Kalpasutra

Author(s): Bhadrabahuswami, Vinaysagar
Publisher: Rajasthan Prakruti Bharati Sansthan Jaipur
Catalog link: https://jainqq.org/explore/600010/1

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Melehead kappasuttaM kalpasUtram KALPASUTRA hA prAkRta bhAratI, jayapura B

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prAkRta-bhAratI puSpA 1 zrIdazAzrutaskandhAntargata-zrIparyuSaNAkalpAsya-zrIbhadrabAhusvAmiviracita kalpasUtra vividha-varNaka-prAcIna citrakalita evaM hindI-AMglabhASAnuvAda sahita sampAdaka va hindI-anuvAdaka mahopAdhyAya vinayasAgara Mmmon yAMgla-bhASAnuvAdaka DaoN0 mukunda lATha citra-paricaya DaoN0 (zrImatI) candramaNisiMha prakAzaka devendrarAja mehatA saciva, prAkRta bhAratI jayapura, rAjasthAna ein Education International

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vIra samvat 2510, IsvI san 1984, vikrama samvat 2041 zaka samvat 1906 mUlya : ru0 200/- sajilda, ru0 125/- ajilda prathama saMskaraNa san 1977 dvitIya saMskaraNa san 1984 kalA pakSa pArasa bhaMsAlI mudraka: oNla iNDiyA presa, pANDicerI citra mudraka guNavanta mehatA, vakIla eNDa sansa prA0 li0, bambaI milane kA patA prAkRta bhAratI akAdamI, jayapura rAjasthAna yati zyAmalAlajI kA upAzraya, motIsiMha bhomiyoM kA rAstA, jayapura-302003.

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Prakrit Bharati Series Text 1 KALPASUTRA Eighth Chapter of the Dasasrutaskandha of Bhadrababu with Hindi and English Versions and Coloured Reproductions of Original 16th Century Miniatures Editor & Hindi Translator Mahopadhyaya Vinaya Sagar English Translation Dr. Mukund Lath Note on Paintings Dr. (Smt.) Chandramani Singh Ayo Published by D. R. Mehta Secretary, PRAKRIT BHARATI, JAIPUR, RAJASTHAN ein Education International

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Vira Samvat 2510; A.D. 1984; V.S. 2041; Saka 1906 Price Rs. 2007-bound, Rs. 195/- without binding Ist Edition-A.D. 1977 IInd Edition-A.D. 1984. Design and Layout : PARAS BHANSALI Printed by: All India Press, Pondicherry Reproduction of Paintings by: GUNWANT MEHTA, Vakil & Sons (P) Limited, Bombay Can be had from: Prakrit Bhartiya, Jaipur, Rajasthan Yati Shyamlal ji ka Upasraya, M.S.B. Ka Rasta JAIPUR-302 003. ein Education International For Pelvate & Personal use only

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viSaya-sUcI prAmukha prakAzakIya bhUmikA hindI bhUmikA aMgrejI prAMglAnuvAdaka ke do zabda mUla grantha-sAnuvAda 1. jina caritrAdhikAra mahAvIra-carita pArzvanAtha-carita neminAtha-carita antarakAla AdinAtha-carita 2. sthavirAvalI 3. sAdhu-samAcArI pariziSTa citra-paricaya hindI citra-paricaya aMgrejI kaThina pAribhASika zabdAvalI hindI kaThina pAribhASika zabdAvalI aMgrejI CONTENTS Foreword Publisher's Note Editor's Introduction (Hindi) English Version of the Editor's Introduction xxi English Translator's Note xxxii Text with Translations The Life of Tirthankaras 1-274 Life of Mahavira Life of Parsvanatha 206 Life of Neminath Interim periods of other Tirthankaras Life of Rsabhadeva 254 2. Sthaviravali 274-310 3. Sadhusamacari 310-374 Appendices Note on Paintings (Hindi) Note on Paintings (English) Glossary (Hindi) (xxi) Glossary (English) (xxxi) amg 226 (xi)

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citrAMka prasaMga pRSThAGka 4 6 1. mahAvIrasvAmI 2. gaNadhara gautamasvAmI 3. devAnandA dvArA dRSTa caudaha svapna 14 4. indrasabhA 22 5. zakrastava 30 50 6. garbhApahAra evaM garbhasaMkramaNa 7. zayanagRha meM sotI huI trizalA 60 8. trizalA dvArA dRSTa caudaha svapna 9. siddhArtha kA malla-yuddha evaM taila-mardana 10. siddhArthaM evaM trizalA 62 102 116 11. svapna - lakSaNa pAThaka dhora unakA paraspara vicAravimarza 12. trizalA ko zoka evaM harSa 134 118 13. mahAvIra janma 140 citra-sUcI citrAMka prasaMga 14. mahAvIra janmAbhiSeka 15. sAMvatsarika dAna evaM dIkSA mahotsava 16. paMca muSTi loca 17. mahAvIra ko upasarga pRSThAGka 144 166 172 174 184 160 194 18. samavasaraNa 16. mahAvIra - nirvAraNa 208 20. gaNadhara gautamasvAmI 21. pArzvanAtha 22. kamaTha kI paMcAgni tapasyA aura pArzvakumAra kA sevaka dvArA jvalita kASTha se sarpaniSkAsana 212 23. kamaTha dvArA upasarga aura dharaNendra padmAvatI dvArA sevA 216 24. neminAtha dvArA zaMkhavAdana aura kRSNa ke sAtha bAhubalaparIkSaNa 226 citrAMka prasaMga pRSThAGka 25. kRSNa kI patniyoM dvArA nemi ko vivAha ke liye prerita karanA 228 26. neminAtha kI barAta prora pazubAr3A 27. daza tIrthaMkara 28. daza tIrthaMkara 26. AdinAtha 30. prAdinAtha dvArA mRttikA kA kuMbha-nirmANa 258 31. AdinAtha kA rAjyAbhiSeka 260 32. mahAvIra ke gyAraha gaNadhara 276 33. sArathi dvArA dhanuvidyA kA pradarzana aura kozA kA adbhuta nRtya 282 34. guphA meM bahinoM ke sAmane sthUlabhadra siMharUpa meM tathA svAbhAvika rUpa meM 230 242 248 254 288 368 36. upadeza sunatA huA zrI saMgha 370 35. AcArya kA upadeza

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* prAmukha zramaNa bhagavAn mahAvIra ke jIvana para vistArapUrvaka tathA anya tIrthaMkaroM ke jIvanavRtta ke katipaya tathyoM para prakAza DAlane vAle grantha 'kalpasUtra' kI adhikAdhika pratiyA~ taiyAra karavA kara zramaNoM aura zrAvakoM ke AdhyAtmika prabhyutthAna ke uddezya se unheM sulabha karAne kI punIta paramparA madhya yuga se vigata eka zatAbdI pUrva taka akSuNNa rahI hai| bhagavAn mahAvIra kA 2500vAM nirvANa mahotsava manAne hetu lagabhaga do varSa pUrva rAjya stara para gaThita bhagavAn mahAvIra 2500vAM nirvANa mahotsava samiti ne anubhava kiyA ki isa pAvana paramparA ko punaH pravAha pradAna karanA bhagavAn mahAvIra ke prati samucita zraddhAJjali samarpita karanA hogaa| isI bhAvanA se mUla prAkRta ke hindI evaM bAMglabhASAnuvAda sahita yaha kalpasUtra prakAzita kiyA jA rahA hai| isameM lagabhaga 470 varSa pUrva ke jaina citroM kI raMgIna pratikRtiyA~ bhI prastuta kI gaI haiN| maiM zrAzA karatA hU~ ki bhagavAn mahAvIra ke Adarza jIvana aura siddhAntoM ke mahatva ke prati zraddhA rakhane vAle aura jaina kalA-premI mahAnubhAva isa prakAzana kA svAgata kareMge / mahAvIra jayantI 2 aprela 1977 candanamala baida vittamaMtrI, rAjasthAna, jayapura

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FOREWORD Since the medieval times a continuing tradition, vigorous at least till the last century, has been to get manuscripts of the Kalpa Sutra (containing the life of Lord Mahavira and to a lesser extent of the other Tirthankaras) made and distributed for the spiritual welfare of monks and laity. The State Level Committee set up about two years ago in Rajasthan to celebrate the 2500th Nirvan year of Lord Mahavira, thought that it would be a fit tribute to him to emulate this tradition. Hence this edition of the Kalpa Sutra with the original text in Prakrit and translations in Hindi and English. The coloured reproductions of the original Jain paintings about 470 years old, have also been provided. I hope that all those who value the life and philosophy of Lord Mahavira and have interest in Jain art will welcome this work. 2nd April, 1977. CHANDAN MAL BAID Finance Minister, Rajasthan, Jaipur.

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prakAzakIya prAkRta bhAratI kI ora se apane prathama prakAzana, mUla prAkRta, hindI tathA aMgrejI anuvAda evaM raMgIna prAcIna citroM kI pratikRtiyoM sahita kalpasUtra ko pAThakoM ke samakSa prastuta karate hue mujhe harSa hai / isameM bhagavAn mahAvIra tathA anya tIrthaMkaroM ke jIvanavRtta aura siddhAnta samAhita haiN| maiM prAkRta bhAratI kI ora se prastuta 'kalpasUtra' ke sampAdaka evaM anuvAdaka-mahopAdhyAya zrI vinayasAgara, AMglabhASAnuvAdaka DaoN. mukunda lATha aura citra-paricaya lekhikA DaoN0 candramariNasiMha ke prati hArdika AbhAra prakaTa karatA huuN| maiM, jayapura prinTarsa ke zrI sohanalAla jaina aura unake presa ke samasta adhikArI evaM karmacArI varga ke prati bhI apanI kRtajJatA prakaTa karatA hU~, jinhoMne bar3I lagana ke sAtha prastuta grantha ke chapAI Adi kArya ko samIcIna rUpeNa sampanna kiyaa| vakIla eNDa sansa prAiveTa limiTeDa, bambaI ke zrI guNavanta mehatA ne isa prakAzana kI prAcIna pANDulipi ke citroM kI raMgIna pratikRtiyAM nirmita karane meM vizeSa prayAsa kiyA hai| zrI pArasa bhaMsAlI ne isa grantha kI sAja-sajjA ko nayanAbhirAma evaM pAkarSaka banAne meM udyama kiyA hai| priMsa praoNpha velsa myUjiyama, bambaI ke nidezaka, zrI sadAziva gorakSakara ne isa pustaka meM prastuta citroM ke sambandha meM apanI mAnyatA pradAna kii| maiM ina saba mahAnubhAvoM ke prati AbhAra prakaTa karatA hai| zrI e. ela. saMcetI aura zrI gajasiMha rAThor3a ne bar3e upayogI parAmarzoM ke sAtha-sAtha prUpha par3hane meM apanA yogadAna diyA hai| zrI prakAza bApanA aura zrI harisiMha ne bhI isa prakAzana meM apanA sahayoga pradAna kiyA hai| maiM ina saba sajjanoM evaM isa prakAzana meM sahayoga dene vAle anya sabhI mahAnubhAvoM ko bhI dhanyavAda arpita karatA hai| isa prakAzana meM yadi kahIM kisI prakAra kI skhalanA raha gaI ho to usakA uttaradAyitva mujha para hai| devendrarAja mehatA maMtrI prAkRta bhAratI, jayapura wwws

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PUBLISHER'S NOTE On behalf of Prakrit Bharati, I am happy to present this publication of Kalpasutra in original Prakrit along with English and Hindi Translations. It projects the life and ideals of Lord Mahavira and some other Tirthankaras. Suurt On behalf of Prakrit Bharati, I am grateful to the Editor and Hindi translator Mahopadhyaya Shri Vinay Sagar, Dr. Mukund Lath, who prepared the English version and Dr. (Smt.) Chandra Mani Singh for her note on the Jaina Miniature paintings reproduced in this book. Thanks are also due to Shri Sohan Lal Jain and the staff of Jaipur Printers who took special interest in its printing. Shri Gunwant Mehta of Vakil & Sons Private Limited, Bombay, devoted time and efforts for the printing of the coloured reproductions. Shri Paras Bhansali took special pains in designing the cover and advising us regarding the get-up of this book. Shri Sadashiv Gorakshkar, Director, Prince of Wales Museum, Bombay, approved the paintings. I am obliged to all of them. Sarvashri A. L. Sancheti and Gajsingh Rathore read through the proofs and made useful suggestions. Shri Prakash Bapna and Shri Hari Singh too rendered assistance to us in the project. My thanks are due to all of them as also to others who have helped us in one or other capacity. If there are any deficiencies in the work the responsibility is mine. DEVENDRA RAJ MEHTA Secretary Prakrit Bharati, Jaipur. ein Education International

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dvitIya saMskaraNa ke sandarbha meM prAkRta bhAratI apane pAThakoM ke samakSa kalpa sUtra kA dUsarA saMskaraNa saharSa prastuta kara rahI hai| hameM garva hai ki isa grantha ke pahale saMskaraNa kA vidvajjanoM ne acchA samAdara kiyaa| hamane jisa rUpa meM kalpa sUtra ko pAThakoM ke sAmane rakhA thA isakA aba dUsarA paricaya dene kI hama samajhate haiM, AvazyakatA nhiiN| para hama jaina zvetAmbara nAkor3A pArzvanAtha tIrtha TrasTa, mevAnagara evaM anya udAra vyaktiyoM ke prati apanA AbhAra jatAye binA nahIM raha skte| inake dAkSiNya ke binA yaha saMskaraNa saMbhava nahIM ho paataa| vakIla eNDa sansa, bambaI aura oNla iNDiyA presa, pANDicerI ke prati bhI dhanyavAda jJApana karate haiN| jinake kauzala ke binA pustaka isa rUpa meM Apake sAmane na A paatii| ASADhI pUrNimA 2041 ( devendrarAja mehatA) saciva, prAkRta bhAratI, jayapura (rAja0 )

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PREFACE TO THE SECOND EDITION autost The Prakrit Bharati is happy to present this second edition of the Kalpasutra to the public, which had, to our gratification, responded well to the first edition. The publishers have nothing new to say by way of introducing the text in the form that we have presented it. We must however, express our thankfulness to the trustees of the Jain Nakoda Parshvanath Tirth Trust, Mewanagar, among others for their generous help without which the present edition would not have been possible. Our thanks are also due to Vakil & Sons, Bombay, for printing the reproductions faithfully and to All India Press, Pondicherry for an efficient job. Suter 13th July, 1984. DEVENDRA RAJ MEHTA, Secretary, Prakrit Bharati, Jaipur, Rajasthan. ein Education International

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bhUmikA nAma - 'kalpasUtra' zabda svatantra rUpa se sUtra ke astitva kA bodha karAte hue bhI dazAzrutaskandha nAmaka chedasUtra kA 'pajjosavaraNAkappo' (saM0 paryuSaNAkalpa) nAma kA AThavAM adhyayana mAtra hai|' 'pajjosavaNA' - paryuSaNa zabda kA artha hai :- 1. eka sthAna meM varSAkAla vyatIta karanA, 2 bhAdrapada ke ATha dinoM kA eka prasiddha jaina parva / 2 kalpa kA artha hai zrAcAra, maryAdA, vyavahAra nIti, vidhi aura smaacaarii| gItArthaM pravara zrI umAsvAti ke matAnusAra "jo kArya jJAna, zIla aura tapa kI vRddhi karatA hai evaM doSoM kA parihAra karatA hai, vaha kalpa hai| 3 paryuSaNakalpa kA artha hai :- paryuSaraNa meM karane yogya zAstravihita AcAra / paryupazamana kalpa kA artha hai - kSamApradhAna aacaar| isa zabda ke anya bhI kaI rUpa prApta hote haiM- pajjosa maraNA (paryupazamanA), parivasaNA ( parivasanA ), pajjusaraNa (paryuSaNa), vAsavAsa ( varSAvAsa), paDhama samosaraNa ( prathama samavasaraNa ) Adi / arthAt varSAkAla - cAturmAsa meM ASAr3ha zuklA pUrNimA se kArtika zuklA pUrNimA paryanta sAdhujanoM ke karane yogya zAstravihita AcAra, kSamA-pradhAna pracAra ko paryuSaNA - kalpa kahate haiN| vartamAna samaya meM bhAdrapada kRSNA dAdazI 1 muni puNyavijayaH kalpasUtra prAstAvika pR0 8-9 2-4 pAiprasadda - mahAvo, dvi0 saMskaraNa, pR0 513 3 prazamarati prakaraNa 143 5 kalpasUtra cUrNI, muni puNyavijaya saMpAdita pR0 85 E vartamAna mAnyatA zrASAr3ha zuklA 14 se kArtika zuklA 14 hai /

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toon se bhAdrapada zuklA caturthI taka ATha divasIya parva ko paryuSaNA parva kahate haiM / ina ATha dinoM meM caturvidha saMgha (sAdhu, sAdhvI, zrAvaka, zrAvikA) samyak prakAra se isa parva kI ArAdhanA karatA hai aura vidhi evaM mahotsava ke sAtha isa sUtra kA pArAyaNa karatA hai / / zatAbdiyoM se isa pAThaveM adhyayana kA atyadhika pracAra-prasAra hone ke kAraNa sUtra zabda isase sambaddha ho gayA aura yaha adhyayana paryuSaNA-kalpasUtra ke nAma se kahalAte hue kramazaH kalpasUtra ke nAma se sarvAdhika prasiddha ho gayA / yahI kAraNa hai ki pUrvAcAryoM ne kalpasUtra nAmaka svatantra cheda sUtra ko isase pRthak siddha karane ke liye bRhat zabda kA prayoga kara use bRhat kalpasUtra nAma pradAna kiyA, jo ki Aja bhI prasiddha hai| 1215 zloka parimANa kA grantha hone se yaha 'bAraha sau sUtra' avathA 'sAr3he bAraha sau sUtra' ke nAma se bhI rUr3ha hai, prasiddha hai| svarUpa- yaha sUtra gadyAtmaka hai| sUtrAMka saMkhyA 261 hai tathA anuSTup zloka parimANa se padyasaMkhyA (granthAgrantha) 1215 yA 16 mAnI gaI hai| isameM tIna adhikAra (vAcanAyeM) haiM :- 1. jina caritra, 2. sthavirAvalI aura 3. sAdhu smaacaarii| tInoM adhikAroM kI kramazaH 200,23,68 sUtrAMka saMkhyA hai| ina tInoM vAcanAmoM kA saMkSipta sArAMza isa prakAra hai : 1. jina caritra :- isameM pazcAnupUrvI se zramaNa bhagavAn mahAvIra, puruSAdAnIya pArzvanAtha, ahaMta ariSTanemi (neminAtha), 20 tIrthaMkaroM kA antarakAla (madhyakAla) aura kozalika arhat RSabhadeva ke jIvana kI pramukha ghaTanAoM kA Alekhana hai| sAmAnyatayA cAroM tIrthaMkaroM ke pAMcoM kalyANakoM (cyavana, janma, dIkSA, kevalajJAna aura nirvANa) kA aura unake parivAra kA tathA antakRbhUmi kA vizeSa rUpa se ullekha kiyA gayA hai / kevala mahAvIra ke caritra meM isake atirikta nimnAMkita viSayoM kA vizadatama varNana prApta hai- indra, garbhApahAra, caudaha svapna, aTTaNazAlA, svapnaphala kathana, janmotsava, dIkSotsava, cAturmAsa aura nirvANa / pArzva, nemi, RSabhadeva ke sambandha meM garbhApahAra kI ghaTanA ko chor3akara zeSa varNanoM ke liye sUtrakAra ne "mahAvIra caritra ke samAna hI Sutut Jan Education International

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samajhanA cAhie," kahA hai / RSabhadeva ke prasaMga meM puruSoM kI 72kalAoM, mahilAoM ke 64 guNa, aura zilpazata kA viziSTa ullekha hai| 2. sthavirAvalI:-prArambha meM mahAvIra ke | gaNa aura 11 gaNadharoM ke sambandha meM UhApoha karate hue, mahAvIra kI paramparA Arya sudharma se svIkAra kI gaI hai| prArya sudharma, jambU, prabhava, zayyambhava, yazobhadra kA ullekha kara, saMkSipta vAcanA dvArA yazobhadra se lekara prArya vajra ke ziSyoM taka kA ullekha kiyA hai / pazcAt vistRta vAcanA dvArA Arya yazobhadra se lekara Arya phalgumitra taka kA varNana kiyA gayA hai / isa varNana meM pramukha-pramukha paTTadharoM, ziSyoM, unase niHsRta kula, gaNa aura zAkhAmoM kA ullekha kiyA gayA hai / anta kI gAthAoM meM Arya phalgumitra se lekara devaddhigaNi kSamAzramaNa taka ko vandanA kI gaI hai| 3. samAcArI:- varSAvAsa-cAturmAsa meM rahe hue kSamApradhAna sAdhu aura sAdhviyoM ko kisa prakAra kA jIvana vyatIta karanA cAhie, kisa prakAra kA prAcAra-vyavahAra, maryAdA-pAlana karanA cAhie, kaise sthAna para rahanA cAhie, kisa prakAra kA bhojana grAhya hai, kahAM taka bhramaNa kara sakatA hai Adi vividha prAcAroM-niyamoM kA utsarga evaM apavAda ke sAtha 28 samAcAriyoM meM varNana kiyA gayA hai| 4. pramANa :- niyuktikAra prAcArya bhadrabAhu viracita kalpasUtra niyukti gAthA 62 "purimacarimANa kappo, maMgalaM vaddhamAraNa-titthaMmi / iha parikahiyA jiNagaNaharAI therAvali carittaM / " se spaSTa hai ki prArambha ke donoM adhikAra jina-caritra aura sthavirAvalI paryuSaNa-kalpa nAmaka pAThaveM adhyayana ke hI aMza haiM, prakSiptAMza nhiiN| indra, garbhApahAra, aTTaNazAlA, janma prItidAna, dIkSA Adi viSayaka sUtra evaM varNaka cUNikAra dvArA cUriNa meM svIkRta hone se prakSiptAMza nahIM haiN| caudaha svapna sambandhI varNaka maulika haiM yA prakSipta, yaha avazya hI zaMkAspada hone se vicAraNIya hai|' ' muni puNyavijayaH kalpasUtra, prAstAvika pR06-10 Jain Education Interational

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sthavirAvalI vartamAna meM jisa rUpa meM prApta hai, vaha nizcita rUpa se AgamoM ko pustakArUr3ha karate samaya prAcIna sthaviroM dvArA parivaddhita hai / isa dRSTi se isa sUtra ke pramANa meM kamI-bezI mAnI jA sakatI hai| carama zrutakevalI bhadrabAhu ___ dazAzrutaskandha sUtra kI niyukti karate hue prArambha meM prAcArya bhadrabAhu ne likhA hai - "dazAzrutaskandha, kalpa (bRhatkalpa) aura vyavahAra-sUtra ke praNetA, antima zrutakevalI, prAcIna gotrIya bhadrabAhu ko maiM namaskAra karatA huuN|" vaMdAmi bhaddabAhuM pAiNaM carima-sayala-suyanANi / - suttassa kAragamisi dasAsu kappe ya vavahAre / niyukti ke isa padya meM prAgata 'carimasayalasuyanAriNa' zabda se spaSTa hai ki carama zrutakevalI bhadrabAhu bhagavAn mahAvIra ke zAsana ke sAtaveM paTTadhara aura yazobhadra ke ziSya the aura inhoMne dazAzrutaskandha chedasUtra kI racanA kI, jisakA ki yaha kalpasUtra pAThavAM adhyayana hai / Avazyaka cUNi, Avazyaka sUtra hAribhadrIyA-bRhadvRtti, titthogAliyapayannA, pariziSTa-parva Adi granthoM meM bhadrabAhu ke jIvana-prasaMga meM jo kucha ullekha prApta hote haiM, unakA sArAMza isa prakAra hai : vIra ni0 saM064 meM pratiSThAna pura ke prAcIna gotrIya brAhmaNa parivAra meM inakA janma huA / 45 varSa kI avasthA meM inhoMne vIra ni0 saM0 136 meM Arya yazobhadra ke pAsa dIkSA grahaNa kii| guru kI sevA meM rahate hue inhoMne dvAdazAMgI kA adhyayana kiyA aura antima zrutakevalI bane / vIra ni0 saM0 148 meM Arya sambhUtivijaya ke sAtha hI inheM prAcArya pada prApta hamA / sambhUtivijaya ke svargArohaNa ke pazcAt vIra ni0 saM0 156 meM pApa paTTadhara saMghanAyaka bne| inake samaya meM bAraha varSI duSkAla pdd'aa| lagabhaga 12 varSa taka nepAla pradeza meM rahate hue inhoMne yogArUr3ha hokara mahAprANa nAmaka dhyAna kI sAdhanA kii| inake samaya meM, kintu inakI anupasthiti meM pATalIputra nagara meM pAgama vAcanA huI / inhoMne Arya sthUlibhadra ko 10 pUrvo kI artha sahita aura zeSa 4 pUrvo kI For Private & Personal use only Sutab Bain Education International

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awww kevala mUla vAcanA pradAna kii| inhoMne dazAzrutaskandha sUtra, bRhatkalpasUtra, vyavahAra sUtra aura nizItha sUtra-ina 4 cheda sUtroM kI racanA kii| vIra ni0 saM0 170 meM inakA svargavAsa huaa|' paramparA ke anusAra prAcArAMga, sUtrakRta, Avazyaka, dazavakAlika, uttarAdhyayana, dazAzrutaskandha, kalpa, vyavahAra, sUryaprajJapti aura RSibhASita ina daza granthoM para niyukti kI racanA karane vAle niyuktikAra bhI yahI bhadrabAhu the / pravAdoM ke anusAra upasargahara stotra ke praNetA bhI yahI the, prasiddha jyotivid varAhamihira ke bhrAtA bhI yahI the tathA candragupta ke 16 svapnoM kA artha bhI inhoMne kiyA thA ityAdi anekoM kimbadantiyA~ inake sambandha meM prApta hotI haiN| jaina zAsana meM bhadrabAhu nAma ke kaI AcArya hue haiN| nAmasAmya kI bhrAnti ke kAraNa samagra ghaTanAeM prathama bhadrabAhu nAma ke sAtha sambaddha kara dI gaI hoM, aisA spaSTatayA pratIta hotA hai| carama zrutakevalI bhadrabAhu uparokta 10 granthoM ke niyuktikAra nahIM haiM kintu anya bhadrabAhu nAma ke prAcArya haiN| isa sambandha meM pAgama prabhAkara munirAja zrI puNyavijayajI ne vRhatkalpabhASya kI prastAvanA meM, prAcArya zrI hastImalajI ne jaina dharma kA maulika itihAsa nAmaka pustaka ke dvitIya bhAga meM, zrI dalasukha mAlavaNiyA ne muni puNyavijayajI ke mata ko AdhAra mAnate hue, agastyasiMha kRta cUNi sahita dazakAlika kI prastAvanA meM vizadatA ke sAtha vicAra karate hue spaSTatayA pratipAdita kiyA hai ki niyukti kI racanA karane vAle prAcArya bhadrabAhu antima zrutakevalI na hokara prasiddha daivajJa varAhamihira ke bhrAtA haiM aura niyuktiyoM kA racanA-kAla IsvI chaThI zatAbdi kA prArambha hai| mahattA:-TIkAkAroM kI mAnyatAnusAra varSAkalpa prArambha se 50veM dina (samvatsarI) kI rAtri meM, jahA~jahA~ bhI sAdhugaNa rahate the, vahA~-vahA~ para ve isa sUtra kA vAcana karate the athavA eka sAdhu vAcana karatA thA aura anya sAdhu ekAgracita se zravaNa karate the| caturvidha saMgha ke samakSa pArAyaNa kI paddhati nahIM thii| kintu kahate haiM Eutes 'prAcArya hastimalla : jaina dharma kA maulika itihAsa, dvitIya bhAga Jan Education International For Private & Personal use only

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( vi ) ki vIra ni0 saM0 680 meM zAstralekhana ke pazcAt vIra ni0 saM0 663 meM kisI gItArtha prAcArya ne prAnandapura ( bar3anagara ) ke mUla caityagRha meM rAjA dhruvasena aura samasta saMgha ke sanmukha loka-kalyANa kI bhAvanA se sUtra kA sarvaprathama vAcana kiyA thaa| usa samaya se lekara Aja taka paryuSaNa parva ke dinoM meM saMgha ke sanmukha kalpasUtra kA vAcana hotA A rahA hai aura samvatsarI ke dina mUla pATha kA vAcana anivArya rUpa se hotA prA rahA hai / zvetAmbara paramparA ke samagra gacchoM dvArA samAna rUpa se samAhata hone ke kAraNa isa maMgalamaya kalpasUtra ke paThana-pAThana kA sarvAdhika pracAra-prasAra huaa| pratyeka grAma aura nagara sthita catuvidha saMgha ke sanmukha mahAmAMgalika sarvotkRSTa paryuSaNa parva ke samArAdhana kA pramukha srota kalpasUtra hone se isa sUtra kA mahattva sarvopari ho gyaa| pratyeka vAcaka ke pAsa isakI eka prati kA rahanA Avazyaka ho gyaa| phalataH pracura parimANa meM isakI pratilipiyAM hone lgiiN| 12vIM zatI se 20vIM zatI ke madhya meM likhita sahasrAdhika pratiyAM prAja bhI anekoM bhaNDAroM meM upalabdha haiN| inameM se saikar3oM pratiyA~ to sacitra prApta hotI haiN| inameM se kaI pratiyoM meM 7 se 125 taka kalApUrNa citra prApta hote haiM / inameM se kaI pratiyeM kalApUrNa borDara yukta haiM, to kaI svarNAkSaroM meM likhita haiM, to kaI rajatAkSaroM meM likhita haiM, to kaI svarNa rajata saMyukta haiM, to kaI lAla-kAlI syAhI meM likhita haiN| isa prakAra hama dekhate haiM ki sarvAdhika aura kalApUrNa pratiyA~ jitanI isa sUtra kI prApta haiM, utanI kisI bhI Agama grantha kI prApta nahIM haiM / pracAra-prasAra kI dRSTi se isakI mahattA Aja bhI sarvopari hai / vyAkhyAyeM :- kalpasUtra prAkRta bhASA meM nibaddha hai| pratyeka adhyetA isake sUtrArthaM ko samajha sake, rahasya ko hRdayaMgama kara sake, sUtrAnurUpa AcaraNa kara sake, isa maMgalamaya sarvajanahitAya udAra dRSTi ko dhyAna meM rakhakara, " AcArya hastimalla; jaina dharma kA maulika itihAsa, dvitIya bhAga pR0 662 2 vahI, pR0 662 ke anusAra prAcArya kAlaka (caturtha) ne isa sUtra kA saMgha ke sanmukha sarvaprathama vAcana kiyA thA / * pRthvIcandasUriH kalpasUtra TippaNaka, sUtra 261veM kI vyAkhyA 4 kalpasUtra TIkAe~ /

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aneka samartha vidvAnoM ne samaya-samaya para isa sUtra para prAkRta bhASA meM niyukti tathA cUNi, saMskRta bhASA meM TIkAyeM likhiiN| badalate hue samaya ko dhyAna meM rakhakara prAcIna rAjasthAnI, gujarAtI meM bAlAvabodha evaM stabaka likhe gaye / 20vIM zatAbdI meM hindI, gujarAtI, baMgalA aura aMgrejI bhASA meM aneka anuvAda hue| isa sUtra para jitanA vizAla sAhitya likhA gayA hai, utanA vipula sAhitya kisI bhI Agama grantha para prApta nahIM hotA hai / prApta sAdhana srotoM ke AdhAra se kalpasUtra para prApta vyAkhyAdi granthoM kI sUcI isa prakAra hai : vyAkhyA nAma kartA racanAkAla niyukti prAcArya bhadrabAhu 6ThI zatI niyukti vRtti kalpaniyukti vRtti' jinaprabhasUri (jinasiMhasUri ke ziSya) 14vIM zatI niyukti pravacUri mAriNakyazekharasUri durgapada nirukta vinayacandra (ratnasiMha ke ziSya) 1325 nirukta nirukti mmar UR cUriNa cUNi nannasUri TokAeM TippaNaka pRthvIcandrasUri (devasenagaNi ke ziSya) saMdehaviSauSadhi TIkA jinaprabhasUri (jinasiMhasUri ke ziSya) 'keTalaoNga grApha saMskRta eNDa prAkRta menyuskripTsa, jaisalamera kaleksana, kramAMka 44 (2) 2 jinaratna koSa, pR078 (36) 1 nanasUri kRta cUNi kalpasUtra para hai yA vRhatkalpasUtra para, yaha sandehAspada hai| 11vIM zatI 1364 ( vii ) | ein Education International

