TThiiyAzro praNaMtaraM cayaM caittA iva jaMbuddIve dIve bhArahe vAse soriyapure Nayare samuddavijayassa raNo bhAriyAe sivAe devIe puvva-rattAvaratta - kAlasamayaMsi cittAhi NakkhatteNaM jogamuvAgaeNaM AhAra-vakkaMtIe bhava-vakkaMtIe sarIra - vakkaMtIe kucchiMsi bhattAe vakkate / [savvaM taheva suviNa daMsaNa-daviNa saMharaNAiyaM eththa bhANiyavvaM / ] 171 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 Karttika, Aristanemi, having spent a time-span of 36 sagaropamas in the great celestial abode named Aparajita, descended, and thereon, in this very isle named Jambudvipa, in the region named Bharata-varsa, he, who had exhausted his intake, his

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98 Kalpa Sutra 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 Siva devi, consort of Samudravijaya, king of Sauripura. [The dreams, accumulation of riches, etc., to be repeated here as before.] 171 teNaM kAleNaM teNaM samaeNaM rahA ariTThaNemI, je se vAsANaM paDhame mAse docce pakhe sAvaNa - suddhe, tassa NaM sAvaNasuddhassa paMcamI pakkheNaM NavaNhaM mAsANaM bahupar3ipuNNANaM zradghaTTamANaM rAiMdiyANaM viikkaMtANaM [ uccaTThANagaesu gahesu paDhame caMda-joge somAsu disAsu vitimirAsu visuddhAsu jaiesu savva-sauNesu, payAhiNANukUlaMsi bhUmi sappisi mAruyaMsi pavAyaMsi NiphaNNameNiyaMsi kAlaMsi pamuiya pakkiliesu savva jANavaesa ] puvvarattAvarattakAla - samayasi cittAhi nakkhatteNaM jogamuvAgaeNaM AroggAroggaM dArayaM payAyA / jammaNaM samuddavijayAbhilAveNaM NeyavvaM jAva taM hou kumAre ariTThaNemI NAmeNaM / 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 Sravana, [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 Citra, Aristanemi was born in a perfectly good health, of Siva 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 Aristanemi." arahA ariTThaNemI dakkhe paDirUve prAlINe bhadae viNIe ammApiihiM devatta- gaehiM gurumahattaraehiM abbhuNuNNatAe samatta - paiNNe puNaravi loyaMtiehi jIyakappiehiM devehiM tAhi iTThAhiM kaMtAhi piyAhi maNuSNAhi maNAmAhi orAlAhi kallANAhiM sivAhiM dhaNNAhiM maMgallAhi miya-mahura sassirIyAhiM puNaruttAhi vaggUhiM graNavarayaM prabhiNaMdamANA ya abhiththuNamANA ya evaM

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Aristanemi vayAsi // "jaya NaMdA / jaya bhaddA / bhadaM te khattiya-vara-vasabhA / bujjhAhi bhagavaM loga-NAhA, sayala-jagaj-jIva-hiyaM pavattehi dhammatiththaM parahiya-suhanisseyasa-karaM savvaloe savvajIvANaM bhavissai !" tti kaTu jaya-jaya-sadaM pauMjaMti // pudiva pi NaM araho ariTThaNemissa mANussAyo gihaththadhammAo aNuttare Abhoie appaDivAi NANa-dasaNe hoththaa| tae NaM arahA ariTThaNemI teNaM aNuttareNaM AhoieNaM NANa-dasaNeNaM appaNo NikkhamaNakAlaM aabhoie| ttA ciccA hiraNNaM ciccA suvaNNaM ciccA dhaNaM ciccA dhaNNaM ciccA rajjaM ciccA raheM evaM valaM vAhaNaM koNa koTThAgAraM ciccA puraM ciccA aMteuraM ciccA jaNavayaM ciccA dhaNa-kaNaga-rayaNa-maNi-mottiyasaMkha-sila-ppavAla-rattarayaNamAiyaM saMta-sAra-sAvaejjaM vicchaDDaittA viggovaittA dANaM dAyArehiM paribhAittA dANaM dAiyANaM pribhaaittaa| 172 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 lokantika 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 Arisganemi 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 Aristanemi 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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100 Kalpa Sutra 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 je se vAsANaM paDhame mAse docce pakkhe sAvaNa-suddhe tassa NaM sAvaNasuddhassa caTThI-pakkheNaM puvvaNha-kAla-samayaMsi uttara-kurAe sIyAe sadevamaNuyAsuree parisAe aNugammamANa-magge [saMkhiya-cakkiya-maMgaliya-muhamaMgaliya vaddhamANa-pUsamANa-ghaMTiya-gaNehiM tAhi iTThAhiM kaMtAhiM piyAhiM maNuNNAhiM maNAmAhiM aorAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgallAhiM miya-mahura-sasirIyAhiM hiyaya-palhAyaNijjAhiM aTTha-saiyAhiM apuNaruttAhiM vaggUhiM girAhiM aNavarayaM abhiNaMdamANA abhisaMthuNamANA ya evaM vayAsI : In the first month of the rainy season, in the second fortnight, on the sixth day of the bright half of Sravana, in the early part of the day, having ascended on a palanquin named Uttarakuru, he moved through the city of Dvaravati, 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) : jaya NaMdA / jaya bhaddA / bhadaM te abhaggehiM NANa-daMsaNa-cArittehiM ajiyAI jiNAhiM iMdiyAiM jiyaM ca pAlehi samaNa-dhamma jiyavigyo vi ya vasAhiM taM deva ! siddhi-majjhe NihaNAhiM rAga-dosa-malle taveNaM dhii-dhaNiya-baddha-kacche maddAhi aTTha-kamma-sattU jhANeraNaM uttameNaM sukkeNaM appamatto harAhi ArAhaNA-paDAgaM ca vIra! telukaka-raMga-majjhe pAva ya vitimiraM aNuttaraM kevalavara-NANaM gaccha ya mukkhaM paraM payaM jiNa-varovai8Na maggeNaM akuTileNaM haMtAparisaha-camu / jaya khattiya-vara-vasabhA / bahUiM divasAiM bahUI pakkhAiM bahUI uUiM bahUiM ayaNAI bahuiM saMvaccharAiM abhIe parIsahovasaggANaM khaMti-khAma-bhayabheravANaM dhamme te avigdhaM bhavau / -tti kaTu jaya-jaya sadaM pauMjaMti / "Victory be to the joy of the world! Victory to one with auspicious marks ! Glory be to thee !

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Aristanemi 101 Conquer thy unconquered senses By unmutilated knowledge, faith and conduct, Follow thee a sramana'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. tae NaM arahA ariThThaNemI NayaNa-mAlA-sahassehiM picchijjamANe 2 vayaNamAlA-sahassehiM abhithuvvamANe 2 hiyaya-mAlA-sahassehiM uNNaMdijjamANe 2 maNoraha-mAlA-sahassehiM vicchippamANe 2 kaMti-rUva-guNehiM pacchijjamANe 2 aMguli-mAlA-sahassehiM dAijjamANe 2 dAhiNa-haththeNaM bahaNaM Nara-NArisahassANaM aMjali-mAlA-sahassAiM paDicchamANe 2 bhavaNa-paMti-sahassehiM samaicchamANe 2 taMti-tala-tAla-tuDiyaM-ghaNa-muiMga-gIya-vAiya-raveNaM mahureNa ya maNahareNaM jaya-sadda-ghosa-mIsieNaM maMju-maMjuNA ghoseNa ya paDibujjhamANe saviDDhIe savvajuIe savvavaleNaM savva-vAhaNeNaM savva-samudayeNaM savvAyareNaM savva-vibhUIe savva-vibhUsAe savva-saMbhameNaM savva-saMgameNaM savva-pagaIehiM savvaNADaeNaM savva-tAlayarehiM savvAroheNaM savva-puppha-mallAlaMkAra-vibhUsAe

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102 Kalpa Sutra savva- tuDiya - sadda - saMNiNAeNaM mahayA iDDhIe mahayA juIe mahayA baleNaM mahayA bAhaNeNaM mahayA vara tuDiya - jamaga- samaga-ppavAIeNaM saMkha- paNava-paDahabheri jhallari- kharamuhi-duMduhiM- Nigghosa - NAiya-raveNaM bAravae nagarIe majjhaMmajjheNaM Niggacchai / -ttA jeNeva revaitha ujjAne teNeva uvAgacchai // -tA asoga-vara pAyavassa he sIyaM ThAvei / -ttA sIyA paccoruhai / -tA sayameva AbharaNa-mallAlaMkAra pramuyai / -ttA sayameva paMca muTThiyaM loyaM karei / -ttA chaTe ThaNaM bhatteNaM prapANaeNaM cittAhiM NakkhattegaM jogamuvAgaeNaM egaM devadUtaM pradAya egeNaM purisa - sahasseNaM saddhi muMDe bhavittA agArAzro aNagAyiyaM pavvaiya / 173 Then Arhat Aristanemi, 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 vina, 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 turya, 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 asoka tree in a park named Revatika. 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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Aristanemi 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 se arahA NaM ariTThaNemI caupapaNNaM rAiMdiyAiM NiccaM vosa-kAe ciyattadehe-[vAsI-caMdaNa-samANa-kappe sama-tiNa-maNi-leThTha-kaMcaNe sama-dukkha-suhe ihaloga-paraloga-appaDibaddha jIviya-maraNe NiravakaMkhe saMsAra-pAragAmI kammasaMga-NigdhAyaNaTThAe abbhUThie evaM ca NaM viharai / tassa NaM bhagavaMtassa] paNapaNNaimassa rAiMdiyassa aMtarA vaTTamANassa je se vAsANaM tacce mAse paMcame pakkhe Asoya-bahule tassa NaM pAsoya-bahulassa paNNarasI pakkheNaM divasasasa pacchime bhAge ujjiMta-sela-sihare veDasapAyavassa ahe aTThameNaM bhatteNaM apANaeNaM cittAhiM NakkhatteNaM jogamuvAgaeNaM jhANaM-tariyAe vaTTamANassa aNaMte aNuttare NivvAdhAe NirAvaraNe kasiNe paDipuNNe kevalavara-NANa-dasaNe samuppaNNe / [tae NaM bhagavaM ariTThaNemI arahA jAe jiNe kevalI savaNNu savvadarisI savva-deva-maNuyAsurassa logassa pariyAyaM jANai pAsai, savva-loe savva-jIvANaM AgaiM gaI thiiMcavaNaM uvavAyaM takkaM maNo mANasiyaM bhuttaM kaDaM paDiseviyaM prAvI-kammaM raho-kammaM arahA arahassabhAgI taM taM kAlaM maNavayaNa-kAya-joge vaTTamANANaM] savva-loe savva-jIvANaM bhAve jANamANe pAsamANe viharai / / 174 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 Bhagavan] 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 Asvina, 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 Citra, 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 aho NaM ariTThaNemissa aTThArasa gaNA aTThArasa gaNaharA hothyA 175 graha NaM ariTThamissa varadatta pAmokkhAmro aTThArasa samaNa - sAhassI ukkosiyA samaNa - saMpayA hothyA / 176 cattAlIsaM 177 araho NaM zrariTThaNe missa prajja - jakhiNI- pAmokkhAzro prajjiyA sAhassI ukkosiyA prajjiyA - saMpayA hoyA / araho NaM ariTThaNemissa NaMda-pAmokkhANaM samaNovAsagANaM egA sayasAhassI uttaraM ca sahassA ukkosiyA samaNovAsaga saMpayA hothathA / 178 - arahaNaM ariTThaNemissa mahAsuvvaya - pAmokkhANaM tiNNi saya sAhassI uNattari ca sahassA ukkosiyA samaNovAsiyANaM saMpayA hoththA / 179 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 Yaksini 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 Mahasubrata at their head. 179 araho NaM riTThaNe missa cattAri sayA caudasa puvvINaM ajiNAraNaM jiNasaMkANaM savvakkhara saNNivAINaM jiNo viva pravitahaM vAgaramANANaM ukkosiyA cauddasa puvvINaM saMpayA hothathA / 180

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

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Aristanemi paNNarasa sayA hi-NANINaM paNNarasa sayA veubviyANaM dasa sayA viulamaINaM praTThasayA vAINaM solasasayA praNuttarovavAiyANaM paNNarasa samaNasayA siddhA tIsaM ajjiyA - sayAI siddhAI / araho NaM ariTTaNemissa duvihA aMtagaDa-bhUmI hoththA taM jahA - jugaMtagaDa - bhUmIya pariyAyaMtagaDa - bhUmI ya / jAva aTThamA purisa - jugAgro jugaMta kaDa-bhUmI duvAlasa- pariyAe aMtamakAsI / 181 Arhat Aristanemi 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 ------ teNaM kAleNaM teNaM samaeNaM rahA ariTThaNemI tiSNi vAsa-sayAiM kumAra-vAsamajjhe vasittA caupaNNaM rAiMdiyAI chaumaththa - pariyAyaM pAuNittA desUNAI sattavAsa-sayAI kevali - pariyAya pAuNittA evaM vAsa- sahassaM savvAuyaM pAlaittA khINe veyaNijjAuya - NAma-gotte imIse prosappiNIe dUsama-sUsamAe samAe bahuviikkatAe je se gimhANaM cauththe mAse praTThame pakkhe AsADha - suddhe tassa NaM AsADha - suddhassa praTThamI pakkheNaM upiM ujjita - sela - siharaMsi paMcahi chattIsehi aNagAra - saehiM saddhi mAsieNaM bhatteNaM apANaeNaM cittANakkhatteNaM jogamuvAgaeNaM puvva-rattAvaratta-kAla -- samayaMsi Nesajjie kAlagae viikkaMte samujjAe chiNNa-jAi-jarA-maraNa- baMdhaNe siddhe vuddhe mutte aMtagaDe pariNivvuDe savva - dukkha - ppahINe / 182 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 Asadha, 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 Citra, 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 arahaNaM riTThamissa kAlagayassa viikkaMtassa samujjAgrassa chiNNajAi-jarA-maraNa-baMdhaNassa siddhassa buddhassa muttassa aMtagaDassa pariNivvuDassa savva - dukkhappahINassa caurAsIiM vAsa - sahassAiM viikkaMtAI, paMcAsIimassa vAsa- sahassassa Nava vAsa-sayAI viikkaMtAI, dasamassa ya vAsa-sayassa praya asIime saMvacchare kAle gacchai / 183 Since the time when Arhat Aristanemi 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 jiNacarittam vIsaM tiththagarANaM On Twenty Tirthankaras

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Namissa NaM araho kAlagayassa viikkaMtassa samujjAssa chiNNa-jarAjAi-maraNa-baMdhaNassa siddhassa buddhassa muttassa aMtagaDassa pariNivvuDassa savvadukkha-ppahINassa paMca-vAsa-saya-sahassAiM caurAsIiM ca vAsa-sahassAI viikkaMtAI, Nava ca vAsa-sayAI viikkNtaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gcchd| 184 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 muNisuvvayassa NaM araho kAlagayassa jAva 'savvadukkhappahINassa ekkArasa vAsa-saya-sahassAiM caurAsIiM ca vAsasahassAiM Nava ya vAsa-sayAI viikkaMtAiM / dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gcchi| 185 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 mallissa NaM arahayo kAla-gayassa viikkaMtassa samujjAssa chiNNa-jarAjAi-maraNa-baMdhaNassa siddhassa vuddhassa muttassa aMtagaDassa paDiNivvuDassa savvadukkha-ppahINassa paNNaThiM vAsa-saya-sahassAI caurAsIiM ca vAsa-sahassAI Nava ya vAsasayAiM viikkNtaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 186 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 Sutra arassa NaM arahano kAlagayassa jAva' : savva-dukkha-ppahINassa ege vAsa-koDisahasse viikkate / paNNaThiM vAsa-saya-sahassAI caurAsIiMca vAsa-sahassAI Nava ya vAsa-sayAI viikkatAiM dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / taM ca eyaM : paMca-saThiM lakkhA caurAsIiM sahassA viikkaMtA taMmi samae mahAvIro nnivuno| to paraM Nava ya viikkaMtA dasamassa ya vAsa-sayassa asIime saMvacchare kAle gcchi| [evaM aggo jAva seyaMso tAva daTThavvaM / ] 187 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 Sreyansa.) 187 kuMthussa NaM araho jAva-ppahINassa ege caubhAge paliaovame viikkate paMcasaTThiM ca saya-sahassA caurAsIiM ca vAsa-sahassA viikkNtaa| taMmi samaye mahAvIro nnivvuyo| to paraM Nava ya viikkaMtAI vAsa-sayAiM / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 188 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, Mahavira passed away. Since then, nine centuries have elapsed, and of the tenth century, this is the 80th year. 188 saMtissa NaM araho jAva..-ppahINassa ege caubhAga-UNe paligrovame viikkte| paNNaTThiM ca saya-sahassA caurAsIiM ca vAsa-sahasAiM Nava ya vAsa-sayAI / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 189 Since the passing away of Arhat santi, ... 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 dhammassa NaM arahano jAva' . .-ppahINassa tiNi sAgarovamAI viikkaMtAI paNNaTThiM ca saya-sahassA caurAsIiM ca vAsa-sahassAiM Nava ya vAsa-sayAiM / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gcchd| 190 Since the passing away of Arhat Dharma, ... till he became the terminator of all misery, time of the span of three sagaropamas has elapsed ; and thereafter 65,84,900 years have passed; and of the tenth century, this is the 80th year. 190 aNaMtassa NaM arahayo jAva...-ppahINassa satta sAgarovamAI viikkaMtAI paNNaTThiM ca saya-sahassA caurAsIiM ca vAsa-sahassAiM Nava ya vaas-syaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / Since the passing away of Arhat Ananta, ... till he became the terminator of all misery, time of the span of seven sagaropamas has elapsed ; and thereafter, 65,84,900 years have passed; and *of the tenth century, this is the 80th year. 191 vimalassa NaM arahayo jAva...-ppahINassa solasa sAgarovamAiM viikakaMtAI paNNaThiM ca saya-sahassA caurAsIiM ca vAsa-sahassAiM Nava ya vaas-syaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 192 Since the passing away of Arhat Vimala, ... till he became the terminator of all misery, time of the span of 16 sagaropamas has elapsed ; and thereafter, 65,84,900 years have passed; and *of the tenth century, this is the 80th year. 192 vAsupujjassa NaM araho jAva...-ppahINassa chAyAlIsaM sAgarovamAI viikkaMtAI paNNaTThiM ca saya-sahassA caurAsIiM ca vAsa-sahassAI Nava ya vAsa-sayAI dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / Since the passing away of Arhat Vasupujya, ... till he became the terminator of all misery, time of the span of 46 sagaropamas has elapsed; and thereafter, 65,84,900 years have passed; and of the tenth century, this is the 80th year. 193 sejjasassa NaM araho jAva * *-ppahINassa ege sAgarovama-sae viikkate