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( viii ) vyAkhyA nAma vRtta kiraNAvalI kalpalatA pradIpikA dIpikA maJjarI subodhikA dIpikA sukhabodhinI kalpalatA sukhAvabodha vivaraNa kalpalatA kalpodyota TIkA kaumudI dAnadIpikA kalpasubodhikA kalpabodhinI kalpadra makalikA dIpikA karttA merutuMgasUri dharmasAga ropAdhyAya (vijayadAnasUri ke ziSya ) zubha vijaya (hIravijayasUri ke ziSya ) saMghavijaya gari ( vijaya senasUri ke ziSya ) jayavijaya garie ( vimalaharSa ke ziSya ) sahajakIrti garie ( hemanandana ke ziSya ) vinayavijaya (kIrtivijaya ke ziSya ) ajitadevasUri, pallIvAlagaccha samayasundaropAdhyAya (sakalacandra ke ziSya ) jayasAgarasUri aMcalagaccha guNa vijayagari ( kamalavijaya ke ziSya ) nayavijaya rAjasoma ( jayakIrti ke ziSya ) zAntisAgara ( zrutasAgara ke ziSya ) dAnavijaya garie ( vijayarAjasUri ke ziSya ) kIrtisundara ( dharmavardhana ke ziSya ) nyAyasAgara ( uttamasAgara ke ziSya ) lakSmIvallabhopAdhyAya (lakSmIkIrti ke ziSya ) bhAvavijaya racanAkAla 17vIM zatI 1671 1674 1677 1685 1666 1668 1666 17vIM zatI 1706 1707 1750 1761 1788 18vIM zatI

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( ix ) vyAkhyA nAma TIkA (tRtIya vAcanA ) kalpacandrikA dIpikA sUtrArtha- prabodhinI TIkA TIkA TIkA sukhabodhikA saMkSepa vyAkhyA' laghuvRtti' kalpasUtra samAcArI TIkA TIkA aura zravacUri pravacUri saMjJaka racanAyeM kalpasUtra pravacUri kalpasUtra avacUri kalpasUtra avacUri kalpasUtra avacUri 1 jinaratnakoSa, pRSTha 78 (38) 2 vahI, pRSTha 78 (35) 3 vahI, pRSTha 78 (40) kartA dhIzendrasiMha sumatihaMsa ( jinaharSasUri zrAdyapakSIya ke ziSya ) vRddhivijaya vijayarAjendrasUri kezaramuni labdhimuni upAdhyAya muktivimala gari vimalakIrti (vimalatilaka ke ziSya ) jinasAgarasUri amarakIrti udayasAgara (dharmazekhara aMcalagaccha ke ziSya ) mahImeru upAdhyAya racanAkAla 1812 (ravA) 18vIM zatI 1654 20vIM zatI 20vIM 20vIM 17vIM 1443 1644 " 21 21

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kartA racanAkAla kulamaNDanasUri guNaratnasUri (devasundarasUri ke ziSya) somasundarasUri ratnazekhara jayasundarasUri bhaktilAbhopAdhyAya (ratnacandra ke ziSya) jinahaMsasUri (jinasamudrasUri ke ziSya) jinasamudrasUri begaDa jinasAgarasUri (?) Aprius vyAkhyA nAma antarvAcya saMjJaka racanAya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya kalpAntarvAcya antarvAcanikAmnAya bAlAvabodha saMjJaka bhASA-TIkAyeM kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha - 16vIM zatI 16vIM // 18vIM , sAdhukIti upAdhyAya (amaramANikya ke ziSya) samaya rAjopAdhyAya (jinacandrasUri ke ziSya) guNavinayopAdhyAya (jayasoma ke ziSya) zivanidhAnopAdhyAya kamalalAbhopAdhyAya (abhayasundara ke ziSya) kSamAvijaya budhavijaya (zAntivijaya ke ziSya) meruvijaya 17vIM zatI 17vIM , 17vIM, 1680 17vIM zatI 1707 1707 Bain Education International

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vyAkhyA nAma kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra vAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha kalpasUtra bAlAvabodha mAMgalikamAlA bhASATIkA' stabaka saMjJaka bhASA TokAyeM kalpasUtra stabaka kalpasUtra stabaka kalpasUtra stabaka kalpasUtra stabaka kalpasUtra stabaka hindI padyAnuvAda kalpasUtra hindI padyAnuvAda 'jinaratna koSa pR0 76 (57) kartA racanAkAla lAvaNyavijaya (bhAnuvijaya ke ziSya) 1724 sukhasAgara 1733 jinasamudrasUri begaDa 18vIM zatI sumatihasa (jinaharSasUri pAdyapakSIya ke ziSya) 18vIM , ratnajaya-ratnarAja 18vIM, rAmavijayopAdhyAya (rUpacandra) (dayAsiMha ke ziSya) 1816 rAjakIrti (ratnalAbha ke ziSya) 19vIM zatI candra (devadhIra ke ziSya) 1908 mahopAdhyAya rAmaRddhisAra 20vIM zatI 1763 omgr 1625 16vIM zatI somavimalasUri (hemavimalasUri ke ziSya) pArzvacandrasUri rAmacandrasUri maDAhaDagaccha kamalakIrti (kalyANalAbha ke ziSya) vidyAvilAsa (kamalaharSa ke ziSya) 1701 1726 ( xi ) rAyacandra 1838 banArasa ein Education International

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vyAkhyA nAma kartA racanAkAla hindI anuvAda kalpasUtra hindI anuvAda jinakRpAcandrasUri 20vIM zatI kalpasUtra hindI anuvAda jinamaNisAgarasUri 20vIM , kalpasUtra hindI anuvAda vIraputra AnandasAgarasUri 20vIM, kalpasUtra hindI anuvAda pyAracanda upAdhyAya (sthAnakavAsI) 20vIM , kalpasUtra hindI anuvAda devendramuni (sthAnakavAsI) 21vIM // kalpasUtra hindI anuvAda mANakamuni 20vIM , gujarAtI anuvAda kalpasUtra gujarAtI anuvAda paM0 becaradAsa jIvarAja dosI 21vIM kalpasUtra gujarAtI anuvAda buddhimuni 21vIM kalpasUtra gujarAtI anuvAda bhadraMkaravijaya 21vIM , kalpasUtra gujarAtI anuvAda devendramuni 21vIM ., baMgalA anuvAda kalpasUtra baMgalA anuvAda vasantakumAra caTTopAdhyAya aMgrejI anuvAda kalpasUtra prAMgla anuvAda DaoN. harmana yAkobI ajJAtakartRka bAlAvabodha evaM stabaka saMjJaka racanA kI anekoM pratiyAM prApta hotI haiM kintu kartA kA nAmollekha na hone se yahAM ullekha nahIM kiyA jA sakA hai| gujarAtI aura aMgrejI bhASA meM isake anekoM anuvAda prakAzita hue haiM kintu sAmagrI ke abhAva meM yahAM una saba kA ullekha karanA saMbhava nahIM ho sakA hai| 21vIM // ( xii ) Bain Education International

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prati-paricaya-prastuta grantha ke sampAdana meM maiMne mukhyatayA eka hastalikhita prati aura do mudrita pustakoM kA upayoga kiyA hai / tInoM kA paricaya isa prakAra hai : 1. hastalikhita prati :- rAjasthAna prAcyavidyA pratiSThAna, jodhapura saMgraha kI hai| kramAMka 5354 hai| patra saMkhyA 136 hai| mApa 28.5411.3 senTImITara hai| mUla pATha kI paMkti 7 aura akSara 26 haiN| avacUri sahita hai| patra ke cAroM ora saMskRta bhASA meM avacUri likhI huI hai| patra ke eka tarapha madhya meM prAkRti de rakhI hai aura patra meM dUsarI tarapha tIna DijAineM de rakhI haiM, jo AsamAnI aura lAla syAhI se tathA prAkRti kA madhya svarNa syAhI se aMkita hai| borDara meM do-do lAla syAhI kI lakIroM ke madhya meM svarNa syAhI kI lAina dI hai| isa prati meM pazcimI bhArata kI jaina citra zailI, mukhyataH rAjasthAnI jaina citrakalA ke kula 36 citra haiM, jo ki svarNa pradhAna pAMca raMgoM meM haiM / citra nimnAMkita patroM para aMkita haiM : patra 1ba, 2, 5, 7ba, 11, 15, 21ba, 22, 37ba, 42va, 43, 46ba, 52, 52ba, 60ba, 62ba, 63ba, 67ba, 69ba, 70ba, 76va, 77ba, 79ba, 83ba, 84, 85, 88ba, 86a, 63ba, 64ba, 65ba, 100ba, 106ma 106va, 133ba aura 1347 / lekhana sambat vi0 saM0 1563 hai| prati ke anta meM puSpikA isa prakAra dI hai : svastiprada-zrIvidhipakSamukhyA - dhIzAH samastAgamatattvadakSAH / zrIbhAvataH sAgarasUrirAjA, jayanti santoSitasatsamAjAH / / 1 / / zrIratnamAlaM kila puSpamAlaM, zrImAlamAhuzca tato vizAlam / jIyAd yuge nAma pRthag dadhAnaM, zrIbhinnamAlaM nagaraM pradhAnam / / 2 / / oesavaMze sukhasannivAse, pAbhAbhidhaH sAdhusamA (mo)babhAse / bhAti sma tajjJo bhuvi sAdarAja - stadaGgajaH zrI ghuDasI rarAja // 3 // this (xiii)

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( xiv ) / / cha / / tasyAsti vArdayitA prazasyA, ko'laM guNAn varNayituM na yasyAH / yAsjIjanat putramaNi pradhAnaM, lolAbhidhAnaM suragosamAnam ||4|| arrant tasya guNaughakhAnI, candrAulizcAnyatamA'tha jAnI / vizvambharAyAM vilasaccaritrAH sutA zramI paJca tayoH pavitrAH ||5|| vajrAGgadAbhidha- hemarAja - zcAmpAbhidhAno'pyatha nemarAjaH / sutA ca jhAMjharaparA ca sAmpU, tathA tRtIyA pratibhAti pAtU || 6 || ityAdiniHzeSaparicchadena parivRtena praraNatottamena / zuddhakriyApAlana pezalena, zrI lolasuzrAvakanAyakena // 7 // suvarNadaNDapravirAjamAnA, vicitrarUpAvaliniHsamAnA / zrI kalpasUtrasya ca pustikeyaM, kRzAnuSaTpaJcadharAmite'bde ( 1563) / / 8 / / saMlekhitA zrIyutavAcakendra - zrIbhAnumervAhvayasaMyatAnAm / vivekataH zekhara nAmadheya - sadvAcakAnAmupakAritA ca // 1 // na jAtu jADyAdidharA bhavanti, na te janA durgatimApnuvanti / vairAgyaraGga prathayatyamoghaM ye lekhayantIha jinAgamaugham ||10|| zrIjinazAsanaM jIyAd jIyAcca zrIjinAgamaH / tallekhakazca jIyAsu- rjIyAsurbhuvi vAcakAH / / 11 / / iti prazasti ( : ) / // zrIH // ||ch|| // zrIH // 11311

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( xv ) arthAt pUrvaM samaya meM jo ratnamAla, puSpamAla aura zrImAla nagara ke bhinna-bhinna nAma se vikhyAta thA aura jo prAja bhinnamAla ke nAma se prasiddha hai, usa nagarI meM prosavAla vaMza ke prAbhA nAmaka zrAvaka rahate the / zrAbhA kA putra sAdarAja thA aura sAdarAja kA putra ghuDasI thaa| ghuDasI kI dharmapatnI kA nAma vAchu thA / ghuDasI ke putra kA nAma lolA thA / lolA kI do patniyAM thIM - candAuli dhaura jaanii| lolA zrAvaka ke vajrAMga, dUdA, hemarAja, campA aura nemarAja nAma ke pAMca putra the tathA bhAMbhU, sAMpU aura pAtU nAmaka tIna putriyAM thIM / vidhipakSa (aMcalagaccha ) ke gaNanAyaka zrI bhAvasAgarasUri ke dharmasAmrAjya meM vAcakendra ( upAdhyAya ) zrI bhAnumeru ke upadeza se tathA vAcaka vivekazekhara ke upayoga ke liye isa lolA vaka ne samasta parivAra ke sAtha vi0 saM0 1563 meM citrasaMyukta kalpasUtra kI isa pustaka ko likhavAyA / isa prazasti ke pazcAt bhinnAkSaroM meM 20vIM zatI ke antima caraNa meM likhita eka puSpikA aura likhI huI hai : "zrIrANapuranagara vAstavya suzrAvaka - zrAddhaguNasampanna - seTha- zrIpuruSottamAtmaja - vADIlAlAkhyanAmadheyena kalpasUtrAkhyamidaM pustakaM svazreyase zrImadpannyAsapadavibhUSitAnAM pUjyapAdAnAM devavijayAkhyAnAM paThanArthaM samarpitam / vi0 saM0 1982 pauSakRSNA 1 / " arthAt- vi0 saM0 1982 pauSa kRSNA pratipadA ko rANapuranagara nivAsI seTha puruSottama ke putra bADIlAla ne yaha kalpasUtra kI pustaka pannayAsa devavijayajI ko paThanArthaM samarpita kii| " inhIM bhAvasAgarasUri ke upadeza se zrIvaMzIya zreSThi saMgrAmasiMha ke vaMzaja zreSThi haMsarAja dvArA vi0 saM0 1560 meM likhApita AcArAMga niyukti kI prati mere saMgraha meM hai /

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isa prati ke akSara bar3e, sundara aura moDyukta haiM / pratilipikAra ne par3I mAtrA kA bhI prayoga kiyA hai| prati kA lekhana zuddhatama hai aura kisI prAcInatama saMskaraNa kI prati se pratilipi kI gaI hai, kyoMki sthavirAvalI meM Arya phalgumitra ke pazcAt ha gAthAyeM mAtra prApta haiM / arvAcIna pratiyoM meM phalgumitra ke pazcAt jo gadya pATha aura adhika gAthAe~ haiM, ve isameM prApta nahIM haiN| mUni puNyavijayajI ne prAcIna pratiyoM ke AdhAra se jo mUlapATha svIkRta kiyA hai, vahI isa prati meM prApta hai, itanA sA antara avazya hai ki gAthA ke sthAna para hai| nimnagAthA adhika hai : theraM ca prajjvuDDhaM, goyamaguttaM namasAmi / / 4 / / taM vaMdiUNa sirasA thiracittacarittanANasampanna / sUtrAMka do meM devaloka ke nAma varNana prasaMga meM "mahAvijaya-pupphuttara-pavarapuMDarIyApro mahAvimAraNAo" ke sthAna para "mahAvijayapupphuttarapavarapuMDarIyAno disAsovatthiyAo baddhamANagApro mahAvimANAyo" pATha prApta hai| pradyAvadhi mudrita saMskaraNoM meM tathA pacAsoM hastapratiyoM meM 'disAsovatthiyAno baddhamAraNagAo' pATha prApta nahIM hotA hai| yaha pATha kevala prAcArAMga sUtra dvitIya zrutaskandha ke pandrahaveM adhyayana meM prApta hotA hai| isa dRSTi se bhI yaha prati mahattva kI kahI jA sakatI hai| isa pATha kA pracalana na hone se prastuta prati ke pravacUrikAra bhI vAstavika artha ko hRdayaMgama na kara ske| avacUrikAra ne artha kiyA hai :- "dikSu vasthitAt prAvalikAgatavimAnamadhyasthAt / " 2. mudrita pustaka kalpasUtra (cUNi, niyukti tathA TippaNaka sahita), sampAdaka, muni puNyavijaya, prakAzaka, sArAbhAI maNilAla navAba, ahamadAbAda, san 1952 / 3. mudrita prati kalpasUtra, saMpAdaka AnandasAgarasUri, prakAzaka, devacaMda lAlabhAI jaina pustakoddhAra phaNDa, sUrata, san 1914 / ( xvi )

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sampAdana paddhati :-prastuta sampAdana meM uparokta 1563 kI likhita prati ko prAdarza mAnakara isI kA mUla pATha diyA gayA hai| muni puNyavijayajI sampAdita saMskaraNa meM unake dvArA svIkRta mUla pATha meM kaI sthaloM para katipaya zabda adhika prApta hote haiM, unameM se jo zabda prasaMgocita hone se Avazyaka pratIta hue, unheM maiMne [ ] koSThakAntargata diyA hai / kucha sthAnoM para pratilipikAra kI bhUla se jo pATha chUTa gaye haiM, una pAThoM ko bhI maiMne [ ] koSThaka ke bhItara diyA hai| eka do sthAna para pratilipikAra kI bhUla se kucha zabdoM kI punarAvRtti huI hai, una zabdoM kA isa saMskaraNa meM maiMne parihAra kara diyA hai| kaI vistRta pAlApaka (pATha) arvAcIna pratiyoM meM avikala rUpa se prApta hote haiM, jaba ki prAcIna pratiyoM meM usa pATha ke sthAna para kevala "jAva" zabda kA prayoga prApta hotA hai / aise sthaloM ko zrI puNyavijayajI ne apane saMskaraNa meM -1 -1 cihnAMkita kara mUla pATha meM sthAna diyA hai| maiMne bhI usI paramparA ko surakSita rakhate hue una AlApakoM ko [ ] koSThaka ke bhItara diyA hai yathA pR0 130, 160, 170 Adi / prati meM hutthA-hotthA, gutta-gotta, bhavai-bhavati, viikkata-vitikkaMta, to-tato, tae-tate a ke sthAna para ya, athavA ya ke sthAna para aAdi zabdoM ke prAkRta ke vaikalpika rUpa bhI prApta hote haiN| prati meM jisa rUpa meM pATha prApta haiM, maiMne ekarUpatA kA lobha na rakhakara yathAsambhava usI rUpa meM dene kA prayatna kiyA hai| isa prati meM prArambha se lekara sthavirAvali paryanta sUtrAMka saMkhyA nahIM dI gaI hai, kevala sAdhusamAcArI meM sUtrAMka saMkhyA prApta hotI hai| pAThakoM kI suvidhA ko dRSTipatha meM rakhate hue maiMne muni puNyavijayajI dvArA sampAdita saMskaraNa ke anusAra hI sUtrAMka saMkhyA pradAna kI hai| mukhyatayA uparokta 1563 kI likhita prati ko hI Adarza mAnakara sampAdana kiyA gayA hai, isI kAraNa pAThAntara dekara kalebara ko nahIM bar3hAyA gayA hai| pAThAntara kI dRSTi se pAThakoM ko muni puNya vijayajI sampAdita saMskaraNa dekhanA caahiye| ( xvii ) ein Education International

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hindI anuvAda - hindI anuvAda meM koI vaiziSTya nahIM hai| maiMne zabdaza: anuvAda karane kA prayatna kiyA hai| koSThakAntargata pATha kA anavAda bhI koSThaka ke bhItara hI diyA gayA hai| anuvAda kaisA hamA hai aura use karane meM kahAM taka saphala huaA hU~, isakA nirNaya to pAThaka hI kara skeNge| terApaMthI samudAya ke viziSTa vidvAn muni zrI nathamalajI evaM muni zrI dulaharAjajI ne isa anuvAda kA avalokana kara jahAM kahIM zAbdika parivartana karane kA saMketa diyA thA, maiMne usI prakAra parivartana kara diyA hai| munizrI ke isa saujanya ke lie maiM unakA AbhArI huuN| yAMgla bhASA meM anuvAda DaoN. mukunda lATha ne kiyA hai| isa anuvAda ke sambandha meM unhoMne 'do zabda' meM apanA mantavya prakaTa kiyA hai| prastuta saMskaraNa kA vaiziSTaya prastuta saMskaraNa kaI kAraNoM se apanA viziSTa sthAna rakhatA hai / yadyapi kalpasUtra ke adyAvadhi anekoM sacitra saMskaraNa, anekoM aMgrejI evaM hindI anuvAdoM ke pRthak-pRthak saMskaraNa prakAzita ho cuke haiM tathApi prakAzita sacitra saMskaraNoM meM prAyaza: citra eka, do yA tIna raMgoM meM chape haiN| vividha raMgoM vAle citra sArI pustaka meM do yA tIna hI prApta hote haiN| jaba ki isa saMskaraNa meM prayukta prati ke pazcima bhAratIya jaina zailI ke samagra-chattIsoM hI citra, mUla citroM meM prayukta samasta raMgoM ke sAtha pahalI bAra hI prakAzita ho rahe haiN| hindI aura aMgrejI ke pRthak-pRthak anuvAdoM meM, kisI meM vistRta vivecana prApta hotA hai, kisI meM TIkA ke AdhAra se anuvAda huA hai to kisI meM sArAMza, bhAvArtha diyA gayA hai, jabaki isa saMskaraNa ke hindI anuvAda meM vivecana yA sArAMza zailI ko na apanAkara, mUla ke bhAva ko spaSTa karate hue pratyeka zabda kA anuvAda kiyA gayA hai| sAtha hI donoM bhASAoM ke anuvAda bhI eka sthAna para hI diye gaye haiN| (xviii ) ein Education International

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isa saMskaraNa kI eka pramukha vizeSatA yaha bhI hai ki sAmane (Upara) ke pRSTha para jitanA mUla pATha diyA gayA hai utanA hI nIce ke pRSTha para eka vibhAga (kaoNlama) meM hindI aura dUsare vibhAga(kaoNlama) meM aMgrejI anuvAda diyA gayA hai| isa paddhati se pAThaka prAkRta bhASA ke mUla pATha ke sAtha-sAtha donoM bhASAoM ke anuvAdoM kA rasAsvAdana bhI sahajabhAva se kara sakatA hai| prAbhAra bhagavAn mahAvIra 25vIM nirvANa zatAbdI varSa meM rAjasthAna sarakAra ne rAjyastara para mAnanIya mukhyamaMtrI kI adhyakSatA meM samAroha samiti kI sthApanA kI aura zrI devendrarAja mehatA ko isakA saciva niyukta kiyaa| samiti ne zramaNa bhagavAn mahAvIra ke jIvana se sambandhita, caturdaza pUrvadhara zrI bhadrabAhu svAmI praNIta kalpasUtra ko sacitra, hindI-aMgrejI bhASA ke sAtha prakAzita karane kA nirNaya liyaa| isa kArya ko sampanna karane ke lie sampAdana tathA hindI anuvAda kA gurutara kAryabhAra mujhe sauMpA gayA / etadartha samiti ke saciva zrI devendra rAjajI mehatA kA maiM hRdaya se atyanta hI AbhArI evaM kRtajJa hU~ ki unhoMne mujhe bhagavAna mahAvIra ko zraddhA-sumana arpita karane kA yaha avasara pradAna kiyaa| zrI jinendrakumAra jaina, tatkAlIna nidezaka, rAjasthAna prAcyavidyA pratiSThAna, evaM nidezaka, rAjasthAna rAjya abhilekhAgAra ne sampAdana-upayoga hetu rAjasthAna prAcyavidyA pratiSThAna, jodhapura saMgraha se kalpasUtra kI sacitra prati pradAna kara sahayoga diyA, ataeva meM inakA bhI AbhArI haiN| anuvAda kArya meM zrI zubhakaraNasiMhajI botharA, bhUmikA kA AMgla bhASA meM parivartana karane meM DaoN. mukunda lATha, samaya-samaya para parAmarza dene meM zrI ratnacandrajI agravAla, nidezaka, purAtattva evaM saMgrahAlaya, zrI agaracandajI nAhaTA, mudraNa kArya meM jayapura priNTarsa ke saMcAlaka, thI sohanalAlajI jaina, zrI rAjamalajI jaina tathA zrI sUrajaprakAza zarmA, zrI prakAzacandrajI goyala Adi karmacArI varga aura TaMkaraNa kArya meM zrI rAjendra jaina +putws wwR Suitas ein Education International

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( Xx ) yAdi kA jo sauhArdapUrNa sahayoga mujhe milA hai, etadartha maiM ina saba kA hRdaya se AbhArI hU~ aura dhanyavAda detA hU~ / maiM, mere pUjya gurudeva kharataragacchAlaMkAra hindI AgamoddhAraka zAntamUrti gItArthapravara zrIjinamariNa - sAgarasUrijI mahArAja kI kRpA aura AzIrvAda kA hI phala mAnatA hU~ ki mere jaisA ardhadagdhavidagdha vyakti bhI kalpasUtra jaise grAgama grantha kA sampAdana evaM hindI anuvAda kara sakA, ataH unake zrIcaraNoM meM koTizaH vandana ! ma0 vinayasAgara caitra zuklA, rAmanavamI, 2034 jayapura

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INTRODUCTION Foutes The name Kalpasutra may lead one to believe that the work is an independent Sutra or canon. Actually, the Kalpasutra forms the eighth chapter (adhyayana) of the Dasasrutaskandha, a canonic text of the Cheda class. This chapter is named Pajjosavand-Kalpa, or, alternatively, Pajosamand-kalpa. Pajjosavani is translated as paryusasa, a word used in two somewhat different senses: it means 'to spend the rainy season at one specific place'; it is also the name given to a well-known Jain festival which is celebrated for eight days during the rain month of Bhadrapada. The word paijosamana is translated as paryusa-samana, which means forgiveness'. Kalpa connotes : 'conduct', 'propriety', 'right behaviour', *moral duty,''prescribed ascetic rules' and the like. Pajjosavana-kalpa, consequently, means : conduct appropriate during the rain-rest'. And pajjosamana-kalpa means: 'conduct governed by forgiveness'. Kalpasitra, then, is a treatise concerned with the right, forgiving conduct to be followed by bhiksus during the season of rains: from the day of the full moon in the month of Asadha to the same day in the month of Kartika. The eight days, from the thirteenth of the dark-half of the month of Bhadrapada to the fourth of the bright half of the same month, are days when the festival of paryusana is celebrated. It is celebrated with great pomp and religious fervour by the entire Jain community including monks and the laity. Recitations of the Kalpasitra are held during this period. Butas ( xxi) 1. Muni Punyavijaya, Kalpasutra, Introduction, pp. 8-9. 2. Paia Sadda Maharnavo, second edition, p. 513. 3. Prasamarati Prakarana, 143. 4. Kalpasutra Curni, edited by Muni Punyavijaya, p. 85. Www Jan Education International b rary.org

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( xxii) The Kalpsutra has been thus recited as an almost independent work for centuries. This has led to its being called a Sutra, a canon in its own right. It came to be known as Paryusana Kalpasutra and subsequently just Kalpasutra. Another work, a canonic text of the Cheda class, also bears the name Kalpasitra this work has been renamed Brhat Kalpasutra in order to distinguish it from our present text. The Kalpasitra is also known popularly as the Satra with 1200 or 1250 slokas, because its number of syllables measure that amount. Form and Content The Kalpasitra is mostly in prose. It has been divided into 291 sutras or paragraphs. It has three distinct sections, each with a different subject matter: 1. Jina Caritra: covering 200 sutras. 2. Sthaviravali: with 23 sutras 3. Sadhu Samacarl: having 68 sutras. 1. Jina Caritra This section describes the lives of the Tirthankaras. It begins with Bhagavan Mahavira and goes back to Arhat Rsabha, the first Tirthankara. The lives of Mahavira, Aristanemi and Rsabha are described at some length. Attention is focused on what have been called 'the five prime events' of their lives: namely, their descent from a heavenly existence, birth, initiation into the monastic life, attainment of the highest kevala-knowledge and, finally, nirvana. A list of the chief family-members of these Tirthankaras is also given. Mahavira's life has more details than others. It not only contains a detailed account of the above five prime events, but much more besides. This extra material includes the episode of his transfer from one womb to another at the instigation of Indra.

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Mabavira's life has, indeed, been taken as the model for describing the lives of the other Tirtban karas. In speaking of Parsva, Aristanemi and Rabha, the author of the Kalpas a tra says that the events in the lives of these three should be taken as being exactly parallel to those described in the case of Mahavira, except for the incidence of the transfer of embryo. Brabha is, in addition, described as a great sovereign, the first who taught men and women the various arts and crafts of civilization and culture. Suter 2. Sthaviravali This section, as the name indicates, contains a gencalogy of prominent Jain teachers. The list begins with the immediate disciples of Mahavira. The last teacher to be mentioned is Devarddhigani Ksamasramana. After recording the names of Mahavira's eleven immediate disciples, called ganadharas, the Sthaviravali reports that these together propagated nine ganas, since four of the disciples formed two pairs for the purpose of propagating the dharma. Of these ninc ganas, the Sthaviravall further continues, only one was handed down in tradition. This was the guna initiated by Arya Sudharma. The spiritual lineage of Arya Sudharma is said to be continued by Jambu, Prabhava, Sayyambhava and Yasobhadra. Teachers after Yasobhadra are recorded in a list which the text calls the shorter list (sariksipta vacani): this takes the gencalogy from Yasobhadra down to Vajra and his disciples. This list is followed by a longer list (vistyta wicani) which also begins the genealogy with Yasobhadra but carries it down further to Phalgumitra. The longer list gives the names of the prominent disciples of each teacher. It also names various sakhas, kulas and gayas (branches or schools) initiated by different teachers. The Sthaviravall ends with a passage in which veneration is offered to a series of teachers from Phalgumitra to Devarddhi Ksamasramapa. ( xxiii)

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Sadhu Samacari This contains a group of 68 satras which record the rules of conduct and propriety to be followed by monks and nuns during the rainy season when they give up their normal wandering and spend the whole season in a single place. The rules speak of matters like the maximum distance to which a monk can travel during this period, the kinds of food he may accept the kind of shelter he should resort to in case of rain, the way he should deport himself and the like. These rules are qualified by exceptions in cases of contingency. The text ends with a passage that extols the value of forgiveness and exhorts the monks to remain steadfast in their pursuit of spiritual perfection. Futus Authenticity of the Kalpasutra Bhadrabahu, the author of the Niryukti on the Dasasrutaskandha, has given an account of the contents of this work as he knew it. Commenting on the eighth chapter of this work-i. e. the present Kalpasatra-he says that this chapter contains the Sina Caritra and the Sthaviravali. Evidently, then, the first two sections of the Kalpasatra have been part of the eighth chapter of the Dasasrutaskandha since ancient times. Again the Carni on the Kalpasutra, which is a fairly ancient text, accepts as authentic the satras connected with the following episodes : Indra and his role in Mahavira's transfer from one womb to another, Siddhartha's visit to his gymnasium, Mahavira's birth and the feast held to celebrate the occasion, and Mabavira's initiation into the ascetic life and so on. These sutras which the Carui accepts, are certainly authentic. But sitras which describe Trisala's dreams in an elaborate kavyalike manner appear to be of doubtful authenticity." ( xxiv) 1. purima caridana kappo mangala vaddhamana titthammiha parikahiya jinaganaharai theravali caritam (Niryukti gatha. 62). 2. Muni Punyavijaya, Kalpasutra, Introduction, pp. 9-10 in Education International

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The Sthaviravall, as it has come down to us, seems to bave been inflated by additions made after Devarddhigani, as his name figures last in the teacher-list. Thus, though much of the Sthaviravali is, no doubt, authentic, the same degree of authenticity does not attach to the whole of it. Bhadrababu, the author of the Kalpasutra I have spoken above of a Bhardrabahu who wrote a Niryukti on the Dasisrutaskandha. At the beginning of his work, he offers his obeisance to a more ancient Bhadrababu who was the author of the treatise he was commenting upon : "My obeisance to Bhadrababu, of the Pracina gotra, the last of the sruta-kevalins (one who knows all fourteen Parva-treatises), Bhadrababu who wrote the Dasasruta [skandha), the (Bphat) kalpa and the Vyavaharasutra." The epithet last of the Sruta-kevalins' clearly shows that the person referred to was the renowned ancient Bhadrababu who was the disciple and successor of Yasobhadra as the seventh head of the Jain order of monks established by Mabavira. The little biographical details that we know of this Bhadrabahu, the author of the Dasasrutaskandha (and hence the Kalpasutra), are culled from comparatively late works like the Avasyaka Carni, the Byhadvytti on the Avasyakastitra by Haribhadra, the Titthogaliyapayanna and the Parisislaparvan. These may be summarised as follows: Bhadrabahu was born in a brahmana family at Pratis banapura in the year 94 after Mahavira's nirwana. When he was forty-five years of age, he was initiated into the Jain order by Arya Yasobhadra. Hautes ( xxv ) 1. Vandami bhaddabahum painam carima sayala suyananim suttassa karagamisim dasasu kappe ya vavahare Dasasrutaskandha Niryukti.

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This occurred in the year 139 after Mahavira's nirvana. He studied all the twelve canonic Aniga treatises with his guru Yasobhadra, and lived to be the last of the fruta-kevalins. In the year 148 after Mahavira's nirvana, he was accorded the status of an acarya along with Arya Sambhutavijaya. When Sambhuta vijaya died, in the year 148 after Mahavira's nirvana, Bhadrababu became the head of Mahavira's order of monks. A great famine occurred at this time and lasted for full twelve years. Bhadrabahu spent this period in Nepal, where he practised yoga and the meditation known as mahapranayama. While Bhadrabahu was still in Nepal, a council of monks met to collect and record the canon. Arya Sthulabhadra was sent to Bhadrabahu in order to study the canonic works with him, for Bhadrabahu was the only living person who knew the canon in its entirety. Bhadrabahu taught Sthulabhadra the fourteen Parva-treatises, ten of them with exegetic explanations and the other four in just their original forms. He also wrote four works which are placed in the Cheda class of the Jain canonic Satras. These are : Dasasrutaskandha, Brhatkalpasatra, Vyavaharashtra and Nisithasitra. He died in the year 170 after Mahavira's nirvana.' Tradition also ascribes to him the authorship of Niryuktis on the following ten canonic works : Aciranga, Satrakyt, Avasyaka, Dasavaikalika, Uttaradhyayana, Dasasrutaskandha, Byharkalpa, Vyavahara, Suryaprajnapti and Rsibhasita. He is also said to have composed the celebrated hymn called the Upasargaharastotra. There are legends that speak of him as a brother of Varahamihira, the famous astronomer. Other legends relate the story of how he had divined the sixteen dreams of Chandragupta Maurya. There is large body of such legendary material, whose worth as history is dubious. There have been many Bhadrabahus among Jain monks, and as it often happens, stories current about later Bhadrabahus have come to associated with the most ancient and the most celebrated of them all, namely the author of the Kalpasatra. ( xxvi) 1. Acarya Hastimalla, Jain Dharma ka Maulik Itihasa, Part II. Jain Education Interational

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( xxvii) The Bhadrabahu, who wrote the ten Niryuktis listed above, flourished much after the ancient Bhadrabahu. He was a brother of Varahamihira and thus lived in the sixth century A. D., many centuries after the ancient Bhadrabahu. Those who wish to study in detail the arguments for this conclusion may see the discussion on this point in the Introduction to the Brhatkalpabhasya by Muni Punyavijaya. Acarya Hastimalla in his Jain Dharma Ka Maulika Itihasa', Part II, also argues the same point. Dalasukh Malvania accepts Muni Punyavijaya's views and has discussed the matter at length in his Introduction to the Datavaikalikasutra. Kalpasutra and the Jain tradition Commentaries on the Kalpasitra report that all Jain monks recited the Kalpasutra on the fiftieth night after the day they commenced their rain-rest. This had become an almost established custom and monks observed it wherever they happend to be. Often one of the monks was given the task of reading the Kalpasitra to the others. But the custom, now common, of reciting the Kalpasutra in large gatherings where the laity also participates, did not become current till a comparatively later date. It is reported that a teacher bearing the epithet Gitartha was the first to give a public recitation of the Kalpasutra. This event occurred in the year 983 after Mahavira's nirvana, in the city of Anandapura (modern Badanagar). Gltartha recited the Kalpasutra before a large congregation that had assembled at the main Jain temple in the city. The audience is said to have included King Dhruvasena, along with 1. Acarya Hastimalla, Jain Dharma ka Maulika Itihasa, Part II, p. 602. Hastimalla believes that this monk was Kalaka (the IVth). 2. Ibid., p. 692. Gitartha (or Kalaka the IVth) gave this recitation to celebrate his completion of copying the sastras, a task he had begun three years earlier. 3. Prthvicandra Suri, Kalpasutra Tippanaka, note an sutra 291.

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the entire Jain community. Since then the practice of reciting the Kalpasutra publicly during the paryusana festival has continued to this day. The recitations are held in every village and every town with any sizcable Jain community. The Kalpasutra has been held in a position of special honour among Svetambara Jains of all communities. Its study and its recitation has, consequently, been more popular among the Svetambaras. For the purpose of public recitations, it was necessary that a copy be made available to every vicaka who gave a public recitation. As a result, innumerable copies of the work were made. Hundreds of Kalpasutra manuscripts, prepared over a period ranging from the twelfth to the twentieth centuries, are available in manuscript libraries and collections. Many of these are illustrated manuscripts, containing from 7 to 125 miniature paintings. Quite a few manuscripts have been written in excellent calligraphy with letters of gold, silver or a beautiful red and black. Decorative borders are also not uncommon. No other canonic text employed the skill of as many painters, calligraphists and decorators as the Kalpasatra. Exegetic literature on the Kalpasutra In view of the great popular import of the Kalpasitra, it was natural that many commentaries were written to explain the sense and significance of the Prakrit original. Many Tikas in Sanskrit as well as Niryuktis and Carnis in Prakrit composed at different times have come down to us. A number of explanatory works are also available in Old Rajasthani and Gujarati : these were, evidently, ( xxviii) 1. See Tikas on Kalpasutra. ein Education International

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( xxix ) written for the common reader. Over the last few decades, the Kalpasitra has been translated into Hindi, Gujarati, English, Bengali and other modern languages.1 The manuscript used for the present edition This edition of the Kalpasutra is based mainly upon a single illustrated manuscript in the library of the Rajasthan Oriental Research Institute, Jodhpur. The readings have, however, been collated with the help of two published editions: (1) Muni Punyavijaya's edition of the Kalpasutra, published by Sarabhai Manilal Nawab, Ahmedabad (1954) and (2) Anandasagara Suri's edition published by Devachand Lalbhai Jain Pustakoddharaka Fund, Surat (1914). The manuscript used is ms. no. 5354 of the above institute. It contains 136 folios, each measuring 28.5 x 11.3 centimetres. Every folio contains seven lines of writing, each line having roughly 26 syllables. The text is accompanied by an Avacuri in Sanskrit copied on the margins. The obverse of every folio bears a decorative motif in the centre while the reverse carries three such motifs. The motifs are in gold with borders of sky-blue and red. The text on each page is enclosed within two attractively drawn margins consisting of a thick gold line flanked by two thin red lines. The manuscript contains 36 polychrome illustrations in the Western Indian style. These occur on the following pages: 1 B, 2 A, 5 A, 7 B, 11 A, 18 A, 21 B, 63 B, 67 B, 69 B, 70 B, 76 B. 100 B, 106 A, 106 B, 133 B and 22 A, 37 B, 42 B, 43 A, 49 B, 52 A, 52 B, 60 B, 62 B, 77 B, 79 B, 83 B, 84 A, 84 B, 88 B, 89 A, 93 B, 94 B, 95 B, 134 A. (A-obverse, Breverse). 1. For a list of major exegetic works and translations, see the original Hindi version of this introduction.

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The manuscript was copied in the Vikrama year 1563. The final colophon includes a prasasti, i.e. a eulogy of the donor who arranged for the text to be copied. The prasasti begins with a veneration to a certain monk named Bhavasagara Suri who was the chief acarya of the Ancalagaccha.! The donor was called Lola and belonged to the Oswal community of Jain sravakas. Lola lived in the town of Bhinnamala. Lola had this manuscript copied at the behest of the great wicaka (vicakendra) Bhanumeru. It was meant for the use of the wicaka Vivekasekhara. The manuscript is written in large letters, with an attractive well-rounded calligraphic style. The readings are generally free of crror. The copyist seems to have had a fairly old edition of the text at hand when making this manuscript. This is evident from the fact that the text does not contain the additional matter which most late manuscripts insert after the name of Phalgumitra in the Sthaviravall. Here our manuscript agrees with the reading accepted by Muni Punyavijaya in his critical edition of the Kalpasatra. A few words concerning the present edition The readings in this edition follow, for the most part, the manuscript described above. At places Muni Punyavijaya's edition was found to contain words or phrases missing in our manuscript. These have been inserted within square brackets wherever they gave a happier reading. At places, the copyist has obviously dropped some words; these have been restored, again within brackets. In many modern editions of the Kalpasatra, passages which are usually abbreviated with a "java', have been (XXX) 1. I have in my collection, a manuscript of the Acaranga Nirykti, copied in the year 1560 of the Vikrama era at the instance of this very personage. The donor was Sresthi Hamsaraja, a descendant of Sresthi Sangramasimha of the Srivamsa clan. 2. There are, however, one or two minor differences, discussed in the original Hindi introduction,

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given in their full. In such cases Muni Punyavijaya adopts the procedure of bracketing these passages with the signs :-1-1. I have followed Muni Punyavijaya, except that I have enclosed these passages within square brackets. The manuscript does not have uniform spellings. Thus we find the same words in different forms: hottha, huttha; gutta, gotta; bhavai, bhavati; viikkanta, vitikanta, etc. The syllable 'a' is often substituted for 'ya'. I have retained variant spellings in most cases, resisting the temptation to institute uniformity. Sutras in our manuscript have no indication noting their numerical order, right upto the Sadhu Samacarl section. I have restored the number-marks on the basis of Muni Punyavijaya's edition. This edition reljes essentially on a single manuscript, thus variant readings have not been noted. For these, the reader is referred to Muni Punyavijaya's edition. Houtat Litutos Ramnavami 29th March, 1977. M. Vinaya Sagar (xi) ein Education International

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( xxxii) ENGLISH TRANSLATOR'S NOTE A reader who is curious enough to read both the Hindi and the English versions presented here, will notice that the two translators have a somewhat different approach. M. Vinaya Sagar has, as he remarks, attempted to reproduce the original in all its contours. I have, on the other hand, intended to provide the reader with a version that tries to avoid some of the encumbrances of the original. Let me explain. The Prakrit original, like many other canonic works, is replete with repetitions. Time and again whole passages are repeated word for word. A set of varnakas, which are fixed and stereotyped strings of descriptive epithets, are introduced recurrently in order to describe objects, events and even feelings. Indeed, the whole style of the Kalpasutra is pervaded by a strong repetitive tenor which hampers the flow. It also imparts to the work an unnecessary length. This had let ancient teachers to adopt a shortcut for notating passages to be repeated and we constantly encounter the phrase 'repeat from such a word to (java) such an such a word'. A faithful translator has two courses open to him. He may either give the complete text of each repetition, or else, as is usual, he may follow the practice of ancient writers and give abbreviated instructions referring the reader back to the passage being reiterated. But whichever course one may adopt, the flow is bound to become cluttered and faltering. I have, therefore, chosen for the most part to omit or paraphrase repetitions.

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Eawww However, I have done my best not to leave out anything which was not purely repetitive or redundant. I felt I could take a little liberty with the text because the more scholarly task of rendering the original in all its movements has already been admirably accomplished in English by no less an indologist than the erudite Jacobi. In this edition, too, M. Vinaya Sagar's version provides the Hindi koowing reader with a similar rendering. The English and the Hindi versions will, I hope, serve to complement each other. I have prepared my translation with the general reader in mind. I have thus paraphrased technical terms wherever I could. Yet many unfamiliar terms and phrases of a rather technical nature still remain. The more important of these have been explained in the glossary at the end. I would like to add a word of caution here. One cannot really do justice to a technical term while paraphrasing it within the flow of a narrative. I have sometimes given up total exactness in favour of a simple rendering without doing unduc violence to the spirit of the original. Here is an instance. In describing the austerities undertaken by the Tirthaikaras and their disciples, the text recounts the number of fasts that cach had observed. Thus Mahavira is said to have fasted 'chathenas bhattanam after he gave up his life as a householder. I have translated 'chathenam bhatthenam as: taking one out of six regular meals. This is broadly correct, but it docs not totally portray the procedure followed in such cases. A person who fasts 'chathenars bhattenan' misses a meal on the day he begins his fast; then for the next two days he misses all four meals and, finally, on the fourth day he takes one meal, missing the other. Phrases similar to 'chatthenar bhattenan', like 'atthenawi bhattenami,''cautthenam bhattenan' etc. occur repeatedly. I have translated them simply as 'missing one out of eight meals', 'one out of four meals' etc. But in truth the procedure was analogous to the one followed for 'chatthenam bhattenan'. In many places my interpretation may disagree with those of other translators. This I think is natural. For an old text does admit of more than one interpretations. In coming to my own conclusions (xxxiii) ein Education International

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regarding the meaning of certain words and phrases, I have relied on existing translations (the English translation by Jacobi, the Gujarati translation by Bahechardas Jivaraj Doshi, the Bengali translation by Basant Kumar Chattopadhyaya and the Hindi translation by Vinay Sagar) as well as the Tippanaka by Pethvicandra Suri. Suutet Acknowledgements I owe thanks to many. To begin with I must thank Sri D. R. Mehta, for entrusting me with this task. M. Vinaya Sagar has been a constant source of guidance on many points of detail and doctrine. I owe my sincerest thanks to him. Shri S. S. Bothra was kind enough to examine my translation and offer scholarly advise. I am obliged to him. I am also obliged to Sri Gajasingh Rathore for his suggestions during proof-reading. My thanks are due to Shri A. L. Sancheti for drawing my attention to certain errors of inadvertence. Many friends have given fruitful suggestions, especially Mrs. Francine E. Krishna, Dr. Gurudeva Singh, Dr. G. S. P. Mishra and Shri R. S. Misbra. I am thankful to them all. Finally, I must not forget to thank Shri Ratnani for his efficient typing. Mukund Lath Mahavir Jayanti, 2.4.77 Jaipur ( xxxiv)

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carimasuyakevalisiribhaddabAhusAmiviraiyaM kappasuttaM ( dasAsuyakkhaMdhasuttassa aTThamaM ajjhayaNaM) . sacitraM hindI-aAMgla-bhASAnuvAda-sahitaJca ein Education International

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potus mmmmu Namo arahaMtANaM Namo siddhANaM Namo AyariyANaM Namo uvajjhAyANaM Namo loe savvasAhUNaM eso paMca NamukkAro svvpaavppnnaasnno| maMgalANaM ca savvesi paDhamaM havai maMgalaM // an kalpasUtra Bain Education International

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SUB arhatoM ko namaskAra Obeisance to the Arhats siddhoM ko namaskAra Obeisance to the Siddhas AcAryoM ko namaskAra Obeisance to the Acaryas upAdhyAyoM ko namaskAra Obeisance to the Upadhyayas loka meM sthita samagra sAdhuoM ko nmskaar| Obeisance to all Sadhus. yaha paMca-parameSThi-namaskAra sampUrNa pApa-karmoM kA nAza This five-fold obeisance destroys all sin and is the karane vAlA aura sarva maMgaloM meM prathama (sarvazreSTha) maMgala hai| foremost of all that is auspicious. kalpasUtra

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||AUM|| aham // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre paMca hatthuttare hotthA / taM jahA - hatthuttarAhiM cue caittA gambhaM vakkate 1,hatthuttarAhiM gabbhAo ganbhaM sAharie 2, hatthuttarAhi jAe 3,hatthuttarAhi muMDe bhavittA agArAo aNagAriyaM pavaIe 4, hatthuttarAhi aNaMte aNuttare nivvAghAe nirAvaraNe kasiNe Gutas kalpasUtra Jan Education International For Private & Personal use only

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1. usa kAla aura usa samaya meM zramaNa bhagavAn mahAvIra ke pAMca (kalyANaka) hastottarA prarthAta uttarAphAlgunI nakSatra meM hue| ve isa prakAra haiM :- bhagavAna mahAvIra hastottarA nakSatra meM devaloka se cyuta hokara (devAnandA ke) garbha meM pAye 1, hastottarA nakSatra meM bhagavAn ko (devAnandA ke) garbha se haTAkara (trizalA ke) garbha meM sthApita kiyA gayA 2, hastottarA nakSatra meM bhagavAn kA janma hupA 3, hastottarA nakSatra meM bhagavAna muNDita / hokara gArhasthya se anagAratva meM pravajita hue 4, hastottarA nakSatra meM hI mahAvIra ko ananta, anuttara, apratihata, AvaraNa rahita, samagra, 1. In those times, in those days, all five prime events in the life of Bhagvan Mahavira, occurred when the moon was in conjunction with the uttariphalguni constellation. It was during this conjunction that he descended into the womb (of Devananda) and was transferred from one womb to another : (to that of Trisala). During this conjunction he pulled out his hair and became a homeless mendicant. mmon Then during this same conjunction he attained that supreme knowledge (kevala-jiina) which is kalpasUtra

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paDipunne kevalavaranANadaMsaNe samuppanne 5, sAiNA parinivvue bhayavaM 6 // 1 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se gimhANaM cautthe mAse aTThame pakkhe AsADhasuddhe tassa NaM AsADhasuddhassa chaTThI divaseNaM mahA-vijaya-pupphuttara-pavarapuMDarIyAo disAsovatthiyAo vaddhamANagAo mahAvimANAo Personal Use Only

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kalpasUtra y paripUrNa evaM zreSTha kevalajJAna aura kevaladarzana utpanna huA 5, tathA svAti nakSatra meM bhagavAn mahAvIra parinirvAraNa ko prApta hue 6 / 2. usa kAla aura usa samaya meM zramaNa bhagavAn mahAvIra jaba grISmakAla kA caturtha mAsa, prAThavAM pakSa ASAr3ha zukla cala rahA thA, taba usa prASAr3ha zukla kI chaTha ke dina mahAvijaya puSpottara pravara puNDarIka dizAsauvastika vardhamAna nAmaka mahAvimAna se ultimate, infinite, unimpeded, unclouded, total and all-embracing. He attained parinirvana during the svati constellation. 2. In those times, in those days, eight summer fortnights had passed and it was the fourth month of summer, the month of Asadha, when on the sixth day of the bright half (sukla-paksa) of this month the Sramana Bhagvan Mahavira descended from the great celestial abode called the Mahavijayapuspottara-pravara-pundarika-disa - sauvastikavardhamanaka. He had lived there for a period of twenty Sagaropamas. His time there had now run its full course and he descended to this land of Bharata situated in Jambudvipa.

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mmm vIsaM sAgarovamaTThitIyAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNaMtaraM cayaM caittA, iheva jaMbuddIve dIve bhArahe vAse dAhiNaddhabharahe] imose osappiNIe susamasusamAe samAe viikkaMtAe, susamAe samAe viikkaMtAe, susamadussamAe samAe vitikkatAe, dussamasusamAe samAe bahuviikkaMtAe [sAgarovamakoDAkoDIe bAyAlIsavAsasahassehi UNiyAe] paMcahattarIe vAsehiM addhanavamehi ya mAsehiM sesehi, ekkavIsAe titthayarehiM ikkhAgakulasamuppannehi kAsavaguhi, dohi ya harivaMsakulasamuppannehiM goyamasagottehi, tevIsAe titthayarehi viikkatehiM, samaNe bhagavaM mahAvIre carimatitthayare punvatitthayaraniddiThe, mAhaNakuMDaggAme nayare usabhadattassa mAhaNassa koDAlasaguttassa bhAriyAe devANaMdAe mAhaNIe jAlaMdharasaguttAe puvvarattAvarattakAlasamayaMsi hatthuttarAhiM Pubws kalpasUtra ein Education International

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Gualt bIsa sAgaropama kI pAya, bhava aura sthiti kA kSaya hone ke pazcAt cyuta hue| cyuta hokara isI jambUdvIpastha bhAratavarSa [dakSiNArddha bharata] meM isI avasarpiNI kAla ke suSama-suSama 1, suSama 2, suSama-duHSama 3 nAmaka tInoM pAroM ke vyatIta ho jAne, duHSama suSama nAmaka cauthe prAraka [jo ki bayAlIsa hajAra varSa nyUna eka koTAkoTi sAgaropama kA hai] ke bhI adhikAMzataH vyatIta ho cukane, isa cauthe pAre ke kevala pacahattara varSa aura sADhe pATha mAsa zeSa raha jAne tathA isa se pUrva ikSvAku kula meM utpanna kAzyapa gotrIya 21 tIrthaMkaroM aura harivaMza kula meM utpanna gautama gotrIya 2 tIrthaMkaroM, isa prakAra 23 tIrthaMkaroM ke ho jAne para, "zramaNa bhagavAn mahAvIra antima tIrthakara hoMge" aisA pUrva meM hue tIrthaMkara dvArA nirdiSTa bhagavAn mahAvIra kA jIva mAhaNakUNDagrAma nAmaka nagara meM koDAla gotrIya brAhmaNa * RSabhadatta kI patnI jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi meM, madhya rAtri ke samaya hastottarA He was conceived unto the womb of Devananda,a brahamana woman of Jalandhara gotra. She was the wife of Rsabhadatta, a brahmawa of the Iksvaku clan and Kodala gotra, who lived in the brahmana sector of the town of Kundagrama. At the time of his conception, the cycle of ages had taken more than half a turn. The six-phased wheel of time had completely traversed three phases, namely, susama-susama, susama, susama-duhsama, and was nearing the end of the the present fourth phase, the duhsama-sugama, which has a span of forty-two thousand years less than a kodakodi sigara. Only seventy-five years, eight-and-a-half months remained for its completion. Bhagvan Mahavira was preceded by twenty-three Tirthankars, who had all prophecied his coming. Twenty one of these past Tirthaikaras were born in the lkswiku clan and were of the Kisyapa gotra; two were born in the Harivanitsa clan and were of the Gotama gotra. kalpasUtra ein Education International

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nakkhatteNaM jogamuvAgaeNaM AhAravakkaMtIe bhavavakkaMtIe sarIravakkaMtIe kucchisi gabbhattAe vkkNte||2|| ___ samaNe bhagavaM mahAvIre tinnANovagae yAvi hotthA - caissAmi tti jANai, caimANe na yANai, cue mi tti jANai // 3 // ___ jaMraNi caNaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNIe jAlaMdharasagottAe kucchisi gabbhattAe vakkate taM raNi ca NaM sA devANaMdA mAhaNI sayaNijjaMsi suttajAgarA ohoramANI2 ime eyArUve orAle kallANe sive dhanne maMgalle sassirIe codasa mahAsumiNe pAsittA NaM paDibuddhA // 4 // taMjahA-gaya-vasaha-sIha-abhiseya-dAma-sasi-diNayaraM jhayaM kuMbhaM / paumasara-sAgara-vimANa-bhuvaNa-rayaNuccaya-sihiM ca // 1 // // 5 // kalpasUtra 10 Bain Education International For Pelvate & Personal use only ,

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nakSatra kA yoga pAne para (deva sambandhI se mAnava sambandhI) pAhAra, bhava aura zarIra kA saMkramaNa karate hue garbharUpa meM avatIrNa huaa| 3. zramaNa bhagavAn mahAvIra tIna jJAna (mati, zruta, avadhi) se yukta the| 'maiM cyuta hoUMgA' aisA ve jAnate the| "maiM cyutamAna hU~" yaha ve nahIM jAnate the aura "maiM cyuta ho gayA hUM" aisA ve jAnate the| 4. jisa rAtri meM zramaNa bhagavAn mahAvIra jAlandhara gotrIyA devAnandA brAhmaNI ko kukSi meM garbharUpa se utpanna hue, usa rAtri meM zayyA para ardhanidrAvasthA meM sotI huI devAnandA brAhmaNI udAra, kalyANakAraka, zivakAraka, dhanya evaM maMgalakAraka tathA zobhAyukta aise ina caudaha mahAsvapnoM ko dekhakara jAgRta huii| 5. ina caudaha mahAsvapnoM ke nAma isa prakAra haiM :1. hasti, 2. vRSabha, 3. siMha, 4. lakSmIdevI kA abhiSeka, 5. puSpamAlA, 6. candra, 7. sUrya, 8. dhvajA, 6. kumbha, 10. padmasarovara, 11. sAgara, 12. deva- vimAna athavA bhavana, 13. ratnarAzi aura 14. nirdhama agni / Bhagvan Mahavira was conceived unto the womb at midnight, when the moon was in conjunction with the constellation uttaraphilguni. At that moment he entered into a new existence, with a new body and a new repast. At the moment of his conception Sramana Bhagvan Mahavira had a three-fold cognition: he was aware that he was about to descend from his heavenly state; he was not aware of the descent itself, but he was aware that he had descended. 4. On that night, when Bhagvan Mahavira descended unto the womb of Devananda, she lay half asleep on her bed. She saw fourteen wondrous dreams which were good, auspicious and sublime and were full of bounty, blessings and fortune. The vision woke her up. 5. In her dreams, Devananda had seen an elephant, a bull, a lion, the anoinment of Goddess Sri,a garland, the moon, the sun, a flag, an urn, a lotuspond, the sea, a vimina (celestial vehicle), a heap pond, the sea, a vinina (celestial ' of jewels and a burning fire. of Jan Education International

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tae NaM sA devANaMdA mAhaNI ime eyArUve orAle kallANe sive dhanne maMgalle sassirIe coddasa mahAsumiNe pAsittA NaM paDibuddhA samANI haTThatuTThacittamANaMdiyA poimaNA paramasomaNasiyA harisavasavisappamApahiyayA dhArAhayakalaMbapuSphagaM piva samussasiyaromakUvA sumiNuggahaM karei, sumiNuggahaM karittA sayaNijjAo abbhuDhei, abbhudvittA [aturiyamacavalamasaMbhaMtAe avilaMbiAe rAyahaMsasarisIe gaIe] jeNeva usabhadatte mAhaNe teNeva uvAgacchai, teNeva uvAgacchittA usabhadattaM mAhaNaM jaeNaM vijaeNaM vaddhAvei, vaddhAvittA bhaddAsaNavaragayA AsatthA vIsatthA karayalapariggahIyaM sirasAvattaM dasanahaM matthae aMjali kaTTha evaM vayAsI-evaM khalu ahaM devANuppiyA! ajja sayaNijjasi suttajAgarA ohIramANI 2 ime eyArUve orAle jAva sassirIe Eutus kalpasUtra Bain Education International

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6. usa samaya vaha devAnandA brAhmaNI isa prakAra udAra, kalyANarUpa, zivarUpa, dhanya evaM maMgalarUpa tathA zrIyukta caudaha mahAsvapnoM ko dekhakara jAgRta huii| harSita huii| saMtuSTa huii| mAnasa meM Anandita huii| hRdaya meM prIti yukta huI / parama saumanasya ko prApta huI / harSa se usakA hRdaya praphullita huaa| jaise megha kI dhArAoM se kadamba puSpa khila jAtA hai usI prakAra devAnandA kI romarAji khila utthii| usane svapnoM ko yAda kiyaa| svapnoM ko smaraNa karake vaha zayayA se uThI aura zayayA se uThakara [rAjahaMsI kI bhAMti maMda-maMda, capalatA, vega evaM vilamba rahita gati se calakara] jahAM RSabhadatta brAhmaNa thA, vahAM jAtI hai aura usake samIpa jAkara RSabhadatta brAhmaNa ko 'jaya ho, vijaya ho' zabdoM se badhAtI hai| badhA kara bhadrAsana para baiThakara Azvasta aura vizvasta honepara daza nakhoM arthAt aMguliyoM sahita donoM karapallava / jor3a, unheM zira para ghumA sAJjali zIza jhukA kara vaha / isa prakAra bolI-"yaha nizcaya hI satya hai ki he devAnapriya ! maiM Aja jisa samaya ardhanidrAvasthA meM mIThI jhapakiyAM letI huI zayyA para soI huI thI, usa samaya isa prakAra ke udAra yAvat zobhAyukta 6. After seeing these fourteen beautiful, bountiful benign, fortunate, supremely good and auspicious dreams, Devananda woke up with a deep feeling of joy and contentment. Her heart was elated; she was full of bliss and equanimity. She was exhilarated with a thrill causing the hair of her body to stand erect like a kadamba flower at the touch of rain. Her mind kept pondering over the vision she had seen. She rose from her bed with her thoughts possessed by her dreams and leaving her bed, she walked with a steady, unhurried gait, like that of a graceful swan, to the place where Rsabhadatta was taking his rest. She felicitated Rsabhadatta with the words : "may you be victorious, may you be ever successful" and took her seat by him on a good, comfortable chair. She bowed to Rsabhadatta, placing her folded palms, all ten fingers touching, on her forehead. Then, with her mind composed and devoid of any excite ment, she said: "O beloved of gods, today while I lay half asleep in my bed, I saw in my fitful sleep COOB kalpasUtra ein Education International

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coddasa mahAsumiNe pAsittA NaM pddibuddhaa| taMjahA-gaya-jAvasihi c| etesi NaM devANuppiyA orAlANaM jAva coddasaNhaM mahAsumiNANaM ke manne kallANe phala vittivisese bhavissai ? // 6 // ____tae NaM se usabhadatte mAhaNe devANaMdAe mAhaNIe aMtie eyamaThe soccA nisamma haTTatuTTha jAva hayahiyae dhArAhayakalaMbuyaM Eutil kalpamUtra 14 For Private Personal Use Only

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caudaha mahAsvapnoM ko dekhakara jAgRta huii| ve svapna isa prakAra haiM-hAthI se lekara nirdhama agnizikhA tk| he devAnupriya ! maiM aisA mAnatI hUM ki ina udAra yAvat zobhAyukta caudaha mahAsvapnoM kA kalyANakArI aisA koI vizeSa prakAra kA phala hogaa|" fourteen wondrous, beautiful and bountiful dreams and suddenly woke up." She recounted the objects she had seen in her dreams and then added: "0 beloved of gods, I feel that these prodigious and bountiful dreams will surely bear exceedingly blessed fruits." 7. tadanantara vaha brAhmaNa RSabhadatta devAnandA brAhmaNI se svapnoM se sambandhita bAta sunakara, samajhakara harSita evaM prasanna huA, yAvat usakA hRdaya pratyanta / praphullita tathA megha ko dhArA se dhauta kadamba puSpa 7. Having heard Devananda's words, Rsabhadatta, too, was filled with joy and contentment; his heart, like hers, overflowed with happiness. He pondered ein Education International For Private & Personal use only