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112 Kalpa Sutra paNNaThiM ca saya-sahassA caurAsIiM ca vAsa-sahassAiM Nava ya vaas-syaahiN| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gcchi| 194 Since the passing away of Arhat Sreyansa, till he became the terminator of all misery, time of the span of 100 sagaropamas has elapsed ; and thereafter 65,84,900 years have passed; and of the tenth century, this is the 80th year. 194 sIyalassa NaM araho jAva...-ppahINassa egA sAgarovama-koDI-tivAsaaddhaNava-mAsAhiya bAyAlIsa-vAsa-sahassehiM UNiyA viikkaMtA / eyaMmi samae vIre Nivvae to vi ya NaM paraM Nava-vAsa-sayAI viikkaMtA / dasamassa ya vAsa-saMyassa ayaM asIime saMvacchare kAle gacchai / 195 Since the passsing away of Arhat Sitala, ... till he became the terminator of all misery, time of the span of one crore sagaropamas, 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 suvihissa NaM arahayo pupphadaMtassa jAva : ppahINassa dasa sAgarovama-koDIyo viikkaMtAno tivAsa-addhaNava-mAsAhiya bAyAlIsa-vAsa-sahassehiM uunniyaa| eyaMmi samae vIre nnivvue| to vi ya NaM paraM Nava-vAsa-sayAI viikkNtaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gcchi| 196 Since the passing away of Arhat Subidhi Puspadanta, ... till he became the terminator of all misery, time of the span of 10 crores of sagaropamas, 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 caMdappahassaNaM araho jAva ..-ppahINassa ega sAgarovama-koDI-sayaM viikkaMta tivAsa-adhaNava-mAsAhiya-bAyAlIsa vAsa-sahassehiM UNagaM / eyaMmi samae vIre nnivvue| to vi ya NaM paraM Nava-vAsa-sayAI viikkaMtAI / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 197 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 sagaropama, 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 supAsassa NaM araho jAva -pahINassa ege sAgarovamakoDI-sahassA viikkaMtA tivAsa-addhaNava-mAsAhiya-bAyAlIsa-sahassehiM UNiyA / eyaMmi samae vIre nnivue| to vi ya NaM paraM Nava-vAsa-sayAI viikkNtaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 198 Since the passing away of Arhat Suparsva, ... till he became the terminator of all misery, time of the span of 1000 crores of sagaropamas, 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 paumappabhassa NaM araho jAva :-pahINassa dasa sAgarovama-koDi-sahassA viikkaMtA tivAsa-praddhaNava-mAsAhiya-vAyAlisa-sahasasehiM uunniyaa| eyaMmi samae vIre nnivvue| to vi ya NaM paraM Nava-vAsa-sayAI viikkatAI / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 199 Since the passing away of Arhat Padmaprabha, ... till he became the terminator of all misery, time of the span of 10,000 crores of sagaropamas, 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 sumaissa NaM araho jAva ..-pahINassa ege sAgarovamakoDi-saya-sahasse viikkaMte tivAsa-adghaNava-mAsAhiya-vAyAlisa sahassehiM UNage / eyaMmi samae vIre Nivvue; to vi ya NaM paraM Nava-vAsa-sayAI viikkNtaaii| dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 200 Since the passing away of Arhat Sumati, ... till he became the terminator of all misery, time of the span of 100,000 crores of sagaropamas, 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 abhiNaMdaNassa NaM araho jAva...-pahINassa dasa sAgarovama koDi-saya-sahassA viikkaMtA tivAsa-addhaNava-mAsAhiya-bAyAlisa-sahassehiM uunniyaa| eyaMmi

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114 Kalpa Sutra samae vIre Nivvue / to vi ya NaM paraM Nava vAsa - sayAI viikkaMtAI / dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gacchai / 201 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 sagaropamas, 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 saMbhavassa NaM arahamro jAva -pahINassa vIsa-sAgarovamakoDi-saya- sahassA viikkaMtA tivAsa - zraddhaNava- mAsAhiya-vAyAlisa - sahassehiM UNiyA / eyaMmi samae vIre Nivvae / to vi ya NaM paraM Nava vAsa - sayAI viikkaMtAI / dasamassa ya vAsa -sayassa sayaM asIime saMvacchare kAle gacchai / 202 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 sagaropamas, 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 ajiyassa NaM raha jAva. pahINassa pannAsaM sAgarovamakoDi-saya-sahassA viikkaMtA tivAsa zraddhaNava- mAsAhiya-vAyAlisa - sahassehiM UNiyA / eyaMmi samae vIre Nivvue / tayo vi ya NaM paraM Nava- vAsa- sayAI viikkatAI / dasamassa ya vAsa saMyassa ayaM asIime saMvacchare kAle gacchai / 203 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 sagaropamas, 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 jiNa-caritam usabhe Biographical Sketch of Arhat Rsabha

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204 teNaM kAleNaM teNaM samaeNaM usabhe arahA kosalie cau-uttarAsADhe abhIipaMcame hoththA / taM jahA-uttarAsADhAhi cue caittA gabbhaM vakkaMte / uttarAsADhAhiM jaae| uttarAsADhAhiM muDe bhavittA agArApro aNagAriyaM pvvie| uttarAsADhAhiM aNate aNuttare NivvAdhAe NirAvaraNe kasiNe paDipuNNe kevala-vara-NANa-daMsaNe smuppnnnne| abhIiNa prinnivve| 205 In that period, at that time, four auspicious events in the life of Arhat Rsabha took place when the moon was in conjunction with the asterism Uttarasadha, 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 Uttarasadha, he descended from the celestial abode and entered into the womb; When the moon was in conjunction with the asterism Uttarasadha, he was born ; When the moon was in conjunction with the asterism Uttarasadha, 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 Uttarasadha, 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 teNaM kAleNaM teNaM samaeNaM usabhe NaM arahA kosalie je se gimhANaM cauthye mAse sattame pakkhe AsADha-bahule tassa NaM prAsADha-bahulassa cauththIpakkheNaM savvaththasiddhAro mahAvimANAo tittIsaM-sAgarovamaTThiiyAo aNaMtaraM cayaM caittA iheva jaMbuddIve dIve bhArahe vAse ikkhAga-bhUmIe NAbhissa kulagarassa mArudevIe bhAriyAe pudvarattAvaratta-kAla-samayaMsi AhAra-vakkaMtIe bhavavakkaMtIe sarIra-vakkaMtIe uttarAsADhAnakkhatteNaM jogamuvAgaeNaM kucchisi gabbhattAe vkkte| 206

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118 Kalpa Sutra 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 Asadha, having spent a time-span of 33 sagaropamas in the celestial abode named Sarvarthasiddhi, 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 Maru devi, consort of patriarch Nabhi, in the land of the Iksvakus, in the region named Bharatavarsa, in this isle named Jambudvipa. 206 usabhe NaM arahA kosalie tiNNANovagae hoththA / taM jahA-caissAmi tti jANai, cayamANe Na jANai cuemi tti jaanni| jaM rayaNi ca NaM arahA usabhe NAbhissa kulagarassa bhAriyAe mAru-devIe kucchisi gababhattAe vakkaMte taM rayaNi NaM sA mArudevI sayaNijjaMsi sutta-jAgarA prohIramANI 2 ime eyAruve aorAle kallANe sive dhaNNe maMgale sassirIe coddasa mahAsumiNe pAsai / taM jahAgaya vasaha gaahaa| [savvaM taheva NavaraM paDhamaM usahaM muheNa AiMta pAsai sesAno gayaM / NAbhikulagarassa sAhai / suviNapAr3hagA Naththi / NAbhi-kulagaro sayameva vAgarei] 207 Arhat Rsabha 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 Rsabha of Kosala 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, Maru devi narrated the dreams to patriarch Nabhi. There being at that time no interpreters of the dreams, the patriarch himself interpreted them.] 207 teNaM kAleNaM teNaM samaeNaM usabhe NaM je se gimhANaM paDhame mAse paDhame pakkhe citta-bahule tassa NaM cittabahulassa aTThamI-pakkheNaM NavaNhaM mAsANaM bahupaDipuNNANaM aTThamANaM rAidiyANaM viikkaMtANaM (uccaTThANa-gaesu gahesu jaiesu savva-sauNesu payAhiNANukulaMsi bhUmI-sapisi mAruyaMsi pavAyaMsi

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Arhat Rsabha 119 NipphaNNa-meyaNIsi kAlaMsi pamuiya pakkIliesu savya-jaNavaesu] puvvarattAvaratta-kAla-samayaMsi uttarAsADhAhiM nakkhatteNaM jogamuvAgaeNaM AroggAroggaM dAragaM pyaayaa| 208 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 Uttarasadha, Maru devi, who was in perfect health, gave birth to a son, who was also in perfect health 208 jaM rayaNiM ca NaM usame jAe taM rayaNi ca NaM bahUhiM devehiM devIhi ya uvayaMtehiM uppayaMtehi ya [deva-jjoe egAloe loe deva-saMNivAyA] uppiMjalamANa-bhUyA kaha-kahaga-bhUyA yAvi hoththA / / jaM rayaNi ca NaM usabhe jAe taM rayaNiM ca NaM vahave vesamaNa-kuMDa-dhAri-tiriya jaMbhagA devA devIpro ya NAbhikulagarassa bhavaNaMsi hiraNNa-vAsaMca suvaNNa vAsaMca vaira-vAsaM ca vaththa-vAsaM ca AbharaNa-vAsaM ca patta-vAsaM ca puppha-vAsaM ca phala-vAsaM ca vIya-vAsaM ca malla-vAsaM ca gaMdha-vAsaM ca vaNNa-vAsaM ca cuNNa-vAsaM ca vasuhAravAsaM ca vAsiMsu / sesaM taheva cAraga-sohaNaM mANummANavaddhaNaM ussukamAiyaM Thii-paDiya-juva-vajja savvaM bhANiyavvaM] / 209 During the night when Rsabha was born, because of the ascending and descending of many gods and goddesses, [the glitter of the vimanas 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 Nabhi 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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120 Kalpa Sutra 210 increase in weight and measures, and the performance of the rites of sthiti-pratijya and yupa.) 209 usabheNaM arahA kosalie kAsave gotteNaM / tassa NaM paMca NAmadhejjA evamAhijjati / taM jahA--usame i vA paDhama-rAyA i vA paDhama-bhikkhAcare i vA paDhama-jiNe i vA paDhama-tiththayare i vA / Arhat Rsabha of Kosala belonged to the line of Kasyapa and was known by five names : Rsabha, First Monarch, First Mendicant, First Jina, First Tirthankara. 210 usabhe NaM arahA kosalie dakkhe dakkha-paiNNe paDiruve allINe bhaddae viNIe vIsaM puva-saya-sahassAiM kumAra-vAsa-majjhe vasai / vasittA teThiM puvva-saya-sahassAiM rajja-vAsa-majjhe vasai tevaThiM puva-sayasahassAiM rajja-vAsa-majjhe vasamANe lehAiyAyo gaNiya-ppahANo sauNa-ruya-pajjavasANApro vAvatari kalApro cauThiM ca mahilA-guNe sippasayaM ca, kammANaM tinni vi payA-hiyAe uvadisai uvadisaittA putta-sayaM rajja-sae abhisiMcai abhisiMcaittA puNaravi loyaMtiehiM jiya-kappi-ehiM devehiM tAhiM iTThAhiM kaMtAhiM piyAhiM maNuNNAhiM maNamAhiM aorAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgallAhiM miya-mahura-sasirIyAhiM hiyaya-gamaNijjAhiM hiyaya-palhAyaNijjAhiM gaMbhIrAhiM apuNaruttAhiM vagagRhIM aNavarayaM abhiNaNdamANA ya abhiththuNamANA ya evaM vayAsi / Intelligent, promising, perfect in beauty, wholly self-controlled, gentle and polite, Arhat Rsabha of Kosala lived as a prince for 20,00,000 purvas and as a monarch for 63,00,000 purvas.* 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 lokantika 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."- Acaranga Sutra 1-6, 3, $2 Note 1.

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Arhat Rsabha 121 "jaya jaya gaMdA ! jaya jaya bhaddA ! bhadaM te khattiya-vara vasabhA ! bujajhAhi bhagavaM loga-NAhA ! sayala-jagaj-jIva-hiyaM pavattehi dhamma-tiththaM para-hiya-suha-Nisseyasa-karaM savva-loe savva-jIvANaM bhavissai !" tti kaTu jaya-jaya-sadaM pauMjaMti / "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. purvi pi NaM araho usabhassa kosaliyassa mANussAyo gihaththa-dhammAo . aNuttare prAbhoie appaDivAI NANa-dasaNe hoththaa| .tae NaM usabhe teNaM aNuttareNaM AbhoieNaM NANa-daMsaNeNaM appaNe NikkhamaNakAlaM Abhoie, prAbhoeittA ciccA hiraNNaM ciccA suvaNNaM ciccA dhaNaM ciccA rajjaM ciccA raLaM evaM valaM vAhaNaM kosaM koTThAgAraM ciccA puraM ciccA aMteuraM ciccA dhaNa-kaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNamAiyaM saMta-sArasAva-ejjaM vicchADaittA viggovaittA dANaM dAyArehiM paribhAittA dANaM dAiyANaM pribhaaittaa| Even before Arhat Rsabha 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 Rsabha 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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122 Kalpa Sutra je se gimhANaM paDhame mAse paDhame pakkhe citta-bahule tassa NaM cittavahulassa aTThamI pakkheNaM divasassa pacchime bhAge sudaMsaNAe siviyAe sadeva-maNuyAsurAe parisAe samaNugammamANamagge saMkhiya-cakkiya-maMgaliya-muha-maMgaliyavaddhamANa-pUsamANa-ghaMTiya-gaNehiM tAhiM iTThAhiM katAhiM piyAhiM maNaNNAhiM maNAmAhiM aorAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgallAhi miya-mahurasassirIyAhiM hiyaya-palhAyaNijjAhiM aTThasaiyAhiM apuNaruttA hiM vaggUhiM abhiNaMda-mANa abhisaMthuNamANA ya evaM vayAsI : (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 Sudarsana, he set out through the city of Vinita and arrived outside the city in the park named Siddharthavana under the most excellent asoka 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. jaya jaya NaMdA ! jaya jaya bhaddA! bhadaM te ! abhaggehiM nANa-dasaNa-carittehiM abhiyAiM jiNAhiM iMdiyAiM jiyaM ca pAlehi samaNadhamma jiya-vigdho vi-ya vasAhiM taM deva! siddhimajjhe, nihaNAhiM rAja-dosa-malle taveNaM dhii-dhaNiyabaddha-kacche maddAhi aTTha-kamma-sattU jhANeNaM uttameNaM sukkeNaM, appamatto harAhi ArAhaNApaDAgaM ca, vIra ! tellokka-raMgamajjhe pAva ya vitimiraM aNuttaraM kevala-vara-NANaM gaccha ya mukkhaM paraM payaM jiNa-varovaiTThaNa maggeNaM akuDileNaM haMtA priish-cmuN| jaya jaya khattiya-vara-vasabhA ! bahUI divasAiM bahUiM pakkhAI bahUI mAsAI bahUI uUI bahUI ayaNAI bahUI saMvaccharAiM abhIe parIsahovasaggANaM khaMti-khame bhaya-bhekhANaM dhamme te avigdha bhavau ! tti kaTaTu jaya-jaya sadaM pauMjaMti / "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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Arhat Rsabha 1233 Follow thee a sramana'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. tae NaM usabhe kosalie NayaNa-mAlA-sahassehiM picchijjamANe picchijjamANe vayaNa-mAlA-sahassehiM abhithuvvamANe abhithubvamANe hiyayamAlA-sahassehiM uNNaMdijjamANe uNNaMdijjamANe maNorahamAlA-sahassehiM vicchippamANe vicchippamANe kaMti-rUva-guNehiM pacchijjamANe pacchijjamANe aMguli-mAlA-sahassehiM dAijjamANe dAijjamANe dAhiNa-haththeNaM bahUrpha NaraNArI-sahassANaM aMjali-mAlA-sahassAiM paDicchamANe paDicchamANe bhavaNa-paMtisahassAiM samaicchamANe samaicchamANe taMti-tala-tAla-tuDiya-ghaNa-muiMga-gIyavAiya-kheNaM mahureNa ya maNahareNaM jaya-sadda-ghosa-mIsieNaM maMju-maMjuNA ghoseNa ya paDibujjhamANe paDibujjhamANe savviDDhIe savvajuIe savva-baleNaM savvavAhaNeNaM savva-samudaeNaM savvAyareNaM savva-vibhUie savva-vibhUsAe savvasaMbhameNaM savva-saMgameNaM savva-pagaIehiM savva-NADaeNaM savva-tAlAyarehiM savvoroheNaM savva-pupphamallAlaMkAra-vibhUsAe savva-tuDiya-sadda-saMNiNAeNaM mahayA

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124 Kalpa Sutra iDDhI mahayA juIe mahayA balegaM mahayA vAhaNeNaM mahayAvara tuDiya -jamagasamaga-ppavAieNaM saMkha- paNava- paDaha - bheri jhallari kharamuhi-duMduhiNigghosa - NAiyaraveNaM viNIyaM- rAyahANi majjhamajjhaNaM Niggacchai / Then Arhat Rsabha, 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 vina, cymbal, turya, 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. NiggacchittA jeNeva siddhaththa-vaNe ujjANe jeNeva asoga-vara pAyave teNeva uvAgacchai / uvAgacchittA asoga-vara pAyavassa ahe sIyaM ThAvei / ThAvittA sI paccaruha / paccoruhittA sayameva grAbharaNa - mallAlaMkAraM promuyai pramuttA sayameva cau-muTThiyaM loyaM karei / loyaM karitA chaTThaNaM bhatteNaM pANaeNaM uttarAsADhAhiM NakkhatteNaM jogamuvAgaeNaM uggANaM bhogANaM rAiNNANaM ca khattiyANaM ca cauhiM sahassehiM saddhi evaM deva - dUsamAdAya muMDe bhavittA agArAo aNagAriyaM pavvaie / 211 Having moved out, he went to the park named Siddhartha-vana, and reached the most excellent asoka tree. On reaching the most excellent asoka tree, he ordered his palanquin to be placed

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Arhat Rsabha 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 Uttarasadha, in the company of 4000 men of noble families, affluent families,. royal families and ksatriya families, he gave up the household order and entered into the order of the homeless monks. 211 usabhe NaM arahA kosalie egaM vAsa - sahassaM Nicca vosaTTakAye ciyatta - dehe je kei upasaggA uppajjaMti taM jahA - davvA vA mANusA vA tirikkha-joNiyA vA praNulomA vA paMDilomA vA - te uppaNNe sammaM sahai khamai titikkhai ahiyAsei / 125 Arhat Rsabha 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. taeNaM usame arahA kosalie aNagAre jAe iriyA - samie bhAsA - samie esaNA-samie AyANa- bhaMDa-matta - NikkhevaNA-samie maNa-samie vaya -samie ay-afag anya aq-qa mu-ya yfafay ya-duuru asi abhAe alohe saMte pasaMte uvasaMte pariNivvuDe praNAsave zramame akiMca chiNNa-gAMThe Niruvaleve | Then Arhat Rsabha 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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126 Kalpa Sutra kaMsa-pAIva mukka-toe saMkho iva NiraMjaNe jIve iva appaDihayagaI gagaNamiva NirAlaMbaNe vAyuriva appaDibaddha sArayasalilaM suddha-yie pukkhara-pattaM piva Niruvaleve kummo iva guttidiye khaggi-visANaM va ega-jAe vihaga iva vippamukke bhAruMDa-pakkhI va appamatte kuMjara iva soDIre vasabho iva jAya-thAme sIho iva duddharise maMdaro iva appakaMpe sAgaro iva gaMbhIre caMdo iva somalese sUro iva dittatee jacca-kaNagaM va jAya-ruve vasuMdharA iva savva-phAsa-visahe suhaya-huyAsaNo iva teyasA jalaMte / 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 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, 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. Naththi NaM tassa araho usabhassa kosaliyassa kaththai paDibaMdhe / se ya cauvihe paNNatto taM jahA-davvo khittamo kAlo bhaavo| davvo sacittAcitta-mIsaesu davvesu / khittamo gAme vA Nagare vA araNNe vA khitte vA khale vA aMgaNe vaa| kAlo samae vA AvaliyAe vA ANApANue vA yove vA khaNe vA lave vA muhatte vA ahoratte vA pakkhe vA mAse vA uUe vA ayaNe vA saMvacchare vA aNNayare vA dIhakAla-saMjoe / bhAvo kohe vA mANe vA mAyAe vA lobhe vA bhae vA hAse vA pijje vA dose vA kalahe vA abbhakkhANe vA pesuNNe vA para-parivAe vA arai-raI vA mAyA mose vA micchA-dasaNasalle vA tassa raNaM arahayo usabhassa No evaM bhavai / Arhat Rsabha of Kosala 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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Arhat Rsabha 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 vavalika, one called anapanaka ( deep breath / respiration ), one called a stoka, one called a ksana, one called a lava a paksa, a muhurta, 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 Rsabha had none of these. 127 se NaM arahA usame vAsA - vAsa- vajjaM praTTha gimha - hemaMtie mAse gAne egarAie Nagare paMca-rAie vAsI caMdaNa - samANa kappe sama-tiNa-maNi-leTaThukaMcaNe samadukkha - suhe ihaloga-paraloga prappaDibaddhe, jIviyamaraNe NiravakaMkhe, saMsAra-pAra-gAmI kamma saMga - NigdhAyaNaTThAe prabhuTThie evaM ca NaM viharai / Monsoon sojourn apart, Arhat Rsabha 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. tassa NaM arahamro usabhassa praNuttareNaM NANeNaM praNuttareNaM daMsaNeNaM praNuttareNaM caritteNaM praNuttareNaM AlaeNaM praNuttareNaM vIrieNaM praNuttareNaM prajjaveNaM praNuttareNaM maddaveNa praNuttareNaM lAghaveNaM praNuttarAe khaMtIe praNuttarAe buddhIe praNuttareNa sacca-saMjama-tava- sucariya-sovaciya-phala- pariNivvANa - maggeNaM prappANaM bhAve mANasa ekkaM vAsa - sahassaM viikkataM / 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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128 Kalpa Sutra satisfaction, with the highest intelligence and highest truth, restraint and penance, Arhat Rsabha spent a thousand years in meditating on self on the road to liberation, which was the duly earned outcome of right conduct. tamo NaM je se hemaMtANaM cauththe mAse sattame pakkhe phagguNa-bahule tassa NaM phagguNa-bahulassa egArasI-pakkheNaM puvvaNha-kAla-samayaMsi purima-tAlassa Nagarassa bahiyA sagaDamuhaMsi ujjANaMsi Niggoha-vara-pAyavassa ahe aTThameNaM bhatteNaM apANaeNaM AsADhAhi-nakkhatteNaM jogamuvAgaeNaM jhANaMtariyAe vaTTamANassa aNaMte aNuttare NivvAdhAe NirAvaraNe kasiNe paDipuNNe kevala-vara-nANa-dasaNe smuppnnnne| . Thereon, in the seventh fortnight of the fourth month of winter, on the eleventh day of the dark half of Phalguna, in the earlier part of the day, outside the city of Purimatala, 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 Uttarasadha, while in meditation, he became the master of kevala knowledge and faith, infinite, unsurpassed, unobstructed, complete and full. tae NaM usabhe arahA kosalie jiNe kevalI savvaNNa savya-darisI sa deva-maNuyAsurassa logassa pariyAyaM jANai pAsai / savvaloe savvajIvANaM AgaI gaI thiiM cavaNaM uvvAyaM takkaM maNo mANasiyaM bhUttaM kaDaM paDiseviyaM prAvI-kamma raho-kammaM a-rahA-a-rahassabhAgI taM taM kAlaM maNa-vayaNa-kAyajoge vaTTamANANaM savvaloe savvajIvANaM savvabhAve jANamANe pAsamANe virhi| 212 Then Arhat Rsabha 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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AERO Maru Devi (Rsabha's Mother) attains Omniscience 6] [facing p. 128