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piva samUsasiyaromakUve sumiNoggahaM karei, karittA IhaM [aNu] pavisai, IhaM aNupavisittA appaNo sAhAvieNaM matipuvvaeNaM buddhivinnANeNaM tesi sumiNANaM atthuggahaM karei, karittA devANaMdaM mAhaNi evaM vayAsI // 7 // orAlA NaM tame devANuppie ! samiNA diTThA, kallANA NaM sivA dhannA maMgallA sassirIyA AroggatuThi-dohAu-kallANa-maMgallakAragA NaM tume devANuppie! sumiNA ditttthaa| taMjahA-atthalAbho devANuppie! bhogalAbho [devANuppie!, puttalAbho [devANuppie!], sukkhalAbho devANuppie !, evaM khalu tume devANuppie! navaNhaM mAsANaM bahupaDipunnANaM aTThamANaM rAiMdiyANaM viikkaMtANaM sukumAlapANipAyaM ahINapaDipunna-cidiyasarIraM lakkhaNa-vaMjaNaguNovaveyaM mANummANa-pamANapaDipunna-sujAya-savvaMga-suMdaraMgaM sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM cuww kalpasUtra 16

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over the dreams. He ruminated over them in his mind and in the light of his inborn wisdom and acquired knowledge reflected on the nature of what they augured. Then he said to Devananda : ke rUpa meM usakA roma roma pulakita ho uThA / usane ukta svapnoM ko smaraNa kiyaa| smaraNa karake unake phala ke sambandha meM vaha vicAra karane lgaa| phala kA vicAra kara apane svAbhAvika vicArayukta buddhi-vijJAna se ina svapnoM ke artha kA usane nizcaya kiyaa| artha kA nizcaya karake vaha devAnandA brAhmaNI se isa prakAra bolA8. "he devAnupriye ! tumane udAra svapna dekhe haiN| kalyANarUpa, zivarUpa, dhanya, maMgalamaya aura zobhAyukta svapna dekhe haiN| tumane prArogyakAraka, saMtoSadAyaka, dIrghAyukAraka, kalyANakAraka aura maMgalakArI svapnoM ko dekhA hai / he devAnupriye ! ina svapnoM kA vizeSa phala isa prakAra haihe devAnupriye ! artha-lakSmI kA lAbha hogaa| he devAnupriye ! bhoga kA lAbha hogaa| he devAnupriye ! putra kA lAbha hogaa| he devAnupriye ! sukha kA lAbha hogaa| isa prakAra nizcaya hI, he devAnupriye ! nava mahIne aura sADhe sAta rAta-dina vyatIta hone para, hAtha-pairoM se sukumAla, hInatArahita aura pAMcoM indriyoM se paripUrNa zarIra vAle, zubha lakSaNa (svastikAdi cihna) evaM vyaMjana (tila Adi) ke guNoM se yukta, mAna, unmAna evaM pramANa se yukta sugaThita deha vAle, sarvAMga-sundara, candra ke samAna saumya, manorama, priyadarzI aura svarUpavAn 8. "Truly, O beloved of gods, your dreams are benign and bountiful. They presage long life, good health, well-being and auspicious prosperity. They foretell a pleasant, enjoyable future, a life of happiness. They also indicate the birth of a son. ___Nine months seven-and-a-half days from this day, you will give birth to a son who will be radiantly beautiful like a godchild and eye-alluring like the tranquil moon. He will have shapely, attractive limbs, so proportioned as to have just the right measure of length, breadth and weight. His senses will be sharp and alert. He will have soft hands and soft feet and a physique devoid of any defect. kalpasUtra 17 ein Education International

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[devakumArovamaM] dArayaM payAhisi // 8 // se vi ya NaM dArae ummukkabAlabhAve vinAyapariNayamitte jovvaNagamaNuppatte, riuvveya-jauvveya-sAmaveya-athavvaNaveya-itihAsapaMcamANaM nighaMTuchaTTANaM saMgovaMgANaM sarahassANaM cauNhaM veyANaM sArae pArae dhArae saDaMgavI sadvitaMtavisArae saMkhANe sikkhANe sikkhAkappe vAgaraNe chaMde nirutte joisAmayaNe annesu ya bahUsu baMbhaNNaesu parivvAyaesu naesu supariniTTie yAvi bhavissati // 6 // taM orAlA NaM tume devANuppie ! [sumiNA diTThA,] jAva AroggatuTTidohAuya-maMgalla-kallANakAragA NaM tume devANuppie ! sumiNA diTTa tti bhujjo bhujjo aNuvUhai // 10 // ___taeNaM sA devANaMdA mAhaNI usabhadattassa mAhaNassa aMtie eyamaTuM htos kalpasUtra ein Education International

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kalpasUtra 16 [devakumAra ke sadRza ] putra ko tuma janma dogI / 9. vaha bAlaka bAlyAvasthA pUrNa hone, sujJa evaM vicArazIla hone para jaba yuvAvasthA ko prApta hogA, usa samaya veda, yajurveda, sAmaveda, atharvavedaye cAroM veda, pAMcavAM itihAsa aura chaThA nighaNTu ina chahoM kA sAMgopAMga tathA inake rahasyoM ko jAnane vAlA jJAtA hogaa| cAroM vedoM ke viSayoM ko smaraNa karAne vAlA, rahasyoM kA pAragAmI tathA ina cAroM vedoM kA dhAraka hogA / veda ke chahoM aMgoM kA vettA hogA / SaSTitaMtra kA vizArada hogaa| gaNitazAstra, prAcArazAstra, zikSAzAstra, vyAkaraNa zAstra, chandaHzAstra, nirukta-vyutpatti zAstra, jyotiSazAstra Adi tathA anya anekoM brAhmaNa- zAstroM, parivrAjaka - zAstroM evaM nyAyazAstra kA mahAniSNAta vidvAn hogaa| - 10. ataH he devAnupriye ! tumane udAra svapnoM ko dekhA hai| he devAnupriye! pAca Arogya, saMtoSa dorpA, maMgala aura kalyANa karane vAle svapnoM ko tumane dekhA hai|" isa prakAra vaha svapnoM kI bAra-bAra prazaMsA karane lagA / 11. tadanantara vaha devAnandA brAhmaNI RSabhadatta ke pAsa (mukha) se svapnoM ke phaloM ko Every desirable quality, sign and symptom of auspiciousness will be manifest on his person. 9. When, growing out of infancy, he will reach the threshold of manhood with a ripening intellect, your son will become learned in many disciplines. He will master the four Vedas: the Rgveda, the Yajurveda, the Samaveda, the Atharvaveda with Itihasa as the fifth and Nighantu as the sixth Veda. He will also become versed in other disciplines connected with Vedic lore such as the Vedangas, the Upangas and the secret doctrines (rahasya). His study will be deep in comprehension and retentiveness. He will have a penetrating knowledge of Sadanga, Sastitantra, Samikhya, Siksa, Kalpa, grammar, metrics, etymology, astronomy and other branches of Brahmanical learning. He will also be versed in Sramanic lore. 10. Therefore, I say, O beloved of gods, that you have seen bountiful dreams, dreams that augur good. 11. These words gladdened Devananda's heart. She again bowed to Rsabhadatta with folded palms and exclaimed:

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kalpasUtra 20 socA nisamma haTTa jAva hiyayA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjali kaTTu usabhadattaM mAhaNaM evaM vayAsI // 11 // evameyaM devANuppiyA !, tahameyaM devANuppiyA !, avitahameyaM devANapiyA !, asaMdiddhameyaM devANuppiyA ! icchiyameyaM devANuppiyA !, pasicchiyameyaM devANuppiyA !, icchiyapaDicchiyameyaM devANuppiyA !, sacca eNaM samaTTha e se jaheyaM tubbhe vayaha tti kaTTu te sumiNe sammaM paDicchai, sammaM paDicchittA usabhadatteNaM mAhaNeNaM saddhi orAlAI mANussagAI bhoga bhogAI bhuMjamANI viharati // 12 // teNaM kAleNaM teNaM samaeNaM sakke deviMde devarAyA vajjapANI puraMdare satakkatU sahassakkhe maghavaM pAgasAsaNe dAhiNaDDhalogahivaI battIsavimANasayasahassAhivaI erAvaNavAhaNe suriMde arayaMbaravatthadhare

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12. "You are uttering the truth, O beloved of gods, you are expressing a certainty. What you say is inevitable without a shred of doubt. And it is desirable, O beloved of gods, extremely desirable, it is desirable beyond compare." With these words Devananda acclaimed her husband's prognostication of the dreams and lived happily with Rsabhadatta enjoying bountifully the pleasures which fall to the lot of man. sunakara, samajhakara harSita huI, santuSTa huii| yAvat dazanakhoM evaM karapallavoM ko sAtha milAkara mastaka para Avarta karatI haI aMjali zira se lagA RSabhadatta brAhmaNa ko isa prakAra kahane lagI : 12. "he devAnupriya! Apane jina svapnoM kA phala kahA hai, vaha isI prakAra hai| he devAnupriya ! inakA phala usI prakAra hai / he devAnupriya! yaha sarvathA satya hai / he devAnupriya ! yaha saMdeharahita hai| he devAnupriya ! yaha icchitaabhilaSita hai| he devAnupriya ! yaha pratIcchita-pramANabhUta hai / he devAnupriya! yaha icchita aura pratocchita hai| he devAnupriya ! inakA jo artha-phala Apa kahate haiM, vaha satya hai aura maiM isI prakAra ina svapnoM kA phala svIkAra karatI hai|" ina svapnoM kA phala pUrNatayA mAnya kara vaha devAnandA RSabhadatta brAhmaNa ke sAtha mAnavocita udArazreSTha bhogane yogya sukhoM kA upabhoga karatI huI rahane lgii| 13. usa kAla aura usa samaya meM zaka, devendra, devarAja, bajrapANi, purandara, zatakratu, sahasrAkSa, madhavA, pAkazAsana, dakSiNArdhalokAdhipati, battIsa lAkha vimAnoM kA svAmI, airAvaNa nAmaka hAthI para baiThane vAlA, surendra, rajarahita gagana - sadRza nirmala vastroM ko dhAraNa karane vAlA, WEB 13. During that time, at that moment, Indra the thousand-eyed king of gods was seated on his throne named Sakra, in his council-hall called Sudharma. Indra is the Lord of the Southern Region. He possesses thirty-two hundred-thousand viminas. He rides on the elephant, Airivana. He is celebrated through many epithets. He is called the Wielder-of-the-Thunderbolt, Destroyer-ofUngodly-Cities, Performer-of-Hundred-Sacrifices, Ruler-over-Clouds and Arch-Enemy-of-the DemonPaka. Indra was sitting in counsel on the vimina, Saudharmavatannsaka in the celestial sphere called Sudharma; his body glowed with light and he was wearing garments spotless as the sky. On his kalpasUtra ein Education International

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paya omgi AlaiyamAlamauDe navahemacAru-citta-caMcala - kuMDala - vilihijjamANagaMDe bhAsurabaMdI palaMbavaNamAle sohamme kappe sohammaDisage vimANe sabhAe suhammAe sakkaMsi sIhAsaNaMsi [nisaNNe] // 13 // se NaM tattha battIsAe vimANavAsasayasAhassINaM caurAsIe sAmANiyasAhassINaM, tAyattIsAe tAyattIsagANaM, kalpasUtra 22 P e rsonal use only

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cheeks, softly touching them, hung trembling earrings of shining new gold, wrought with marvellous artistry. A wreathed crown was on his head and a garland of wild flowers hung down his chest. yathocita rIti se mAlA aura mukuTa ko dhAraNa karane / vAlA, jisake kapoladvaya svarNa ke navanirmita, sundara, caMcala, citravicitra aura calAyamAna kaNNula-yama kI prabhA se pradIpta haiM, jisakA zarIra aoja se dedIpyamAna ho rahA hai, jisake kaNTha meM pralambamAna (pairoM taka laTakatI huI) vana-puSpoM kI mAlA hai, jo saudharma kalpa (devaloka) ke saudharmAvataMsaka nAmaka vimAna kI sadharma sabhA meM zakra nAmaka siMhAsana para baiThA huA hai| 14. Indra had eight chief queens, each with her own retinue. Around him were body-guards numbering four times eighty-four thousand, Seven army amm 14. vaha indra vahAM battIsa lAkha vimAnoM, caurAsI hajAra sAmAnika devoM, tetIsa trAyastriMzaka devoM, kalpasUtra 23

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cauNhaM logapAlANaM, aTUNhaM aggamahisoNaM saparivArANaM, tiNhaM parisANaM, sattaNhaM aNiyANaM, sattaNhaM aNiyAhivaINaM, cauNhaM caurAsIe AyarakkhadevasAhassINaM, annesi ca bahaNaM sohammakappavAsINaM vemANiyANaM devANaM devINa ya AhevaccaM porevaccaM sAmittaM bhaTTittaM mahattaragataM ANAIsaraseNAvaccaM kAremANe pAlemANe mahayAhaya-naTTa-gIya-vAIyataMtItala-tAla-tuDiya-ghaNa-muiMga-paDupaDaha-vAiyaraveNaM divvAiM bhogabhogAI bhuMjamANe viharai // 14 // imaM ca NaM kevalakappaM jaMbahIvaM dIvaM viuleNaM ohiNA AbhoemANe 2 pAsai, tattha [NaM] samaNaM bhagavaM mahAvIraM jaMbuddIve dIve bhArahe vAse dAhiNaDDhabharahe mAhaNakuMDaggAme nayare usabhadattassa mAhaNassa koDAlasaguttassa bhAriyAe devANaMdAe mAhaNIe jAlaMdharasaguttAe kucchisi kalpasUtra 24 ein Education International

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cAra lokapAloM, parivAra sahita pATha anamahiSiyoM (pramukha paTTarAniyoM), tIna pariSadoM (sabhAoM), sAta senAoM, sAta senAdhipatiyoM, tIna lAkha chattIsa hajAra aMgarakSaka devoM tathA saudharmakalpa meM rahane vAle aura bhI aneka vaimAnika devoM evaM deviyoM para Adhipatya karatA hai| vaha una sabhI kA agresara, pAlaka, svAmI, bhartI-poSaka aura mahattara-mahAmAnya hai| vaha ina sabhI devoM ko apane / pramukha senApatiyoM dvArA apane Adeza pradAna karane vaalaa| hai| isa prakAra prAjJA pradAna karatA huyA aura apanI prajA kA pAlana karatA humA tathA nirantara ucca dhvani vAle nATaka, saMgIta, mukharita vINA, karatAla, truTita, megha ke samAna gaMbhIra rava-zabda karane vAle mRdaMga, uttama jAti ke paTaha-Dhola, ina sabhI ke madhura svaroM ko sunatA huA aura bhogane yogya divya bhogoM kA upabhoga karatA huyA vaha indra rahatA hai| 15. vaha indra apane vipula avadhijJAna se sampUrNa jambUdvIpa kI aora punaH punaH dekhatA hai| vahAM vaha zramaNa bhagavAna mahAvIra ko jambUdvIpastha bhAratavarSa ke dakSiNArdha bharata ke mAharaNakuNDagrAma nagara meM koDAla gotrIya RSabhadatta brAhmaNa kI bhAryA jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi meM chiefs with their seven armies served under him. He ruled over the gods of the group of thirty-three (trayastrinnsa), the eighty four thousand siminika gods who were his equals in glory, the denizens of the thirty two thousand viminas and a host of other gods and goddesses who lived in the celestial sphere called Sudharma and in various viminas. Among these Indra was the greatest. He was the leader, the chief, the master and also the guardian. He commanded his armies and looked after his people. He enjoyed great heavenly pleasures amidst surroundings that reverberated with the sound of song and dance and of music made by strings, hand cymbals, horns, the deeptoned mydariga-drum and the softvoiced pataha-drum.. kalpasUtra 25 ein Education International

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gabbhattAe vaktaM pAsai, pAsittA haTTha-tuTTha-cittamANaMdite [NaMdie paramANaMdie] pIimaNe paramasomaNassie harisavasa-visappamANahiyae dhArAhaya-nIvasurahi-kusumacaMcumAlaiya-Usasiya-romakUve viyasiyavarakamalanayaNavayaNe payaliya-vara-kaDaga-tuDiya-keUra-mauDa-kuMDala-hAravirAyaMta-vacche pAlaMba palaMbamANa-gholaMta-bhUsaNadhare sasaMbhamaM turiyaM cavalaM suriMde sIhAsaNAo abbhuTTei, sohAsaNAo abbhuTTitA pAyapIDhAo paccoruhai, paccoruhittA veruliya-variTa-riTuaMjaNa-niuNoviyamisimisiMta-maNirayaNa-maMDiyAo pAUyAo omuyai, omuittA egasADiaM uttarAsaMgaM karei, karittA aMjalimauliyaggahatthe titthayarAbhimuhe satta? Emmge kalpasUtra Jain Education Interational

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garbharUpa meM utpanna hue dekhatA hai| dekhakara, usakA hRdaya / harSita, tuSTa, prAnandavibhora[paramAnandita evaM mana prIti / se aotaprota ho jAtA hai / vaha parama saumanasya ko prApta karatA hai| harSa-vaza usakA hRdaya praphullita ho uThatA hai| meghadhArA se siMcita kadamba ke sugandhita evaM suvikasita puSpa kI kesara ke samAna usakA roma-roma pulakita ho jAtA hai| utphulla uttama kamala ke samAna usake netra aura mukha praphullita ho jAte haiM / isa harSa ke kAraNa usake pahane hue zreSTha kaTaka (kar3e), pahuMcI, keyUra-bhujabandha, mukuTa, kuNDala aura vakSa meM zobhita hAra hila uThate haiM / lambe laTakate hue aura punaH punaH dolAyamAna AbhUSaNoM ko dhAraNa kiyA hugrA surendra / sasambhrama-haThAt tvaritagati se zIghratApUrvaka siMhAsana / se uTha kara khar3A ho jAtA hai / siMhAsana se uTha kara pAdapITha se nIce utaratA hai| pAdapITha se nIce utara kara / vaha kuzala kArIgaroM dvArA variSTha vaiDUrya aura aMjana / ratnoM se nirmita tathA camacamAyamAna maNiratnoM se jaTita apanI pAdukA ko utAratA hai| pAdukA ko utAra kara vaha dupaTTe se uttarAsaraNa dhAraNa karatA hai| uttarAsaNa dhAraNa karake aMjali se mukUlita agrahAtha vAlA vaha indra tIrthakara ke sammukha sAta-pATha 15. Indra kept constant watch over the continent of Jambudvipa with his all-embracing, supersensory and almost omniscient vision. He saw that Sramana Bhagavan Mahavira had entered the womb of Devananda, wife of Rsabhadatta, who lived in the land of Bharata and was filled with joy, contentment, bliss. He rejoiced and was transported with delight, bliss and ecstasy. His mind overflowed with the thrill of elation, causing the hair of his body to stand erect like a fragrant kadumba flower at the touch of rain. His face and eyes beamed like lotuses in full bloom. Hastily (with an eager flurry born of deference), he got up from the throne in all his finery. His priceless bejewelled ornaments, bracelets, wristlets, the keyura of the upper arm, ear-rings, necklaces and the crown-all shook with his sudden movement. His low-hanging garlands were thrown against each other in confused medley. Hurriedly, he climbed down the footstool of his throne and removed his shoes which were skilfully studded with glowing jewels and precious stones such as vaidurya, varistha, ristha, and anjavia. He fiung his shawl over his left shoulder and with palms folded to form a bud, he took seven or eight steps in kalpasUtra 27 ein Education International For Pelvate & Personal use only

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poliws payAiM aNugacchai, sattaTupayAiM aNugacchittA vAmaM jANuM aMcei, vAma jANuM aMcittA dAhiNaM jANuM dharaNitalaMsi sAhaTu tikkhutto muddhANaM dharaNitalaMsi nivesei, nivesittA IsiM paccuNNamai, paccuNNamittA kaDagatuDiyarthabhiyAo bhuyAo sAharati, sAharittA karayalapariggahiyaM sirasAvattaM dasanahaM matthae aMjali kaTu evaM vayAsI // 15 // namotthu NaM arahatANaM bhagavaMtANaM, AigarANaM titthagarANaM sayaMsaMbuddhANaM, purisuttamANaM purisasIhANaM purisavarapuMDarIyANaM purisavaragaMdhahatthINaM, loguttamANaM loganAhANaM logahiyANaM logapaIvANaM logapajjoyagarANaM, abhayadayANaM cakkhudayANaM maggadayANaM saraNadayANaM jIvadayANaM bohidayANaM, dhammadayANaM dhammadesayANaM dhammanAyagANaM dhammasArahINaM EauR bulu kalpasUtra 28 Jan Education International For Private & Personal use only

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kadama pAge jAtA hai / sAta-pATha kadama Age jAkara bAyeM / ghuTane ko UMcA karatA hai / bAyeM ghuTane ko UMcA karake vaha dAhine ghuTane ko bhUmi para saMkucita kara tIna bAra mastaka ko pRthvI para lagAtA hai| mastaka ko tIna bAra pRthvI para lagA kara kicit sIdhA vaiThatA hai| sIdhA baiThakara, kaTaka (kar3e), truTita (pahuMcI) zabda rahita staMbhita-sI ho jAya isa prakAra donoM bhujAnoM ko saMkucita karatA hai| donoM bhujAtroM ko saMkucita kara, dasoM nAkhuna eka dUsare se saMlagna raheM, isa prakAra donoN| hatheliyoM ko zira se sparza kara, Avartakara aMjalibaddha ho vaha isa prakAra volA: 16. arahaMta bhagavAn ko namaskAra ho| dharma kI yaadi| karane vAle, tIrtha (dharmatIrtha) kI sthApanA karane vAle, svataH samyak bodha prApta karane vAle, puruSoM meM uttama, puruSoM meM siMha ke samAna, puruSoM meM zreSTha puNDarIka kamala ke samAna, puruSoM meM zreSTha gandhahastI ke samAna, loka meM uttama, loka ke nAtha, loka ke hitakAraka. loka meM dIpaka ke samAna, loka meM udyota-prakAza karane vAle, abhaya dene vAle, jJAnanetra dene vAle, siddhimArga ke dAyaka, zaraNa dene vAle, jIvana-saMyama jIvana dene vAle, vodhisamyakatva dene vAle, dharma ke dene vAle, dharma kI dezanA / dene vAle, dharma ke nAyaka, dharma rUpa ratha ko calAne meM sArathi ke samAna, the direction of the Tirthankara. Then bending his left knee forward and placing his right knee on the ground, he thrice touched the floor with bis forehead. Having done this, he lifted his braceleted arms, joined his palms together--all ten fingers touchingand placed them on his forehead in a gesture of reverence. And he addressed the Tirthankara thus : 16. "My obeisance to my Lords, the Arhats, the prime ones, the Tirthankaras, the enlightened ones, the best of men, the lions among men, the exalted elephants among men, lotus among men. Transcending the world they rule the world, think of the well-being of the world and are like lamps unto the world. Illuminating all, they dispel fear, bestow vision, show the path, give shelter, life, enlightenment. Obeisance to the bestowers of dharma, the teachers of dharma, the leaders of dharma, the charioteers of dharma, Suutus kalpasUtra 26 ein Education International

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dhammavara-cAuraMta-cakkavaTTINaM, dIvo tANaM saraNaM gaI paiTThA appaDihaya varanANadaMsaNadharANaM viyadRchaumANaM, jiNANaM jAvayANaM tinnANaM tArayANaM buddhANaM bohayANaM muttANaM moyagANaM, savvannUNaM savvadaMsINaM, sivamayalamakhyamaNaMtamakkhayamavvAbAhamapuNarAvatti siddhigainAmadheyaM ThANaM saMpattANaM [namo jiNANaM jiyabhayANaM] / Eucas prakA -6THINK kalpasUtra 30 Naw Jan Education International For Private & Personal use only

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cAroM gati kA nAza karane vAle zreSTha dharma-cakravartI, the monarchs of the four regions of dharma. bhava-samudra meM dvIpa ke samAna, rakSaNa dene vAle, zaraNa To them, who have uncovered the veil dene vAle, avabodha evaM AdhAra-pravalaMbana dene vAle, and have found unerring knowledge and vision, the islands in the ocean, apratihata-askhalita zreSTha jJAna aura darzana ko dhAraNa the shelter, the goal, the support. karane vAle, chAAsthya arthAt ghAtIkarmoM se rahita, rAga Obeisance to the Jinas--the victorsdveSAdi aMtaraMga zatruoM ko jItane vAle, dUsaroM ko who have reached the goal rAgadveSAdi zatruSoM se jitAne vAle, saMsAra samudra se and who help others reach it. tire hue, dUsaroM ko saMsAra sAgara se tArane vAle, bodha The enlightened ones, the free ones, pAe huye, dUsaroM ko bodha dene vAle, mukti ko pAye who bestow freedom, the Jinas victorious over fear, hue, dUsaroM ko muktidAyaka, sarvajJa, sarvadarzI, zivarUpa, who have known all and can reveal all, acala-sthirarUpa, roga rahita,ananta-antarahita, akSaya who have reached that supreme state kSayarahita, avyAbAdha-bAdhA-pIr3A rahita, apunarAvarta which is unimpeded, eternal, cosmic and beatific jahAM pahuMcane ke pazcAt vApisa lauTanA nahIM par3atA which is beyond disease and destruction, aisI siddhigati nAmaka sthAna para pahuMce hae [bhayoM ko| where the cycle of birth ceases: the goal, jItane vAle jina bhagavAn ko merA namaskAra ho| the fulfilment. kalpasUtra ein Education International

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aumdi namotthu NaM samaNassa bhagavao mahAvIrassa Adigarassa caramatitthayarassa puvvatitthayaranihissa jAva saMpAviukAmassa / vaMdAmi gaM bhagavaMtaM tatthagayaM ihagae, pAsau me bhagavaM tatthagae ihagayaM ti kaTu samaNaM bhagavaM mahAvIraM vaMdai namasati, vaMdittA namaMsittA sohAsaNavaraMsi puratthAbhimuhe sannisaNNe // 16 // tae NaM tassa sakkassa deviMdassa devaranno ayameyArUve ajjhathie citie patthie maNogae saMkappe samuppajjitthA-no khalu eyaM bhUyaM, na eyaM bhavvaM, na eyaM bhavissai, jaM NaM arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA, aMtakulesu vA paMtakulesu vA tucchakulesu vA kiviNakulesu vA dariddakulesu vA bhikkhAgakulesu vA mAhaNakulesu vA AyAiMsu vA, AyAiMti vA, AyAissaMti vA / evaM khalu arahaMtA vA gha kalpasUtra ein Education International

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tIrtha kI prAdi-pravartanA karane vAle, carama-antima / tIrthaMkara, pUrva meM hue tIrthaMkaroM dvArA nirdiSTa aura pUrva meM varNita samagra guNoM se yukta yAvat apunarAvRtti-siddhigati ko prApta karane kI abhilASA karane vAle zramaNa bhagavAna mahAvIra ko namaskAra ho| yahAM svarga meM rahA huA meM vahAM -devAnaMdA kI kukSi meM rahe hae bhagavAn ko vandana karatA huuN| vahAM rahe hue bhagavAn yahAM rahe hue mujhe dekheN| isa prakAra kahatA huA devarAja indra, zramaNa bhagavAna mahAvIra ko bandana karatA hai aura namaskAra / karatA hai| vandana aura namaskAra kara, apane zreSTha siMhAsana para pUrva dizA kI ora mukha karake baiThatA hai| 17. tatpazcAt usa zakra devendra-devarAja ko hRdaya meM isa prakAra kA cintanarUpa, abhilASArUpa, manogata saMkalpa utpanna hotA hai - "nizcita rUpa se atIta meM na kabhI aisA huA hai, vartamAna meM na kabhI aisA hotA hai aura na kabhI bhaviSya meM aisA hogA / arahanta, cakravartI, baladeva aura vAsudeva antyakuloM-hInakuloM, prAntakuloM-adhamakuloM, tucchakuloM, daridrakuloM, kRpaNakuloM, bhikSukabhikhAriyoM ke kuloM tathA mAhaNa-brAhmaNa kuloM meM na kabhI pAe haiM, na kabhI Ate haiM aura na kabhI aayeNge| isa prakAra nizcaya hI arahaMta, My obeisance to the Sramana Bhagvan Mahavira The Initiator, the ultimate Tirthikara, who has come to fulfil the promise of earlier Tirthankaras. I bow to him who is there-in Devananda's womb from here---my place in heaven. May he take cognizance of me". With these words, Indra paid his homage to Sramana Bhagvan Mabavira and facing east, resumed his seat on the throne. 17. Indra, the supreme god, the king of gods. cogitated within himself with deep concern and formed a resolution : "it has never happened, it cannot happen and it never will happen that an Arhat, a Cakravarti, a Baladeva or a Vasudeva will be born in a minor clan or a fringe-clan or a lowly, destitute or miserly clan, a clan of beggars or of brahmanas-this is something that has never been; it cannot be and will never be. Arhats, Cakravartis, Baladevas and Vasudevas have omg Mutu kalpasUtra ein Education International

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cakkavaTTI vA baladevA vA vAsudevA vA, uggakulesu vA bhogakulesu vA rAiNNakulesu vA ikkhAgakulesu vA khattiyakulesu vA harivaMsakulesu vA annayaresu vA tahappagAresu visuddhajAtikulavaMsesu AyAiMsu vA AyAiMti vA AyAissaMti vA // 17 // ___ atthi puNa ese vi bhAve logaccherayabhUe aNaMtAhiM ussapiNIosappiNIhi vitikkaMtAhiM kayAi samuppajjati, (graM. 100) NAmagottassa vA kammassa akkhINassa aveiyassa aNijjiNNassa udaeNaM jaM NaM arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA, aMtakulesu vA paMtakulesu vA tucchakulesu vA dariddakulesu vA bhikkhAgakulesu vA kiviNakulesu vA mAhaNakulesu vA AyAiMsu vA AyAiMti vA AyAissaMti vA, kucchisi gabbhattAe vakkamisu vA vakkamaMti vA vakkami kalpasUtra 34 ein Education International

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kalpasUtra 35 cakravartI, baladeva, vAsudeva ugravaMzIya kuloM, bhogavaMzIya kuloM, rAjanya kuloM, ikSvAkuvaMzIya kuloM, kSatriya kuloM, harivaMzIya kuloM tathA isI prakAra ke anya bhI vizuddha jAti, vizuddha kula tathA vizuddha vaMza vAle kuloM meM utpanna hue haiM, utpanna hote haiM aura utpanna hoNge| 18. kintu loka meM isa prakAra kI prAzcaryajanaka ghaTanA bhI ananta utsarpirigayoM aura avasarpiriNayoM ke vyatIta ho jAne ke pazcAt ghaTita hotI hai, ( granthAgrantha 100 ) jabaki nAma aura gotrakarma ke kSaya na hone se, ina karmoM kI nirjarA nahIM hone se tathA ina karmoM ke udaya meM Ane para ve arahaMta, cakravartI, baladeva, vAsudeva antya kuloM, prAnta kuloM, tuccha kuloM, daridra kuloM, bhikSuka kuloM, kRpaNa kuloM aura brAhmaNa kuloM meM atIta meM pAe haiM, vartamAna meM Ate haiM aura bhaviSya meM AveMge arthAt ukta hInAdi kuloM vAlI mAtAoM kI kukSi meM garbharUpa meM atIta meM utpanna hue haiM, vartamAna meM utpanna hote haiM, aura bhaviSya meM utpanna hoMge always been born in powerful affluent or princely clans: in the clans of the Iksvakus, in ksatriya clans, in the clans of the Harivamsas or in similarly pure and nobly-bred clans or families. 18. "But in the ever-moving time-cycle of endless avasarpinis and utsarpinis, it is possible that a prodigious exception might occur and an Arhat, a Chakravarti, a Baladeva or a Vasudeva might enter the womb of a woman from an undeserving clan owing to the potency of an enduring yet-to-bedestroyed karma-particle, associated with name and gotra.

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ssaMti vA, no ceva NaM joNIjammaNanikkhamaNeNaM nimisu vA nikkhamaMti vA nikkhamissaMti vA // 18 // ___ ayaM ca NaM [samaNe bhagavaM mahAvIre jaMbuddIve dIve bhArahe vAse mAhaNakuMDaggAme nayare usabhadattassa mAhaNassa koDAlasaguttassa bhAriyAe devANaMdAe mAhaNIe jAlaMdharasagottAe kucchisi gabbhattAe vakkate // 16 // ___ taMjIyameyaM tIyapaccuppaNNamaNAgayANaM sakkANaM devidANaM devarAINaM, arahaMte bhagavaMte tahappagArehito antakuhito paMtakuhito tucchakulehiMto dariddakurlahito bhikkhAgakulehito kiviNakuhito vA tahappagAresu uggakulesu vA bhogakulesu vA rAinnakulesu vA [nAyakulesu vA] khattiyakulesu vA harivaMsakulesu vA aNNataresu vA tahappagAresu visuddhajAi kalpasUtra

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parantu ukta nimnakuloM vAlI mAtAoM ke udara (yoni) se arabaMtAdi ne na kabhI janma liyA hai na kabhI janma lete haiM aura na kabhI janma leNge| 16. aura ye [zramaNa bhagavAn mahAvIra jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM ] mAhaNakuNDagrAma nAmaka nagara meM koDAlagotrIya RSabhadatta brAhmaNa kI patnI jAlandharagotrIyA devAnandA brAhmaNI kI kukSi meM garbharUpa meM utpanna hue haiN| 20. to atIta kAla, vartamAna kAla aura bhaviSya kAla ke zakra-devendra-devarAjoM kA yaha jItAcAra-kartavya hai ki ve arahaMta bhagavAn ko tathAprakAra ke antyakuloM, prAntakuloM, tucchakuloM, daridrakuloM, bhikSukakuloM aura kRpaNakuloM se haTAkara, tathAprakAra ke ugrakuloM, bhogakuloM, rAjanyakuloM, [jJAtakuloM, ] kSatriyakuloM, harivaMzakuloM athavA tathAprakAra ke anya bhI vizuddha jAti But they have never been born from the womb of such a woman; they are never thus born, nor will they ever be." 19. "Now it so happens that Sramana Bhagvan Mabavira has entered the womb of the brahmanawoman Devananda, of Jalandhara gotra, wife of the brihmana Rsabhadatta of the Kodala gotra. who lives in the brilaman--sector of the town of Kundagrama, in the land of Bharata on the continent of Jambudvipa." 20. "Now it is an established practice among Indras, past, present and future, to see that the embryo of an Arhat is taken from the womb of a woman belonging to a minor clan and is transferred to the womb of a woman belonging to a noble omg clan." kalpasUtra ein Education International

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kalpasUtra 38 kulavaMsesu vA sAharAvittae / taM seyaM khalu mama vi samaNaM bhagavaM mahAvIraM caramatitthayaraM puvvatitthayaraniTThi mAhaNakuMDaggAmAo garAo usabhadattassa mAhaNassa koDAlasaguttassa bhAriyAe devANadAe mAhaNIe jAlaMdharasaguttAe kucchIo khattiyakuMDaggAme nayare nAyANaM khattiyANaM siddhatthassa khattiyassa kAsavagottassa bhAriyAe tisalAe khattiyANIe vAsiTThasagottAe kucchasi ganbhattAe sAharAvittae / je viyaNaM se tisalAe khattiyANIe ganbhe taM pi ya NaM devANadAe mAhaNIe jAlaMdharasagottAe kucchasi ganbhattAe sAharAvittae ti kaTTu evaM saMpei, evaM saMpehittA hariNegamesi pAyattANIyAhivaI devaM sahAve, hariNegamesi pAyattANIyAhivaraM devaM saddAvittA evaM vayAsI - // 20 //

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kula aura vaMzoM meM saMhRta-sthApita kareM / ataH mere liye yaha nizcitarUpa se theyaskara hai ki pUrva tIrthakaroM dvArA nirdiSTa, zramaNa bhagavAn mahAvIra carama tIrthakara (jIva) ko mAhaNakuNDagrAma nAmaka nagara se koDAlagotrIya RSabhadatta brAhmaNa kI bhAryA jAlandharagotrIyA devAnandA kI kukSi se (saMhRta kara), kSatriyakuNDagrAma nAmaka nagara meM jJAtavaMzI kAzyapagotrIya siddhArtha kSatriya kI patnI vAziSTha gotrIyA trizalA kSatriyANI kI kukSi meM garbharUpa meM saMcArita-sthApita kruu| aura jo usa trizalA kSatriyANI kA garbha hai, use jAlaMdhara gotrIyA devAnandA brAhmaNI kI kukSi meM garbharUpa meM sthApita kruuN|" zakra isa prakAra paryAlocana karatA hai| isa prakAra paryAlocana karake paidala senA ke adhipati harinaigameSI deva ko bulAtA hai| padAtisenA ke senApati harinaigameSI ko bulAkara vaha isa prakAra kahatA hai: I should therefore have the embryo of the last Tirthankara taken from the womb of Devananda to that of Trisala, the ksatriya-lady of Vasistha ____gotra, belonging to the Jhata clan, living in the ksatriya-sector of the same town of Kundagrama. I should in exchange have the embryo now in the womb of Trisala carried to the womb of Devananda." Having formed this resolution, Indra called the chief of his foot-soldiers, the god Harinaigamesi and apprised him of his thoughts: ong kalpasUtra

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evaM khalu devANuppiyA! na eyaM bhUyaM, na eyaM bhavvaM, na eyaM bhavissaM, jaM NaM arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA aMtakulesu vA paMtakulesu vA tucchakulesu vA kiviNakulesu vA dariddakulesu vA bhikkhAgakulesu vA AyAiMsa vA AyAiMti vA AyAissaMti vA / evaM khalu arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA uggakulesu vA bhogakulesu vA rAinnakulesa vA [nAyakulesa vA] khattiyakulesu vA ikkhAgakulesu vA harivaMsakulesu vA annayaresu vA tahappagAresu visuddhajAikulavaMsesu AyAiMsu vA AyAiMti vA AyAissaMti vA // 21 // ___ atthi puNa ese vi bhAve logaccherayabhUe aNaMtAhiM ussappiNI[osappiNIhi] viikkaMtAhi samuppajjati, nAmagottassa vA kammassa akkhINassa aveiyassa aNijjiNNassa udaeNaM jaM NaM arahaMtA vA pus kalpasUtra 40 ein Education International

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21. "O beloved of gods, it has never happened, it cannot happen and it will never happen that an Arhat, a Cakravarti, a Baladeva, or a Vasudeva will be born in a minor clan or a fringe-clan. They have always been born in noble clans; they are always so born and will always be so born in the future." 21. "he devAnapriya ! isa prakAra nizcaya hI pratIta meM na kabhI aisA hayA hai, vartamAna meM na kabhI aisA hotA hai aura na bhaviSya meM kabhI aisA hogaa| arahaMta, cakravartI, baladeva, vAsudeva antyakuloM, prAntakuloM, kRpaNakuloM, daridrakuloM, tucchakuloM, bhikSukakuloM meM na kabhI pAe the, na kabhI Ate haiM aura na kabhI paayeNge| yaha nizcaya hai ki arahaMta, cakravartI, baladeva, vAsudeva ugrakuloM, bhogakuloM, rAjanyakuloM [jJAtakuloM] kSatriyakuloM, ikSvAkukuloM, harivaMza kuloM aura tathAprakAra ke vizuddha jAti-kulavaMzoM meM atIta meM Ae the, vartamAna meM Ate haiM aura bhaviSya meM aayeNge| 22. kintu isa prakAra kI AzcaryakArI ghaTanA bhI ananta utsapiriNayoM aura avasapiriNayoM ke bIta jAne para ghaTa jAtI hai, jaba ki nAma aura gotra-karma ke kSINa na hone se, inakA pUrNa vedana na hone se, inakI nirjarA na hone se aura ina nAma-gotra karma ke udaya meM Ane se ve arahaMta, 22. "It is possible that during the ever-moving time-cycle of endless arasarpinis and utsarpixis, a prodigious exception might occur and an Arhat, ADutuR Pune Gutes kalpasUtra

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Appalwa cakkavaTTI vA baladevA vA vAsudevA vA aMtakulesu vA paMtakulesu vA tucchakulesu vA kiviNakulesu vA dariddakulesu vA bhikkhAgakulesu vA AyAiMsu vA AyAiMti vA, AyAissaMti vA, no ceva NaM joNIjammaNanikkhamaNeNaM nimisu vA nikkhamaMti vA nikkhamissaMti vA // 22 // ___ ayaM ca NaM samaNe bhagavaM mahAvIre jaMbaDIve dIve bhArahe vAse mAhaNakuMDaggAme nayare usabhadattassa mAhaNassa koDAlasagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdharasagottAe kucchisi gabbhattAe vakkaMte // 23 // ___ taM jIyameyaM tIyapaccuppaNNamaNAgayANaM sakkANaM devidANaM devarAINaM arahate bhagavaMte tahappagArehito vA antakuhito vA paMtakulahito vA tucchakulehito vA kiviNakuhito vA dariddakulaihito vA vaNImagga kalpasUtra 42 For Private & Personal use only .]

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cakravartI, baladeva, vAsudeva antyakuloM, prAntakuloM, tucchakuloM, kRpaNakuloM, daridrakuloM, bhikSukakuloM meM / atIta meM Aye haiM, vartamAna meM Ate haiM aura bhaviSya meM aayeNge| kintu unhoMne hInAdi kuloM vAlI mAtA ke udara (yoni) se na kabhI atIta meM janma liyA thA. na kabhI vartamAna meM janma lete haiM aura na kabhI bhaviSya meM hI janma leNge| 23. aura ye dhamaNa bhagavAn mahAvIra jambUdvIpa nAmaka dvIpa meM bhAratavarSa ke mAharaNakuNDagrAma nAmaka nagara meM koDAlagotrIya RSabhadatta brAhmaNa kI bhAryA jAlandhara- gotrIyA devAnandA brAhmaNI kI kukSi meM garbharUpa se utpanna Cakravarti, a Baladeva, or a Vasudeva might enter the womb of a woman belonging to an undeserving clan, due to the potency of an enduring yet-to-be destroyed karma-particle associated with name and gotra." 23. "And it so happens that Sramana Bhagavan Mahavira has entered the womb of the brahmanawoman Devananda of Jalandhara gotra, wife of the brahmana Rsabhadatta of the Kodala gotra." 24. "Now, it is an established practice among Indras, past, present and future to see that the embryo of an Arbat is taken from the womb of a woman belonging to a minor clan or a fringe-clan and is transferred to the womb of a woman belong. ing to a noble clan." 24. to bhUta, vartamAna aura bhaviSya kAla ke zakra-devendradevarAjoM kA yaha jItAcAra-kartavya hotA hai ki, ve arahaMta bhagavAn ko tathAprakAra ke antyakuloM, prAntyakuloM, kRpaNakuloM, daridrakuloM, tucchakuloM, vaNikakuloM

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kurlahito vA [jAva mAhaNakulaihito] tahappagAresu uggakulesu vA bhogakulesu vA rAiNNakulesu vA [nAyakulesu vA] khattiyakulesu vA ikkhAgakulesu vA harivaMsakulesu vA annayaresu vA tahappagAresu visuddhajAikulavaMsesu sAharAvittae // 24 // __taM gaccha NaM tuma devANuppiyA ! samaNaM bhagavaM mahAvIraM mAhaNakuMDaggAmAo nayarAo jAva [usabhadattassa mAhaNassa koDAlasagottassa bhAriyAe devANaMdAe mAhaNIe jAlaMdharasagottAe kucchio khattiyakuMDaggAme nayare nAyANaM khattiyANaM siddhatthassa khatiyassa kAsavagottassa bhAriyAe tisalAe khattiyANIe vAsiTusagottAe kucchisi gabbhattAe sAharAhi,] je vi ya NaM se tisalAe khattiyANIe ganbhe taM pi ya NaM devANaMdAe mma kalpamUtra Jan Education International ,

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25. Indra then orderd : "go, beloved of gods, carry the embryo of Sramana Bhagvan Mahavira from the womb of Devananda to that of Trisala and transfer the embryo now in the womb of Trisala to the womb of Devananda. [yAvat brAhmaNakuloM] se haTAkara, tathAprakAra ke ugrakuloM, bhogakuloM, rAjanyakuloM, [jJAtakuloM], kSatriyakuloM, ikSvAkukuloM, harivaMzakuloM athavA tathAprakAra ke anya bho vizuddha jAti-kula vAle vaMzoM meM sthApana-parivartana kara dete haiN| 25. he devAnupriya ! to tuma jAno aura zramaNa bhagavAn mahAvIra (jIva) ko mAhaNakuNDagrAma nAmaka nagara se yAvat [koDAla gotrIya RSabhadatta brAhmaNa kI patnI jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi se (haTAkara-saMhRta kara), kSatriyakuNDagrAma nAmaka nagara meM jJAtavaMzI kAzyapagotrIya siddhArtha kSatriya kI bhAryA vaziSTha gotrIyA trizalA kSatriyANI kI kUkSi meM garbharUpa meM sthApita kro| aura] jo usa trizalA kSatriyANI kA garbha hai, use jAlaMdhara gotrIyA devAnandA kalpasUtra ein Education International

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kalpasUtra 46 mAhaNIe jAlaMdhara sagottAe kucchisi gabbhaM sAhara, sAharitA mama eyamANattiaM khippAmeva paccapiNAhi // 25 // taNaM se hariNegamesI pAyattANiyAhivaI deve sakkeNaM devideNaM devarannA evaM vRtte samANe haTThe jAva hayahiyae karayala jAva tti kaTTu evaM jaM deva ANads [tti ] ANAe viNaNaM vayaNaM paDisuNei, evaM paDiNittA sakkarasa deviMdassa devaranno aMtiyAo paDiNikkhamai, paDinikkhamittA uttarapuracchimaM disIbhAgaM avakkamai, avakkamittA veDavviyasamugdhAeNaM samohaNati, ve uvviyasamugdhAeNaM samohaNittA saMkhijjAI joyaNAI daMDaM nisirai, taMjahA - rayaNANaM vairANaM veruliyANaM lohiyakkhANaM masAragallANaM haMsagabbhANaM pulayANaM sogaMdhiyANaM joirasANaM aMjaNANaM aMjaNapulayANaM [ rayaNANaM] jAyarUvANaM subhagANaM aMkANaM phalihANaM

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brAhmaNI kI kukSi meM sthApita kro| garbharUpa meM sthApita karake mujhe yaha merI prAjJA tatkAla vApisa karo, arthAt mujhe sUcanA pradAna kro|" 26. tadanantara vaha padAtisenA kA senApati harinagameSI deva zakra-devendra-devarAja kI ukta prAjJA ko sunakara prasanna humaa| yAvat harSita hRdaya se, yAvat donoM hatheliyAM ekatrita kara aMjali jor3akara "deva, kI jaisI prAjJA" isa prakAra kahakara vaha prAjJA-vacana ko vinaya pUrvaka svIkAra karatA hai| AjJA-vacana ko vinaya pUrvaka svIkAra kara vaha harinaigameSI deva zakra-devendra- devarAja ke pAsa se nikalatA hai| nikala kara, uttarapUrva dizA arthAt IzAnakoNa kI ora jAtA hai| vahAM jAkara vaikriya samudghAta kara prAtmapradezoM ko bAhara nikAlatA hai| vaikriya samUddhAta dvArA yAtmapradezoM ko bAhara nikAla karake saMkhyAta yojana kA vistRta daNDa nikAlatA hai / yathA- ratna, vajra, vaiDUrya, lohitAkSa masAragalla, haMsagarbha, pulaka, saugandhika, jyotirasa, aMjana, aMjanapulaka, rajata, jAtarUpa, subhaga, graMka, sphaTika aura 26. Having received these instructions from Indra, the supreme god, the king of gods, Harinaigamesi, commander of footsoldiers, was exceedingly gladdened with joy. He saluted Indra with folded hands and set forth on his mission. He quickly crossed the north-eastern horizon and exercising his power of transformation, transformed himself into a stick measuring myriads of yojanas in length. This stick was composed of various precious stones, precious metals and gems such as vajra, vaidiarya, lohitaksa, masaragalla, hamsagarbha, pulaka, sangandhika, jyotirasa, aitjana, amjana-pulaka, silver, gold, subhaga, aika, sphatika, and rsa. Harinaigamesi gathered only the subtle essence of these gems and not their gross substance. kalpasUtra ein Education International

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riTThANaM ahAbAyare puggale parisADei, parisADittA ahAsuhume puggale pariyAdiyati // 26 // __pariyAdittA doccaM pi veubviyasamugdhAeNaM samohaNati, samohaNitA uttaraveuvviyaM rUvaM viuvvai, uttaraveuvviyaM rUvaM viuvvittA tAe ukkiTThAe turiyAe cavalAe caMDAe cheyAe jayaNAe uddhayAe sigghAe divvAe devagaIe vIIvayamANe 2 tiriyamasaMkhijjANaM dIvasamudANaM majjhaM majjheNaM jeNeva jaMbuddIve dIve, jeNeva bhArahe vAse, jeNeva mAhaNakuMDaggAme nayare, jeNeva usabhadattassa mAhaNassa gihe, jeNeva devANaMdA mAhaNI, teNeva uvAgacchai, teNeva uvAgacchittA Aloe samaNassa bhagavao mahAvIrassa paNAmaM karei, karittA devANaMdAe mAhaNIe saparijaNAe osoNi dalai, osovaNi dalittA asuhe puggale hous pus kalpasUtra ein Education International

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riSTa Adi ke bAdara (sthUla) svarUpa ke samAna sthUla pudgaloM ko jhaTakatA (nikAlatA) hai aura unake sthAna para sUkSma tathA sArarUpa pudgaloM ko grahaNa karatA hai| 27. sUkSma aura zubha pudgaloM ko grahaNa karake vaha punaH vaikriya samudghAta ke dvArA apane mUla zarIra se bhinna dUsarA uttara vaikriya zarIra banAtA hai| dUsarA uttara vaikriya zarIra banAkara, vaha utkRSTa prakAra kI, tvarAvAlI, capala, vega ke kAraNa pracaNDa, cAturyapUrNa, sAvadhAnIpUrNa, viziSTa vegavatI, utkaTa zIghragAminI divya devagati se calate-calate tirache asaMkhya dvIpa samudroM ke madhya meM hotA huA jahAM jambUdvIpa nAmaka dvIpa hai, usameM jahAM bhAratavarSa hai, usameM jahAM mAhaNakuNDagrAma nAmaka nagara hai, usameM jahAM RSabhadatta brAhmaNa kA ghara hai aura usa ghara meM jahAM devAnandA brAhmaNI hai, vahAM para pAtA hai| vahAM para pAkara zramaNa bhagavAn mahAvIra ko garbhastha dekhate hI praNAma karatA hai| praNAma kara parivAra sahita devAnandA brAhmaNI ko avasvApinI nidrA meM sulAtA hai| avasvApinI nidrA (gAr3ha nidrA) meM sulAkara, vahAM rahe hue azubha pudgaloM ko dUra karatA hai| azubha pudgaloM ko 27. Then he exercised his power of transformation for a second time and assumed a form which was beyond transformation. And, forthwith, with a dazzling speed, a quick ready pace and an impetuous, impervious movement, he descended downwards, travelling with a celestial, god-like momentum. He side-stepped innumerable oceans and continents and reached the land of Bharata situated on the continent of Jambudvipa. He went directly to the house of Rsabhadatta in the brahmana-sector of the town of Kundagrama and came to Devananda's room. Having espied her, he offered his veneration to Sramana Bhagavan Mahavira and then hypnotized Devananda and her attendants into a deep sleep. He effaced from their persons the subtle particles of unholiness and showered holiness upon them. Then, after asking leave of kalpasUtra ein Education International

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mAkAkA PANNAVAJPAMNVVVVVVVVVVAAAAANTA avaharati, avaharittA suhe puggale pakkhivati, suhe puggale pakkhivittA 'aNujANau me bhayavaM' ti kaTu samaNaM bhagavaM mahAvIraM [avvAbAhaM avvAbAheNaM] karayalasaMpuDeNaM gilai, samaNaM bhagavaM mahAvIraM karayalasaMpuDeNaM gihnittA jeNeva khattiyakuMDaggAme nayare, jeNeva siddhatthassa khattiyassa gihe, jeNeva tisalA khattiyANI, teNeva kalpasUtra 50 Personal Use Only

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Sramana Bhagavan Mahavira, he gently placed him on his palms and carried him to Trisala at the palace of Siddhartha, in the ksatriya-sector of Kundagrama. He hypnotized Trisala and her attendants dUra kara zubha pudgaloM kA prakSepa karatA hai| zubha pudgaloM kA prakSepa kara - 'bhagavan ! mujhe anujJA pradAna kareM', yaha kahakara zramaNa bhagavAn mahAvIra ko [kisI bhI prakAra kI pIr3A na ho isa prakAra nirvAdharUpa se] hatheliyoM ke saMpuTa meM grahaNa karatA hai / zramaNa bhagavAn mahAvIra ko hatheliyoM ke saMpuTa meM grahaNa kara, vaha jahAM kSatriyakuNDagrAma nAmaka nagara hai, usameM jahAM siddhArtha kSatriya kA ghara hai, usa ghara meM jahAM trizalA kSatriyANI rahatI hai, . Sapne

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uvAgacchai, teNeva uvAgacchittA tisalAe khattiyANIe saparijaNAe osoNi dalai, osoNi dalittA asuhe puggale avaharati, asuhe puggale avaharittA suhe puggale pakkhivai, suhe puggale pakkhivittA samaNaM bhagavaM mahAvIraM avvAbAhaM avvAbAheNaM tisalAe khattiyANIe kucchisi gabbhattAe sAharati, je vi ya NaM se tisalAe khattiyANIe ganbhe taM pi ya NaM devANaMdAe mAhaNIe jAlaMdharasaguttAe kucchisi gabbhattAe sAharati, sAharittA jAmeva disi pAunbhUe tAmeva disi paDigae // 27 // ___ ukkiTThAe turiyAe cavalAe caMDAe cheyAe jayaNAe uddhyAe sigghAe divAe devagaIe, tiriyamasaMkhijjANaM dIvasamudANaM majjhaM majjheNaM joyaNasAhassiehiM viggahehiM uppayamANe 2 jeNAmeva sohamme kappe sohammaDisae vimANe sakkaMsi sohAsaNaMsi sakke devide deva M kalpasUtra 52 ein Education International

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into a deep Sleep, and having removed unholy particles, showered holiness upon them. Then hegently placed Bhagavan Mahavira in the womb of Trisala. He then removed the child that lay in Trisala's womb and carried it to the womb of Devananda. 28. This accomplished, he returned as he had come with a dazzling speed and reported to Indra who was sitting on his throne in the celestial sphere, Sudharma. vahAM AtA hai| vahAM para Akara vaha parivAra sahita / trizalA kSatriyANI ko avasvApinI nidrA meM sulAtA hai| avasvApinI nidrA meM sulAkara azubha pudgaloM ko dUra karatA hai / azubha pudgaloM ko dUra kara zubha pudgaloM ko phailAtA hai / sugandhita pudgaloM ko phailAkara, zramaNa bhagavAna mahAvIra ko kiMcitamAtra bhI kaSTa na ho isa prakAra nirbAdharUpa se trizalA kSatriyANI kI kukSi meM garbharUpa meM sthApita karatA hai tathA trizalA kSatriyANI kA jo garbha hai, use jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi meM garbharUpa meM sthApita karatA hai| sthApita kara vaha harinagameSI deva jisa dizA se AyA thA, usI dizA meM vApisa calA gyaa| 28. (vaha) utkRSTa prakAra kI tvarAyukta, capala, vega ke kAraNa pracaNDa, cAturya yukta, viziSTa vegavAlI, utkaTa, zIghra divya devagati se tirache asaMkhya dvIpa-samudroM ke bIcoM bIca hotA huA, hajAra-hajAra yojana kI vakragati se Upara kI ora car3hatA-car3hatA, jahAM saudharma nAmaka kalpa meM, saudharmAvataMsaka vimAna meM, zakra nAmaka siMhAsana para zakra devendra-devarAja ein Education International

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kalpasUtra 54. rAyA teNAmeva uvAgacchai, uvAgacchittA sakkassa deviMdassa devaranno eyamANatti khippAmeva paccapiti // 28 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre tinnANovagae yAvi hutthA, - sAharijjissAmi tti jANai, sAharijjamANe na jANai, sAharie mitti jANai // 26 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se vAsANaM tacce mAse paMcame pakkhe Asoyabahule, tassa NaM Asoyabahulassa terasIpakkheNaM bAsIirAidiehiM viikkatehi tesIimassa rAidiyassa aMtarA mANassa hiyANukaMpaNaM deveNaM hariNegamesiNA sakkavayaNasaMdiTTheNaM mAhaNakuMDaggAmAo jagarAo usabhadattassa mAhaNassa koDAlasaguttassa bhAriyA devAnaMdA mAhaNIe jAlaMdharasagottAe kucchIo khattiya

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29. At that time, during that moment, Sramana Bhagavan Mahavira had a three-fold awareness: he was aware that he will be transferred, he was not aware of the transfer, but he was aware that he had been transferred. 30/31. At that time, at that moment, when Sramana Bhagavan Mahavira was taken to the womb of Trisala, it was midnight, the time when vaiThA huyA hai, vahAM para AtA hai| prAkara, zakra-devendradevarAja ko usakI yAjJA zIghra hI pratyarpita karatA hai arthAt AdezAnusAra kArya sampanna karane kI sUcanA detA hai| 26. usa kAla aura usa samaya thamaNa bhagavAn mahAvIra tIna (mati-dhruta-avadhi) jJAna se yukta the| 'merA yahAM se saMharaNa kiyA jAegA' yaha ve jAnate the / 'saMharaNa ho| rahA hai' yaha ve nahIM jAnate the, aura 'saMharaNa ho gayA hai| yaha ve jAnate the| 30. usa kAla aura usa samaya zramaNa bhagavAna mahAvIra ko jaba varSA Rtu kA tIsarA mahInA, pAMcavAM pakSa pAzvina kRSNa cala rahA thA, taba usa Azvina kRSNa trayodazI ke dina, jabaki (unheM svarga se cyuta hue) bayAMsI rAta-dina vyatIta ho cuke the aura tirAsIvAM dina-rAta cala rahA thA, usa samaya hitAnUkampI harinaigameSI deva ne zakravacanAnusAra mAhaNakuNDagrAma nagara meM se, koDAla gotrIya RSabhadatta brAhmaNa kI bhAryA jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi se, kSatriya kalpasUtra ein Education International

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pune kuMDaggAme nayare nAyANaM khattiyANaM siddhatthassa khattiyassa kAsavaguttassa bhAriyAe tisalAe khattiyANIe vAsiTThasagottAe punvarattAvarattakAlasamayaMsi hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM avvAbAhaM avvAbAheNaM kucchisi [gabbhattAe] sAharie // 30 // ___ samaNe bhagavaM mahAvIre tinnANovagae hotthA, sAharijjissAmi tti jANai, sAharijjamANe na jANai, sAhariemi tti jANai // 31 // jaM raNiM ca NaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNIe jAlaMdharasagottAe kucchoo tisalAe khattiyANIe vAsiTThasagottAe kucchisi gabbhattAe sAharie, taM rayaNi ca NaM sA devANaMdA mAhaNI sayaNijjaMsi suttajAgarA ohIramANI 2 ime eyArUve orAle kallANe sive dhanne maMgalle sassirIe coddasa mahAsumiNe tisalAe khattiyANIe Gutube kalpasUtra ein Education International

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kuNDagrAma nagara meM jJAtavaMzIya kSatriyoM meM kAzyapagotrIya / siddhArtha kSatriya kI patnI vAziSTha gotrIyA trizalA kSatriyANI kI kukSi meM madhyarAtri ke samaya hastottarAuttarAphAlgunI nakSatra kA yoga Ane para, lezamAtra bhI bAdhA-pIr3A na ho, isa prakAra sukhapUrvaka kukSi [garbharUpa] meM sthApita kiyaa| 31. zramaNa bhagavAn mahAvIra tIna jJAna se yukta the| 'merA yahAM se saMharaNa hogA' aisA ve jAnate the| 'merA saMharaNa ho rahA hai aisA ve nahIM jAnate the aura 'merA saMharaNa ho gayA hai' aisA ve jAnate the| 32. jisa rAtri meM zramaNa bhagavAna mahAvIra jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi se (haTAkara) vAziSTha gotrIyA trizalA kSatriyANI kI kukSi meM garbharUpa meM saMsthApita kiye gaye, usa rAtri meM zayyA para ardha-nidrAvasthA meM sotI huI devAnandA brAhmaNI ne (svapna meM) dekhA ki isake svayaM ke dekhehae pUrvokta prakAra ke udAra, kalyANarUpa, zivarUpa, dhanyarUpa, maMgalarUpa aura zobhAyukta caudaha svapna trizalA kSatriyANI ne the previous night was just merging into the night following. Eighty-two days had passed since Sramana Bhagavan Mahavira had entered the womb of Devananda, and this day was the cightythird. The month was that of Msvina, the third month of the rainy season. It was a dark fortnight, the fifth of that season. The day was the thirteenth day of the fortnight. The moon was in conjunction with the constellation uttaraphilguni. 32. On that night, at that moment, when Sramana Bhagavan Mahavira was carried from the womb of Devananda to that of Trisala, Trisala saw the same wondrous and auspicious dreams that Devananda had seen earlier. She saw an elephant, a bull, a lion, the annointment of Goddess Sri, a garland, the moon, the sun, a flag, an urn, a lotus-pond, the sea, a vimina, a heap of jewels and a fire. ein Education International

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haDe [ti] pAsittA NaM paDibuddhA, taM jahA-gaya-usaha0 gAhA // 32 // ___jaM raNi ca NaM samaNe bhagavaM mahAvIre devANaMdAe mAhaNIe jAlaMdharasaguttAe kucchIo tisalAe khattiyANIe vAsiddhasagottAe kucchisi gabbhattAe sAharie, taM raNi ca NaM sA tisalA khattiyANI taMsi tArisagaMsi vAsagharaMsi abbhaMtarao sacittakamme bAhirao dUmiyaghaTTamaTe vicitta-ulloya-cittiyatale maNirayaNapaNAsiyaMdhayAre bahusamasuvibhatta-bhUmibhAge paMcavaNNa-sarasa-surahi-mukkapupphapuMjovayArakalie kAlAguru-pavara-kuMdurukka-turukka-DajhaMta-dhUva-maghamaghaMta-gaMdhuddhayAbhirAme sugaMdhavaragaMdhite gaMdhavaTTibhUte taMsi tArisagaMsi sayaNijjaMsi CON kalpasUtra 58

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kalpasUtra 56 , haraNa kara lie haiN| aisA dekhakara vaha jAgRta huI / ve caudaha svapna isa prakAra haiM- hasti, vRSabha Adi / 33. jisa rAtri meM zramaNa bhagavAn mahAvIra jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi se vAziSThagotrIyA trizalA kSatriyANI kI kukSi meM garbharUpa meM sthApita kiye gaye, usa rAtri meM vaha trizalA kSatriyANI nimnokta prakAra ke apane grAvAsa bhavana meM so rahI thii| usa vAsagRha kA andara kA bhAga citroM se citrita thA, vAhira kA bhAga cune Adi kI ghuTAI se cikanA va camakadAra banAyA huA thaa| Upara chata meM aneka prakAra ke citra citrita the| mariNa aura ratnoM kI jyoti se usa vAsabhavana kA aMdhakAra naSTa ho gayA thA / talabhAga - pharza samatala aura suracita thaa| usa pharza para pA~ca varNoM ke sarasa, sugandhita phUloM ke gucche jahA~-tahA~ bikhare hue the / vaha zayanakakSa kRSNAgaru uttama kundaruka, turuSka (sugandhita dravya) Adi vividha prakAra kI jalatI huI dhUpoM se mahaka rahA thA aura dhUpoM se prakaTa hone vAlI sugandhi se surabhita ho rahA thA / anya bhI sugandhita padArthoM se vaha surabhita thaa| gaMdhavaTI ( gandha dravya kI guTikA ) kI taraha vaha mahaka rahA thA / aise zreSTha zayanakakSa meM vaha (trizalA ) usa prakAra ke palaMga para so rahI thI, 33. That night Trisala was lying half asleep in her bed-chamber. The interior of her room was painted with murals. The exterior was stuccoed in white with a soft and bright finish. The floor and the ceiling had been given a variegated look through the inlay of gems and precious stones, and the glow from these shed lustre in the dark. The floor was smooth and even. The floor-space was elegantly apportioned. The room was adorned with lovely bunches of fragrant flowers in five different hues. It was saturated with the sweet, dense and overpowering perfume of the best incense: kalaguru, kundurukka and turuska, which spread a thick fragrant smoke making the room a veritable incense-stick. The bed had a downy mattress (alinganaka) with pillow-cushions at both ends. It was raised at its two ends and was pronounc edly concave in the middle, and was soft and pliant like the sands on the beach of the Ganga. The bed was laid out with sheets of silk which were cool