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Arhat Rsabha 129 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 usabhassa NaM arahano kosaliyassa caurAsIi gaNa caurAsIi gaNaharA ya hoththaa| 213 usabhassa NaM arahano kosaliyassa usabhaseNa-pAmokkhAyo caurAsIi samaNasAhassIgro ukkosiyA samaNa-saMpayA hoththaa| - 214 usabhassa NaM araho kosaliyassa baMbhisuMdarI-pAmokkhANaM ajjiyANaM tiNNi saya-sAhassImo ukkosiyA ajjiyaa-sNpyaa-hoththaa| 215 usabhassa NaM arahano kosaliyassa sejjaMsa-pAmokkhANaM samaNovAsayANaM tiNNi saya-sAhassIyo paMca sahassA ukkosiyA samaNovAsaga-saMpayA hoththaa| 216 usabhassa NaM arahano kosaliyassa subhaddA-pAmokkhANaM samaNovAsiMyANaM paMca saya-sAhassIyo caupaNNaM ca sahassA ukkosiyA samaNovAsiyANaM saMpayA hoththA / 217 Arhat Rsabha of Kosala had 84 ganas and 84 ganadharas. 213 Arhat Rsabha of Kosala had an excellent community of 84,000 monks with Rsabhasena at its head. 214 Arhat Rsabha of Kosala had an excellent community of 3,00,000 nuns with Brahmi-Sundari at its head. 215 Arhat Rsabha of Kosala had an excellent community of 3,05,000 male followers with Sreyansa at its head. 216 Arhat Rsabha of Kosala had an excellent community of 5,54,000 female followers with Subhadra at its head. - 217 usabhassa NaM arahano kosaliyassa cattAri sahassA satta sayA paNNAsA cauddasapuvINaM ajiNANaM jiNa-saMkAsANaM ukkosiyA cauddasapuvI-saMpayA hoththaa| 218 usabhassa NaM arahano kosaliyassa Nava sahassA prohiNANINaM ukkosiyA saMpayA hoththaa| 219 usabhassa NaM arahano kosaliyassa vIsa sahassA kevalaNANINaM ukkosiyA saMpayA hoththaa| 220 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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130 Kalpa Sutra 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 Rsabha of Kosala had an excellent community of 20,000 omniscients. 220 usabhassa NaM arahano kosaliyassa vIsa sahassA chacca sayA veuviyANaM ukkosiyA saMpayA hoththaa| 221 usabhassa NaM araho kosaliyassa bArasa sahassA chacca sayA paNNAsA viulamaINaM uDDhAijjesu dIvasamuddesu saNNINaM paMcidiyANaM pajjattagANaM maNNogae bhAve jANamANANaM ukkosiyA saMpayA hoththaa| 222 usabhassa NaM arahano kosaliyassa bArasa sahassA chacca sayA paNNAsA vAiNaM ukkosiyA saMpayA hoththA / 223 221 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 usabhassa NaM arahano kosaliyassa vIsaM aMtevAsi-sahassA siddhA cattAlIsaM ajjiyA-sAhassIo siddhaano| 224 usabhassa NaM araho kosaliyassa bAvIsa sahassA NavasayA aNuttarovavAiyANaM gai-kallANANaM ukkosiyA saMpayA hoththA / . 225 usabhassa NaM arahano kosaliyassa duvihA aMtagaDa-bhUmI hoththA taM jahA-jugaMtakaDa-bhUmI ya pariyAyaMtakaDa-bhUmI ya / jAva. * 'asaMkhijjAyo purisa-jugAyo jugaMtakaDa-bhUmI aMto-muhutta-pariyAe aMtaM akaasii| 226 Arhat Rsabha of Kosala had 20,000 male disciples and 40,000 female disciples who had been perfected. 224

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Arhat Rsabha 131 225 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. 226 teNaM kAleNaM teNaM samaeNaM usabhe arahA kosalie vIsaM puvva-saya-sahassAI kumAra-vAsa-majjhe vasittANaM tesIiM puvva-saya-sahassAI agAra-vAsa-majjhe vasittANaM egaM vAsa-sahassaM chaumaththa-pariyAyaM pAuNittA egaM puvva-sayasahassaM vAsa-sAhassUNaM kevali-pariyAyaM pAuNittA paDipuNNaM puvva-saya-sahassaM sAmaNNa-pariyAyaM pAuNittA caurAsII puvva-saya-sahassAiM savvAuyaM pAlaittA khINe veyaNijjAuya-NAma-gotte imIse prosappiNIe susama-dussamAe samAe viikkaMtAe tIhiM vAsehiM addha-Navamehi ya mAsehiM sesehiM je se hemaMtANaM tacce mAse paMcame pakkhe mAha-bahule tassa NaM mAha-bahulassa terasI pakkheNaM uppiM aTThAvaya-sela-siharaMsi dasahi aNagAra-sahassehiM saddhiM cauddameNaM bhatteNaM apANaeNaM abhIiNA NakkhatteNaM jogamuvAgaeNaM puvvaNha-kAla-samayaMsi saMpaliyaMka-NisaNNe kAlagae viikkate samujjAe chiNNa-jAijarA-maraNa-baMdhaNe siddhe buddhe mutte aMtagaDe pariNibvuDe svv-dukkh-pphiinne| 227 In that period, at that time, Arhat Rsabha was a prince for 20,00,000 purvas, then he reigned for 63,00,000 purvas, in all 83,00,000 purvas 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 purvas in the order of a monk, and 84,00,000 purvas 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 Magha, atop Mount Astapada, 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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132 Kalpa Sutra 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 usabhassa NaM arahano kosaliyassa kAlagayassa jAva...savva-dukkha-ppahINassa tiNNi vAsA addhaNava mAsA viikkaMtA to vi paraM egA ya sAgarovama-koDAkoDI tivAsa-addhaNava-mAsAhiya-bAyAlIsAe vAsa-sahassehiM UNiyA viikkaMtA eyaMsi samae samaNe bhagavaM mahAvIre pariNivvue tanovi paraM Nava-vAsa-sayA viikkaMtA dasamassa ya vAsa-sayassa ayaM asIime saMvacchare kAle gcchi| 228 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 sagaropamas, less 2003 years, and 81 months, when Sramana Bhagavan Mahavira passed away. Since then, nine centuries have elapsed, and of the tenth century, this is the 80th year. 228

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VI jiNa-carittaM therAvalI List of Senior Monks

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teNaM kAleNaM teNaM samaeNaM samaNassa bhagavo mahAvIrassa Nava gaNA ikkArasa gaNaharA hoththA / se keNa?NaM bhaMte ! evaM vuccaiH samaNassa bhagavo mahAvIrassa Nava gaNA ikkArasa gaNaharA hoththA ? samaNassa bhagavo mahAvIrassa je? iMdabhUI aNagAre goyamagotteNaM paMca samaNa-sayAiM vaaei| majjhime aggibhaI aNagAre goyama gotteNaM paMca samaNa-sayAiM vAei / kaNIyase aNagAre vAubhUI NAmeNaM goyamagotteNaM paMca samaNa-sayAiM vAei / there ajja-viyatte bhAraddAegotteNaM paMca samaNa-sayAI vaaei| there ajja-suhamme aggivesAyaNa-gotteNaM paMca samaNa-sayAiM vAei / there maMDiyaputte vAsiTThagotteNaM adaghuTThAiM samaNa-sayAiM vAei / there moriyaputte kAsava-gotteNaM addhaTThAI samaNa-sayAiM vAei / there akaMpie1 goyama-gotteNaM there ayala-bhAyA hariyAyaNa-gotteNaM te duNNi vi therA tiNNi-tiNNi samaNa-sayAiM vAeMNNi / there meyajje there pabhAse ee duNNi vi therA koDiNNa-gotteNaM tiNNi tiNNi samaNa-sayAI vAeMti / se teNaM aTThaNaM ajjo ! evaM vuccaIH samaNassa bhagavagro mahAvIrassa Nava gaNA ikkArasa gaNaharA hoththaa| In that period, at that time, sramana Bhagavan Mahavira had nine ganas and eleven ganadharas. - Bhante! Why has it been said that sramana Bhagavan Mahavira had nine ganas and eleven ganadharas ? The senior most disciple of Sramana Bhagavan Mahavira was Indrabhuti of the Gautama line* who imparted lessons in the sacred texts to 500 monks. The middle disciple Agnibhuti of the Gautama line imparted lessons in the sacred texts to 500 monks. The youngest disciple Vayubhuti of the Gautama line imparted lessons in the sacred texts to 500 monks. Sthavira Arya Vyakta of the Bharadvaja line imparted lessons in the sacred texts to 500 monks. Sthavira Arya Sudharma of the Agni Vaisayana line imparted lessons in the sacred texts to 500 monks. Sthavira Mandika-putra of the Vasistha line imparted lessons in the sacred texts to 250 monks. Sthavira Maurya-putra of the Kasyapa line imparted lessons in the sacred texts to 250 monks. In this Chapter, Gotra has been translated as 'line'.

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136 Kalpa Sutra Sthavira Akampita of the Gautama line and sthavira Acalabhrata of the Haritayana line, each imparted lessons in the sacred texts to 300 monks. Sthavira Maitarya and sthavira Prabhasa, both of the Kaundinya 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 Sramana Bhagavan Mahavira had nine ganas and eleven ganadharas. savve ee samaNassa bhagavo mahAvIrassa ikkArasa vi gaNaharA duvAlasaMgiNo cauddasa-pugviNo samatta-gaNi-piDagA-dhAragA rAyagihe Nagare mAsieNaM bhatteNaM apANaeNaM kAlagayA viikkaMtA samujjAyA chiMgNa-jAi-jarA-maraNabaMdhaNa siddhA muttA aMtagaDA pariNivvuDA svv-dukkh-pphiinnaa| there iMdabhUi there ajja-suhamme siddhigae mahAvIre pacchA duNNi vi therA pariNivvuyA / je ime ajjattAe samaNA NiggaMThA ee savve ajja suhammassa aNagArassa avaccejjA. avasesA gaNaharA niravaccA vocchinnaa| Of these eleven ganadharas of Gramana Bhagavan Mahavira, all were masters of the 12 Angas, 14 Purvas and all the spiritual treasures created by the ganis, 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 Indrabhuti and sthavira Arya Sudharma entered into liberation after the passing away of Mahavira. The nirgrantha monks of the present times are all the spiritual descendants of sthavira Arya Sudharma. The rest of the ganadharas are without (spiritual) progeny, and hence they are uprooted (i.e., have left no line). samaNe bhagavaM mahAvIre kAsava-gotteNaM / samaNassa bhagavano mahAvIrassa kAsava-gottassa ajja-suhamme there aMtevAsI aggivesaaynn-sgotte| therassa NaM ajja-suhammassa aggivasAyaNa-sagottassa ajja-jaMbu-NAme there aMtevAsI kAsavagotte / therassa NaM ajja-jaMbu-NAmassa kAsava-gottassa ajja-ppabhave there aMtevAsI kaccAyaNa-sagotte / therassa NaM ajja-sijjaMbhave there aMtevAsI maNaga

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List of Senior Monks 137 piyA vaccha-sagotte / therassa NaM ajja-sijjaMbhavassa maNaga-piuNo vacchasagottassa there aMtevAsI ajja-jasabhadde tuMgiyAyaNa-sagotte / Sramana Bhagavan Mahavira belonged to the Kasyapa line. Sthavira Arya Sudharma who was the disciple of Sramana Bhagavan Mahavira was of the Agni-vaisayana line. Sthavira Arya Jambu who was the disciple of Arya Sudharma of the Agni-vaisayana line belonged to the Kasyapa line. Sthavira Arya Prabhava who was the disciple of sthavira Arya Jambu of the Kasyapa line belonged to the Katyayana line. Arya Sayyambhava, the father of Manaka, who was the disciple of the sthavira (Arya Prabhava), belonged to the Vatsya line. Sthavira Arya Yasobhadra who was the disciple of sthavira Arya Sayyambhava of the Vatsya line, the father of Manaka, belonged to the Tungikayana line. saMkhitta-vAyaNAe ajja-jasabhaddAe aggo evaM therAvalI bhaNiyA taM jahAtherassa NaM ajja-jasabhaddAmo tuMgiyAyaNa-sagottassa aMtevAsI duve theraa| there ajja-saMbhUyavijae mADhara-sagotte there ajja-bhaddabAha pAINa-sagotte / therassa NaM ajja-saMbhUyavijayassa mADhara-sagottassa aMtevAsI there ajja-thUlabhadde goymsgotte| therassa NaM ajja-thUlabhaddassa goyamasagottassa aMtevAsI duve theraa| there ajja mahAgirI elAvacca-sagotte, there ajja-suhaththI vAsiTThasagotte / therassa NaM ajja-suhaththissa vAsiTTha-sagottassa aMtevAsI dube therA suTThiya-suppaDi-buddhA koDiya-kAkaMdagA vagdhAvacca-sagottA / therANaM suThiyasuppaDibuddhANaM koDiya-kAkaMdagANaM vagdhAvacca-sagottANaM aMtevAsI there ajja iMdadiNNe kosiy-sgotte| therassa NaM ajja-iMdadiNNassa kosiyasagottassa aMtevAsI ajja-diNNe goyama-sagotte / therassa NaM ajja-diNNassa goyama-sagottassa aMtevAsI there ajjasIhagirI jAIsare kosiya-sagotte / therassa NaM ajjasIhagirissa jAIsarassa kosiya-sagottassa aMtevAsI there ajja-vaire goyama-sagotte / therassa NaM ajja-vairassa goyama-sagottassa (aMtevAsI there ajja-vairaseNe ukkosiya-gotte / therassa NaM ajja-vairaseNassa ukkosiya-gottassa) aMtevAsI cattAri theraa| there ajja-NAile, there ajja-vomile, there ajja-jayaMte there ajja-tAvase / therAno ajjaNAilAmo ajjaNAilA sAhA nniggyaa| therAno ajja-vomilAmo ajja

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138 Kalpa Sutra vomilA sAhA nniggyaa| therApo ajja-jayaMtAgro prajja-jayaMtI sAhA nniggyaa| therAno ajja-tAvasAno ajja-tAvasI sAhA NiggayA tti 4 In a precise redaction, the list of the sthaviras after Arya Yasobhadra would read as follows : Sthavira Yasobhadra of the Tungikayana line had two disciples: sthavira Arya Sambhuta-vijaya of the Mashara line, and sthavira Arya Bhadrabahu of the Pracina line. Sthavira Arya Sambhuta-vijaya of the Mathara line had a disciple in sthavira Arya Sthulabhadra who belonged to the Gautama line. Sthavira Arya Sthulabhadra of the Gautama line had two disciples : sthavira Arya Mahagiri of the Ailapatya line, and sthavira Arya Suhasti of the Vasistha line. Sthavira Arya Suhasti of the Vasistha line had two disciples : sthaviras Susthita and Supratibuddha, alias Kotika and Kakandaka respectively, both belonging to the Byaghrapatya line. Sthaviras Susthita and Supratibuddha, alias Kotika and Kakandaka, both of the Byaghrapatya line, had a disciple in sthavira Indradatta who belonged to the Kausika line. Sthavira Arya Indradatta of the Kausikaline had a disciple in Aryadatta of the Gautama line. Sthavira Aryadatta of the Gautama line had a disciple in sthavira Arya Singhagiri Jatismara who belonged to the Kausika. line. Sthavira Arya Singhagiri Jatismara of the Kausika line had a. disciple in sthavira Arya Vajra of the Gautama line. Sthavira Arya Vajra of the Gautama line had (a disciple in sthavira Arya Vajrasena of the Utkrsta line; and sthavira Arya Vajrasena of the Utkrsta line had) four disciples : sthavira Arya Nagila, sthavira Arya Bomila, sthavira Arya Jayanta and sthavira Arya Tapasa.

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List of Senior Monks 139 From sthavira Arya Nagila branched out the Arya-Nagila sakha* From sthavira Bomila branched out the Arya-Bomila sakha. From sthavira Arya Jayanta branched out the Arya-Jayanti sakha. From Sthavira Arya Tapasa branched out the AryaTapasi sakha. viththara-vAyaNAe puNa ajja-jasabhaddApro paramo therAvalI evaM paloijjai taM jahA-therassa NaM ajja-jasabhaddassa ime do therA aMtevAsI ahAvaccA abhiNNAyA hoththA taM jahA-there ajja-bhaddabAhU pAiNa-sagotte, there saMbhUyavijae maaddhr-sgotte| therassa NaM ajja-bhaddabAhUssa pAiNa-sagottassa ime cattAri therA aMtevAsI ahAvaccA abhiNNAyA2 hoththA taM jahA-there godAse there agidatte there jaNadatte there somadatte kaasv-gottennN| therehito NaM godAsehiMto kAsava-gottehiMto eththa gaMgodAsa-gaNe NAmaM gaNeNiggae; tassa NaM imAno cattAri sAhAyo evamAhijjati taM jahA-tAmalittiyA koDivarisiyA poMDavaddhaNiyA daasiikhbbddiyaa| therassa NaM ajja-saMbhUyavijayassa mADhara-sagottassa ime duvAlasa therA aMtevAsI ahAvaccA abhiNNAyA hoththA taM jahA NaMdaNabhadde there uvaNaMde tIsabhadda jasabhadde / there ya sumaNabhadde maNibhadde puNNabhadde ya / 1 // there ya thUlabhadde ujjumaI jaMbunAmadhijje ya / there ya dIhabhadde there taha paMDubhadde // 2 / / therasasa NaM ajja-saMbhayavijayassa mADhara-sagottassa imAno satta aMtevAsiNIgro ahAvaccAyo abhiNNAyAmo hoththA taM jahA *Hermann Jacobi writes: "It is not clear what is meant by gana, kula and sakha. Gana designates the school which is derived from one teacher: kula the succession of teachers in one line, sakha the lines which branch off from each teacher. The modern gaccha appears equivalent with the ancient gana. -Kalpa Sutra, in Sacred Books of the East, Vol. XXII, p. 288.

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140 jakkhA ya jakkhadiNNA bhUyA taha ceva bhUyadiNNA ya / seNA veNA reNA bhagiNI thulabhaddassa | 3 | 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 Pracina line and sthavira Sambhuta-vijaya of the Mathara line, who were progeny-like and very dear to him. Sthavira Arya Bhadrabahu of the Pracina line had four progeny-like and very dear disciples in sthavira Godasa, sthavira Agnidatta, sthavira Janadatta and sthavira Somadatta-all of the Kasyapa line. From sthavira Godasa of the Kasyapa line branched out a gana named Godasa gana, of which the four sakhas were Tamraliptika, Kotivarsia, Pundra-vardhania and Dasi-kharvatika. Sthavira Arya Sambhuta-vijaya of the Mathara line had 12 progeny-like and very dear disciples as follows : Nandana-bhadra sthavira Upananda, Tisya-bhadra, Yaso-bhadra Sthavira Sumana-bhadra Mani-bhadra Punya-bhadra 1 Kalpa Sutra Sthavira Sthula-bhadra Rjumati and one Jambu by name Sthavira Dirgha-bhadra And Sthavira Pandu-bhadra. 2 Sthavira Arya Sambhuta-vijaya of the Mathara line had the following progeny-like and very dear female disciples : Yaksa, Yaksadatta Bhuta, Bhuta-datta Sena (Ena ?), Bena, Rena Sisters of Sthula-bhadra. 3 therassa NaM ajja-thUlabhaddassa goyama- sagottassa ime do therA grahAvaccA abhiNNAyA hothyA taM jahA-there ajja - mahAgirI elAvacca - sagotte there ajja - suhaththI vAsiTTha-saMgotte / therassa NaM prajja - mahAgirIssa elAvacca 5

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List of Senior Monks sagottassa ime praTTha therA aMtevAsI grahAvaccA abhiNNAyA hothyA taM jahAthere uttare there valissahe there dhaNaDDhe there siriDDhe there koDiNNe there jAge there NAgamitte there chalue rohagutte kosiya-gotteNaM / therehiMto NaM chahito rohagutte hito kosiya-gottehiMto tathya NaM terAsiyA sAhA NiggayA / thererhito NaM uttara-balisse - hito tathya NaM uttara balissahagaNe NAmaM gaNe Niggae | tassa NaM imAtra cattAri sAhAo evamAhijjaMti taM jahAkosaMviyA soittiyA koDDavANI caMdaNAgarI / therassa NaM prajja - suhaththis vAsiTTha- sagottassa ime duvAlasa therA aMtevAsI ahAvaccA abhiNNAyA hothyA taM jahA therajja-rohaNe ya dajase mehe gaNI ya kAmiDDhI / suTThiya-supapaDbuiddhe rakhiya taha rohagutte ya // 4 // isigutte sirigutte gaNI ya baMbhe gaNI ya taha some / dasa do ya gaNaharA khalu ee sIsA suhassa 15 / Sthavira Arya Sthula-bhadra had two progeny-like and very dear disciples in sthavira Arya 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 Dhanadhya, sthavira Sirardhi, sthavira Kodinna, sthavira Naga, sthavira Nagamitra and sthavira Chaluka Rohagupta (the last one being) of the Kausika line. From sthavira Chaluka Rohagupta of the Kausika line branched out the Trairasika sakha. From sthavira Uttara and sthavira Balissaha branched out a gana named Uttara-Balissaha gana, of which four sakhas were Kausambika, Sautaptika, Kautumbini and Candra-nagari. Sthavira Arya Suhasti of the Vasistha line had the following 12 progeny-like and very dear disciples :

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142 Sthavira Arya Rohana Bhadrayasah, Megha, Kamardhi Susthita, Supratibuddha Raksita and Rohagupta 4 Rsigupta, Srigupta Gani Brahma and gani Soma These ten plus two, ganadharas (12 in all) All disciples of Suhasti. 5 therehiMto NaM ajja - rohaNehiMto kAsava - gottehiMto tathya NaM uddehagaNe NAmaM gaNe Niggae / tassa imAo cattAri sAhAo NiggayAo chacca kulAI evaM hijjati / se kiM taM sAhAo ? sAhAo evamAhijjati taM jahAuDuMbarijjiyA, mAsapUriyA, maipattiyA, suNNapattiyA / se taM sAhAmro / se kiM taM kulAI ? kulAI evamAhijjaMti taM jahA paDhamaM ca NAgabhUyaM vIyaM puNa somabhUiyaM hoi / aha ullagaccha taDyaM cauththayaM haththilijjaM tu |6| paMcamagaM gaMdijjaM chaTTha puNa pArihAsayaM hor3a / uddeha gaNassee chacca kulA hoMti NAyavvA |7| Kalpa Sutra. therehito NaM sirigutte hito hAriya- sagottehiMto eththa NaM cAraNa- gaNe NAma gaNe Niggae; tassa NaM imAmro cattAri sAhAo satta ya kulAI evamA hijjati / se kiM taM sAhAo ? sAhAo evamAhijjeti taM jahAhAriyamAlAgArI saMkAsiyA gavedhuyA vajjaNAgarI / se taM sAhA / se kiM taM kulAI ? kulAI evamAhijjati taM jahA paDhameththa vacchalijjaM bIyaM puNa pIidhammiyaM hoi / taiyaM puNa hAlijjaM cauththaM pUramittijjaM 18 6

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List of Senior Monks 143 paMcamagaM malijja chaTheM puNa ajja-ceDayaM hoi / sattamagaM kaNhasahaM satta kulA cAraNagaNassa / 9 / From sthavira Arya Rohana of the Kasyapa line branched out a gana named Uddeha gana, of which four sakhas and six kulas were stated to be as follows. What were the sakhas? They were : Audumbaria, Masapuriya, Mati-praptika and Sunyapraptika. These are the sakhas. What were the kulas ? They were : First was Nagabhuta Second, Somabhutika Ullagaccha (Ardra-kaccha ?) the third And fourth Hastiliya 6 Fifth was Nandiya And sixth Parihasaka Of the Uddeha gana, to be noted, These were the six Kulas. 7 From sthavira Sri-gupta of the Harita line branched out a gana named Carana gana, of which four sakhas and seven kulas had been as follows. What were the sakhas ? They were : Haritamalakari, samkasya (Samkasika ?), Gavedhuka and Vajranagari, And what were the kulas ? They were : First was Vatsaliya And second Priti-dharmika Third was Haliya (Haligga ?) And fourth Pausa-maitreya (mittigga ?) 8 Fifth was Maleya (Maligga ?) And sixth Arya-Cetaka And the seventh Krsna-sakha (Kanhasaha ?)-- Such were seven kulas of the Carana gana, 9 therehiMto bhaddasehiMto bhAradAya-sagottehiMto eththa NaM uDuvADiyagaNe NAmaM gaNe jigge| tassa NaM imAro cattAri sAhAyo tiNNi ya kulAI evamAhijjati / se kiM taM sAhAyo ? sAhAmro evamAhijjati taM jahA-caMpi

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144 Kalpa Sutra jjiyA bhaddijiyA kAkaMdiyA mehlijjiyaa| se taM saahaayo| se kiM taM kulAI ? kulAI evamAhijjati taM jahA bhaddajasiyaM taha bhaddaguttiya taiyaM ca hoi jasabhadaM / eyAiM uDuvADiyagaNassa tiNNeva ya kulAiM / 10 / therehito NaM kAmiDDhIhito kuMDala-sagottehito eththa NaM vesavADiyagaNe NAma gaNe nnigge| tassa NaM imAo cattAri sAhAyo cattAri kulAiM evmaahijjti| se kiM taM sAhAyo? sAhAyo evamAhijjati ? taM jahA-sAvaththiyArajjapAliyA aMtarijjiyA khemlijjiyaa| se taM saahaayo| se kiM taM kulAI ? kulAI evamAhijjati taM jahA ___ gaNiyaM mehiya kAmiD DhiyaM ca taha ca hoi iMdapuragaM ca / eyAi vesavADiya gaNassa cattAri ya kulAiM / 11 / From sthavira Bhadrayasah of the Bharadvaja line branched out a gana named Udubadiya gana, which in turn branched out into four sakhas and three kulas. What were these sakhas ? They were Campiya, Bhadriya, Kakandia and Mekhalia. Such were the sakhas. And what were the kulas ? The kulas were : Bhadra-yasasya and BhadraGuptiya, third Yaso-bhadraThese are the kulas of gana named Uduvadiya. 10 From sthavira Kamardhi of the Kundala (Kaunninya, in alternative reading) line branched out a gana named Vesavadiya, which in turn branched out in four sakhas and four kulas. What were these sakhas ? They were Sravastika, Rajyapalika, Antariya and Ksemaliya. Such were the sakhas. 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 : Sthulabhadra as a lion with his sisters Bottom: Sthulabhadra's sisters with Bhadrabahu (or Sthulabhadra) [ facing p. 144

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145 List of Senior Monks therehito NaM isiguttehiMto kAkaMdiyehito vAsiTTha-sagottehiMto eththa NaM mANavagaNe NAmaM gaNe nnigge| tassa NaM imAro cattAri sAhAyo tiNNi ya kulAiM evamAhijjati / se kiM taM sAhAyo ? sAhAyo evamAhijjati taM jahA-kAsavijjiyA goyamijjiyA vAsiTThiyA sortttthiyaa| se taM sAhAyo / se kiM taM kulAiM ? kulAiM evamAhijjati taM jahA isiguttiyaththa paDhamaM biiyaM isidatteyaM muNeyavvaM / taiyaM ca abhijasaM taM tiNNi kulA maannvgnnss|12| therehito suTTiya-suppaDibuddhehito koDiya-kAkaMdaehito vagghAvacca-sagottehito eththa NaM koDiyagaNe NAmaM gaNe Niggae / tassa Na imAro cattAri sAhAo cattAri kulAiM evamAhijjati / se kiM taM sAhAyo? sAhAyo evamAhijjati taM jahA uccaNAgarI vijjA harI ya vairI ya majjhimillA ya / koDiyagaNassa eyA havaMti cattAri sAhAyo / 13 / se taM sAhAyo / se kiM taM kulAiM ? kulAiM evamAhijjati taM jahA paDhamiththa baMbhalijjaM biiyaM NAmeNa vacchalijja tu taiyaM puNa vANijja cauththayaM paNhavAhaNayaM / 14 / From sthavira Rsigupta Kakandika of the Vasistha line branched out a gana named Manaya gana, which in turn had four sakhas and three kulas. What were the sakhas ? They were Kalyapiya, Gautamiya, Vasisthiya and Saurastriya. Such were the sakhas. And the kulas? They were : First was Rsiguptiya Second to be noted was Rsidattiya And the third-AbhijasaThe three kulas of Manava gana. 12

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146 Kalpa Sutra From the two sthaviras of the Byaghrapatya line, Susthita (alias Kotika) and Supratibuddha (alias Kakandaka) branched out a gana named Kotika gana, which had four sakhas and four kulas. What were the sakhas ? They were : First was Uccana gari, and then Vidyadhari, Vajri, Madhyamila--- Such were the four sakhas of the gana named Kotika. 13 Such were the sakhas ? And what about the kulas? They were : Brahmaliya was the first The second was Vatsaliya The third was Vanijya And the fourth Prasna-vahanaka. 14 therANaM suTThiya-suppaDibuddhANaM koDiya-kAkaMdagANaM vagghAvacca-sagottANaM ime paMca therA aMtevAsI ahAvaccA abhiNNAyA hoththA taM jahA-there ajja-iMdadiNNe there piyagaMThe there vijjAharagovAle kAsava-gotteNaM there isidatte there arihadatte / therehito NaM piyagaMThehito eththa NaM majjhimA sAhA nniggyaa| therehito vijjAharagovAlehito taththa NaM vijjAharI sAhA NiggayA / therassa NaM ajja-iMdadiNNassa kAsava-gottassa ajja-diNNe there aMtevAsI goyama-sagotte / therassa paNa ajja-diNNassa goyama-sagottassa ime do therA aMtevAsI ahAvaccA abhiNNAyA hoththA / there ajja-saMtiseNie maaddhr-gotte| sathere ajjasIhagirI jAIsare kosiyagotte / therehiMto NaM ajja-saMtiseNiehito mADharasagottehiMto eththa NaM uccaNAgarI sAhA nniggyaa| The two sthaviras of the Byaghrapatya line, Susthita alias Kotika and Supratibuddha alias Kakandaka had five progeny-like and very dear disciples in sthavira Arya Indradatta, sthavira Priyagrantha, sthavira Vidyadhara-gopala of the Kasyapa line, sthavira Rsidatta and sthavira Arhadatta. From sthavira Priyagrantha branched out the Madhyama sakha. From sthavira Vidyadhara-gopala branched out the Vidyadhari sakha. Sthavira Arya Indradatta of the Kasyapa 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 Santi-sainika of the Mathara line, and sthavira Arya Singhagiri Jatismara of the Kausika line. From sthavira Arya Santi-sainika of the Mathara line branched out the Uccanagari sakha. 10 therassa NaM prajja - saMtiseNiyassa mADhara- sagottassa ime cattAri therA aMtevAsI ahAvaccA abhiNNAyA hothyA taM jahA - there prajja - seNie there ajja - tAvase there zrajja - kubere there ajja - isipAlie / therehito NaM prajja - seNiehiMto eththa NaM ajjaseNiyA sAhA NiggayA / therehiMto NaM ajja - tAvasehiMto ethya NaM ajja-tAvasI sAhA NiggayA / therehiMto NaM ajja - kuberehito eththa gaM ajja - kuverA sAhA NiggayA / therehiMto NaM prajja - isapAlie hito eththa gaM ajja - isipAliyA sAhA NiggayA / therassa NaM prajja sihagirissa jAisarassa ko siya-gottassa ime cattAri therA aMtevAsI grahAvaccA abhiNNAyA hoththA taM jahA - there dhaNagiri there ajja - vaire there ajja samie there arihadiNNe / therehiMto NaM prajja samiehito goyama- sagottehiMto eththa NaM baMbhadIviyA sAhA NiggayA / thererhito NaM zrajja - vairehito goyama - sagottehito eththa NaM prajja vairA sAhA NiggayA / therassa NaM grajja - vairassa goyama - sagottassa imetiNi therA aMtevAsI ahAvaccA abhiNNAyA hothyA taM jahA - there prajja - vairaseNie there ajja-paume there ajja - rahe / therehito NaM ajja - vairaseNiehiMto eththa NaM prajja - ilI sAhA NiggayA / therehito NaM ajja -paramehito eththa NaM ajja -paumA sAhA NiggayA / thererito NaM prajja rahehiMto eththa NaM ajjajayaMtI sAhA NiggayA / therassa raNaM ajja - rahassa vaccha-sagottassa prajja - pUsagirI there aMtevAsI kosiya- sagotte / therassa NaM ajja -pUsagirissa kosiya- sagottassa ajja - phaggumitte there aMtevAsI goyama sagotte / 11 147 Sthavira Arya Santi-sainika of the Mathara line had four progeny-like and very dear disciples in sthavira Arya Sainika, sthavira Arya Tapasa, sthavira Arya Kuvera and sthavira Rsipalita. From sthavira Arya Sainika branched out the Arya-Sainika sakha. From sthavira Arya Tapasa branched out the Arya-Tapasi sakha. From sthavira Arya Kuvera branched out the Arya-Kuvera sakha. From sthavira Arya Rsi-palita branched out the Arya Rsi-palita sakha.

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148 Kalpa Sutra u. Sthavira Arya Singhagiri Jatismara of the Kausika 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 Brahmadipika sakha. From sthavira Arya Vajra of the Gautama line branched out the Arya-Vajra sakha. Sthavira Arya Vajra of the Gautama line had three progenylike and very dear disciples in sthavira Arya Vajra-sainika, sthavira Arya Padma and sthavira Arya Ratha. From sthavira Arya Vajra-sainika branched out the Arya-naili sakha. From sthavira Arya Padma branched out the Arya-Padma sakha. From sthavira Arya Ratha branched out the Arya-Jayanti sakha. Sthavira Arya Ratha of the Vatsya line had a disciple in Arya Pausyagiri of the Kausika line. Sthavira Arya Pausyagiri of the Vatsya line had a disciple in sthavira Arya Phalgumitra of the Gautama line. 11 [therassa NaM ajja-phaggumittassa goyama-saguttassa ajja-dhaNagirI there aMtevAsI vAsiTTha-sagotte / therassa NaM ajja-dhaNagirIssa vAsiTTha-sagottassa ajjasivabhUI there aMtevAsI kuccha-sagotte / therassa NaM ajja-sivabhUissa kucchasagottassa ajja-bhadde there aMtevAsI kAsava-gotte / therassa NaM ajja-bhaddassa kAsava-gottassa ajja-Nakkhatte there aMtevAsI kAsava-gotte / therassa NaM ajja-Nakkhattassa kAsava-gottassa ajja-rakkhe there aMtevAsI kAsava-gotte / therassa NaM ajja-rakkhassa kAsava-gottassa ajja-NAge there aMtevAsI goyamasagotte / therassa NaM ajja-NAgassa goyama-sagottassa ajja-jehile there aMtevAsI vAsiTTha-sagotte / therassa NaM ajja-jehilassa vAsiTTha-sagottassa ajjaviNhu there aMtevAsI mADhara-sagotte / therassa NaM ajja-viNhussa mADhara-sago-. ttassa ajja-kAlae there aMtevAsI goyama-sagotte / therassa NaM ajjakAlagassa goyama-sagottassa ime do therA aMtevAsI goyama-sagottA there ajja-saMpalie there ajja-bhadde / eesiM duNaha vi therANaM goyama-sagottANaM ajja-vuDDhe there aMtevAsI goyama-sagotte / therassa NaM ajja-vuDDhassa goyamasagottassa ajja-saMdhapAlie there aMtevAsI goyama-sagote / therassa NaM ajjasaMdhapAliyassa goyama-sagottassa ajja-haththI there aMtevAsI kAsava-gotte /

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List of Senior Monks 149 THE OT YIGT-EfTha Tha-TTTH TOUT-ESFH HATA 4994megotte / therassa NaM ajja-dhammassa suvvaya-gottassa ajja-sIhe there aMtevAsI kaasv-gotte| therassa NaM ajja-sIhassa kAsava-gottassa ajja-dhamme there aMtevAsI kaasv-gotte| therassa NaM ajja-dhammassa kAsava-gottassa ajjasaMDille there aMtevAsI / ] [Sthavira Arya Phalgumitra of the Gautama line had a disciple in sthavira Arya Dhanagiri of the Vasistha line. Sthavira Arya Dhanagiri of the Vasistha line had a disciple in sthavira Arya Sivabhuti of the Kautsa line.. Sthavira Arya Sivabhuti of the Kautsya line had a disciple in sthavira Aryabhadra of the Kasyapa line. Sthavira Aryabhadra of the Kasyapa line had a disciple in sthavira Arya Naksatra of the Kasyapa line. Sthavira Arya Naksatra of the Kasyapa line had a disciple in sthavira Arya Raksa of the Kasyapa line. Sthavira Arya Raksa of the Kasyapa line had a disciple in sthavira Arya Naga of the Gautama line. Sthavira Arya Naga of the Gautama line had a disciple in sthavira Arya Jehila (Jetthila, also Jyestha in other readings) of the Vasistha line. Sthavira Arya Jehila of the Vasistha line had a disciple in sthavira Arya Visnu of the Mathara line. Sthavira Arya Visnu of the Mathara line had a disciple in sthavira Arya Kalaka of the Gautama line. Sthavira Arya Kalaka of the Gautama line had two disciples in sthavira Arya Sampalita and sthavira Aryabhadra, both of the Gautama line. These two sthaviras of the Gautama line had a disciple in sthavira Aryabtddha of the Gautama line. Sthavira Aryabrddha of the Gautama line had a disciple in sthavira Arya Sangha-palita of the Gautama line. Sthavira Arya Sangha-palita of the Gautama line had a disciple in sthavira Arya Hasti of the Kasyapa line. Sthavira Arya Hasti of the Kasyapa line had a disciple in sthavira Arya Dharma of the Subrata line. ::