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XICIRRIcococ FINAYAWAN sAliMgaNavaTTie ubhao bibboyaNe ubhao unnaemajjheNaM gaMbhIre gaMgApuliNa-vAlu-uddAlasAlisae oyaviya-khomiya-dugallapaTTapaDicchanne suviraiyarayattANe rattaMsuyasaMvue suramme AINagarUya-bUra-navaNIyatUlaphAse sugaMdhavarakusumacunna - sayaNovayAra - kalie, puvvarattAvarattakAlasamayaMsi suttajAgarA ohIramANI 2 imeyArUve orAle KA REASEAN SomvNAVRAN PANNALE kalpasUtra 60

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like water, and over them was spread an exquisitelydesigned dust-protecting cover (rajastrina). It was canopied with a beautiful red netting. It was soft to the touch like fur, like the softest cotton, like the plant bura, like newly-churned butter and arka-fiber (arka-tala). On it was sprinkled a powdered extract made from fragrant flowers. It lacked nothing that was needed for apleasant sleep. jisa para zarIra ke parimAraNa ke anusAra bichaunA bichA / hupA thA, zira aura paira ke donoM ora upadhAna (takiye) rakhe hue the| vaha zayyA (palaMga) donoM ora se unnata aura bIca meM gaharI thii| gaMgA nadI ke kinAre kI reta / meM paira rakhane para jaise vaha mulAyama lagatI hai, vaise hI vaha / bichaunA mulAyama thaa| isa bistara ke Upara sApha-sutharI alasA ke vastra ko cAdara bichI haI thii| rajasvAga se pAcchAdita thii| usa zayyA para lAla kapaDe kI maccharadAnI lagI huI thii| vaha bistara carmavastra, bar3hiyA rUI, bUra-vanaspati, navanIta-makkhana, prAkar3e kI rUI Adi komala vastuoM ke samAna sukomala sparza vAlA thaa| zayyA sajAne kI kalA ke anusAra vaha sajI huI thii| usake Asa-pAsa aura Upara sugandhita evaM zreSTha kusuma tathA surabhita cUrNa phailAye hue the| aisI zayyA para ardha-nidrAvasthA meM sotI huI, trizalA kSatriyANI isa prakAra ke udAra Eutas kalpasUtra 61 ein Education International

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coddasa mahAsumiNe pAsittA NaM pddibuddhaa||33|| taM jahAgaya-vasaha-soha-abhiseya-dAmasasi-diNayaraM jhayaM kuMbhaM / paumasara-sAgara-vimANabhuvaNarayaNuccaya-sihiM ca // 1 // ___tae NaM sA tisalA khattiyANI tappaDhamayAe taoyacaudaMta-mUsiya-galiya-vipulajalahara-hAranikara-khIrasAgarasasaMkakiraNa - dagaraya - rayaya PASSENA

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Lying half asleep on such a bed, Trisala saw at midnight fourteen bountiful and wondrous dreams. caudaha mahAsvapnoM ko dekha kara jAgRta huii| ye caudaha mahAsvapna isa prakAra haiM :-1. gaja, 2. vRpabha, 3. siMha, 4. abhiSeka-lakSmI, 5. puSpamAlA, 6. candra, 7. sUrya, 8. dhvajA, 6. kumbha, 10. padmasarovara, 11. kSIrasAgara, 12. deva vimAna yA bhavana, 13. ratnarAzi aura 14. nirdhU ma agni / 34. vaha trizalA kSatriyANI svapnoM meM sarvaprathama hAthI ko dekhatI hai| vaha hAthI vistRta proja yukta, cAra dAMta vAlA aura vizAlakAya thaa| vaha barase hue vizAla megha, ekatrita motiyoM ke hAra, kSIra ke samudra, candra kI kiraNa, jalakaraNa aura cAMdI ke Jutus 34. The first dream she saw was of an elephant. She saw a big, tall, impetuous bull-elephant with excellent flanks and two pairs of tusks. It was white with a whiteness superior to the colour of marble, or a heap of pearls, or a sea of milk, or Home kalpasUtra Jan Education International For Private & Personal use only

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kalpasUtra 64 mahAse lapaMDurataraM samAgaya[mahuyara ] sugaMdhadANa-vAsiya kavolamUlaM devarAyakuMjaravarappamANaM picchai sajala - ghaNa - vipula - jalahara - gajjiya-gaMbhIracArughosaM ibhaM subhaM savvalakkhaNakayaMbiyaM varoru 1 // 34 // tao puNo dhavala-kamala-patta-payarAirega- rUvappabhaM pahAsamudaovahA - savvao ceva dIvayaMtaM aisiri-bhara - pellaNA-visappaMta-kaMta-sohaMtacArukakuhaM taNusui- sukumAla loma - niddhacchavi thira-subaddha maMsalovaciyalaTTha - suvibhatta-suMdaraMga picchai ghaNa vaTTa-laTTha ukkiTTha- visiTTha-tuppaggatirkhAsaMgaM daMtaM sivaM samANasobhaMtasuddhadaMtaM vasabhaM amiyaguNamaMgalamuhaM 2 // 35 // tao puNo hAranikara - khIrasAgara-saMsaMkakiraNa- dagaraya-rayayamahA

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kalpasUtra 65 mahAn parvata ke samAna dhavala ujjvalatama thaa| usake gaNDasthala se bahate hue mada kI saurabha se prAkRSTa bhramaroM kA jhuNDa vahA~ maMDarA rahA thaa| indra ke airAvata hAthI ke samAna vaha zreSTha aura unnata thaa| sajala evaM saghana megha kI garjanA ke samAna vaha gambhIra aura manohara ghoSa - zavda kara rahA thaa| vaha hAthI zubha aura samasta zreSTha lakSaNoM se yukta thaa| usakA urubhAga uttama thA / 35. tatpazcAt vaha trizalA vRSabha kA svapna dekhatI hai / vaha dhavala kamala kI paMkhur3iyoM ke samUha se bhI adhika prabhApUrNa rUpa vAlA thaa| vaha kAMtipuMja ke prasAra se sarvatra dedIpyamAna thA / atyadhika zobhAbhAra se prasArita, kAnti se zobhAyamAna manohara kakuda vAlA thaa| sUkSma, nirmala, sukumAla, romarAja kI snigdha kAMti ko dhAraNa karane vAlA thaa| vaha sthira, sugaThita, mAMsala, puSTa tathA suvibhakta sundara aMgoM vAlA thaa| vaha bhArI vartulAkAra, puSTa, utkRSTa, dUsaroM se viziSTa, ghRta se propita tIkSNa zRMgoM vAlA thaa| vaha akrUra upadrava rahita, eka samAna zobhAyukta nirmala dAMtoM ko dhAraNa karane vAlA thA / vaha agaNita guNa vAlA aura mAMgalika mukha vAlA thA / - 36. tadanantara vaha trizalA siMha kA svapna dekhatI hai| vaha siMha hAra samUha, kSIrasAgara, candrakiraNa, jalakaraNa aura cAMdI ke vizAla moon-beams, or droplets of water or a great hillock of silver. A sweet-smelling rut-fluid (mada) oozed down its check attracting swarms of black bumblebees. The elephant was like the elephant of Indra himself. Its trumpeting produced a deep and pleasant sound like the rumbling of full, dense, water-laden clouds. It was an auspicious elephant and was endowed with all the desirable marks of excellence. 35. Then she saw a bull. The bull was white with a hue brighter than the petals of white lotuses. It glowed with beauty and radiated a light that spread lustre all around. It had a noble, grand and majestic hump, raised high with the impelling force of magnificence. Its limbs were attractive, well-poised, well-jointed, well-filled and well-proportioned. It had fine, bright, soft hair on its body. Its horns were superb: strong, well-rounded, sharply-pointed and anointed with ghee. It had pure, auspicious teeth, all of which were charmingly identical in size. There was a stamp of benediction on the animal's countenance: it was full of the most desirable qualities in large measures.

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selapaMDurAgAraM (graM0 200) ramaNijja-pecchaNijjaM thira-laTTha-pau?vaTTa-pIvara-susiliTu-visiTTha-tikkhadADhA-viDaMbiyamuhaM parikammiya-jaccakamala-komala-mAiya-sobhaMta-laTTha-uTheM rattuppala-patta-mauya-sukumAla-tAlunillAliyaggajIhaM mUsAgaya-pavara-kaNaga-tAviya-AvattAyaMta-vaTTa-taDivimala-sarisanayaNaM visAlapIvaravaroru paDipannavimalakhadhaM miu-visayasuhama-lakkhaNa-pasattha-vicchinna-kesarADovasohiyaM Usiya-sunimmiyasujAya-apphoDiya-naMgUlaM somaM somAkAraM lIlAyaMta jiMbhAyaMtaM nahayalAo ovayamANaM niyagavayaNamaivayaMtaM picchai sA gADhatikkhagganahaM sIhaM vayaNasirIpallavapattacArujIhaM 3 // 36 // CultuR ammar au kalpasUtra ein Education International

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llo ama parvata ke samAna gaura evaM ujjvala thaa| vaha ramaNIya, 36. Then she saw a lion, a magnificent eye-alluring prekSaNIya - darzanIya thaa| vaha sthira aura sudRr3ha paMjoM beast. It had a yellow-white sheen, comparable to vAlA thaa| usakI dAr3heM gola, atIva puSTa, antara a heap of pearl necklaces, or a sea of milk, or moon-beams, or droplets of water or a great rahita, viziSTa evaM tIkSNa thIM, jinase usakA mukha hillock of silver. Its claws were beautiful and wellsuzobhita ho rahA thaa| usake donoM proSTha svaccha, poised. It had a large well-rounded, shapely head uttama kamala ke samAna komala, pramAraNopeta, sundara va . and extremely sharp-edged canine teeth. Its lips puSTa the| usakA tAla rakta kamala kI paMkhur3iyoM ke . . were exquisitely formed and were lotus-soft; they samAna sukumAla aura sukomala thaa| usakI jihvA were gracefully proportioned and gave the beast a (jIbha) kA agrabhAga bAhara lapalapA rahA thaa| usake noble, aristocratic mien (jitya). Its palate was soft, delicate and coral-red. The tip of its tongue netra svarNakAra ke pAtra meM rakhe hae tapta gola uttama svarNa hung out. Its eyes were like pieces of metal ke samAna camakadAra aura bijalI kI taraha camakate the| melting in a pot; they were wildly rotating and usakI vizAla jaMghAeM atyanta puSTa va uttama thiiN| usake / were piercingly clear like lightening. The lion had skandha paripUrNa - bharAvadAra va nirmala the| vaha komala, huge well-muscled flanks and clean-cut wellnirmala, patalI, sundara lakSaNa yukta, prazasta vistIrNa aura shaped shoulders. It had a big well-pufted mane phailI huI kesarasaTA (ayAla) ke ATopa (grADambara) with a flock of dense but fine, soft hair. Its tail se zobhita thaa| usakI unnata pUMcha kuNDalAkAra evaM was impressively long and well-shaped; it moved with a noble grace. Trisala saw this strong and zobhAyukta thii| vaha saumya thaa| saumya AkRti ko sharp clawed lion descending towards her and dhAraNa kara rahA thA / usake nAkhUnoM kA agrabhAga atyaMta entering her mouth with its lips hanging out from dRDha, praNIdAra evaM tIkSaNa thaa| navIna pallava-patra ke its magnificent face. samAna manohara jihvA se usakI mukhazobhA bar3ha rahI thii| jaMbhAI lete hue aise siMha ko lIlApUrvaka prAkAza se utarate aura apane mukha meM praveza karate baha dekhatI hai| kalpasUtra ein Education International

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tato puNo puNNacaMdavayaNA, uccAgayaTThANa-laTTha-saMThiyaM pasattharUvaM supaiTThiyakaNagakummasarisovamANacalaNaM accunnayapINaraiyamaMsala-unnayataNutaMbaniddhanahaM kamalapalAsasukumAlakaracaraNakomalavaraMguliM kuruviMdAvatta-vaTTANuputvajaMghaM nigUDhajANuM gayavarakarasarisapIvaroru cAmIkararaiyamehalAjuttakaMtavicchinnasoNicakkaM jaccaMjaNabhamarajalayapayaraujjuyasamasaMhiyataNuyaAijjalaDahasukumAlamauyaramaNijjaromarAiM nAbhImaMDala-visAla-suMdara-pasatthajaghaNaM karayalamAiya-pasattha-tivaliyamajjhaM kalpasUtra Jan Education International For Private & Personal use only

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37. usake pazcAt vaha pUrNacandramukhI trizalA kSatri- yANI svapna meM lakSmI devI ko dekhatI hai| vaha lakSmI samunnata parvata para utpanna hue uttama kamala ke Asana para sthita evaM prazasta rUpa vAlI thii| usake caraNa samyak prakAra se rakhe hue svarNamaya kacchapa ke samAna unnata the / usake nAkhUna atyunnata aura puSTa the| raMga se raMjita na hone para bhI raMjita pratIta ho rahe the, tathA mAMsayukta, ubhare hue, patale tAmbe kI taraha rakta aura snigdha the| usake komala hAtha aura pairoM kI aMguliyA~ kamaladala ke samAna sukomala aura zreSTha thiiN| usakI piNDaliyA~ kuruvRnda (nAgaramothA)evaM kadalIstaMbha ke Avarta ke samAna anukrama se utAra-car3hAva yukta gola thiiN| zarIra puSTa hone se usake ghuTanoM ke Takhane bAhara dikhAI nahIM de rahe the| usakI jaMghAeM uttama hAthI kii| suMDa ke samAna paripuSTa thiiN| usakI kaTi (kamara) kAMta tathA kanakamaya vistRta kaTimekhalA (kaMdorA) se yukta thii| usakI romarAjI zreSTha aMjana, bhramara aura megha samUha ke samAna zyAma varNa vAlI tathA sarala-sIdhI, kramabaddha, atyanta patalI, sundara, manohara, sukumAla, mRdu aura ramaNIya thI / nAbhimaNDala ke kAraNa usake vizAla jaghana (puche) sundara, prazasta aura sarasa the| usakI kaTi kA madhya bhAga muTThI meM A jAya, itanA patalA aura prazasta trivalI se yukta thaa| 37. Then she, the moon-faced one, saw the Goddess Sri on a sublime Himalayan peak. The Goddess sat gracefully on a lotus in the middle of a big lotus lake; the space-dwelling elephants (disa-gajendra) were annointing her with their long, well-rounded trunks. She was seated in the highest reaches of the Himalayas with noble grace. Her feet had the sheen of a golden turtle and the turtle's firm and well-rounded form. The fingers of her feet and hands were delicate and soft like lotus petals. She had exquisite copper-coloured nails, well-embedded in the firm flesh of her fingers. Her thighs were round and well-tapered; they were adorned with the ornament called kuruvindavarta. Her knecjoints were beautifully concealed in flesh. The upper part of her thighs (aru) were firmly rounded like elephant-trunks. On her beautiful and distinctly round buttocks rested a girdle of gold. The hairs on her body were alluringly tiny, and soft and delicate: they were straight and even and finely distributed; their colour was black and comparable to that of rain-laden clouds or black bumble-bees or collyrium. The goddess had big, kalpasUtra 66 Bein Education International

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home nANAmaNi-kaNaga-rayaNa-vimala -mahAtavaNijjAharaNa-bhUsaNa-virAiyaMgovaMgaM hAravirAyaMta-kuMdamAla-pariNaddha-jalalita-thaNajuyala-vimalakalasaM Aiya-pattiya-vibhUsieNa ya subhagajAlujjaleNaM muttAkalAvaeNaM uratthadINAramAliyaviraieNaM kaMThamaNisuttaeNa ya kuMDalajuyalullasaMtaaMsovasatta-sobhaMta-sappabheNaM sobhAguNasamudaeNaM ANaNakuDubieNaM kamalavisAlaramaNijjaloyaNaM kamalapajjalaMtakaragahiyamukkatoyaM lIlAvAyakayapakkhaeNaM suvisaya-kasiNa-ghaNa-saha-laMbaMta-kesahatthaM paumaddahakamalavAsiNi siri bhagavaI picchai himavaMtaselasihare disAgaiMdorupIvarakarAbhisiccamANi 4 // 37 // tato puNo sarasakusuma-maMdAra-dAma-ramaNijjabhUyaM caMpagAsoga kalpasUtra Jan Education International

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usake aMgopAMga aneka prakAra kI maNiyoM, ratnoM, svarNa tathA zreSTha lAla svarNa ke grAbhUSaNoM se alaMkRta the| nirmala kalaza kI taraha usake stanayugala muktAhAra evaM kunda puSpa kI mAlA se dedIpyamAna aura ujjvala dheriNabaddha hAroM tathA motiyoM ke samUha se zobhAyamAna the| vakSasthala para prazasta dInAra-svarNa moharoM kI mAlA virAja rahI thI aura kaNTha meM mariNasUtra zobhita ho rahA thaa| usake kAnoM meM dhAraNa kiye hue dedIpyamAna kuNDalayugala skandha taka laTaka rahe the / ina kuNDaloM kI prAbhA, mAnoM mukha kI sambandhinI ho, isa prakAra zobhAguNa samUha se vaha suzobhita ho rahI thii| usake donoM hAthoM meM dedIpyamAna kamala the, jinase makaranda kI bUMdeM Tapaka rahI thiiN| vaha krIDApUrvaka vIje jA rahe paMkhe se vibhUSita thii| usakA kezapAza (veNI) atyanta nirmala, saghana, kAlA aura kamara taka lambAyamAna thaa| vaha panadraha ke kamala para nivAsa karatI thii| himavanta parvata ke zikhara para / sthita diggajoM kI vizAla aura puSTa saMDoM se nikalatI haI jaladhArA se usakA abhiSeka ho rahA thaa| aisI bhagavatI lakSmI ko trizalA ne svapna meM dekhaa| 38. tatpazcAt trizalA mAlA kA svapna dekhatI hai| vaha mAlA mandAra ke sarasa evaM tAje phUloM se guMthI huI ramaNIya thii| usa mAlA meM campaka, azoka, beautiful hips and a narrow waist measuring no more than the span of one's palm. She had a row of three lovely folds on her abdomen. On each of her limbs glittered ornaments of pure gold, studded with gems and precious stones of a great variety. On her immaculate urn-like breasts shone necklaces and a garland of kunda flowers. She wore rows of pearls interlaced with emerald and a garland of gold dinaras which hung down her bosom. Her neck was adorned with stringed gems. A pair of resplendent earrings hung over her shoulders with dazzling beauty. Her big beautiful eyes were like radiant lotuses; they had such excellence and such qualities as were apposite to her face. In her hands she held a pair of bright lotuses, from which fell droplets of water. A soft breeze fanned her. Her thick mass of long hair, dense, dark, and soft, was arranged in a knot. 38. Then in her dream Trisala saw a garland gently descending from the skics. It was a lustrous garland of celestial mandara flowers. It smelled mma kalpasUtra ein Education International

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punnAga-nAga-piyaMgu-sirIsa-moggara-malliyA-jAi-jUhiyaMkolla-kojjakoriMTa - patta-damaNaya-NavamAliya-baula-tilaya-vAsaMtiya-paumuppalapADala-kuMdAimutta-sahakAra-surabhigaMdhaM aNuvamamaNohareNaM gaMdheNaM dasa disAo vivAsayaMta savvouya-surabhi-kusuma-malla-dhavala-vilasaMta-kaMtabahuvanabhatticittaM chappaya-mahuyari-bhamaragaNa-gumagumAyaMta-nilita-guMjaMtadesabhAgaM dAmaM pecchai nabhaMgaNatalAo ovayaMtaM 5 // 38 // sasi ca gokhIra-pheNa-dagaraya-rayayakalasapaMDuraM subhaM hiyayanayaNakataM paDipunnaM timira-nikara-ghaNaguhira-vitimirakaraM pamANapakkhaMtarAyaleha kumudavaNavibohagaM nisAsobhagaM suparimaTTha-dappaNatalovamaM haMsapaDuvaNNaM Futus kalpasUtra 72 ein Education International

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kalpasUtra 73 1 punnAga, nAgakezara, priyaM zirISa mogarA, mahilA, jAI, jUhI, aMkola, kojja, koraMTapatra, damanaka, navamAlikA, vakula, tilaka, vAsantI, padma, utpala, pATala, kunda, pratimuktaka aura sahakAra ke surabhita phUla guMthe hue the isa mAlA ke anupama manohara saurabha ke kAraNa dazoM dizAeM mahaka rahI thiiN| vaha mAlA sarva RtuoM meM khilane vAle surabhita kusumoM se nirmita thii| mAlA kA raMga mukhyataH zveta thA aura bIca-bIca meM vividha raMgoM ke phUla guMthe hue the, jisase vaha pratyanta hI ramaraNIya pratIta ho rahI thI / vividha raMgoM ke kAraNa vaha Azcarya utpanna karatI thii| usa mAlA ke cAroM tarapha paTpada, madhukara, bhramara guMjArava karate hue maMDarA rahe the| AkAza se nIce prAtI huI aisI mAlA ko trizalA ne dekhA / 36. tatpazcAt vaha trizalA candra kA svapna dekhatI hai| vaha candra, godugdha, pAnI ke bhAga, jalabindu aura cAMdI ke kalaza ke samAna zubhra thaa| zubha thaa| vaha hRdaya zrIra netroM ko grAhlAdakArI thaa| paripUrNa thaa| gahanatama andhakAra samUha ko nAza karane vAlA thA / pUrNimA ke candra kI taraha solaha kalAoM se yukta thaa| kumuda vanoM ko vikasita karane vAlA thaa| rAtri kI zobhA ko bar3hAne vAlA thaa| vaha acchI taraha svaccha kiye hue darpaNatala ke samAna camaka rahA thaa| vaha haMsa ke samAna zubhra thA / asoka, punnaga, niga, priyaigu, Sirisa, mdgara. patradamanaka, navamalika, bakula, tilaka, vasantika, lotuses, water-lily, patala, kunda, atimuktaka and the blossoms of the mango tree. All ten regions of space were filled with fragrance. Woven into the garland were sweet-scented flowers that bloom during different seasons. Its colour was mainly white but was variegated with other hues. Swarms of bumble-bees flocked to it and made the region around it resound with their humming. 39. Then Trisala saw the full moon, night's treasure and delight, dispelling the densely gathering darkness. The moon shone white like water-droplets or milk-foam or a silver urn. It presented an auspicious sight, pleasing to the heart. It revealed itself in full glory at the peak of its waxing period. It awoke the lilies to full bloom. It was bright like a well-polished mirror. Like a swan' it radiated whiteness. An enemy of darkness, it

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dwww joisamuhamaMDagaM tamaripuM mayaNasarApUraM samuddadagapUragaM dummaNaM jaNaM daiyavajjiyaM pAyaehi sosayaMtaM puNo somacArurUvaM picchai sA gagaNamaMDala-visAla-somma-caMkammamANa-tilagaM rohiNimaNahiyayavallahaM devI punnacaMdaM samullasaMtaM 6 // 36 // ___ tao tamapaDalaparipphuDaM ceva teyasA pajjalaMtarUvaM rattAsogapagAsa-kisuya-suyamuha-guMjaddharAgasarisaM kamalavaNAlaMkaraNaM aMkaNaM joisassa aMbaratalappaIvaM himapaDalagalaggahaM gahagaNorunAyagaM rattiviNAsaM udayatthamaNesu muhattasuhadaMsaNaM dunirikkharUvaM rattimuddhAyaMta kalpasUtra

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kalpasUtra 75 vaha tArAgaNa aura nakSatroM kA mukhamaNDala arthAt pradhAna thA / vaha andhakAra kA zatru thaa| vaha kAmadeva ke bANoM ko bharane vAle tarakasa ke samAna thaa| samudra ke pAnI ko bar3hAne vAlA thA / vyathita evaM virahIjanoM kA apanI kiraNoM se zoSaNa karane vAlA, vyathA bar3hAne vAlA thA / puna: vaha candra saumya aura sundara rUpa vAlA thaa| vizAla gagana maNDala meM acchI taraha paribhramaNa karatA huA, gagana maNDala kA vaha calatA-phiratA tilaka thA / vaha rohiNI ke mana aura hRdaya kA vallabha- priyatama thA / aise samullasita pUrNacandrako zilA devI ne dekhaa| 40. isake anantara vaha trizalA sUrya kA svapna dekhatI hai / vaha sUrya andhakAra samUha ko nAza karane vAlA aura teja se jAjvalyamAna rUpa vAlA thaa| lAla azoka, vikasita kiMzuka, tote kI coMca aura cirmI ke ardha lAla bhAga ke samAna vaha raktavarNaM vAlA thA / kamalavanoM ko vikasita karane vAlA aura jyotiSacakra kA aMkana karane vAlA thaa| vaha gaganatala kA pradIpa thaa| himasamUha ko galAne - nAza karane vAlA thA / grahamaNDala kA mukhya adhipati thaa| rAtri ko naSTa karane vAlA thA / udaya aura asta ke samaya hI ghar3I bhara ke liye sukhapUrvaka dekhane yogya aura anya samaya meM duSkaratA se dekhane yogya rUpa vAlA thaa| rAtri meM bhAgane vAle was like an ornament of luminosity. It was a quiver that carried the arrows of Kama, the god of love. It inspired the oceans to surge skywards. But it withered the spirit of lonely girls whose lovers were away. Trisala saw the moon--the spouse of the constellation Rohini-enchanting and beautiful like a radiant beauty-mark on the great forehead of the sky. 40. Then she saw the huge dise of the sun, shining refulgently and annihilating darkness. The sun was red like the flame-of-the-forest, or asoka flowers, or a parrot's beak or the red shell of the gunja seed. Lotuses bloomed at its touch. The sun is the standard against which all lightgiving things are measured. It is the lamp of the sky. As it arose, it caught the great body of cold by its neck and threw it out. The sun is the lord of planets, the dispeller of night's gloom ; it permits the eyes to look at it only for a few moments as

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kalpasUtra 76 dupArampamaddaNaM sIyavegamahaNaM pecchai merugirisayayapariyadvayaM visAlaM sUraM rassIsa hastapayaliyadittasohaM 7 // 40 // tato puNo jaccakaNagalaTThipaiTTi samUhanIla-ratta pIya- suvikallasukumAlullasiya- morapiccha - kayamuddhayaM dhayaM ahiyasassirIyaM phAliyasaMkhaMka-kuMda-dagaraya-rayayakalasapaMDureNa matthayattheNa soheNa rAyamANaM bhittuM gagaNatalamaMDalaM ceva vavasieNaM pecchai siva-mauya - mAruyalAyakaMpamANaM [aippamANaM ] jaNapicchaNijjarUvaM 8 // 41 // tato puNo jaJcakaMcaNujjalaMtarUvaM nimmalajalapuNNamuttamaM dippamANasohaM kamalakalA parirAyamANaM paDipuNNa ya savvamaMgalabheyasamAgamaM x

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kalpasUtra 77 duSpracArakoM-jAroM, coroM kA pramardaka thaa| vaha sardI ke vega ko maMthana - nAza karane vAlA, merugiri ke cAroM ora nirantara ghUmane vAlA apanI sahasra kiraNoM se candrAdi grahoM kI prabhA ko maMda karane vAlA thA / aise vizAla sUrya ko trizalA dekhatI hai / 41. pazcAt vaha dhvajA kA svapna dekhatI hai| vaha dhvajA uttama svarNadaNDa para pratiSThita thii| nIlA, pIlA, lAla, sapheda grAdi vividha vargoM ke vastroM se nirmita thii| dhvajA kI zikhA para sukumAra mayUrapaMkha zobhAyamAna thA / vaha dhvajA pratyadhika zobhAyukta thii| usa dhvajA ke ardhabhAga meM sphaTika, zaMkha, aMkaratna, kundapuSpa, jalabU~da aura cAMdI ke kalaza ke samAna ujjvala varNa vAlA siMha citrita thaa| dhvajA ke laharAne se aisA pratIta hotA thA ki siMha gaganamaNDala ko bhedana karane kA udyama kara rahA ho / vaha dhvajA manda manda pavana ke sukhakArI jhakore khAkara laharA rahI thI [ vaha atyadhika unnata thI ] / usa dhvajA kA rUpa logoM ke dekhane yogya thA / 42. usake pazcAt vaha trizalA kalaza kA svapna dekhatI hai| vaha kalaza svarNa ke samAna dedIpyamAna rUpa vAlA thaa| vaha nirmala jala se bharA huA thA, prazasta thA, jAjvalyamAna kAnti se yukta thA aura cAroM tarapha kamaloM ke samUha se pariveSTita thaa| samasta prakAra ke maMgalabhedoM kA isameM samAgama huA ho, aisA vaha kalaza sarva maMgalamaya thA / it rises or sets. The eyes cannot look at it at any othertime. The sun rose and put to end the evil activities of creatures who thrive at night. Glowing with a thousand iridescent rays, it removed the sting of cold. The sun encircles the Meru mountain during its regular movements. 41. Then she saw an extremely large flag flying on a staff of the purest gold. The flag fluttered softly and auspiciously in the gentle breeze. It was glowing with brilliance, attracting the eyes of all. Peacock-feathers, shining softly with dark blue, red, yellow and white, adorned its crown. On it, was, a radiant shining-white lion, of the colour of marble, or conch, or the arika-stone, or kunda flowers, or water-droplets or a silver-urn. The lion moved with majesty as if it wanted to pierce the encircling expanse of the sky. 42. Then in her dream Trisala saw a silver urn, brimfull of crystal-clear water. It was a magnificent urn, beautiful and bright. It shone like the purest gold and was a joy to behold. It was brilliantly garlanded with strings of lotuses. It was replete with every auspicious thing. It rested on a

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kalpasUtra o5 pavara- rayaNa- parAyaMta kamalaTThiyaM nayaNabhUsaNakaraM pabhAsamANaM savvao ceva dIvayaMtaM somalacchInibhelaNaM savvapAvaparivajjiyaM subhaM bhAsuraM sirivaraM savvouya- surabhi - kusuma - Asatta- malladAmaM pecchai sA rayayapuNNakalasaM 8 // 42 // puNaravi ravikiraNa-taruNa bohiya sahastapatta - surabhitara-piMjarajalaM jalacara-pahakara - parihatthaga-maccha - paribhujjamANa- jalasaMcayaM mahaMtaM jalaMtamiva kamala - kuvalaya - uppala- tAmarasa- puMDarIya - urusappa - sirisa mudae ha ramaNijjarUvasobhaM pamuiyaMtatama bhamaragaNa-matta mahukarigaNokkarolibhamANakamalaM ( 250 ) kAyaMbaga-baga- balAhaga- cakka - kalahaMsa-sArasa

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zreSTha ratnoM se nirmita kamala para vaha kalaza zobhAyamAna ho rahA thA, jise dekhate hI netra Anandavibhora ho jAte the| vaha prakAzamAna thA aura usakI prabhA sampUrNa dizAoM meM phaila rahI thii| prazasta lakSmI kA vaha ghara thaa| vaha kalaza samasta prakAra ke dUparaNoM se rahita, zubha, dedIpyamAna aura kAnti yukta thaa| sarva RtupoM meM utpanna hone vAle surabhita aura sarasa phUloM kI mAlAyeM kalaza ke kaNThamAla para rakhI huI thiiN| isa prakAra ke cAMdI ke pUrNa kalaza ko vaha trizalA dekhatI hai| 43. punaH vaha padmasara kA svapna dekhatI hai| vaha padmasara udIyamAna sUrya kI kiraNoM se vikasita sahasrapatra kamaloM ke makaranda se sugandhita thA aura usakA jala pijararaktapIta varNa vAlA thaa| usa sarovara ke jala meM rahane vAle jIva-samUha idhara-udhara daur3a rahe the aura matsya isa sarovara ke jala kA pAna kara rahe the| vaha sarovara bahuta bar3A evaM sUrya-vikAsI kamala, candra-vikAsI kuvalaya, utpala-raktakamala, tAmarasa-bar3e kamala, pUNDarIka-zveta kamala Adi aneka prakAra ke vividha raMgI kamaloM ke phailAva se tathA dIpti samUha se jAjvalyamAna thaa| sarovara kI zobhA aura rUpa atyanta ramaNIya thaa| pramudita bhramara-samUha aura matta-madhumakSikAoM ke jhuNDa kamaloM para baiThakara unakA rasapAna kara rahe the| usa sarovara meM madhura svara karane vAle kAdambaka, baka, balAhaka-bagule, cakravAka, kalahaMsa, sArasa lotus that surpassed the best of gems. Its beautiful and auspicious frame was the abode of Sri, Goddess of fortune. It was lustrous, holy, and untouched by anything sinful. It was adorned with a wreath made of all fragrant flowers that bloom during different seasons of the year. 43. Next she saw a lake. It was called Padmasara (Lotus-lake). Floating on the lake were thousandpetalled lotuses which opened at the touch of the sun's rays. The lotuses imparted a sweet fragrance and a golden yellow hue to the waters of the lake. There were swarms of fishes in the lake and a multitude of other aquatic animals. Its waters glowed like flame and they spread over a vast expanse. The lake presented an enchanting sight with dancing lotuses of multiple variety such as kamala. kuvalaya, utpala, trimarasa and pundarika: to these came the bumble-bee and its intoxicated mate and sucked sweet honey. Many water-fowls and their mates dwelled proudly in the lake: there were kiidaritbakas, bakihakas, cakravikas, kalahavisas and sirasas. On the lake's waters floated lilyleaves sprinkled with iridescent drops of water. kalpasUtra ein Education International

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gavviya-sauNagaNa-mihuNa-sevijjamANasalilaM paumiNipattovalaggajalabiMdumuttacittaM picchai sA hiyayanayaNakaMtaM paumasaraM [nAma] saraM sararuhAbhirAmaM 10 // 43 // ___ tao puNo caMdakiraNa-rAsi-sarisa-sirivacchasohaM caugamaNapavaDDhamANa-jalasaMcayaM cavala-caMcaluccAyappamANa-kallola-lolaMta-toyapaDupavaNAhaya-caliyacavalapAgaDa-taraMga-raMgaMta-bhaMga-khokhubbhamANa-sobhaMtanimmala-ukkaDa-ummIsaha-saMbaMdha-dhAvamANo-niyatta-bhAsuratarAbhirAmaM mahAmagara-maccha-timi-timigila-niruddha-tilitiliyAbhighAya-kappUrapheNapasaraM mahAnaI-turiyavega-samAgaya-bhama-gaMgAvatta-guppamANucchalaMta kalpasUtra 80 Jan Education International

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Adi pakSiyoM ke jor3e gavita hokara jalakrIr3A kara rahe the / usameM kamalinI dala para gire hue jala-bindu motiyoM kI taraha camaka rahe the| vaha sarovara hRdaya aura netroM ko AhlAdita karane vAlA thaa| aisA kamaloM se ramaNIya padmasara [nAma kA] sarovara trizalA ne dekhaa| 44. tadanantara trizalA kSIrodasAgara (kSIrasamudra) kA svapna dekhatI hai| usa kSIrodasAgara kA madhyabhAga candra- kiraNoM ke samUha kI taraha ujjvala aura zrIvatsa ke samAna cAroM dizAoM meM jala-saMcaya se pravardhamAna thaa| capala, caMcala aura UMcI uThI huI laharoM se usakA jala taraMgita ho rahA thaa| prabala pavana se pratAr3ita UmiyAM na kevala capalatA se taraMgita hI ho rahI thI, apitu aisA pratIta ho rahA thA ki ve paraspara TakarAkara daur3a lagA rahI hoN| usa samaya ve lahareM nRtya karatI huI atyanta hI kSubdha-pAndolita ho rahI thIM / ve uddhata evaM zobhAjanaka UrmiyAM eka ke pIche eka vyavasthita rUpa se daur3atI huI dedIpyamAna aura ramaNIya laga rahI thiiN| samudra meM rahane vAle mahAmagara, maccha, timi, timigila, niruddha aura tilitiliya Adi jalacaroM ke pucchAghAta / se cAroM tarapha kapUra ke samAna ujjva la phena phaila rahA thaa| usa samudra meM mahAnadiyoM ke jala ke prabala vega se girane ke kAraNa usameM gaMgAvarta nAmaka bhaMvara (cakra) utpanna hote the| una bhaMvaroM ke kAraNa pAnI udvelita hokara uchalatA, ww 44. And then Trisala-her face beautiful as the autumn moon-saw the milky-sea. The surface of the sea glowed like a eluster of moon-beams. Its waters seemed to swell out in all directions, rising to great heights with a roar and a swift, turbulent motion. Winds blew and created waves that surged with manifest violence: they rose and fell with terrifying majesty and their cascading movement created a brilliant sheen. A great commotion, giving rise to a camphor-coloured foam, was created in the sea by huge aquatic animals including large fishes, makaras, timis, timingalas, niruddhas and tilatilikas. Great torrential rivers fell into the sca with agitated fury, producing huge whirl-pools and a wild turmoil of confused cbb and flow. ein Education International

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pacco-niyatta-bhamamANa-lolasalilaM picchai khIroyasAgaraM sArayarayaNikarasommavayaNA 11 // 44 // tao puNo taruNasUramaMDalasamappabhaM dippamANasobhaM uttamakaMcaNamahAmaNi-samUha-pavarateya-aTusahassa-dippaMta-nabhappaIvaM kaNagapayara-laMbamANa-muttAsamujjalaM jalaMtadivvadAmaM IhAmiga-usabha-turaga-nara-magaravihaga-vAlaga-kinnara-ruru-sarabha-camara-saMsatta-kuMjara-vaNalaya-paumalayabhatticittaM gaMdhavvopavajjamANa-saMpuNNaghosaM niccaM sajalaghaNa-viulajalahara-gajjiya-saddANuNAiNA devaduMduhimahAraveNaM sayalamavi jIvaloyaM pUrayaMtaM, kAlAguru-pavara-kuMdurukka-turukka-DajjhaMta-dhUva-vAsaMga-uttama kalpamUtra 82 ein Education International

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punaH vahIM giratA tathA cAroM ora cakkara lagAtA humA caMcala pratIta hotA thaa| aise kSIrodasAgara ko zarat pUrNimA ke samAna saumya mukhavAlI trizalA ne dekhaa| 45. tatpazcAt vaha vimAna kA svapna dekhatI hai| vaha devavimAna navodita sUrya-maNDala ke samAna dyuti vAlA aura dedIpyamAna zobhA se yukta thA / usameM zreSTha svarNa aura mahAmaNiyoM ke samUha se nirmita ATha hajAra staMbha the jo apane prakhara teja se AkAza meM dIpaka ke tulya pratibhAsita ho rahe the| usameM svarNa-patroM para jar3e hae nirmala motiyoM ke gucche laTaka rahe the| prakAzamAna / divya mAlAyeM bhI laTaka rahI thiiN| usa vimAna para IhAmRga, vRSabha, azva, nara, magara, pakSI, sarpa, kinnara, rurumRga, zarabha, camaro gAya, zvApada, hAthI aura vanalatA, padmalatA Adi ke aneka prakAra ke bhitticitra citrita the / gandhavoM ke dvArA vAdyamAna vAjitroM se vaha nirantara zabdAyamAna ho rahA thaa| usameM sajala, saghana evaM vizAla megha kI garjanArava ke anurUpa devadundubhiyoM kA mahArava - mahAn ghopa sampUrNa jIvaloka ko pratidhvanita karatA humA pratIta hotA thaa| kRSNAgaru, theSTha kuMduru aura turuSka kI jalatI huI dhUpa dvArA vaha prazasta rUpa se 45. In her twelfth dream, Trisala saw an immaculate totus-like vimina which shone with the radiance of the rising sun. On the vimina stood eight thousand magnificent gold pillars studded with precious gems making the vimina glow like a lamp in the sky. The vimina was framed with sheets of gold on which hung celestial garlands of pearls, radiating a flame-like incandescence. It was decorated with rows of murals depicting wolves, bulls, horses, men, crocodiles, birds, children, kinnaras, ruru-deers, Sarabhas, chowries, sanir saktas, elephants, wild creepers and creepers interwoven with lotus flowers. The vimina resounded with music made by gandharvas (celestial musicians). It reverberated with the tumultuous sounds produced by celestial drums which sounded like thunder caused by dense, moist, rain-laded clouds and echoed throughout the world. It was saturated with the intoxicating aroma of incense fumes arising from kiliguru, kundurukka -

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maghamaghaMta-gaMdhuddhayAbhirAmaM niccAloyaM seyaM seyappabhaM suravarAbhirAmaM pecchai sA sAovabhogaM vimANavarapuMDarIyaM 12 // 45 // ___ tato puNo pulaga-veriMda nIlasAsaga-kakkeyaNa-lohiyakkha-maragaya[masAragalla ]-pavAla-phaliha-nIla-sogaMdhiya-haMsaganbha-aMjaNa-caMdappahavararayaNa-mahiyalapaiTThiaM, gagaNamaMDalaMtaM pabhAsayaMtaM, tuMgaM merugirisaMnikAsaM picchai sA rayaNanikararAsi 13 // 46 // sikhi ca-sA viulujjala-piMgala-maha-ghaya-parisiccamANa-niddhamadhagadhagAiya-jalaMta-jAlujjalAbhirAmaM taratamajohiM jAlapayarehi aNNamaNNamiva aNupaiNNaM pecchai jAlujjalaNaga aMbaraM va katthaipayaMta ativegacaMcalaM sihi 14 // 47 // kalpasUtra 84

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magha-maghAyamAna ho rahA thA tathA sugandhita gandha se and turuska. It was perennially illuminated with a ramaNIya laga rahA thaa| usa vimAna meM sarvadA prakAza bright silvery light and was furnished with every rahatA thaa| vaha ujjva la aura zveta prabhA vAlA thaa|' imaginable luxury. Even gods coveted it. devoM se zobhAyamAna thaa| aise sukhopabhoga-sampanna zreSTha puNDarIka vimAna ko trizalA dekhatI hai| 46. isake anantara trizalA svapna meM ratnarAzi dekhatI 46. In her next dream she saw a great heap of hai| pulaka, vaja, indranIla, zAsyaka, karketana, lohitAkSa, gems, high as the Meru mountain. There were marakata, [masAragalla,] pravAla, sphaTika,nIla, saugandhika, gems and precious stones such as pulaka, vajra haMsagarbha, aMjana aura candraprabhA Adi zreSTha ratnoM ke samUha (diamond), indranila, Sasyaka, karketana, lolhikA bhUmi para Dhera lagA huA thaa| unakI prabhA se sampUrNa taksa, marakata, pravila (coral), saugandhika. sphatika, hann sagarbha, anjana and a host of gaganamaNDala prabhAsita-pAlokita ho rahA thaa| vaha others. These gems were heaped over the earth ratnoM kA samUha meru parvata ke samAna UMcA laga rahA thaa| and they illuminated the sky with their brilliance. 47. tadanantara vaha trizalA nidhUma agnizikhA kA svapna 47. Trisala's last dream was of a fire which dekhatI hai / usa agni kI vipula zikhAyeM Upara kI ora burned with smokeless intensity and emitted a uTha rahI thiiN| vaha nirmala ghI aura pIta madhu se punaH radiant glow. Great quantities of pure ghee and punaH parisiMcita hone ke kAraNa nirdhUma-dhUmrarahita, dhaga gold-brown honey were being poured on the fire and it burned with numerous flames that rose dhagAyamAna aura jAjvalyamAna jvAlAoM se ramaNIya swiftly and concentrically. The flames fused and thii| ve choTI-bar3I jvAlAeM eka dUsarI meM milI huI melted into each other, lighting up the firmament pratIta hotI thiiN| aisA laga rahA thA mAno ye uuNcii| with their lustre. uThatI huI pradIpta jvAlAeM AkAza ko pakar3ane-chUne kA prayAsa kara rahI hoN| ve jvAlAeM ati vega ke kAraNa atyadhika caMcala thiiN| bampg kalpasUtra ein Education International

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kalpasUtra yArise subhe so piyadasaNe surUve sumiNe daTThUNa sayaNamajjhe pasibuddhA araviMdaloyaNA harisapulaiyaMgI / ee coTsa sumiNe, savvA pAsei titthayaramAyA / jaM raryANi vakkamaI, kucchasi mahAyaso arahA // 48 // taNaM sA tisalA khattiyANI imeyArUve orAle coisa mahAsumiNe pAsittA NaM paDibuddhA samANI haTTa jAva hiyayA dhArAhayahiatri piva samUsasiyaromakUvA sumiNoggahaM karei, sumiNoggahaM karitA sajjAo abbhuTTei, sayaNijjAo abbhuTThittA pAyapIDhAo paccooes, pAyapIDhAo paccoruhittA aturiyamacavalamasaMbhaMtAe avilaMbiyA rAyahaMsasarisIe gaIe jeNeva sayaNijje jeNeva siddhatthe khattie teNeva uvAgacchai, uvAgacchittA siddhatthaM khattiyaM tAhiM iTThAhiM

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48. These were the auspicious, benign, beautiful, and beatific dreams which lotus-eyed Tribala saw. A thrill of joy ran through her heart and she woke up. Mothers of all Tirthankaras are visited by these fourteen dreams whenever an illustrious Arhat is conceived unto their womb. 48. isa prakAra upayukta ina zubha, saumya, priya, darzanIya evaM sundara rUpavAle svapnoM ko dekhakara, aravinda kamala ke samAna netravAlI aura harSa se pulakita - romAMcita aMgoMvAlI sotI huI trizalA kSatriyANI jAga utthii| jisa rAtri meM mahAyazasvI arahaMta tIrthakara mAtA kI kukSi meM Ate haiM, usa rAtri meM sabhI tIrthakaroM kI / mAtAeM ina caudaha svapnoM ko dekhatI haiN| 46. tadanantara vaha trizalA kSatriyANI isa prakAra pUrvavariNata udAra caudaha mahAsvapnoM ko dekhakara jAyata haI, harSita huI, yAvat usakA hRdaya harSavibhora ho gyaa| megha kI dhArAoM se Ahata kadamba puSpa ke samAna usake romakUpa pulakita ho utthe| vaha svapnoM ko smaraNa karatI hai| svapnoM kA smaraNa karake vaha zayyA se uThatI hai / zayyA se uThakara vaha pAdapITha para utaratI hai| pAdapITha se utara kara vaha manda-manda, capalatA rahita, asambhrAnta aura avilambita, rAjahaMsa-sadRza gati se calakara, jahA~ siddhArtha kSatriya zayana kara rahA hai, vahA~ usa zayanakakSa meM prAtI hai| vahA~ pAkara vaha iSTa, 49. After this beatific dream-vision, Trisala woke up with a happy heart. She was transported with a thrill of joy that made the hair of her body stand erect like a kadamba flower at the touch of rain. Thinking of her dreams she rose from her bed, climbed down her footstool and with a steady, graceful gait-neither hurried nor sluggish--like that of a regal swan, she walked to the couch where Siddhartha slept. Very gently she woke him up, speaking to him in her sweet, ein Education International

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kaMtAhiM piyAhiM maNunnAhiM maNAmAhi orAlAhiM kallANAhiM sivAhiM dhannAhiM maMgallAhiM sassiriyAhi miyamahuramaMjulAhiM hiyayagamaNijjAhiM hiyayapalhAyaNijjAhiM girAhiM saMlavamANI 2 paDibohei // 46 // ___tae NaM sA tisalA khattiyANI siddhattheNaM raNNA abbhaNuNNAyA samANI nANAmaNi-kaNaga-rayaNa-bhatticittaMsi bhaddAsaNaMsi nisIyai, nisIittA AsatthA vIsatthA suhAsaNavaragayA siddhatthaM khattiyaM tAhiM iTAhiM jAva saMlavamANI 2 evaM vayAsI - // 50 // ___ evaM khalu ahaM sAmI ! ajja taMsi tArisagaMsi sayaNijjasi sutta0 tAva jAva paDibuddhA, taM jahA-gayausaha0 gaahaa| taM tesi sAmI! orAlANaM coddasaNhaM mahAsumiNANaM ke manne kallANe phalavittivisese bhavissai ? // 51 // Suutis ka kalpasUtra ein Education International

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kalpasUtra 86 kAnta, priya, manojJa, hRdayasparzI, udAra, kalyANarUpa, zivazAntirUpa, dhanyarUpa, maMgalakArI, zobhAkArI, mRdu, madhura, maMjula grAhI dhaura davAvakAraka vANI kA uccAraNa karatI karatI siddhArthaM kSatriya ko jagAtI hai / 50. isake pazcAt trizalA kSatriyANI siddhArtha rAjA kI anujJA prApta kara aneka prakAra ke mariNa, svarNa aura ratnoM se nirmita tathA citrita bhadrAsana para baiThatI hai| bhadrAsana para baiThakara Azvasta aura vizvasta hokara, zreSTha sukhAsana para baiThe siddhArtha kSatriya ko pUrvokta prakAra kI iSTa yAvat hRdayAlaMkAraka vANI kA saMlApa karatI huI isa prakAra bolI : 51. "isa prakAra nizcaya hI he svAmin! maiM grAja usa pUrvavariNata ramaNIya zayyA para zayana kara rahI thI, yAvat caudaha svapnoM ko dekhakara jAgRta huii| ve caudaha svapna isa prakAra haiM- gaja, vRSabha AAdi / he svAmin! merI mAnyatA hai ki ina udAra caudaha mahAsvapnoM kA vizeSa prakAra kA kalyANakArI phala prApta hogA / " soft and measured voice with an amiable, pleasing and warm tone. She spoke with noble accents-- open, heart-warming, gracious and generous. Her speech was charming, virtuous and auspicious: it had the power to delight and enrapture the heart. 50. And, then, with king Siddhartha's leave, Trisala took her seat. She sat on a chair garnished with rows of paintings and studded with gems and precious stones. She spoke again to Siddhartha in her sweet and amiable voice, and said: 51. "Today, my lord, as I lay sleeping on my comfortable couch, I saw fourteen wondrous and beautiful dreams." She then recounted the objects she had seen in her dream-vision and said: "I feel, my lord, that these fourteen wondrous and beautiful dreams will surely bear exceedingly blessed fruits."

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tae NaM se siddhatthe rAyA tisalAe khattiyANIe aMtie eyamaTuM soccA nisamma haTThatuTucitte ANadie poimaNe paramasomaNassie harisavasavisappamANahiyae dhArAhaya-nIva-surahikusuma-caMcumAlaiya-romakUve te sumiNe ogilati, te sumiNe ogihnittA IhaM aNupavisai, IhaM aNupavisittA appaNo sAhAvieNaM maipuvvaeNaM buddhiviNNANeNaM tesi sumiNANaM atthoggahaM karei, atthoggahaM karittA tisali khattiyANi tAhi iTAhiM jAva maMgallAhi miyamahurasassirIyAhiM varhi saMlavamANe 2 evaM vayAsI // 52 // ___ orAlA NaM tume devANuppie ! sumiNA diTThA, kallANA NaM tume devANuppie ! sumiNA diTThA, evaM sivA, dhannA, maMgallA, sassirIyA, Arugga-tuTThi-dIhAu-kallANa-(graM.300) maMgallakAragA NaM tume devA Sammg kalpasUtra

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52. On hearing Trisala's words, king Siddhartha was transported with joy. He reflected on the significance of the dreams in the light of his inborn wisdom and acquired knowledge. Then addressing Trisala with an alluringly sweet, gracious and measured speech, he said : mmmm Gatis 52. isake pazcAt vaha siddhArtha rAjA trizalA kSatriyANI ke mukha se isa artha-bAta ko sunakara, samajhakara, harSita aura santuSTa citta vAlA huyA, Anandita huaa| mana meM prIti utpanna huii| parama saumanasya - atyanta pAhlAda ko prApta huaa| usakA hRdaya harSavibhora ho uThA / megha kI dhArAgoM se pAhata surabhita kadamba puSpa kI taraha usake romakUpa pulakita ho utthe| vaha una svapnoM kA avagrahaNa karatA hai / una svapnoM kA pravagrahaNa kara vaha phala kA anusandhAna karatA hai| phala kA anusandhAna kara vaha apane svAbhAvika prajJAsahita baddhivijJAna dvArA unameM se pratyeka svapna ke viziSTa artha-phala kA nizcaya karatA hai| viziSTa artha kA nizcaya karake vaha isa prakAra kI iSTa yAvat mAMgalyakArI, mRdu, madhura aura maMjUla vANI kA AlApa-saMlApa karatA-karatA trizalA kSatriyANI ko isa prakAra bolA : 53. "he devAnapriye ! tumane udAra svapna dekhe haiN| he devAnapriye! tumane kalyANakArI svapna dekhe haiN| he devAnupriye ! tumane zivarUpa, dhanya-maMgalarUpa, zobhAkAraka, pArogyakAraka, tuSTikAraka, dIrghAyukAraka, kalyANakAraka, maMgalakAraka 53. "Truly, O beloved of gods, you have seen bountiful dreams. You have seen dreams that are beatific and auspicious. They augur long life, well being and gracious prosperity. They kalpasUtra 1 ein Education International

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kalpasUtra 2 pie ! sumiNA diTThA, [taM jahA-] atthalAbho, devANuppie ! bhogalAbho devAppie ! putalAbha devANuppie ! sukkhalAbho devANuppie ! rajjalAbho devANuppie ! evaM khalu tumaM devANuppie ! navahaM mAsANaM bahupaDipuNNANaM addhaTTamANaM rAiMdiyANaM viikkaMtANaM amhaM kulakeDaM, amhaM kuladIvaM, kulapavvayaM, kularvADasayaM, kulatilayaM, kulakittikaraM, [kulavittikaraM,] kuladiNayaraM, kulaAhAraM [kulanaMdikaraM, kulajasakaraM, kulapAyavaM], kulavivaddhaNakaraM, sukumAlapANipAyaM, ahINasaM puNNapacadiyasarIraM, lakkhaNavaMjaNaguNovaveyaM, mANummANappamANa- paDipuNNa-sujAyasavvaMgasuMdaraMgaM, sasisomAkAraM, kaMtaM, piyadaMsaNaM dArayaM payAhisi // 53 // seviyadArae ummukkabAlabhAve vinnAyapariNayamitte jovvaNagamaNupatte sUre vIre vikkate vicchinnaviulabalavAhaNe rajjavaI rAyA

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svapna dekhe haiN| he devAnapriye ! artha-lakSmI kA lAbha hogaa| he devAnupriye ! bhoga kA lAbha hogaa| he devAnupriye ! putra kA lAbha hogaa| he devAnupriye ! sukha / kA lAbha hogaa| he devAnupriye ! rAjya kA lAbha hogaa| isa prakAra nizcaya se, he devAnupriye ! tuma paripUrNa nau mahIne aura sAr3he sAta ahorAtri vyatIta hone para, hamAre kula meM ketu-dhvajA ke samAna, dIpaka ke samAna, parvata ke samAna, avataMsaka-makUTa ke samAna, tilaka ke samAna, kIti karane vAle, [kUla kA nirvAha karane vAle] dinakara - sUrya ke samAna, kula ke AdhAra rUpa, [samRddhi karane vAle, yaza bar3hAne vAle, kula meM pAdapa-vRkSa ke samAna] kula kI vizeSa vRddhi karane vAle, sukomala hAtha-paira vAle, kisI bhI prakAra kI hInatA se rahita tathA sampurNa paMcendriya zarIra vAle, lakSaNa arthAt svastika Adi uttama rekhAoM, vyaMjana arthAt tila-maSa Adi guNoM se yukta, mAna, unmAna tathA pramANa se paripUrNa zarIra vAle, zobhAyukta, sarvAMgasundara, candramA ke samAna saumya prAkRti ke dhAraka, kAnta-manojJa evaM priyadarzI putra ko janma dogii| 54. aura baha putra jaba bAlabhAva-bacapana se unmukta hokara, kalA, vijJAna Adi samasta kalAoM meM pAraMgata hokara yuvAvasthA ko prApta karegA usa samaya vaha zUra, vIra, vikrAnta-tejasvI, vizAla aura vipula bala, vAhana- senA Adi kA dhAraka tathA rAjyAdhipati rAjA presage the acquisition of a great fortune and of a large kingdom. They prophesy a pleasant, enjoyable and happy life. They also predict the birth of a son. After nine months seven-and-half-days from this day, O beloved of gods, you will give birth to a beautiful son. In him our family and clan will achieve fame and glory. He will be like a lamp unto our family, holding its banner high. He will be an ornament to our clan, its bejewelled crown. He will be like the sun to our clan: through him we will thrive. He will be to us like a mountain and like a shade-giving tree: he will be our support. He will be a source of joy to our clan. He will be born with perfect limbs which will manifest every mark of auspiciousness. pumpus P kalpasUtra 63 54. "After growing out of infancy and reaching the threshold of manhood with a ripening intellect, your son will become a mighty warrior, exceedingly valiant and heroic. He will rule over a ein Education International

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kalpasUtra 64 bhavissai, taM orAlA gaM tume jAva doccaM pi taccaM pi aNuvUhai // 54 // taNaM sA tisalA khattiyANI siddhatthassa raNNo aMtie eyamaTTha soccA nisamma haTTatuTThA jAva hiyayA karayalapariggahiyaM dasanahaM [sirasAvattaM] matthae aMjali kaTTu evaM vayAsI || 55 // evameyaM sAmI ! tahameyaM sAmI ! avitahameyaM sAmI ! asaMdiddhameyaM sAmI ! icchiyameyaM sAmI ! paDicchiyameyaM sAmI ! icchiyapaDicchiyameyaM sAmI ! sacce NaM esamaTTe se jaheyaM tubbhe vayaha tti kaTTu te sumiNe sammaM pacchii, te sumiNe sammaM paDicchittA siddhattheNaM raNNA abbhaguNAyA samANI nANAmaNirayaNabhatticittAo bhaddAsaNAo abbhuTThei, anbhuTTittA aturiyamacavalamasaMbhaMtAe avilaMbiyAe rAyahaMsasarisIe gaIe jeNeva sae saryANijje teNeva uvAgacchi, uvAgacchittA

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great kingdom with large armies and numerous carriages." With these words, Siddhartha acclaimed Trisala's vision. He repeated his words twice and then thrice. 55. On hearing king Siddhartha's words, Trisala was transported with joy. With folded palms placed on her forehead-all ten fingers touchingshe bowed to Siddhartha and exclaimed : hogaa| ata: tumane jo udAra yAvata mahAsvapna dekhe haiM ve saba pratyuttama haiN|" isa prakAra siddhArtha kSatriya do bAra- tIna bAra arthAt punaH-punaH prazaMsA karatA hai| 55. usake pazcAt vaha trizalA kSatriyANI siddhArtha rAjA ke mukha se isa prakAra svapnoM ke artha ko sunakara, hRdaya meM dhAragA kara harSita huI, santuSTa huI, yAvat praphollata hadaya vAlI hokara, dazoM nakha saMyukta hoM isa prakAra donoM karataloM ko joDakara, zira para pAvarta pUrvaka aMjali kiye hue isa prakAra bolI : 56. "he svAmina ! yaha aisA hI hai| he svAmin ! jaisA Apane kahA hai vaisA ho hai / he svAmin ! pApakA kathana satya hai / he svAmin ! yaha asaMdigdha-saMdeharahita hai / he svAmin ! yaha abhilaSita-iSTa hai / he svAmin ! yaha pratIcchita-pramANita hai / he svAmin ! yaha icchita aura pramANita hai| isa prakAra Apane jo svapna-phala batAyA hai, vaha satya hai|" aisA kahakara vaha svapnoM ke pUrvokta artha ko samyaka rUpa se svIkAra karatI hai| una svapnoM ke artha ko samyak prakAra se svIkAra kara, siddhArtha rAjA kI prAjJA lekara, aneka prakAra ke maNiratnoM se jar3e hue bhadrAsana se uThatI hai| bhadrAsana se uThakara, atvarita, acapala, asambhrAnta, avilambita, rAjahaMsI ke samAna manthara gati se jahAM svayaM kA zayanakakSa hai, vahAM prAtI hai| vahAM Akara am 56. "You are uttering the truth, my lord. You are expressing a certainty. What you say is inevitable, there is not a shred of doubt about it. And it is desirable, my lord, it is extremely desirable, it is desirable beyond compare." And having thus expressed her commendation of Siddhartha's words, she rose from her ornamented chair, and with Siddhartha's leave, walked back to her bed, with the grace and easeful gait of a regal swan. Back in her bed-chamber, she uttered these words : kalpasUtra ein Education International

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sayaNijjaM durUhai, durUhaittA evaM vayAsI // 56 // ___ mA me te uttamA pahANA maMgallA sumiNA annehi pAvasumiNehi paDihammissaMti tti kaTu devayagurujaNasaMbaddhAhiM pasatthAhiM maMgallAhiM dhammiyAhiM laTTAhi kahAhi sumiNajAgariyaM paDijAgaramANI paDijAgaramANI viharati // 57 // ___tae NaM siddhatthe khattie paccUsakAlasamayaMsi koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI-khippAmeva bho devANuppiyA ! ajja savisesaM bAhiriyaM uvaTThANasAlaM gaMdhodayasittaM saMmajjiovalitaM sugaMdhavara-paMcavaNNa-pupphavayArakaliyaM kAlAguru-pavara-kuMdurukka-turukkaDajhaMta-dhUva-maghamaghaMta-gaMdhuddhayAbhirAmaM sugaMdhavaragaMdhiyaM gaMdhavaTTibhUyaM Awws Clim amgn kalpasUtra Bein Education International