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150 Kalpa Sutra Sthavira Arya Dharma of the Subrata line had a disciple in sthavira Arya Singha of the Kasyapa line. Sthavira Arya Singha of the Kasyapa line had a disciple in sthavira Arya Dharma of the Kasyapa line. Sthavira Arya Dharma of the Kasyapa line had a disciple in sthavira Arya Sandilya.] 12 vaMdAmi phaggamittaM ca goyamaM dhaNagiriM ca vAsiThaM / kucchaM sivabhUI piya kosiya dujjiMta-kaNhe ya / 1 / taM vaMdiUNa sirasA bhadaM vaMdAmi kAsavaM gottam / NakkhaM kAsava gottaM rakkhaM pi ya kAsavaM vaMde / 2 / - vaMdAmi ajja-NAgaM ca goyama jehilaM ca vAsiThaM / viNDaM mADhara-gottaM kAlagaM avi goyamaM vaMde / 3 / * goyama-gotta-kumAraM saMpaliyaM taha ya bhaddayaM vaMde / - theraM ca ajja-vuDDhaM goyama-gottaM namasAmi / 4 / taM vaMdiUNa sirasA thira-satta-caritta-NANa-saMpaNNaM / theraMca saMdhavAliya kAsava-gottaM paNivayAmi / 5 / - vaMdAmi ajja-haththiM ca kAsavaM khaMti-sAgaraM dhIraM / gimhANa par3hama mAse kAlagayaM citta-suddhassa / /

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List of Senior Monks vaMdAmi ajja.dhamma ca suvvayaM sIla-laddhi-saMpaNNaM / __jassa NikkhamaNe devo chattaM varaM uttamaM vahai 7 / haththaM kAsava-gottaM dhammaM siva-sAhagaM paNivayAmi / sIhaM kAsava-gottaM dhamma pi ya kAsavaM vaMde / 8 / taM vaMdiUNa sirasA [thira-satta-caritta-NANa-saMpaNNaM / theraM ca ajja-jaMbuM goyama-gottaM NamaMsAmi / 9 / miu-maddava-saMpaNNaM uvauttaM NANa-dasaNa-caritte / theraM ca NaMdiyaM pi ya kAsava-gottaM paNivayAmi / 10 / tatto athira-caritaM uttama-saMmatta-satta-saMjuttaM / desigaNi-khamAsamaNaM kAsava-gottaM NamaMsAmi / 11 // . . . tatto aNuprogadharaM dhIraM mai-sAgaraM mahAsattaM / thirigutta-khamAsamaNaM vaccha-sagottaM paNivayAmi / 12 / ' tatto praNANa-dasaNa caritta-tava-suTThiyaM-guNa-mahaMtaM / theraM kumAraM dhamma vaMdAmi gaNiM guNoveyaM / 13 / ] suttaththa-rayaNa-bharie khama-dama-maddava-guNehi saMpaNNe / deviDDhi-khamAsamaNe kAsava-gotte paNivayAmi // 14 //

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152 Kalpa Sutra I pay homage to Phalgumitra of Gautama line To Dhanagiri of the line of Vasistha I pay homage to Sivabhuti of the Kautsya line To Durdanta-krsna of the line of Kausika. Sl. 1 I pay homage to Bhadra of Kasyapa line With my head bent low. To Naksa of the Kasyapa line To Raksa of Kasyapa line (again). Sl. 2 Bow I to Arya Naga of the Gautama line To Jehila of the line of Vasistha . To Visnu of Mathara line To Kalaka of the line of Gautama. Si. 3 Bow I to Kumara Sampalita and to Bhadraka Both of the line of Gautama Bow I to sthavira Arya Btddha Who (also) belongs to the line of Gautama. Sl. 4 Having paid obeisance to them With head bent low Do I bow to sthavira Sanghapalita of Kasyapa line Fixed in equanimity and master of knowledge and conduct. Sl. 5 Obeisance to Arya Hasti of the Kasyapa 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. Sl. 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 Kasyapa line To Dharma, master of bliss and welfare To Singha, to Dharma, bow I in obeisance, Both of whom are of the line of Kasyapa. Sl. 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. SI. 9

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List of Senior Monks 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. Sl. 10 Even more steadfast in conduct High in equanimity, with merit great Do I bow to Desigani Ksamasramana Who is in the line of Kasyapa. Sl. 11 To the great preserver of the sacred lore Wise, an ocean of wisdom, with merit great Do I bow to Desigani Sthiragupta Who belongs to the line of Vatsya. Sl. 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. Sl. 13] Bow I to Devardhi Ksamasramana Who belongs to the line of Kasyapa Full of gems the meaning of the srutas And adorned with clemency, patience and restraint. Sl. 14 153 13

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VII pajjosavaNA-kappo Prescription for the Parjusana (Rules for the monks)

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teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre vAsANaM sa-vIsai-rAe mAse viikkate vAsAvAsaM pajjosavei / se keNaTheNaM bhaMte ! evaM vuccaiH samaNe bhagavaM mahAvIre vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosavei ? In that period, at that time, sramana Bhagavan Mahavira performed the parjusana 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 Bhagavan Mahavira performed the parjusana rites during the monsoon sojourn when one month and 20 nights of the rainy season had elapsed? 1 jo NaM pAeNaM agAriNaM agArAI kaDiyAiM ukkaMpiyAI chaNNAI littAI ghaTTAiM maTThAiM saMpadhUmiyAiM khAmodagAiM khAyaNiddhamaNAI appaNo aTThAe kaDAiM paribhuttAiM pariNAmiyAI bhavaMti se teNaDhaNaM evaM vuccaiH samaNe bhagavaM mahAvIre vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosavei / 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 Sramana Bhagavan Mahavira performed the parjusana rites during the monsoon sojourn when one month and 20 nights of the rainy seasons had elapsed. 2 jahA NaM samaNe bhagavaM mahAvIre vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosavei tahA NaM gaNaharA vi vAsANaM sa-vIsai-rAe mAse viikkate vAsAvAsaM pajjosaviti / Just as Sramana Bhagavan Mahavira performed the parjusana rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so did the ganadharas perform the parjusana rites on the expiry of one month and 20 nights of the rainy season.

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158 Kalpa Sutra jahA NaM gaNaharA vi vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti tahA NaM gaNahara-sIsA vi vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti / Just as the ganadharas performed the parjusana rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so did the ganadhara disciples perform the parjusana rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season. jahA NaM gaNahara-sIsA vi vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti tahA NaM therA vi vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti / Just as the ganadhara disciples performed the parjusana 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 parjusana rites during monsoon sojourn after the expiry of one month and 20 nights of the rainy season. 5 jahA NaM therA vi vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti tahA NaM je ajjattAe samaNA NiggaMThA viharaMti ee viya NaM vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajjosaviti / And just as the senior monks, the sthaviras, performed the parjusana rites during the monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so all the monks, sramana-nirgranthas, to this day have been performing the parjusana rites during their monsoon sojourn after the expiry of one month and 20 nights of the rainy season. jahA NaM je ajjattAe samaNA NiggaMThA viharaMti vAsANaM sa-vIsai-rAe mAse viikkaMte vAsAvAsaM pajz2osaviti tahA NaM amhaM pAyarIyA uvajjhAyA savIsai-rAe mAse viikate vAsAvAsaM pajjosaviti / Just as the sramana-nirgranthas to this day have been performing the parjusana rites during their monsoon sojourn after the

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Prescription for the Parjusana 159 expiry of one month and 20 nights of the rainy season, so do our preceptors and teachers, acaryas and upadhyayas, perform the parjusana rights during their monsoon sojourn after the expiry of one month and 20 night of the rainy season. . jahA NaM amhaM pi pAyariyA uvajjhAyA vAsANaM sa-vIsai-rAe mAse viikkate vAsAvAsaM pajjosaviti tahA NaM abhhe vi vAsANaM sa-vIsai-rAe mAse viikkate vAsAvAsaM pajjosavema / aMtarA vi ya se kappai pajjosavittae No se kappai taM rayaNi uvAyaNAvittae / 8 Just as the preceptors and teachers perform the parjusana rites during their monsoon sojourn after the expiry of one month and 20 nights of the rainy season, so do we perform the parjusana rites after the expiry of one month and 20 nights of the rainy season. (The commencement of) parjusana rites is permitted prior, but not posterior, to that night. vAsAvAsaM pajjosaviyANaM kappai NiggaMThANa vA NiggaMThINa vA savvano samaMtA sa-kosaM joyaNaM uggahaM progiNhittA NaM ciTThiuM ahA-laMdaM avi uggahe / 9 Monks and nuns performing the par jusana rites during their monsoon sojourn are permitted to regard their residence as extending over a krosa (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. vAsAvAsaM pajjosaviyANaM kappai NiggaMThANa vA NiggaMThINa vA savvagro samaMtA . sa-kosaM joyaNaM bhikkhAyariyAe gaMtuM paDiNiyattae / On the whole, monks and nuns, performing the parjusana rites during their monsoon sojourn, are permitted to go and come back, for the sake of begging, upto a krosa added to a yojana all around. 10 jaththa NaM Nai NiccoyagA Nicca-saMdaNA No se kappai savvano samaMtA sa-kosaM joyaNaM bhikkhAyariyAe gaMtuM paDiNiyattae / 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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160 Kalpa Sutra back, for the sake of begging, as far as a krosa added to a yojana all around. 11 erAvaI44 kuNAlAe jaththa cakkiyA siyA egaM pAyaM jale kiccA egaM pAyaM thale kiccA evaM cakkiyA NhaM kappai savvano samaMtA sa-kosaM joyaNaM bhikkhAyariyAe gaMtuM paDiNiyattae / 12 But if the river is like Iravati near Kunala 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 krosa added to a yojana all around. . 12 evaM No cakkiyA evaM se No kappai savvagro samaMtA sa-kosaM joyaNaM bhikkhAyariyAe gaMtuM paDiNiyattae / 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 krosa added to a yojana all around. 13 vAsAvAsA pajjosaviyANaM aththegaiyANaM4 evaM vutta-puvvaM bhavai: dAve bhaMte ! evaM se kappai dAvittae No se kappai paDigAhittae / 14 If the acarya supervising the performance of the parjusana during the monsoon sojourn says first, 'dave bhante', and then giving is permitted, but not taking. 14 vAsAvA saM pajjosaviyANaM aththegaiyANaM evaM vutta-puvvaM bhavaiH paDigAhe bhaMte ! evaM se kappai paDigAhittae No se kappai dAvittae / 15 If the acarya supervising the performance of the parjusana during the monsoon sojourn says, "padigahe bhante' then taking is permitted, but not giving. vAsAvAsaM pajjosaviyANaM aththegaiyANaM evaM vutta-puvvaM bhavaiH dAve bhaMte ! evaM se kappai dAvittae paDigAhittae vaa| 15 If the acarya supervising the performance of the parjusana during the monsoon sojourn says, 'dave bhante, padigahe bhante', then are permitted both giving and taking. 16

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Prescription for the Parjusana 161 vAsAvAsaM pajjosaviyANaM No kappai NiggaMThANa vA NiggaMThINa vA haTThANaM AroggANaM valIya-sarIrANaM imAno Nava-rasa-vigaIo abhikkhaNaM aahaaritte| taM jahAH khIraM dahiM NavaNIya sappiM tellaM guDaM macchaM majjaM mNsN| 17 In the course of the parjusana 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. vAsAvAsaM pajjosaviyANaM aththegaiyANaM evaM vutta-puvvaM bhavai : aTTho bhaMte ! gilANassa ? se ya vaejjA : aTTho: se ya puccheyavve-kevaieNaM aTTho? se ya vaejjA : evaieNaM aTTho gilANassa / jaM se pamANaM vayai se pamANe aoghettavve / se ya viNNavejjA se ya viNNavemANe labhejjA se ya pamANapatte: hou ! alAhi ! i i vattavvaM siyA / se kimAhu bhaMte ? evaieNaM aTTho gilANassa / siyA NaM eNaM vayaMta paro vaejjAH paDigAhehi ajjo! tumaM pacchA bhokkhasi vA pAhisi vaa| evaM se kappai paDigAhittae No se kappai gilANassa NIsAe paDigAhittae / The following submission is first made to the acarya supervising the performance of the parjusana during the monsoon sojourn : --'Bhante ! Are the aforesaid items necessary for the sick people ?' He (the acarya 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. 18

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162 Kalpa Sutra vAsAvAsaM pajjosaviyANaM aththiNaM therANaM taha-ppagArAiM kulAI kaDAiM pattiyAiM thejjAiM vesAsiyAiM saMmayAI vahumayAiM aNumayAiM bhavaMti jaththa se No kappai adakkhu vaittae : aththi te Auso ! imaM vA imaM vA ? kimAhu bhaMte ? saDDhI gihI giNhai vA teNiyaM pi kujjaa| 19 The acarya or the senior monk supervising the performance of the parjusana 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 vAsAvAsaM pajjosaviyassa Nicca-bhattissa bhikakhussa kappai egaM goyarakAlaM gAhAvai-kulaM bhattAe vA pANAe vA Nikakhamittae vA pavisittae vA / NaNNathA Ayariya-veyAvacceNa vA evaM uvajjhAya tavassi-gilANaveyAvacceNa vA khuDDa-khuDDiyAe evaM avaMjaNa-jAyaeNaM / 20 A bhiksu performing the parjusana rites during the monsoon sojourn will daily take one meal, anu 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 bhiksu is nursing the acarya, 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 vAsAvAsaM pajjosaviyassa cauththa-bhattiyassa bhikkhussa ayaM evaie visese jaM se pAyo Nikkhamma puvAmeva viyaDagaM bhoccA pacchA paDiggahaM saMlihiya saMpamajjiya se ya saMtharijjA kappai se taddivasaM teNeva bhattaTTeNaM pajjosavittae / se ya No saMtharijjA evaM se kappai doccaM pi gAhAvai-kulaM bhattAe vA pANAe vA Nikkhabhittae vA pavisittae vaa| 21

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Prescription for the Parjusana If, in the course of the parjusana 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 parjusana 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 vAsAvAsaM pajosaviyassa chaTTha-bhattiyassa bhikkhussa kappaMti do goyarakAlA gAhAvai - kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / 22 vAsAvAsaM pajjosaviyassa aTThama-bhattiyasya bhikkhussa kappaMti tamro goyarakAlA gAhAvai- kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / 23 If, in the course of the parjusana 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 parjusana 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 vAsAvAsaM pajjosaviyassa vigiTTha-bhattiyassa bhikkhussa kappaMti savve vi goyara-kAlA gAhAvai - kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / 24 If in the course of the parjusana 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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164 Kalpa Sutra vAsAvAsaM pajjosaviyassa Nicca bhattiyassa bhikkhussa kappaMti savvAiM pANagAI paDigAhittae / vAsAvAsaM pajjosaviyassa cauththa-bhattiyassa kappaMti to pANagAI paDigAhittae / taM jahA -- usseimaM vA saMseimaM vA cAulodagaM vA / vAsAvAsaM pajjosaviyassa chaTTha-bhattiyassa bhikkhussa kappaMti tamro pANagAI paDigAhittae / taM jahA -- tilodagaM vA tusodagaM vA javodagaM vA / vAsAvAsaM pajjosaviyassa praTThama-bhattiyassa bhikkhussa kappaMti to pANagAI paDigAhittae / taM jahA - prAyAmaM vA sovIraM vA suddhaviyaDaM 46 vA / vAsAvAsaM pajjosaviyassa vigiTTha-bhattiyassa bhikkhussa kappai ege usiNaviyaDe paDigAhittae se vi ya NaM prasidhthe No vi ya gaM sa - sithye / vAsAvAsaM pajjosaviyassa bhattApaDiyA ikkhiyassa" bhikkhussa kappai ege usaNa - viyaDe paDigAhittae se vi ya NaM a-sidhthe No vi ya NaM sa-sidhye sevi ya NaM paripUe No ceva NaM paripUe se vi ya NaM pari- Nimie No ceva NaM a-pariNimie se ya NaM bahu-saMpaNNo No ceva NaM a- bahusaM puNe ! 25 In the course of the parjusana 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 parjusana 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 parjusana 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 parjusana 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 parjusana 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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Prescription for the Parjusana 165 In the course of the parjusana during the monsoon sojourn, a bhiksu 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 vAsAvAsaM pajjosaviyassa saMkhA-dattiyassa bhikkhussa kappaMti paMca dattIyo bhoyaNassa paDigAhittae paMcapANagassa ahavA cattAri bhoyaNassa paMca pANagassa ahavA paMca bhoyaNassa cattAri paanngss| taththa egA dattI loNA sAyaNa-mittaM avi paDigAhiyA siyaa| kappai se tadivasaM teNeva bhattaTTeNaM pjjosvitte| No se kappai doccaM pi gAhAvai-kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vaa| In the course of the parjusana 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 parjusana, and his going to, and coming back from. the householder's residence for a second time for food and drink are not permitted. 26 vAsAvAsaM pajjosaviyANaM No kappai NiggaMThANa vA NiggaMThINa vA jAva... uvassayAno satta-gharaMtaraM saMkhaDi saMNiyaTTa-cArissa ittae / ege evamAhaMsu No kappai jAva...uvassayAo pareNaM satta-gharaMtaraM saMkhaDi49 saMNiyaTTacArissa itte| ege puNa evamAhaMsu : no kappai jAva...uvassayAo paraMpareNaM satta-gharaMtaraM saMkhaDi saMNiyaTTa-cArissa ittae / 27 A monk or a nun is not permitted in the course of the parjusana 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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166 Kalpa Sutra 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. vAsAvAsaM pajjosaviyANaM No kappai pANi-paDiggahiyassa bhikkhussa kaNagaphusiya-mittam avi vuThi-kAyaMsi gAhAvai-kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / 28 In the course of the parjusana during the monsoon sojourn, a bhiksu, 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 vAsAvAsaM pajjosaviyassa pANi-paDiggahiyassa bhikkhussa No kappai agihaMsi piMDavAyaM paDigAhittA pjjosvitte| pajjosavemANassa sahasA vuThi-kAe NivaejjA desaM bhoccA desamAdAya se pANiNA pANi paripihittA uraMsi vA NaM NilijjijjA kakkhaMsi vA NaM samAhaDijjA ahAchaNNANi vA leNANi vA uvAgacchijjA rukkha-mUlANi vA uvAgacchijjA jahA se pANisiM dae vA daga-rae vA daga-phusiyA vA No pariyAvajjai / In the course of the parjusana 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 parjusana 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 vAsAvAsaM pajjosaviyassa pANi-paDiggahiyassa bhikakhassa jaM kiM ci kaNaga: phusiya-mittaM pi NivaDai No se kappai bhattAe vA pANAe vA Nikkhamittae vA pavisittae vaa| In the course of the parjusana during the monsoon sojourn, a bhiksu, who uses the hollow of his palm as his begging bowl,

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Prescription for the Parjusana 167 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 vAsAvAsaM pajjosaviyassa paDiggaha-dhArissa bhikkhussa No kappai vagghAriya vuTThi-kAyaMsi gAhAvai-kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / kappai se appa-buThi-kAyaMsiM saMtaruttaraMsi1 gAhAvai-kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / In the course of the parjusana during the monsoon sojourn, a bhiksu 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 vAsAvAsaM pajjosaviyarasa NiggaMThassa ya gAhAvai-kulaM piMDavAya-paDiyAe aNupaviTThassa Nigijjhiya Nigijjhiya vuTThi-kAe NivaijjA kappai se ahe pArAmaMsi vA ahe uvassayaMsi vA ahe viyaDa-gihaMsi52 vA ahe rukkhamUlaMsi vA uvAgacchittae / In the course of the parjusana 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 taththa se puvAgamaNeNaM puvAutte cAulodaNe pacchAutte bhiliMga-save kappai se cAulodaNa paDigAhittae No se kappai bhiliMga-sUve pddigaahitte| 33 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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168 Kalpa Sutra taththa se puvvAgamaNeNa puvvAutte bhiliMga-sUve pacchAutte cAulodaNe kappai seliMga sU paDigAhittae No se kappai cAulodaNe paDigAhittae / 34 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 taththa se puvvAgamaNeNaM do vi puvvAuttAiM vaTTati kappaMti se do vi paDigAhittae / tathya se puvvAgamaNeNaM do vi pacchAuttAiM No se kappaMti do vi paDigAhittae / je se taththa puvvAgamaNeNaM puvvAutte se kappai paDigAhittae / je se taththa puvvAgamaNeNaM pacchAutte No se kappai paDigAhittae / 35 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 vAsAvAsaM pajjosaviyassa NiggaMThassa gAhAvai - kulaM piMDavAya-paDiyAe paviTThassa gigijjhiya Nigijjhiya vuTThikAe NivaijjA / kappai se he maMsi vA ahe uvasyaMsi vA ahe viyaDa - gihaMsi vA ahe rukkhamUlaMsi vA uvAgacchittae / go se kappai puvvagahieNaM bhattapANeNaM velaM uvANAvittae / kappara se puvvAmeva viyaDagaM bhoccA pacchA paDiggahaM saMlihiya saMlihiya saMpamajjiya saMpamajjisa egAyayaM bhaMDagaM kaTTu sAvasese sUrie / jeNeva uvassae teNeva uvAgacchittae / No se kappai taM raryANi tathyeva uvANAvittae / 36 In the course of the parjusana 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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Prescription for the Parjusana 169 vAsAvAsaM pajjosaviyassa NiggaMThassa gAhAvai-kulaM piMDa-vAya-paDiyAe aNupaviTThassa Nigijajhiya Nigijhiya ThikAe NivaijjA kappai se ahe ArAmaMsi vA ahe uvassayaMsi vA ahe viyaDa-gihaMsi vA ahe rukkhamUlaMsi vA uvaagcchitte| In the course of the parjusana 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 taththa No kappai egassa NiggaMThassa egAe NiggaMThie egayo ciThittae / taththa No kappai egassa NiggaMThassa duNha ya NiggaMThINaM egayo ciThittae / taththa No kappai duNhaM NigaMThANaM egAe niragaMThIe egayo ciThittae / taththa No kappai duNahaM NiggaMThANaM duNha ya NiggaMThINaM egayo ciTThittae / aththi ya iththa kei paMcame khuDDae vA khuDDiyA vA aNNesi vA saMloe sapaDiduvAre,54 eva haM kappai egayo ciThittae / 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 vAsAvAsaM pajjosaviyassa NiggaMThassa gAhAvai-kulaM piMDavAya-paDiyAe aNupaviTThassa Nigijhiya Nigijhiya vuThi-kAe NivaijjA kappai se ahe ArAmaMsi vA ahe uvassayaMsi vA ahe viyaDa-gihaMsi vA ahe rukkhamUlaMsi vA uvaagjchitte| taththa No kappai egassa niggaMThassa egAe agArIe egayo cittie / evaM cubhNgo| aththi ya iththa kei paMcame there vA theriyA vA aNNesi vA saMloe sa-paDiduvAre evaM kappai egayo ciThThittae / evaM ceva NiggaMThIe agArassa ya bhANiyavvaM / In the course of the parjusana 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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170 Kalpa Sutra 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 vAsAvAsaM pajjosaviyANaM No kappai NiggaMThANa vA NiggaMThINa vA apariNNaeNaM apariNayassa aTThAe asaNaM vA pANaM vA khAimaM vA sAimaM vA pddigaahitte| se kimAhu bhaMte ? icchAparo apariNNae bhaMjijjA icchAparo Na bhuujijjaa| In the course of the parjusana 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 vAsAvAsaM pajjosaviyANaM No kappai NiggaMThANa vA NiggaMThINa vA udaulleNa vA sa-siNiHNa vA kAeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA aahaaritte| se kimAhu bhaMte ? satta siNehAyayaNA paNNattA taM jahA--pANI pANi-lehA NahA NasihA bhamuhA aharoTThA uttrotttthaa| aha puNa evaM jANijjA vigodae se kAe chiNNa-siNehe evaM se kappai asaNaM vA pANaM vA khAima . vA sAimaM vA pAhArittae / In the course of the parjusana 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. 42.

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Prescription for the Parjusana '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 vAsAvAsaM pajjosaviyANaM iha khalu NiggaMThANa vA NiggaMThINa vA imAI aTTha suhumAI, jAI chaumadhyeNaM NiggaMTheNa vA NiggaMThIe vA abhikkhaNaM abhikkhaNaM jAriNayavvAiM pAsivvAI paDilehiyavvAiM bhavaMti taM jahA - pANasuhumaM paNaga-suhumaM bIya-suhumaM hariya-suhumaM puppha- suhumaM aMDa- suhumaM leNasumaM saha- sumaM / 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. se kiM taM pANa- suhume ? pANa- suhume paMcavihe paNNavatte / taM jahA - kiNhe NIle lohie hAlide sukille / grathi kuMthU praNuddharI NAmaM jA ThiyA gracalamANA chaumaththANaM NiggaMthANa vA NiggaMthINa vA No cakkhu phAsaM havvamAgacchai jA chaumaththeNaM NiggaMtheNa vA NigugaMthIe vA abhikkhaNaM abhikkhaNaM for pAsiyA paDilehiyavvA bhavai / se taM pANa- suhume / 44 -- 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. 44

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172 Kalpa Sutra paMcavihe pANatte taM jahA - kiNhe NIle paNaga - suhume tadavva-samANa - vaNNae NAmaM NiggaMthIe vA prabhikkhaNaM grabhikkhaNaM se kiM taM paNaga- suhUme ? paNaga- suhume lohie hAlide sukille / athitha paNNatte je chaumathyeNaM NiggaMtheNa vA jANiyavve pAsiyavve paDilehiyavve bhavai / se NaM paNaga-suhume / --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. se kiM taM bIya-suhume ? bIya-suhume paMcavihe paNNatte taM jahA - kiNahe NIle lohi hAlide sukille / athitha bIya- suhume kaNiyA-samANa- vaNNae NAmaM paNNatte je chaumaMththeNaM NiggaMtheNa vA NiggaMthIe abhikkhaNaM zrabhikkhaNaM jANivve pAsiyavve paDilehiyavve bhavai / se taM bIyasuhume / -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. se kiM taM hariya-sahame ? hariya suhRme paMcavihe paNNatte taM jahA - kiNahe gIle lohie hAli de sukille / athitha hariya- sahume pur3havI - samANa- vaNNae NAmaM paNNatte je chaumadhyeNaM NiggaMtheNa vA niggaMthIe vA abhikkhaNaM abhikkhaNaM jANiyavve pAsiyavve paDile hiyavve bhavai / se taM hariya-suhume / 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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Prescription for the Parjusana 173 se kiM taM puppha-suhume ? puppha-suhume paMcavihe paNNatte taM jahA--kiNhe gIle lohie hAlidde sukille / aththi puppha-suhume rukkha-samANa-vaNNae NAmaM paNNatte je chaumaththeNaM NiggaMtheNa vA NiggaMthIe vA abhikkhaNaM abhikkhaNaM jANiyavve pAsiyavve paDilehiyavve bhavai / se taM puppha-suhame / 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. se kiM taM aMDa-sahame ? aMDasuhame paMcavihe paNNatte taM jahA-udaMsaMDe ukkaliyaMDe pipIliyaMDe haliyaMDe halalohaliyaMDe je chaumaththeNaM NiggaMtheNa vA NiggaMthIe vA abhikkhaNaM abhikkhaNaM jANiyavve pAsiyavve paDilehiyavve bhavai / se taM aMDa-suhume / -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. se kiM taM leNa-suhumera ? leNa-suhume paMcavihe paNNatte taM jahA--uttiMgaleNe bhiMguleNe ujjue vAlamUlae saMbukkAvaTTe NAmaM paMcame je chaumaththeNaM NiggaMtheNa vA NiggaMthIe vA abhikkhaNaM abhikkhaNaM jANiyavve pAsiyavve paDilehiyavve bhavai / se taM leNa-suhume / -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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174 Kalpa Sutra mekiM taM siNeha-suhume ? siNeha-sahame paMcavihe paNNatte taM jahA - ussA himae mahiyA karae hara-taNUe je chaumathyeNaM NiggaMtheNa vA NiggaMthIe vA abhikkhaNaM abhikkhaNaM jANiyavve pAsiyavve paDilehiyavve bhavai / se taM siNeha - suhume / 45 -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 vAsAvAsaM pajjosavie bhikkhu ya icchijjA gAhAvai - kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA No se kappai praNApucchittA AyariyaM vA uvajjhAyaMvA theraM parvAta gaNi gaNaharaM gaNAvaccheyayaM " jaM vA puro-kAuM viharai / kappai se pucchiuM prAyariyaM vA uvajjhAyaM vA theraM parvAta gaNi gaNaharaM gaNAvaccheyayaM jaM vA purano -kAuM viharai -- icchAmi gaM tubhehiM prabhaNuNNAeM samANe gAhAvaikulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / te ya se viyarejjA evaM se kappai gAhAvai - kulaM bhattAe vA pANAe vA kkhimittae vA pavisittae vA / te ya se No viyarejjA evaM seNo kappai gAhAvai- kulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA / se kimAhu bhaMte ? AyariyA paccavAyaM jANaMti / 46 In the course of the parjusana 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 Parjusana 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 evaM vihArabhUmi vA viyArabhUmi vA aNNaM vA jaM kiMci poyaNaM evaM gAmANugAmaM duuijjtte| 47 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. vAsAvAsaM pajjosavie bhikkhU ya icchijjA aNNayariM vigaI pAhArittae No se kappai aNApucchittA AyariyaM vA uvajjhAyaM vA theraM pavatti gaNi gaNaharaM gaNAvaccheyayaM vA jaM vA purokAuM viharai / kappai se ApucchittANaM AyariyaM vA uvajjhAyaM vA theraM patti gaNiM gaNaharaM gaNAvaccheyayaM vA jaM vA puro-kAuM viharai-icchAmi NaM bhaMte ! tubabhehiM abbhaNuNNAe samANe aNNayariM vigaiM AhArittae taM jahA-evaiyaM vA evai-khutto vA / te ya se viyarejjA evaM se kappai aNNayariM vigaI AhArittae / se kimAhu bhaMteM ! AyariyA paccavAyaM jANaMti / 48 In the course of the parjusana during the monsoon sojourn, if a bhiksu 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. 48

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176 Kalpa Sutra vAsAvAsaM pajjosavie bhikkhU ya icchijjA aNNayariM teicchiM pAuTTittae, No se kappai aNApucchittA AyariyaM vA uvajjhAyaM vA theraM pavatti gaNiM gaNaharaM gaNAvaccheyayaM jaM vA puro-kAuM viharai / kappai se ApucchiuM pAyariyaM vA uvajjhAyaM vA theraM pavatti gaNi gaNaharaM gaNAvaccheyayaM vA jaM vA puro-kAuM viharai-icchAmi NaM tubbhehiM abbhaNuNAe samANe aNNayari teicchiM AuTittae taM jahA---evaiyaM vA evaikhutto vA / te ya se viyarejjA evaM se kappai aNNayariM teicchiM AuTa Tittae / te ya se No viyarejjA evaM se No kappai aNNayariM teicchiM aauttitte| se kimAhu bhaMte ? pAyariyA paccavAyaM jANaMti / 49 In the course of the parjusana during the monsoon sojourn, if a bhiksu 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, ganadhara, 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. vAsAvAsaM pajjosavie bhikkhu ya icchijjA aNNayaraM aorAlaM tavokamma uvasaMpajjittA NaM vihritte| No se kappai aNApucchittA pAyariyaM vA uvajjhAyaM vA theraM pavatti gaNiM gaNaharaM gaNAvaccheyayaM vA jaM vA puro-kAuM viharai / kappai se Apucchiu AyariyaM vA uvajjhAyaM vA theraM pavatti gaNi gaNaharaM gaNAvaccheyayaM vA jaM vA puro-kAu viharai-icchAmi NaM tunbhehiM aNuNNAe samANe aNNayara orAlaM tavokamma uvasaMpajjittAe / taM jahAevaiyaM evaikhutto vaa| te ya uvsNpjjittaae| te ya se No viyarejjA evaM se No se viyrejjaa| evaM se kappai aNNayaraM aorAlaM tavokammaM kappai aNNayara orAlaM tavokamma uvasaMpajjittAe / se kimAhu bhaMte ? AyariyA paccavAyaM jANaMti / 50 49

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Prescription for the Parjusana In the course of the parjusana during the monsoon sojourn, if a bhiksu 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 vAsAvAsaM pajjosavie bhikkhU ya icchijjA apacchimamAraNaMtiya-saMlehaNAjosaNA-jusie1 bhatta-pANa-paDiyAikhie pAyovagae kAlaM aNavakaMkhamANe viharittae vA Nikkhamittae vA pavisittae vA asaNaM vA pANaM vA khAima vA sAimaM vA pAhArittae vA uccAraM vA pAsavaNaM vA pariTThAvittae sajjhAyaM vA kArittae dhamma-jAgariyaM vA jAgarittae No se kappai aNApucchittA prAyariyaM vA uvajjhAyaM vA theraM pavatti gaNiM gaNaharaMgaNAvaccheyayaM vA jaM vA puro-kAu viharai / kappai se Apucchiu' AryArayaM vA uvajjhAyaM vA theraM pavattiM gaNiM gaNaharaM gaNAvaccheyayaM vA puro-kAu viharai-icchAmi NaM tubbhehiM abhaNuNNAe samANe apacchimajAva... jAgarittae / te ya se viyarejjA evaM se kappai apacchima jaav...jaagritte| te ya se No viyarejjA evaM se No kappai jAva...jAgarittae / se kimAhu bhaMte ? pAyariyA paccavAyaM jANaMti / In the course of the parjusana during the monsoon sojourn, if a bhiksu desires to keep waiting for his last moment by performing the penance named apascima-maranantika samlekhana, 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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178 Kalpa Sutra apascima-maranantika-samlekhana, 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 vAsAvAsaM pajjosavie bhikkhU ya icchijjA vaththaM vA paDiggahaM vA kaMbalaM vA pAyapuchaMraNaM vA aNNayaraM vA uvahiM AyAvittae vA pAyAvittae vA / No se kappai egaM vA aNegaM vA apaDiNNavittA gAhAvai - kulaM bhattAe vA pANAe vA Nikkhamitta vA pavisittae vA asaNaM vA prAhAritae bahiyA viyAra-bhUmi vA vihAra bhUmi vA sajjhAyaM vA karittae kAussaggaM vA ThANaM vA ThAittae / atha ya itha kei zrahA - saNihie ege vA aNegA vA kappai se evaM vadittae - imaM tA prajjo ! muhuttagaM jANAhi jAva tAva ahaM gAhAvaikulaM bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA asaNaM vA hArita bahiyA viyArabhUmi vA vihAra-bhUmi vA sajjhAyaM vA karittae kAussaggaM vA ThANaM vA ThAittae / se ya se paDiNijjA evaM se kappai gAhAvai- kulaM taM caiva / seya se No paDiNijjA evaM se No kappai gAhAvaikulaM jAva. kAussaggaM vA ThANaM vA ThAittae / 52 In the course of the parjusana during the monsoon sojourn, if a bhik su 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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Prescription for the Parjusana 179 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 kayotsarga 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 kayotsarga meditation. 52 vAsAvAsaM pajjosaviyANaM No kappai NiggaMthANa vA NiggaMthINa vA aNabhiggahiya-sejjAsaNieNaM hottae prAyANameyaM-aNabhiggahiya-sejjAsaNi yassa aNuccA-kuiyassa aNaTThAbaMdhissa amiyAsaNiyassa aNAtAviyassa asamiyassa abhikkhaNaM abhikkhaNaM apaDilehaNA-sIlassa apamajjaNA-sIlassa tahA tahA NaM saMjame durArAhaye bhavai / In the course of the parjusana 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 aNAyANameyaM abhiggahiya-sejjAsaNiyassa ucjA-kuiyassa aTThA-baMdhissa miyAsaNiyassa AyAviyassa samiyassa abhikkhaNaM abhikkhaNaM paDilehaNa sIlassa pamajjaNa-sIlassa tahA tahA NaM saMjame suArAhae bhavai / 54 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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180 Kalpa Sutra vAsAvAsaM pajjosaviyAraNaM kappai NiggaMthANa vA NiggaMthINa vA tamro uccArapAsavaNa bhUmI paDilehittae / Na tahA hemaMta - gimhAsu jahA NaM vAsAsu / se kimAhu bhaMte ? vAsAsu NaM zrosaNNaM pANA ya taNA ya bIyA ya paNagA ya hariyANi ya bhavaMti / 55 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 vAsAvAsaM pajjosaviyANaM kappai NiggaMthANa vA NipgaMthINa vA tatta mattagAI " giNhittae taM jahA -- uccAra-mattae pAsavaNa - mattae khela - mattae / 56 In the course of the parjusana 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 vAsAvAsaM pajjosaviyAraNaM No kappai NiggaMthANa vA NiggaMthINa vA paraM pajjosavaNAo go-loma-ppamANa-mittA vi kesA taM raryANi uvAyaNAvittae ajjeNaM khura-muMDeNa vA lukkasiraeNa vA hoyavvaM siyA / pakkhiyA ArovaNA mAsie khurAmuMDe praddha - mAsie kattari-muMDe chammAsie loe saMvaccharie vA thera-kappe / 57 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 parjusana, 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 vAsAvAsaM pajjosaviyANaM No kappai NiggaMthANa vA NiggaMthINa vA paraM pajjosavaNAo ahigaraNaM vaittae / je NaM NiggaMtho vA NiggaMthI vA paraM pajjosavaNAma ahigaraNaM vayai se NaM prakappeNaM ajjo ! vayasi tti vattavve

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Prescription for the Parjusana 181 siyA / je NaM NiggaMtho vA NiggaMthI vA paraM pajjosavaNAmro ahigaraNaM vayai se NaM NijjUhiyavve siyaa| Having practised parjusana during the monsoon sojourn, a monk or a nun should not use harsh words after the parjusana. A monk or a nun using harsh words after the parjusana has to be told, 'Arya', You speak unpermitted words. A monk or a nun who still speaks harsh words after the parjusana has to be turned out of the church. 58 vAsAvAsaM pajjosaviyANaM iha khalu NiggaMthANa vA NiggaMthINa vA ajje va kakkhaDe kaDue viggahe samuppajjijjA sehe rAiNiyaM khAmijjA rAiNie vi sehaM khAmijjA / khamiyavvaM khamAviyavvaM uvasamiyavvaM uvasamAviyavvaM sammuisaMpucchaNA-bahuleNa hoyavvaM / jo uvasamai tassa aththi aaraahnnaa| jo Na uvasamai tassa ththi aaraahnnaa| tamhA appaNA ceva uvasamiyavvaM / se kimAhu bhaMte ? uvasama-sAraM khu sAmaNNaM / Having practised parjusana 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 sramana monkhood, 59 vAsAvAsaM pajjosaviyANaM kappai NiggaMthANa vA NiggaMthINa vA to uvassayA ginnhitte| taM veuvviyA paDilehA sAijjiyA pamajjaNA / In the course of the parjusana during the monsoon sojourn, a monk or a nun should have three abodes. They have to be visited frequently and cleaned regularly. 60 vAsAvAsaM pajjosaviyANaM kappai NigaMthANa vA NiggaMthINa vA aNNayariM disiM vA aNudisi vA avagijjhiya avagijjhiya7 bhattapANaM gvesitte| se kimAhu bhaMte ? prosaNNaM samaNA bhagavaMto vAsAsu tava-saMpauttA bhavaMti / tavassI

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182 Kalpa Sutra dubbale kilate mucchijja vA pavaDijja vA tAmeva disi vA aNudisi vA samaNA bhagavaMto paDijAgaraMti / In the course of the parjusana 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 vAsAvAsaM pajjosaviyANaM kappai NiggaMthANaM vA NiggaMthINa vA jAva....cattAri paMca joyaNAI gaMtuM paDiNiyattae aMtarA vi ya se kappai vaththae No se kappai taM raNiM taththeva uvAyaNAvittae / In the course of the parjusana 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 icceyaM saMvacchariyaM thera-kappaM ahA-suttaM ahA-kappaM ahA-maggaM ahA taccaM samma kAeNa phAsittA pAlittA sobhittA tIrittA kiTTittA pArAhittA ANAe aNupAlittA aththegaiyA samaNA NiggaMthA teNeva bhava-ggahaNeNaM sijhaMti vujjhaMti muccaMti pariNivvaiMti savva-dukkhANaM aMtaM karati aththegaiyA docceNaM bhavaggahaNeNaM sijhaMti bujjhaMti muccaMti pariNivvaiMti savvadukkhANaM aMtaM kareMti aththegaiyA tacceNaM bhavaggahoNaM sijhaMti bujhaMti muccaMti pariNivvaiMti savvadukkhANaM aMta kareMti sattaTTha bhava-gahaNAI nnaaikkmNti| 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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Prescription for the Parjusana 183 acaryas 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 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre rAyagihe Nagare gaNasilae ceie bahaNaM samaNANaM bahUNaM samaNINaM bahUNaM sAvayANaM bahUNaM sAviyANaM bahUNaM devANaM bahUNaM devINaM majjha-gae ceva evam Aikkhai evaM bhAsai evaM paNNavei evaM parUvei pajjosavaNA-kappaM NAma ajjhayaNaM sa-aLaM sa-heuyaM sa-kAraNaM sa-suttaM sa-ubhayaM sa-vAgarANaM bhujjo bhujjo uvadaMsei / tti bemi / 64 In that period, at that time, sramana Bhagavan Mahavira had, while staying at the Gunasilaka caitya in the city of Rajagpha, in the midst of many monks, many nuns, many male and female followers, many gods and goddesses, explained again and again this chapter entitled 'pajjusanakappa' 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 pajjosavaNA-kappo smtto| Parjusana-kalpa ends.

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Appendix Alternative reading on Sutras 33-46 1. tae NaM sA tisalA khattiyANI ikkaM ca NaM mahaM paMDaraM dhavalaM seyaM saMkhaula-vimala-dadhi-ghaNa-go-khIra-pheNa-raya-Nikara-payAsaM thira-laTTha-pauTThapIvara-susiliTTha-visiTTha-tikkha-dADhA-viDaMbiya-muhaM rattoppala-patta-paumaNillAliyagga-jIhaM vaTTa-paripuNNa-pasaththa-Niddha-mahu-guliya-piMgalakkhaM paDipuNNa viula-sujAya-khaMdhaM Nimmala-vara-kesara-dharaM sosiyasuNimmiya-sujAyaapphoDiya-laMgUlaM somaM somAkAraM lIlAyaMtaM jaMbhAyaMtaM gagaNa-talAyo uvayamANaM sIhaM abhimuhaM muhe pavisamAraNaM pAsittA NaM paDibuddhA / 33 1. Then ksatriyani Trisala 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. ekkaM ca NaM mahaM paMDaraM dhavalaM seyaM saMkhaula-vimala-saNNikAsaM vaTTapaDipuNNa-kaNNaM pasaththa-Niddha-mahu-guliya-piMgalakkhaM abbhuggaya-malliyAdhavala-daMtaM kaMcaNa-kosI-paviTTha-daMtaM ANAmiya-cAva-ruila-saMvilliyagga-soMDa allINa-pamANa-jutta-pucchaM seyaM caudaMtaM haththi-rayaNaM sumiNe pAsittA gaM pddibuddhaa| 2. (Trisala 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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186 Kalpa Sutra 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. ekkaM ca NaM mahaM paMDuraM dhavalaM seyaM saMkhaula-viula-saNNikAsaM vaTTa paDipuNNa-kaMTha-velliya kakkaDacchaM visamuNNaya-vasuhoThaM cala-cavala-pINakakuhaM allINa-pamANa-jutta-pucchaM seyaM dhabalaM vasaha sumiNe pAsittA NaM pddibuddhaa| 3. (Trisala 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. ekkaM ca NaM mahaM siriyAtmiseyaM sumiNe pAritA gaM paDibuddhA / 36 4. (Trisala woke up on seeing) the anointment of the noble goddess Sri. 36 5. ekkaM ca NaM mahaM malladAmaM viviha-kusumovasohiyaM sumiNe pAsittA NaM paDibuddhA / 37 5. (Trisala woke up on seeing) a garland, noble and made of sundry flowers. 37 6-7. ekkaM ca NaM caMdima-sUrima-gaNaM ubho pAse uggayaM sumiNe pAsittA __NaM pddibuddhaa| 38-39 6-7. (Trisala woke up on seeing) on each side a noble lunar family and a noble solar family. 38-39 8. ekkaM ca NaM mahaM mahiMdajjhayaM aNeka-kuDabhi-sahassa-parimaMDiyAbhirAmaM sumiNe pAsittA NaM paDibuddhA / 40 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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Appendix 187 41 9. ekkaM ca NaM mahaM mahiMda-kuMbhaMvara-kamala-paiTThANaM surahi-vara-vAri-puNNaM paumuppala-pihANaM Aviddha-kaMTha-guNaM sumiNe pAsittA NaM pddibuddhaa| 41 9. (Trisala 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. ekakaM ca NaM mahaM paumasaraM bahuppala-kumaya-NaliNa-sayavatta-sahassavattakesara-phullovaciyaM sumiNe pAsittA NaM paDibuddhA / 42 / 10. (Trisala woke up on seeing) a noble lotus lake, whereon were deposited the pollens of lilies, lotuses, nalina, satapatra, sahasra-patra, and many other flowers all in blossom. 42 11. ekkaM ca NaM sAgaraM vIcI-taraMgaM ummI-pauraM sumiNe pAsittA raNaM pddibuddhaa| 43 11. (Trisala woke up on seeing) a noble ocean full of waves, wavelets and ripples. 12. ekkaM ca NaM mahaM vimANaM divvaM tuDiya-sadda-saMpaNa-diyaM sumiNe pAsittA NaM paDibuddhA / 12. (Trisala woke up on seeing) a noble celestial abode with a din of sound from (the musical instrument) tritika. 44 13. ekkaM ca NaM mahaM rayaNuccayaM savva-rayaNamayaM sumiNe pAsittA NaM paDibuddhA / 13. (Trisala woke up on seeing) a noble pile of gems containing gems of all varieties. 45 14. ekkaM ca NaM mahaM jalaNa-sihiM NidhumaM sumiNe pAsittA NaM paDibuddhA / 14. (Trisala woke up on seeing) a noble flame, smokeless. 46

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Notes and Comments [Abbreviations used : S for Sutra, T for Theravali and P for Parjusana ] 1. arihaMtANaM-sarvajJo jitarAgAdidoSastrailokyapUjitaH / yathAstitArthavAdI ca devo'rhan paramezvaraH / / According to the commentator, three implications of the word are as follows : devAdibhyo'tizaya-pUjA-vandanAdyarhatvAd arahaMtANaM, tathA karmAri-hananAd arihaMtANaM, karmabIjAbhAve bhave'prarohAd aruhaMtANaM iti pATha-trayam / S. 1. 2. AyariyANaM--prAcAryaH sUtrArtha vyAkhyAtA digAcAryoM vA, upAdhyAyaH sUtrAdhyApaka: -TIkAkAra samayasundara cf. Manu (2 / 141) ekadezaM tu vedasya vedAMgAnyapi vA punH| yo'dhyApayati vRttyartham upAdhyAyaH sa ucyate // S.1.. 3. uvajjhAyANaM-See (2) S. 1. 4. kAla, samaya - kAla is an eternal flow, like the current of the river, while PHT is a point in time when an event is taking place. Thus samaya is a minutest division of kAla / 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 samaya = 1 prAvalikA 16777216 pAvalikA =muhUrta =48 minutes 30 muhUrta =1 day-night Innumerable years -- 1 palyopama 10 crores x 10 crores of palyopama =1 sAgaropama / S.1. 5. aNate aNuttare NivvAghAe NirAvaraNe kasiNe paDipuNNe kevala-vara-NANa dasaNe samuppaNNe / According to the commentator,

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190 Kalpa Sutra anantam anantArtha-viSayatvAt; anuttaram savvottamatvAt ; nirvyAghAtaM kaTakuTyAdibhir apratihatatvAt; nirAvaraNaM kSAyikatvAt; kRtsnaM sakalArthagrAhakatvAt; paDipunne pratipUrNa sakala-svAMzasahitatvAt; kevalam ataeva varaM jJAnaM darzanaM ca tataH prAk padAbhyAM karmadhArayaH; tatra jJAnaM vizeSAvabodha rUpaM darzanaM sAmAnyabodharUpam / S.1. 6. qfaforony --- This word has been confused by some with another of furos (Su. 118). But the two do not give identical meaning. The root in the first word is 'at' but in the second word, it is "vR|" The first means to enter into liberation', while the second means 'to derive great pleasure. S. 1. 7. aTThame pakkhe AsADha suddha-bright half of the month of Asadha, 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. mahAvijaya-pupphuttara-pavara-puMDarIyAno mahAvimANAno-mahAn vijayo yatra tathAvidhaM ca tat puSpottara-saMjJakaM ca tadeva pravareSu zreSTheSu puMDarIkaM vimAnAnaM madhye uttamatvAt / 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 tiryagloka 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 devaloka, graiveyaka and anuttara-vimANa and beyond them, and not touched by them, is the abode of the perfected-liberatedenlightened beings called siddhasilA / The beings in the lower sphere are as follows : (i) Devas, viz., Amba, Ambarasa, Rudra, Sama, Sa bala, Maharudra, Kala, Mahakala, Ashipata, Dhanu, Balu, Betarani, Khara-svara, Mahaghosa. These chastise the sinners in diverse ways. (ii) Ten Bhavanapatis of the netherworld : Asura ___kumaras, Nagakumaras Suvarnakumaras, Vidyut

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Notes and Comments kumaras, Agnikumaras, kumaras, Disakumaras, kumaras. 191 Dvipakumaras, UdadhiVayukumaras and Stanit (iii) Vyantaras of the nether world Pisaca, Bhuta, Yaksa, Raksasa, Kinnara, Kim-purusa, Mahoraga, Gandharva. (iv) Vanavyantara Devas: Anapanni, Panapanni, Isivayi, Bhutavayi, Kandiya, Mahakandiya, 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, Isana, Sanatkumara, Mahendra, Brahma, Lantaka, Mahasukra, Sahasara, Anata, Pranata, Arana and Acyuta. (b) In the Graiveyakas live Bhadra, Subhadra, Sujata, Sumanasa, Priyadarsana, Sudarsana, Amoga, Supratibhadra and Yasodhara. (c) The five Anuttara Vimanas, viz., Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddha, 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, Lokantikas. Ratnaprabha, Sarkaraprabha, The seven hells are Balukaprabha, Pankaprabha, Dhumraprabha, Tamahprabha, Tamah-tamah-prabha. 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 Mahavideha. The inhabitants of Mahavideha may, if they strive, earn liberation. S. 2.

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192 Kalpa Sutra . 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 susamA, for unbracing dussamA. S. 2. 10. addha- This word is used to denote deficiency by half, e.g., achuTTham =4-1 = 31, addhaTTham =8-1 = 71: addhanavam = 9-1 = 81. S. 2 11. gai-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 'namakarma. There are four states of existence-as infernal beings, as non-human (animal) beings, as human beings and as celestial beings. S. 5 12. kaTu-Although the word may be written in Sanskrit as kartum and pra, it is not always in this sense that the word has been used in the Sutra. A few instances are cited below : taM pi devANaMdAe* kucchiMchasi sAharAvittae ti kaTTha evaMsaMpehei / porAlA NaM tume / 'sumiNA diTTha tti kaTubhujjo bhujjo aNuvhai / dasaNahaM maththae aMjali kaThTha / S. 5 13. aTTha, aththa-Although ordinarily these two words are used as synonyms, there is difference in their meaning. When it implies 'meaning' in dictionary sense, it is aththa; but when it indicates desire, motive, inclination, necessity or cause, it is aco i S. 8 14. dhammavara-cAuraMta-cakkavaTTINaM-dharmavara cAturanta cakravartimyaH trayaH samudrAH caturtho himavAN ete catvAraH pRthivyA antAH / teSu bhavAH svAmitayeti cAturantAH te ca cakravartiNaH / dhameSu varaH zreSTho dharmavaraH / tatra viSaye cAturanta-cakravartina iva dharmavara-cAturanta-cakravartinaH / S. 6 15. poggala 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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Notes and Comments 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. vicvoyaNa etc. - The word is an amalgam of affection and pride. A more appropriate meaning with reference to the context would be vilAsoddIpaka / The commentator has, however, adopted a roundabout way to explain the word. Compare : sAliMganetyAdi / sahAliMganavartyA zarIra- pramANa - ganDopAdhAnena yat tat sAliMganavarttikaM tasmin / ubhayataH ubhau zirostapAdAntAvAzritya / vivvoyaNeti / upadhAne ganDake yatra tat tathA / kvacit pannattagavivvoyaNi tti dRzyate tatra ca suparikarmita- ganDopAdhAne ityarthaH / S. 32 17. laDaha--According to the commentator, laTabhA suvizAlA | 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 romarAI / S. 36 18. kouya -- kautukAni mASatilakAdIni / S. 61 19. saha-- saha-paTTa-bhatti-saha-citta-tANaM / S. 63 20. aMchAvera - According to Jacobi, the Sanskrit equivalent of the word is ArkaSayati / But this does not seem to be correct. It should be AsthApayati / S. 63 21. kuNDadhAriNe - kuNDamAyattatAM dhArayanti ye te / According to Jacobi AjJAM dhArayati / S. 89 22. jaMbhaga -- tiryagloka-vAsino devA jRmbhakAH / S. 89 23. uppijalaga, uppijalajamAna - utpijalo bhRzamAkulaH sa ivAcaratItyAcArakvipi zatari ca ; zatAnaza: ( hemacandra 3 - 181 ) iti prAkRtalakSaNenaH mANAdeze uppijalamANi tti siddham tad bhUtAbhUta zabdasyopamA rthatvAd utpijalantIti vA / sandeha viSauSadhi TIkA / S.97 24. ulloiya - The meaning given by the commentator is somewhat confused. According to him, lA- ulloiya-mahiyaMlAiyaM chAganAdinA bhUmau lepanaM / ulloiyaM saTikAdinA kuTayAdiSu dhavalanam tAbhyAM mahitaM pUjitaM taireva vA mahitaM pUjanaM yatra tat tathA / anyetuH liptam ullocitam ullocayuktaM mahitaM ceti vyAcakSate |sandeha viSauSadhi TIkA / S. 100

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194 Kalpa Sutra Actually, two things are implied, viz, scattering of fried rice ( lAja) and hanging of the canopy (ulloca ) / 25. TT-According to the commentator, lAsakA rAsakAn dadati jayazabdaprayoktAro vA / This is not correct. If read as rAsaka it should mean a small dance-drama. The word means a dancer; Feminine | S. 100 26. Thii-paDiyA 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., ijyA, vArtA, danti, svAdhyAya, saMyama and tapaH, ijyA stands first. This is propitiation of deities, spiritual master and scriptures. frafa is span of life. The word f3 has been used in the Sutra 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. iriyA - samiti -- 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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Notes and Comments 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 yaksa killed and devoured. It was located somewhere in Radha (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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196 Kalpa Sutra 34. aMtaka (ga)De-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. pArAbhoya-To see from a distance the end of earthly life. As used in the Sutra, it is a ceremony at the passing away of Sramana Bhagavan Mahavira. In this connection, the following description may be interesting : amAvasyAyAM tasyAM pAraM paryantaM bhavasya Abhogayati pazyati ya: sa pArAbhogaH saMsAra-sAgarapAra-prApaNa-pravaNam tam / athavA, pAraM paryantaM yAvad Abhogo vistAro yasya sa pArAbhogaH aSTaprAharika: prabhAtakAlaM yAvat sampUrNa ityarthaH tathAvidhaM pauSadhopavAsaM pauSadhayuktopavAsaM polaviMsu tti prasthApitavantaH kRtavantaH / kecit ca vArAbhoe iti paThanti dvAram Abhogyate'valokyate yaiste dvArA bhogAH pradIpAH tAn kRtavantaH AhAratyAga pauSadha-rUpam upavAsaM cAkarSa riti ca vyAcakSate (iti vRddha vyAkhyA) etadarthAnupAtyeva cottarasUtram / S. 128 36. ajja-caMdaNA-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 Dadhivahana, king of Campa. 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. aisesapattANaM-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. aDDhA ijjesu dIvesu--23 isles or continents. For details, see (8) above. S. 142 39. saMpaliyaMka--samparyaMka: saMgataparyaMka: padmAsanaM tatra niSanna upaviSTaH / According to another explanation ekaM pAdamathaikasmin vinyasyorau tu saMsthitam / itaratsmiMstathaivoruM vIrAsanamudAhRtam // S. 47 40. gaNahara--Direct disciples of a Tirthankara. Each Ganadhara was the head of a community of monks. From these communities later branched out kulas and sakhas. S. 160

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Notes and Comments 197 41. Trifaz-name of a senior monk. He was the third brother of Indrabhuti 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: tatrodakAH karo yAvatA zuSyati tAvAn kAlo jaghanyaM laMdam / Joaca TZETTENTFAUTERTE HEUH I P9 Jacobi's translation as follows is based on a confusion : "Monks or nuns during the Pajjusana are allowed to regard their residence as extending a Yojana and a Krosa 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 Kunala gives the impression to some that it was not a river but an outlet of dirty water. It is more appropriate to take Kunala as the name of a town by which the river flowed. P 12 45. aththegaiyANaM-aththegaiyA pAyariyA ityuktam aththaM bhAsei Ayario iti vacanAt / According to praefaetafe at: astyetad yad ekeSAmAcAryANAmidamuktam bhavatIti evaM vyAkhyeyam / tatra qust aattet a wafai P 14 46. TG-45-TE-42# FGOUTTGTH ffurfaye 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 Prajusana, 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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198 Kalpa Sutra 48. saMkhA dattiyassa-datti 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 saMkhyayopalakSitA dattayo yasyeti saMkhyAtadattikastasya / dattiparimANavattA ityarthaH / 49. saMkhaDi- cooked food. According to the commentator, saMkhaNDyaMte virAdhyante prANino yatra sA saMkhaDI since the process of cooking kills many living beings. P 27 50. piMDavAya-paDiyAai The begging cloth in which the vessels containing food are carried. P 29 51. saMtaruttaraMsi-pAntaraH sautrakalpaH uttara prauNikaH tAbhyAM prAvRtasya alpavRSTau gaMtu kalpate / According to the writer of the Curni : antaraM rayaharaNaM paDiggaho vA uttaraM pAuraNakappo tehiM saha tti / P 31 52. viyaDa-gihaMsi-water-store. The meaning given by the com mentator is : vikaTagRhe AsthAnamaMDapikAyAM yatra grAmya-parSadupafagfa | Accordingly Jacobi has translated it as 'assem bly-hall of the village'. P 32 53. puvvAutta-According to the commentator, pUrvaM sAdhu-rAgataH pazcAd dAyako rAddha pravRttaH iti pUrvAgamanena hetunA pUrvAyuktaH tanDulodana : kalpate pazcAdAyuktaH bhiliMgasUpo na kalpate / tatra pUrvAyuktaH sAdhvAgamanAt pUrvameva svArthaM gRhasthaiH pktumaarbdhH| 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. sapaDidavAre--Jacobi's rendering of it is sa-pratidvAre, i.e., 'doors open on it'. P 38 55. aTra-sUhamAiM-eight very minute types of life which have been identified as minute beings, insects, seeds, sprouts, flowers, eggs, mildew and mist. P 44 56. hariya-suhumaM-Sprouts. According to the commentator, navodbhinnaM pRthivIsamavarNaM haritaM taccAlpa-sahananatvAt stokenApi vinazyate / P 44

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Notes and Comments 199 57. leNa-suhumaM-insects that live in some shelter, in the hollow of a tree or crevice on the earth, e.g., mildew. layaNa is the place of hiding. P 44 58. thera-senior monk. Compare : sthaviro jJAnAdiSu sIdatAM sthirIkartA udyatAnAm upabaM hakazca / P 46 59. gaNI-teacher of the acarya. Compare : yasya pArzve prAcAryAH sUtrAdyabhyasyanti gaNiNo vA'nye prAcAryAH sUtrAdyartham upsmpnnaaH| P46 60. gaNAvaccheyaya-Compare : ya: sAdhUn gRhItvA bahiH kSetre prAste gacchArtham ; kSetropadhimArgaNAdau pradhAvanakartA sUtrArthobhayavit; yaM vA spardhakAdhipatyena sAmAnyasAdhumapi puraskRtya viharati / P 46 61. a-pacchima-mAraNAMtiya-saMlehaNa-jUsaNA-jUsie-Compare : apazcima mAraNAMtikI sA cAsau saMlekhanA tasyA jUsaNatti sevA tayA jUsie tti kSapitazarIro'taeva pratyAkhyAta-bhaktapAnaH / The word hy in dictionary sense means 'service and jasie 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. pAyovagae (prAyopagamaNam prAyopavezanam )- The commentator's meaning pAdapopagataH kRtapAdapogamana, 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. AyAvittae vA pAyAvittae vA-According to the commentator : AtApayitum ekavAram Atape dAtum ; prAtApayitum punaH punaH prAtape dAtum / P 52 64. FFTTE -The comment by the writer of the Curni is as follows : bAhiM tassa gummiyAdigahaNaM teNa mattae vosirittA vAhiM nittA pariTThavei pAsavaNe vi abhiggahito dharei tassa sai jo jAhe vosirai so tAhe dharei na nikkhivai suvaMto vA ucchaMge ThitayaM ceva uri daMDAe vA doreNa baMdhati gose asaMsattiyAe bhUmIe pariThThaveitti / P56 65. pakhiyA prArovaNa-fortnightly arranging. Various meanings have been given to this. According to some, the word

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200 Kalp o Sutra 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 (paramartha) 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. taM veuvviyA paDilehA sAijjiyA pamajjaNa-The two words veuvviyA and Alfovtat respectively implyfrequently' and 'again and again'. The commentator's meaning is not clear. Compare : veuvviyA paDilehA kavacicca veuTiyA paDilehA iti dRzyate / ubhayanApi punaH punaH ityarthaH / sAijjiyA pamajjaNA iti ArSe--'je bhikkhu haththakammaM karei karitaM vA sAijjai" tti vacanAt / sAijji dhAturAsvAdane varttate / tata upabhujyamAno ya upAzrayaH sa, kayamANe kaDe tti nyAyAt sAijjiu tti bhaNyate / tat sambandhinI pramArjanA saaijjiyaa| yasmin upAzvaye sthitAstaM prAtaH pramArjayanti, bhikSAgateSu sAdhuSu, punaH madhyANhe, punaH pratilekhanAkAle tRtIya praharAnte, itivAra-catuSTayaM pramAjayanti varSAsu, Rtumadhye triH / ayaM ca vidhirasaMsakte saMsakte tu punaH punaH pramArjayanti, zeSopAzrayadvayaM tu pratidinaM likhanti pratyavekSante / mA ko'pi tatra sthAsyati mamatvaM vA kariSyati iti / tRtIya divase pAdaproJchanakena pramArjayanti / ata uktam ----veuvviyA paDileha tti kvacit sAijjiyA paDileha tti dRzyate / tatrApi pratilekhanA pramArjanayoraikya vivakSayA sa evArthaH / ElsewheresvAdanIyAH; sAijji dhAturAsvAdane varttate / tata upabhujyamANo ya upAzrayaH sa kayamANe kaDe tti nyAyAt sAijjiu tti bhaNyate / tatsaMbaMdhinI pramArjanA sAijjiyA / yasminnu pAzraye stithAstaM prAtaH pramArjayanti, bhikSAgateSu sAdhuSu punarmadhyAhe, punaH pratilekhanAkAle tRtIya

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-Soaps praharAnte iti vAracatuSTayaM pramArjayanti varSAsu, Rtumadhye triH / aya: ca vidhirasaMsakte saMsakte tu punaH punaH pramArjayanti zeSopAzrayadvayaMtu pratidinaM pratilikhanti pratyavekSanteH mA ko'pi tatra sthAsyati mamatvaM vA kariyati iti / tRtIya divase pAdaproMJchanakena pramArjayanti / zrata uktam: ve ubviyA paDileha tti kvacit sAijjiyA paDileha tti dRzyate tatrApi pratilekhanA pramArjunayoraikyavivakSayA sa evArthaH / P60 Notes and Comments 67. avagijjhiya --- Compare : avagRhyoddizyA'ham amukAM dizaM anudizaM vA yAsyAmItyanyasAdhubhyaH kathayitvA / - sandehaviSauSadhiTIkA | P61 68. paDijAgaraMti - According to the commentator : tavasso dubbale kilate mucchijja vA pavaDijja vA tAm eva disi vA anudisi vA samaNA bhagavanto paDijAgaraMti / P61 69. pajjosavaNA - kappa -- 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 'Samacart'. 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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INDEX The figures indicate the number of Sutra where the name first occurs. For Part VI, list of senior monks, the Sutra number is preceded by 'Th' and for Part VII on Parjusana, by P. Abhijit - an asterism, 204 Abhinandana -- fourth tirthankara, 201. abhiyasa - a kula, Th.9 Acalabhrata -- a ganadhara. Th.1 Ajita second tirthankara, 16 Agnibhuti - a gapadhara in the order of Mahavira, Th.1 Agnidatta --a disciple of Arya Bhadrabahu, Th. 5 Agni-Vaisyayana a gotra, Th.1 Ailapatya - a gotra, Th.4 Akampita -- a ganadhara, Th.1 Alavika - a town, 122 Ananta - fourteenth tirthankara, 191 Anga-title of religious works, (analogy with limbs), 10 Antariya - a sakha, Th.8 Anuddhari - insect, 132 Aparajita - 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 Adikara - title of a tirthankara, 16 Aryadatta -- Head of Arhart Parsva's community of monks, 161 Arya-Jayanti - a sakha, Th.4, 11 Arya Ghosa -- a ganadhara of Arhat Parsva, 160 Aryacelaka - a kula, Th.7 Aryakuvera - a sakha, Th.11 Aryanaili - a sakha, Th.4, 11 Aryapadma -a sakha, Th.11 Arya-rsipalita - a sakha, Th.11 Aryatapasi -a sakha, Th.4, 11 Aryavajra - a sakha, Th.11 Asadha - a month, 204 Asadha - an asterism, 182 Astikagrama -- a town, 122 Asvasena, 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 Mahagiri, Th.6 Bhadra - a sthavira, Th.12 Bhadrabahu - a sthavira, Th.4 Bhadrayasa - a sthavira, founder of a gana, Th.8 Bhadrayasasya - a kula, Th.8 Bhadriya - a sakha, Th.8 Bharadvaja - a gotra, Th.8 Bherunda a fabulous bird, 118 Bhavanapati, a species of celestial beings, occupants of celestial abodes called bhavanas, 99 Bhuta. Bhutadatta female disciples (nuns) of Arya Sambhutavijaya, Th.5 Brahmadipika - a sakha, Th.11 Brahmacari a ganadhara of Arhat Parsva, 160 Brahmaliya - a kula, Th.9 Brahmi-Sundari - Arhat Rsabha's two daughters, who headed the community of nuns under their father, 215 Caitra - a month, 159 Cakravarty -- world-monarch, 18 Campa - a town, 122 Campiya - a sakha, Th.8 Candana -- a nun, head of Maha vira's community of nuns, 135 Canda-nagari - a sakha, Th.6 Candra - name of a year, 124 Candra-prabha --- eighth tirthankara, 197 Candraprabha -- name of a palan quin, 113 Carana - a gana, Th.8 Citra - an asterism, 170 Chaluka - title of Arya Roha-gupta, founder of a sakha, Th.6 nowle knowledfourth asi 150 Dasi-kharvatika -a sakha, Th.5 Datta (Dinna) -- a sthavira, Th.4 Desiganin -- a sthavira, bearing the title ksama-sramana. Th.11

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204 Devananda, wife of brahmin Rsabhadatta, first mother of Mahavira, 2 Devananda-name of a night, 124 Devardhi - a sthavira and ksamasramana, 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 Ganadatta 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 sakha, Th.9 Gavedhukaa sakha, Th.8 Girnar a mountain, 174 Godasa a sthavira, founder of a gana of the same name, Th.5 Grahaa heavenly body, 129 Haliyaa sakha, Th.7 Harinegamesi-a surgeon god under Sakra, the king of gods, 22 Harita a gotra, Th.7 Harita-malakaria sakha, Th.7 Haritayana--a gotra, Th.1 Hastiliyaa kula, Th.7 Hasti a sthavira, Th.12 Indrabhuti a ganadhara of Sramana Bhagavan Mahavira, Th.1 Indradatta (Dinna) a sthavira, Th.4 Indrapurakaa kula, Th.8 Itihasa chronology, Purana, 10 Jalandharaa gotra, 2 Jambu, a sthavira, third from Sramana 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 Jnatr a clan of Ksatriyas, to which Sramana Bhagavan Mahavira belonged, 22 Jrmbhika-grama a town, 120 Jyotiska heavenly bodies, a category of celestial beings, 99 Kakandakaalias of sthavira Supratibuddha, co-founder of a gana, Th.10 Kakandika-a sakha, Th.8 Kalaka a sthavira, Th.12 Kamardhi a sthavira, founder of a gana, Th.8 Kamardhikaa kula, Th.8 Karana name of a time division, 124 Karttika a month, 171 Kasi a kingdom held by confederate kings, modern Banaras, 128 Kasyapa-a gotra, 22 Kasyapiyaa sakha, Th.9 Katyayana--a gotra, Th.3 Kaundinya gotra, Th.1 Kausambika a sakha, Th.6 Kausika-a gotra, Th.11 Kotika alias of sthavira Susthita, co-founder of a gana, Th.10 Kautsa a gotra, Th.12 Kautumbinia sakha, 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 Kotivarsiyaa sakha, Th.5 Krosaa measure of distance, about 2 miles, P.12 Ksama-sramana - a title, Th.11 ksana a division of time, 118 Ksamaliyaa sakha, Th.8 Ksudratman- -name of an inauspi cious planet, 129 Kubera a sthavira, founder of a sakha, Th.1 Kulakara patriarch, 206 Kunala a town near the river Iravati, P.12 Kunda-grama - 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 ksatriyas. There was, however, a considerable distance between the two towns/parts, 2. Kundala (Kaundinya ?)-a gotra, Th.8

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Index 205 Kundapura, same as Kunda-grama Kunthu seventeenth tirthankara, 188 Laukantika gods-110 Lava -- a division of time 124 Licchavis - a dynasty ruling Kosala, 128 at 41 Madhyama - a sakha, Th.10 Madhyamila - a sakha, Th.9 Mahagiri - a sthavira, Th.4 Maha-subrata - Head of the female followers of Arhat Aristanemi, 179 Mahavira - Sramana Bhagavan, 24th tirthankara, 1 Mallaki princes of Kasi, 128 Malli - 19th tirthankara, 186 Maleya - a kula, Th.7 Manaka - a monk, son of Arya Seyyambhava, Th.3 Manava a gana, Th.9 Mandara, Mount, 118 Mandika-putra, a monk, Th.1 Mani-bhadra - a monk, Th.5 Margasirsa - a month, 113 Masa-puriya - a sakha, Th.7 Mathara --a gotra, Th.4 Maurya-putra - a ganadhara of Sramana Bhagavan Mahavira, Th.1 Mehiya - a kula, Th.8 Mekhaliya - a sakha, Th.8 Mithila a town, 122 Mukta - name of a respiration, 124 Mukta - epithet of Mahavira, 123 Muni Subrata - 20th tirthankara, 185 Padma -- a sthavira, Th.11 Padma-prabha - sixth tirthankara, 199 Padmila -- a sthavira, Th.4 Pajjusana - 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 Pandu-bhadra -- a monk, Th.5 Panita-bhumi-a place in Vajra bhumi, 122 Papa (Pava) - a town, where Sramana Bhagavan Mahavira passed away, 147 Parihasaka - a kula, Th.7 Parsva - 23rd tirthankara, 149 Pausa - a month, 157 Pausamaitreya - a kula, Th.7 Phalgumitra - a sthavira, Th.12 Posadha -- a spiritual practice, 128 Prabhasa - a ganadhara in the order of Mahavira, Th.1 Prabhava-a sthavira, Th.3 Prakina -- a gotra, Th.4 Pranata -- a celestial abode, 150 Prsthi-campa - a town, 122 Priti-dharmika - a kula, Th.8 Priti-vardhana -- name of a month, 124 Priyagrantha - a monk, Th.10 Pundravardhania - a sakha, Th.5 Punyabhadra - a monk, Th.5 Purimatala - a town, 212 Purva - ancient Jaina canons, 138 Puspadanta- ninth tirthankara, 196 Pusyagiri - a sthavira, Th.11 Puspacula, head of Parsva's commu nity of nuns, 162 Puspottara vimana -- a celestial abode, 2 Nabhi, patriarch, father of Arhat Rsabha, 206 Naga - name of a karana, a time division, 124 Naga - a monk, Th.6 Naga - a sthavira, Th.12 Nagabhuta - a kula, Th.7 Nagamitra (putra ?) - a monk, Th.6 Nagila - a sthavira, Th.4 Naksatra - a sthavira, Th.12 Nalanda - 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 Rajagrha - capital of Magadha, 122 Rajyapalika - a sakha, 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 Rena - a nun, Th.5 Revati a nun in the order of Mahavira. With Sulsa, she headed Mahavira's community of nuns, 137 Revatika - a park, 173 Rjuvaluka - 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-sti - alternative name of a night, 124

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206 Kalpa Sutra manobhada tirthaikarhat Parsvara Rohana -- a sthavira, Th.7 Somabhutika - 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, Sthulabhadra -- a sthavira, Th.4 204 Stoka - a division of time, Th.118 Rsabhadatta - brahmin-father of Subhadra -- Head of Arhat Rsabha's Mahavira, 2 community of female followers, Rsabhasena - Head of Arhat Rsa- 217 bha's community of monks, 214 Sudharman - a ganadhara of SraRsidatta - a monk, Th.10 mana Bhagavan 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 Sulsa - a great devotee of Mahavira, Rsipalita - a sthavira, Th.11 she, with Revati, was the head of Rsipalitaa sakha, Th.11 Mahavira's community of female followers, 137 Sagaropama 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 Parsva's Samaga (ka ?) - a householder, in community of female followers, 164 ose farm on the bank of Rju- Suparsva, seventh tirthankara, 198 valuka, Mahavira attained his Supratibuddha-alias Kakandaka, a supreme knowledge, 120 sthavira, Th.4 Sama-veda, 10 Susthita - alias Kotika, a sthavira, Samaya - the smallest unit of time Th 4 (kala), 118 Subidhi 9th tirthankara, 196 Sambhava -- third tirthankara, 202 Subrata --head of Arhat Parsva's Sambhuta-vijaya - a sthavira, Th.4 community of lay followers, 163 Samita a sthavira, Th.11 Subrata - name of a day, 113; a Samkasya - a sakha, Th.7 gotra, Th.12 Sammeta -- mountain, 168 Subratagni name of a day, 124 Sampalita -- a sthavira, Th.12 Svati -- 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 Sarvartha-siddha vimana - a celestial Sandilya - a sthavira, Th.12 Sankhasataka - Head of Mahavira's abode, 206 Sarvartha-siddha - name of a mu community of lay followers, 136 Santi - 16th tirthankara, 189 hurta, 124 Santi-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 Dasavaikalika Sutra, Th.3 Saumiya - a ganadhara of Arhat Sirardhi - a monk, Th.6 Parsva, 160 Sitala - 10th tirthankara, 195 Saurastriya - a sakha, Th.9 Siva - queen of Samudra-vijaya, Sautaptika -- a sakha, Th.6 , mother of Arhat Aristanemi, 171 Sena - a nun, Th.5 Sivabhuti -a sthavira, Th.12 Sainika - a sthavira, Th.11 Sravana - a month, 168 Sanda-vana a park, 115 Sravasti - a town, 122 Siddha - epithet of Mahavira, 123: Sravastika -a sakha, Th.8 name of a stoka, a unit of time, 124 Sreyamsa - 11th tirthankara, 194; Siddhartha - father of Mahavira, a name of Mahavira, 109 chief of the Jnatr clan of ksatriyas, Sridhara-a ganadhara of Arhat 22 Parsva, 160 Siddharthavana - a park, 211 Srigupta - a sthavira, Th.7 Simha a sthavira, Th.12 Subha a ganadhara of Arhat Simhagiri Jatismara a sthavira, Parsva, 160 Th.4 Sunyapraptika -a sakha, Th.7

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Index 207 Tamraliptika - a sakha, Th.5 Tapasa - a sthavira, Th.4 Tisyabhadra - a monk, Th.5 Trairasika - a sakha, Th.6 Trisala -- consort of King Siddhartha, mother of Mahavira, 22 Uccanagari - a sakha, Th.10 Uddeha - a gana, Th.7 Udubadiya - a gana, Th.8 Ullagaccha (Ardrakaccha?) - a kula, Th.7 Upananda -- a monk, Th.5 Upanga -- lesser Angas, 10 Upapada - hellish beings, 121 Upasama -- 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 Uttarasadha --- an asterism, 205 Vasistha -- a ganadhara of Parsva, 160; a gotra, 22 Vasisthiya -- a sakha, Th.9 Vatsa a gotra, Th.3 Vatsaliya - a kula, Th.7 Vayubhuti -- a ganadhara of Maha vira, Th.1 Vena a nun, Th.5 Vesamana (Vaisravana) god of wealth, 89 Vesavadiya - a gana, Th.8 Videha---native country of Maha vira, 110 Vidyadhara-gopala-a sthavira, Th.10 Vidyadhari -- a sakha, Th.10 Vijaya - name of a muhurta, 113 Vimala 13th tirthankara, 192 Vinita - a town, 211 Virabhadra-a ganadhara of Parsva, 160 Visakha -- an asterism, 149 Visala - name of a palanquin, 157 Visnu - a sthavira, Th.12 Vajra - a sthavira, Th.4 Vajranagari - a sakha, Th.7 Vajra-sainika --a sthavira, Th.11 Vaisakha a month, 120 Vaisali - capital of Videha, 122 Vama -- wife of Asvasena, mother of Parsva, 150 Vanijyagrama, a town, 122 Varadatta - Head of Aristhanemi's community of monks, 176 Vardhamana parental name of Mahavira, 91 Yajur-veda - 10 Yaksa-a nun, in.) Yaksadatta -- a nun, Th.5 Yaksini - Head of Parsva's com munity of nuns, 177 Yasas - a ganadhara of Parsva, 160 Yasobhadra --a sthavira, Th.3; a monk, Th.5; a kula Th.8

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OTHER IMPORTANT PUBLICATIONS Rs. Acarangasutram & Sutrakrtangasutram --Text with Com. 120 Contribution of Jainism to Indian Culture - Ed. R. C. Dwivedi The Doctrine of the Jainas - W. Schubring 50 The Jaina Philosophy of Non Absolutism - Satkari Mookerjee Jaina Ethics -- Dayanand Bhargava Jaina Iconography - B. C. Bhattacharya Jaina Sutras -- 2 Vols. - Jacobi and Oldenberg 80 Jaina Tarka Bhasa of Acarya Yasovijaya - Dayanand Bhargava Jaina Theory of Perception - Pushpa Bothra 30 Jainism in Early Medieval Karnataka - R. B. P. Singh 35 Lord Mahavira and His Times - K: C. Jain Mahavir Paricay aur Vani - Bhagwan Shree Rajneesh Monolithic Jinas Jose Pereira Syadvada Manjari - English Trans. -- F. W. Thomas Temples of Satrunjaya - J. Burgess 300 20 40 25 MOTILAL BANARSIDASS Delhi :: Varanasi :: Patna Jan Education International www.jainelibra .org

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Professor K.C. Lalwani, a Social Scientist (Economics), was born in 1921. An M.A, in first class of the Calcutta 'University, he taught Economics and Commerce in premier Institutions in India Widely travelled in America and Europe, he has published many books and articles on Economics, Political Science, Religion, etc. He entered the new field of Jainology and already published translations. of Dasavaikalika, Bhagavati Sutra 3 vols, ready, IVth is in progress. He is known for his lucid exposition of the subject. By The Same Author DASAVAIKALIKA-SUTRA Desuveyalia or Dasavaikalika Sutra, is one of the mula sitras of the Svetambara lainas, written by Aryya Sayyambhava, Gifth in line from Sramana Bhagavan Mahavira around 429 B.C. to help in the spiritual progress of his son who was Akdestined to dic within six months after this initiation: Based on Atma-pravada, Karmapravada. Satya-pravada and Pratyakhyana Parva, the book presents an authorita, Stive code of right conduct. The book includes the Prakrit text, sanskrit version and English translation of the text. The translator has presented, the most logical interpretation, keeping seclear of the wilderness of the condicting commentaries, though he has consulted them all." The English, translation is megpecially intended for the reader who s tile conversant with Prakrit and Sanskrit In ten chapters it deals with several ospects of Jain Religion and Ethics The Blossoms of the Treo; (2) Faith in Brand Practice of Restraint: (3) Behaviour and Misbehaviour: (4) On Restraint of Self and Others: () On Selection of Right Food: (6) On Great Conduct: (7) Purifying Speech: (8) Code of Conduct; 29 On Humility: (10) Four items of spiritual Eestasy. This study complete with the necessary critical apparatus -- Introduction, Index and the like, will surely help the aspirant Pas the realization of his spiritual goal. Rs. 30 MOTILALU BANARSIDASS Delhi * Varanasi Patna, S6288 MAarglaanaa egAdanatarAdinarakAta egApagAdavasamAdAyA vinAyagArAmaNagA (NatagavamahAvArAma qadar tant paDigAdipAsamatA (ragAvAlasavAmA mmmm