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zayyA para baiThatI hai| zayyA para baiThakara isa prakAra kahane (vicAra karane lagatI hai : 57. "mere ye uttama, pradhAna, maMgalarUpa svapna any| pApa-svapnoM se kahIM niSphala na ho jAeM isaliye deva aura auf zofar tautz gurujanoM se sambandhita, prazasta, mAMgalika aura dharmarasa se prota-prota kathAoM dvArA mujhe svapnoM kI rakSA ke liye jAgRta rahanA caahie|" aisA vicAra kara vaha jAgRta rhii| 57. "I do not want my supremely prodigious and auspicious dreams to be perverted by other sinful dreams". And having expressed this sentiment, she spent the night wakefully, listening to moral, virtuous, moving and laudable tales of gods and of great men, so as to safeguard the potency of her dreams. putwws BullB 58. tadanantara siddhArtha kSatriya prAtaHkAla hone para kauTambika puruSoM ko bulAtA hai| bulAkara unheM isa prakAra kahatA hai - "he devAnupriyo ! zIghra hI Aja bAhya upasthAnazAlA-sabhAmaNDapa ko vizeSa rUpa se gandhodakasugandhita jala se siMcita kro| saphAI karake lepana kro| uttama sugandhita pAMca varSoM ke puSpasamUha se Akalita-suzobhita kro| kRSNAgaru, zreSTha kunduru, turuSka (lobAna) Adi sugandhita dhUpa jalAkara maghamaghAyamAna karo aura usa gandha se usako mabhirAma-ramaNIya bnaayo| jahAM-tahAM sugandhita cUoM kA chir3akAva kara use sugandhita guTikA ke samAna 58. Early the next day, as the day was just dawning. king Siddhartha assembled all his familyattendants and instructed them with these words : "Hurry,o beloved of gods, go and cleanse the outer audience-hall with meticulous care. Have it swept, plastered and perfumed with scented water. Let it be beautified with fragrant flowers of five different hues. Let it be saturated with the heady incense of the best kaliguru, kundurukka, and furuska and other strong aromatic fumes: let the hall be turned into a huge incense-stick. Then kalpasUtra 17 ein Education International

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kareha kAraveha ya, karettA kAravettA ya sohAsaNaM rayAveha, sIhAsaNaM rayAvittA mameyamANattiyaM khippAmeva paccappiNaha // 8 // ___tae NaM te koDuMbiyapurisA siddhattheNaM raNNA evaM vuttA samANA haTTa jAva hiyayA karayala jAva kaTu evaM sAmi tti ANAe viNaeNaM vayaNaM paDisuNei, evaM sAmi tti ANAe viNaeNaM vayaNaM paDisuNittA siddhatthassa khattiyassa aMtiyAo paDinikkhamaMti, paDinikkhamittA jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchaMti, teNeva uvAgacchittA khippAmeva savisesaM bAhiriyaM uvaTThANasAlaM gaMdhodagasittaM jAva sIhAsaNaM rayAviti, rayAvittA jeNeva siddhatthe khattie teNeva uvAgacchaMti, teNeva uvAgacchittA karayalapariggahIyaM dasanahaM sirasAvattaM matthae aMjali kaTu siddhatthassa khattiyassa MuB Sweet kalpasUtra

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Get this done let a throne be placed in the hall. quickly and report to me." bnaayo| (yaha kArya) svayaM karo, dUsaroM se karavAyo aura svayaM karake tathA anyoM se karavAkara vahAM siMhAsana ko sjaayo| siMhAsana ko sajjita karake merI isa prAjJA ko zIghra hI pratyarpita karo arthAt kArya sampanna ho gayA hai, isakI mujhe sUcanA do|" 56.tatpazcAta ve kombika puruSa siddhArtha rAjA dvArA isa prakAra kA Adeza diye jAne para harSita yAvat ullasita ho hAtha jor3akara yAvat aMjalibaddha ho- "svAmin ! jaisI prAjJA" kahakara Adeza ko vinayapUrvaka vacanoM se svIkAra karate haiN| svAmI ke Adeza ko savinaya vacanoM se svIkAra kara siddhArtha kSatriya ke pAsa se (bAhara) nikalate haiN| nikala kara jahAM bAhya upasthAnazAlA-sabhAmaNDapa hai, vahAM pAte haiN| vahAM prAkara zIghra hI vizeSa rUpa se bAhya sabhAmaNDapa ko sugandhita jala se siMcana kara yAvat siMhAsana sajjita kara, jahAM para siddhArtha kSatriya hai vahAM para Ate haiN| vahAM para A kara, dazanakhoM se sammilita donoM hAtha jor3akara, mastaka para pAvartapUrvaka aMjali kara siddhArtha kSatriya 59. These words of king Siddhartha gladdened the hearts of his attendants. They saluted him with folded palms and humbly acknowledged his commands with the words "it will be done, my lord," and left his presence. They went to the outer audience-hall, carried out the orders and reported back to king Siddhartha, saluting him with folded palms. kalpasUtra EE

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prious tamANattiyaM paccappiNaMti // 56 // tae NaM siddhatthe khattie kallaM pAuppabhAyAe rayaNIe phulluppalakamala-komalummoliyaMmi aha paMDure pahAe, rattAsoya-pagAsa-kisuyasuyamuha-guMjaddharAgasarise kamalAyarasaMDabohae baMdhujIvaga-pArAvayacalaNanayaNa - parahuyasurattaloyaNa - jAsuaNakusumarAsi - hiMgulaniyarAtireyarehaMta-sassirIe ahakkameNaM Uie divAyare tassa ya karapaharAparalumi aMdhayAre bAlAyavakuMkumeNaM khaciyammiva jIvaloe, uTThiyammi sUre sahassarassimmi diNayare teyasA jalaMte sayaNijjAo abbhuDhei // 60 // sayaNijjAo abbhuTTittA pAyapIDhAo paccoruhai, paccoruhittA jeNeva aTTaNasAlA teNeva uvAgacchai, teNeva uvAgacchittA aTTaNasAlaM kalpasUtra ein Education International

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kI AjJA punaH arpita karate haiM arthAt AdezAnusAra kArya sampanna kara diyA hai, aisA kahate haiM / 60. pazcAt siddhArtha kSatriya rAtri vyatIta hone para / tathA prabhAtakAlIna prakAza ke samaya zayyA se uThatA hai| usa samaya sUrya vikAsI utpala kamala kI kezarikAeM vikasita hone lagI haiM, pANDura - ujjvala prabhA hone lagI hai, rakta azoka ke prakAza, kiMzuka (kesu) ke raMga, tote ke mukha, guMjA -cirmI ke arddha bhAga ke lAla raMga ke samAna, jalAzayoM meM kamaloM ko vikasita karane vAlA, bandhujIvaka-raktapuSpa, kabUtara ke caraNa aura netra, koyala ke pArakta locana, jAsU ke phUloM kA Dhera, hiMgula kA samUha ityAdi lAla vastuoM se bhI adhika raktavarNa se dopta tathA zobhAyukta, yathAkrama se sUrya ke udita hone para usakI kiraNoM ke hastaprahAra se andhakAra kA nAza ho gayA hai, usakI prAraMbhika kiraNoM ke teja se mAno samagra jIvaloka kuMkuma jaise lAla raMga se bhara gayA hai, aise teja se pradIpta hajAra kiraNoM vAle vikrAnta sUrya ke udita hone para zayyA se uThatA hai| 61. (siddhArtha kSatriya) zayyA se uThakara pAdapITha se nIce utarate haiN| pAdapITha se utarakara jahAM vyAyAmazAlA hai vahAM pAte haiN| vahAM Akara vyAyAmazAlA meM 60. Next day, early at dawn, with the light yet pale, when the tender kamala and utpala lotuses had opened their petals, the sun shone red. Its colour could be compared with a red asoka flower, or kisinsuka-blooms, or the beak of a parrot, or the red shell of agnija-berry, or the bandhujiva-flower, or the eyes and feet of a pigeon, or the eyes of a cuckoo, or a bunch of China-roses or a heap of hingula. The sun rose slowly, dispelling the darkness with his rays, and filled the world with kum-kum-coloured sunshine. As the thousandrayed sun glowed radiantly, king Siddhartha rose from his bed. kalpasUtra 101 61. He climbed down the foot-stool of his bed and walked down to his gymnasium. He applied ein Education International

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kalpasUtra 102 aNupavisati, aTTaNasAlaM aNupavisittA aNegavAyAma-joggavaggaNa - vAmaddaNa-mallajuddhakarahi saMte pariste sayapAgasahassapAhiM sugaMdha - tillamAiehiM pINaNijjehiM tappaNijehiM dIvaNijjehiM dappaNijehiM vihaNijjehiM mayaNijehiM savvidiyagAyapahlAyapijjehiM abbhaMgie samANe tillamaMDavaMsi niuNeMhiM paDi For Private & www.jalnelibrary.org

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himself to various wholesome exercises : such as high-jumps, athletic jousts and wrestling. When tired and fatigued, he lay down on a mat of oiledskin and was massaged with skilful dexterity by untiring masseurs. These masseurs were in the service of king Siddhartha and they were the leading men in their profession: they were thoroughly trained and accomplished experts. They were strong-limbed but had soft hands and feet. Sucest praveza karate haiN| vyAyAmazAlA meM praveza karake aneka prakAra ke vyAyAma yogya - zastrAbhyAsa, valganakudanA, vyAmardana-aMgoM kA maror3anA, mallayuddha, karaNaprAsana Adi karate haiN| vyAyAma karane se jaba ve parizrAnta ho jAte haiM taba sugandhita zatapAka sahasrapAka tailoM se aMgamardana-mAliza karavAte haiN| ina tailoM kA mardana, rasa rudhira Adi dhAtuoM kI vRddhi karane vAlA, tRpta karane vAlA, kSudhAdi ko dIpta karane vAlA, bala aura teja ko bar3hAne vAlA, kAma ko uddIpta karane vAlA, puSTikAraka aura aMga-pratyaMga ko grAnanda dene vAlA thaa| telamaNDapa meM aMgamardana-mAliza karane vAle puruSa bhI mardana kriyA meM nipuraNa, saMpUrNa amg SUB kalpasUtra ein Education International

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put puNNapANipAyasukumAlatalehiM purihiM anbhaMgaNaparimaddaNuvvalaNakaraNaguNanimmAehi cheehiM dakkhehiM paTTehi kusalehi mehAvIhiM jiyaparissamehi aTThisuhAe maMsasuhAe tayAsuhAe romasuhAe cauvihAe suhaparikammaNAe saMbAhaNAe saMvAhie samANe avagayaparissame aTTaNasAlAo paDinikkhamai // 61 // ___ aTTaNasAlAo paDinikkhamittA jeNeva majjaNaghare teNeva uvAgacchati, teNeva uvAgacchittA majjaNagharaM aNupavisai, aNupavisittA samuttajAlakalAvAbhirAme vicittamaNirayaNakoTTimatale ramaNijje vhANamaMDavaMsi nANAmaNirayaNabhatticittaMsi NhANapIDhaMsi suhanisaNNe pupphodaehi ya gaMdhodaehi ya [uNhodaehi ya suhodaehi ya] suddhodaehi ya kallANayakaraNapavaramajjaNavihIe majjie / tattha kouyasahi kalpasUtra ein Education International

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They knew all the arts of anointing, kneading and massaging the body with swinging movements so as to revitalize it. They rubbed Siddhartha with perfumed oils which had been boiled a hundred and a thousand times. With a four-fold technique of shampooing, they stimulated Siddhartha's bones, flesh, skin and body-hair. Their massage was pleasurable, nourishing, strength-giving, stimulatingly aphrodisiacal and exhilarating to the senses and the limbs. hAtha-pairoM ke komala tala vAle, abhyaMgana-tela lagAne meM, parimardana-mAliza karane meM, udvalana-mAliza kiye huye tela ko pasIne dvArA bAhara nikAlane Adi meM mardana kalA ke vizeSajJa the aura catura, dakSa, puSTa, kuzala, medhAvI tathA parizrama se hAra mAnane vAle nahIM the| aise mAliza karane vAle puruSoM ne asthisukha, mAMsamukha, tvacAsukha, romarAji sukha isa prakAra cAra prakAra kii| sukhadAyaka, aMga-suzruSAkAraka acchI taraha se mAliza kii| mardana se thakAna dUra hone para vaha siddhArtha kSatriya vyAyAmazAlA se bAhara nikalatA hai| 62. (siddhArtha kSatriya) vyAyAmazAlA se bAhara nikalakara jahAM majjanagraha-snAnagaha hai vahAM pAte haiN| vahAM pAkara ke snAnagRha meM praveza karate haiM / snAnagRha meM praveza karake muktAmoM kI jhAlaroM ke samUha se ramaNIya, vicitra marigaratnoM se jaTita bhUbhAga (pharza) vAle manohara snAnamaNDapa meM vividha mariNaratnoM se nirmita adbhuta snAnapITha (snAna caukI) para sukhapUrvaka baiThate haiM / vahAM siddhArtha puSpodaka, gandhodaka [uSNodaka, bhoTakA ToTakA kalyANakArI janA nizi snAna karate haiN| snAna karate samaya aneka prakAra ke saikar3oM kautuka (dRSTidoSAdi se rakSA ke liye mapI-tilaka, rakSA- bandhanAdi prayoga) karate haiM / Butas 62. Siddhartha then went to his bath-chamber from the gymnasium. The chamber was adorned with nets of pearl. Its floor was checkered with a mosaic of precious stones. It contained a luxurious bathing-pavilion where a bathing-stool, studded with gems and decorated with rows of paintings, had been placed. He sat down comfortably on this stool and took a pleasant and beneficial bath with clear and pure water which was warm, perfumed and flower-fragrant. kalpasUtra 105 ein Education International

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kalpasUtra 106 bahuvirhohiM kallANagapavaramajjaNAvasANe pamhala- sukumAla - gaMdhakAsAiyalUhiyaMge ahaya- sumahaggha- dUsarayaNasusaMvae sarasa surahi-gosIsa-caMdaNApulittagatte suimAlAvaNNagavilevaNe AviddhamaNisuvaNNe kappiya-hAraddhahAra - tisaraya - pAlaMba - palaMbamANa- kaDisuttaya kayasohe piNaddhagevijje aMgulijjagala liyakayAbharaNe nANAmaNi- kaNaga- rayaNa - varakaDaga-tuDiyathaM bhayabhue ahiyaruvasassirIe kuMDalaujjotitANaNe mauDadittasirae hArotthayasukayaraiyavacche muddiyApiMgalaMgulie pAlaMbalaMbamANasukayapaDauttarijje nANAmaNi- kaNaga- rayaNa-vimala-mahariha- niuNoviya- misimiti - viraiya-susiliTTha - visiTTha- laTTha - Aviddha- vIravalae, kiMbahunA ?

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kalyANaprada aura zreSTha snAna kriyA pUrNa hone para roe~dAra, mulAyama, sugandhita lAlavastra (tauliyA) se zarIra ko poMchate haiN| pazcAt akSata-navIna evaM bahumUlya vastra dhAraNa karate haiM / zarIra para sarasa aura sugandhita gozIrSa candana kA lepa karate haiN| pavitra mAlA pahanate haiM aura zarIra para aMgarAga lagAte haiN| mariNayoM se jar3e haye svarNa nirmita hAra, arddhahAra, trizara ke hAra gale meM dhAraNa karate haiM / laMbA aura laTakate huye jhumake vAlA kaTisUtrakaradhanI dhAraNa kara suzobhita hote haiM / unhoMne kaNTha meM kaNThe dhAraNa kiye, aMguliyoM meM sundara mudrikAyeM-aMgUThiyAM phniiN| vividha maNiratnoM se jaTita svarNa ke zreSTha kar3e aura bhujabandha se usakI bhujAeM aTala ho gii| isase siddhArtha kA saundarya adhika dIptimAna ho uThA / kuNDala pahanane se usakA mukha camakane lgaa| mukuTa dhAraNa karane se usakA mastaka kAnti se pAlokita ho utthaa| hAroM se Achanna hRdaya darzanIya bana gyaa| dhAraNa kI huI mudrikAoM kI pItavarNI AbhA se aMguliyAM camakane lgiiN| pazcAt siddhArtha ne lambA laTakatA huA uttarIya vastra sundara rIti se dhAraNa kiyA aura catura kalAkArakArIgaroM dvArA nirmita vividha maNi-ratnoM se svarNajaTita, vimala, bahumUlya, dedIpyamAna, dRr3ha sAMdhovAlA, viziSTa sundara vIravalaya dhAraNa kiyaa| adhika varNana / kyA kiyA jAe! After this excellent beneficial bath which offered a hundred delights, Siddhartha was rubbed dry with a fuzzy and soft red-coloured perfumed towel. His body was anointed with a fragrant and unctuous paste made of sandal and gosirsa and sweet-smelling ointments were applied to his person. He then clothed himself in magnificent and expensive apparel. He wore a lustrous garland and an exquisite necklace studded with gems and woven with gold : the necklace comprised large and small strings of eighteen and nine and three beads and was adorned with hanging pendants. He wore a girdle, a chain and also finger-rings which were exquisitely beautiful. His fore-arms were graced with magnificent armlets (kataka) and with the trutika ornament. He put on an upper garment frilled with jewelled trimmings. His adornments heightened the natural grace of his handsome figure : his chest glittered with beautifully-made necklaces; finger-rings gave a goldbrown hue to his fingers, earrings lent lustre to bis face and his head shone bright with a crown. On his wrist he wore such bracelets as are worn kalpasUtra 107 Jan Education International For Private & Personal use only

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ama kapparukkhae ceva alaMkiyavibhUsie nariMde, sakoriTamalladAmeNaM chatteNaM dharijjamANeNaM seyavaracAmarAhiM uddhRbvamANohiM maMgalajayasaddakayAloe aNega-gaNanAyaga-daMDanAyaga-rAIsara-talavara-mAuMbiya-koDuMbiya-maMtimahAmaMti-gaNaga-dovAriya-amacca-ceDa-pIDhamadda-nagaranigama-siTThi-seNAvai-satthavAha-dUya-saMdhivAlasaddhi saMparivuDe dhavalamahAmehanigae iva gahagaNadippaMtarikkhatArAgaNANa majjhe sasi vva piyadasaNe naravaI majjaNagharAo paDinikkhamai // 62 // majjaNagharAo paDinikkhamittA jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai, teNeva uvAgacchittA sohAsaNaMsi puratthAbhimuhe nisIyati, nisIittA appaNo uttarapurathime disIbhAe aTTha bhaddAsaNAI seyavatthapaccutthayAiM siddhatthayakayamaMgalovayArAI rayAveti, rayAvittA pra kalpasUtra 108

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Ewest mAnoM vaha siddhArtha narendra kalpavRkSa hI ho! isa prakAra alaMkRta va vibhUSita huaa| aise siddhArtha kSatriya ke zira para chatra dhAraNa karane vAloM ne koraMTa pUSpa kI mAlAya jisameM laTaka rahI haiM aisA chatra dhAraNa kiyA / camaradhAraka zveta va uttama cAmara ThulAne lge| unheM dekhate hI loga 'jaya ho, jaya ho' maMgala zabda karane lge| isa prakAra alaMkRta hokara aneka gaNanAyakoM, daNDanAyakoM, rAisara - yuvarAjoM, talavara - nagararakSakoM, mADambika-jamIdAroM, kauTumbika-caudhariyoM, mantriyoM, mahAmantriyoM, gaNaka-jyotiSiyoM, dvArapAloM, amAtyoM, ceToM, pIThamardakoM, nAgara-nagara nivAsI pratiSThita puruSoM, nigama-vyApAriyoM, zreSThiyoM, senApatiyoM, sArthavAhoM, dUtoM, sandhipAloM Adi se parivRtta hokara, jaise zveta mahAmedha yukta bAdaloM se candra nikalatA hai, jaise graha, nakSatra aura tArAgaNoM ke madhya candra zobhita hotA hai, vaise - hI candra ke samAna priyadarzI narapati siddhArtha kSatriya snAnaghara se bAhara niklaa| 63. snAnaghara se nikalakara (siddhArtha kSatriya) jahAM bAhya sabhAmaNDapa hai vahAM para Ate haiM / bAhya sabhAmaNDapa meM prAkara, pUrva dizA kI ora mukha kara, siMhAsana para baiTha kara apane se IzAnakoNa meM sapheda vastra se pAcchAdita aura jina para sarasoM Adi se mAMgalika TOT TIETO Tyrra bhadrAsana lagavAkara radiant with gold and the delicate inlay of precious gems and stones. Expert artisans had fashioned them faultlessly: they had well-rounded joints and were artfully executed with inlay-work and insetwork. King Siddhartha shone like the celestial wishfulfilling tree (kalpavyksa), beautifully decorated and embellished. This great king, this paramount ruler, a lion and a bull among men, shone with a halo of royalty as he emerged from the bath-chamber. A regal parasol, decorated with korina wreaths and with garlands, was held over his head; he was being fanned with gorgeous white chowries. People greeted him with auspicious cries of Victory'. He was attended by numerous chieftains, army. captains, rulers, plutocrats, knights, border-chiefs, retainers, ministers, chief-ministers, sooth-sayers, door-keepers, officials, serving-men, hangerons, leading citizens, guild-chiefs, magnates, generals, caravan-leaders, messengers and ambassadors. He appeared like the resplendent moon emerging from a great white cloud, surrounded by bright planets, stars and constellations. 63. King Siddhartha came to his outer audience. hall and, facing cast, took his seat on his throne. dwwws kalpasUtra 106 Bein Education International

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appaNo adUrasAmaMte nANAmaNirayaNamaMDiyaM ahiyapecchaNijjaM mahagghavarapaTTaNuggayaM sahapaTTabhattisayacittatANaM IhAmiya-usaha-turaga-nara-magaravihaga-vAlaga-kinnara-ruru-sarabha-camara-kuMjara-vaNalaya-paumalaya-bhatticittaM abhitariyaM javaNiyaM aMchAvei, aMchAvettA nANAmaNirayaNabhatticittaM attharayamiumasUragotthayaM seyavatthapaccutthayaM sumauyaM aMgasuhapharisagaM visiTuM tisalAe khattiyANIe bhaddAsaNaM rayAveti // 63 // bhaddAsaNaM rayAvittA koDuMbiyapurise saddAvei, saddAvettA evaM vayAsI khippAmeva bho devANuppiyA! aTuMgamahAnimittasuttatthapArae vivihasatthakusale suviNalakkhaNapADhae saddAveha // 64 // ____tae NaM te koDuMbiyapurisA siddhattheNaM raNNA evaM vuttA samANA [haTTatuTTa] jAva hiyayA, karayala jAva paDisurNeti, paDisuNittA siddhatthassa kalpasUtra 110 Jan Education International For Private & Personal use only

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kalpasUtra 111 - svaMya se na to bilkula pAsa meM aura na jyAdA dUra vividha manase maMDita yadhika darzanIya, bahumUlya, zreSTha pattana - bar3e nagara meM utpAdita va nirmita snigdha paTTa (a) para saikar3oM citroM se citrita IhAmRga, vRSabha, azva, nara, magara, pakSI, sUrya, kinnara, ruru, zarabha, bhraSTApada, camarI gAya, hAthI, vanalatA, padmalatA prAdi citroM vAlA pardA baiThaka ke bhItara lagavAtA hai| yavanikA pardA lagavAkara usa parde ke bhItara ke hisse meM aneka maNiratnoM se jaTita evaM adbhuta mulAyama gaddI va takiyoM vAlA, zveta vastroM se prAcchAdita, atyadhika komala, zarIra ke liye sukhada sparza vAlA aura viziSTa prakAra kA bhadrAsana trizalA kSatriyANI ke baiThane ke liye lagavAtA hai / 64. bhadrAsana lagavAkara siddhArtha kSatriya kauTumbika puruSoM ko bulAtA hai| bulAkara unheM isa prakAra kahatA hai - "he devAnupriyo ! zIghra hI aSTAMga mahAnimitta ke sUtra va artha ke pAraMgata, vividha zAstroM ke jJAtA aise svapnalakSaNa- pAThakoM ko bulAkara laao|" 65. tadanantara ve kauTumbika puruSa siddhArtha rAjA ke isa prakAra kahane para [harSita hue, saMtuSTa hue, ] yAvat prasanna citta hue| hAtha jor3akara yAvat rAjA ke kathana ko vinayapUrvaka vacanoM se svIkAra karate haiN| svIkAra karake siddhArtha And then, after performing protective rites with mustard seeds, he arranged for eight excellent chairs, covered with white cloth, to be placed towards his north-east. He next had a gorgeously-designed screen placed near him, neither too far nor too close. The screen was made of the costliest silk and was studded with gems and precious stones. It was embroidered with hundreds of figures spread in rows. These figures comprised: wolves, bulls, horses, men, makaras, birds, children, kinnaras, ruru-deers, Sarabhas, chowries, elephants, wild creepers and creepers entwined with lotuses. Siddhartha then had a stately and comfortable chair put behind the screen for Trisala to sit on. This chair was inlaid with gems and decorated with paintings. It had a spotlessly clean soft cushion which was delightful to the touch. Over the chair was spread a piece of white cloth. 64. Siddhartha called his attendants and gave these instructions: "Hurry, beloved of gods, go and fetch those dream-diviners who are wellversed in the great sutra-work on prophecy and know it in all its eight sections and who are also adept in other disciplines."

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kalpasUtra 112 khattiyassa aMtiyAo paDinikkhamaMti, paDinikkhamittA kuMDaggAmaM nayaraM majjhamajjheNaM jeNeva suviNalakkhaNapADhagANaM gehAI teNeva uvAgacchaMti, teNeva uvAgacchittA suviNalakkhaNapADhae saddAviti // 65 // taNaM te suviNalakkhaNapADhagA siddhatthassa khattiyassa koDuMbiya - purisehi saddAviyA samANA haTTatuTTha jAva hiyayA vhAyA kayabalikammA kayakouyamaMgalapAyacchittA suddhappAvesAI maMgallAI vatthAI pavarAI parihiyA appamahagghAbharaNAlaMkiyasarIrA siddhatthayahariyAliyAkayamaMgalamuddhANA saehiM 2 gehehiMto niggacchati // 66 // niggacchittA khattiyakuMDaggAmaM nagaraM majjhamajjheNaM jeNeva siddhatyassa raNo bhavaNavaravaDisagapaDiduvAre teNeva uvAgacchaMti, teNeva uvAgacchittA bhavaNavararvADa sagapaDiduvAre egayao milati, egayao

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kalpasUtra 113 kSatriya ke pAsa se nikalate haiN| nikala kara ve kuNDagrAma nagara ke bIcoMbIca hokara jahAM svapnalakSaNa- pAThakoM ke ghara haiM vahAM Ate haiN| vahAM prAkara svapnalakSaraNa-pAThakoM ko bulAte haiN| 66. anantara ve svapnalakSaNa-pAThaka siddhArtha kSatriya ke moTumbika puruSoM dvArA bulAye jAne para harSita hue. saMtuSTa hue yAvat prasannacita hue| unhoMne snAna kiyA, balikarma kiyA, kautuka ( tilaka yAdi), mAMgalika kRtya aura prAyazcitta kRtya kiye| rAjya sabhA meM praveza yogya zuddha evaM maMgalarUpa zreSTha vastroM ko dhAraNa kiyA / bhAra meM alpa kintu adhika mUlyavAle AbharaNoM se zarIra ko alaMkRta kiyaa| maMgala hetu sarasoM, dUba Adi mastaka para dhAraNa kara apane-apane gharoM se nikale / 67. nikalakara kSatriyakuNDagrAma nagara ke madhya meM hote hue jahAM rAjA siddhArtha ke prazasta bhavana kA pradhAna praveza dvAra hai, vahAM prAte haiN| vahAM Akara prazasta bhavana ke pradhAna pravezadvAra para saba ikaTThe hote haiN| ve saba 65. These words of king Siddhartha gladdened the hearts of his attendants. They bowed to him and acknowledged his instructions. Leaving Siddhartha's' presence, they went into Kupdagrama and came to that part of the town where the dream-diviners had their homes. They summoned the dream-diviners and spoke to them. 66. The words of king Siddhartha's attendants gladdened the hearts of the dream-diviners. Instantly, they took their bath, performed auspicious, propitiatory, evil-expelling rites and worshipped their family-deities with food-offerings. They dressed themselves in clean and presentable apparel which were attractive as well as auspicious. They also adorned themselves with the costliest jewellery that they possessed. Before they came out of their homes, protective rites were performed over their heads with mustard seeds and durvagrass. 67. Then crossing the ksatriya-sector of Kundagrama, they came to the outer gates of king Siddhartha's stately palace. They formed themselves into a group and together they went into the outer

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Suutus B milittA jeNeva bAhiriyA uvadANasAlA, jeNeva siddhatthe khattie teNeva uvAgacchaMti, uvAgacchittA karayala jAva kaTu, siddhatthaM khattiyaM jaeNaM vijaeNaM vaddhAveti // 67 // tae NaM te suviNalakkhaNapADhagA siddhattheNaM raNNA vaMdiya-pUiyasakkAriya-sammANiyA tAhi iTTAhiM vaggUhi uvagahiyA samANA patteyaM 2 puvannatthesu bhaddAsaNesu nisIyaMti // 6 // tae NaM siddhatthe khattie tisalaM khattiyANi javaNiyaMtariyaM ThAvei, ThAvittA pupphaphalapaDipuNNahatthe pareNaM viNaeNaM te suviNalakkhaNapADhae evaM vayAsI-evaM khalu devANuppiyA! ajja tisalA khattiyANI taMsi tArisagaMsi jAva suttajAgarA ohoramANI 2 imeyArUve orAle [jAva] coddasa mahAsumiNe pAsittA NaM paDibuddhA taM / jahA-gaya-vasaha0 kalpasUtra

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kalpasUtra 115 milakara jahAM bAhya sabhAmaNDapa hai, jahAM siddhArtha kSatriya hai vahAM prAte haiN| vahAM Akara donoM hAtha jor3akara yAvat zira para ajaMli kara siddhArtha kSatriya ko 'jaya ho, vijaya ho' vacanoM se badhAte haiN| 68. pazcAt siddhArtha rAjA ne una svapnalakSaNa- pAThakoM ko vaMdana kiyA, unakI arcanA kI, unakA satkAra praura sammAna kiyA tathA priya vAraNI se unakI abhyarthanA kii| pazcAt ve ( svapnalakSaNa- pAThaka) pRthaka-pRthak pUrva sthApita bhadrAsanoM para baiTha jAte haiN| 66. anantara siddhArtha kSatriya trizalA kSatriyANI ko yavanikA ( parde ke pIche biThAtA hai| baiThAkara hAtha meM phala-phUla lekara vizeSa vinaya ke sAtha una svapnaphalapAThakoM se usane isa prakAra kahA- "he devAnupriyo ! nizcita hI prAja trizalA kSatriyANI ne pUrvokta prakAra kI zayyA para sote hue yAvat arddhanidrAvasthA meM isa prakAra ke udAra [ yAvat ] caudaha mahAsvapna dekhe aura dekhakara jAgRta huI / ve svapna haiM :- gaja, vRSabha ityAdi / audience-hall where the king was in audience. They saluted the king and greeted him with words of benediction saying: "May you be ever successful and victorious." 68. King Siddhartha bowed to the dream-diviners, honouring and propitiating them with proper offerings. The diviners then took their seats on the chairs that had been laid out for them. 69. Siddhartha then had Trisala sit behind the screen. And with his palms full of flowers and fruits, in order to show respect, he addressed the dream-diviners and spoke to them of Trisala's dreams and exclaimed: "Truly, O beloved of gods,

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33 hai gAhA / taM etesi codasaNhaM mahAsumiNANaM devANuppiyA ! orAlA NaM [jAva ke manne kallANe phalavittivisese bhavissati ? // 69 // tate NaM te suviNalakkhaNapADhagA siddhatthassa khattiyassa aMtie eyamaTuM socA nisamma haTutuTu jAva hiyayA te sumiNe ogilati, ogihnittA IhaM pavisaMti, IhaM pavisittA anna compog wwwww AMIRMIRE NGO Jan Education International For Private & Personal use only

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dreams augur I believe that these bountiful exceedingly beneficial fruits." he devAnapriyo ! ina udAra caudaha mahAsvapnoM kA maiM mAnatA hai ki koI vizeSa prakAra kA kalyANakArI phala honA caahie|" 70. pazcAt ve svapnalakSaNa-pAThaka siddhArtha kSatriya ke / mukha se isa bAta ko sunakara, samajhakara harSita hue, santuSTa hue, prasanna-citta vAle hue| unhoMne una svapnoM para sAmAnya rUpa se vicAra kiyaa| sAmAnya rUpa se vicAra kara svapnoM ke artha para vizeSa rUpa se cintana karane lge| artha kA vizeSa rUpa se cintana karane ke pazcAta ve Apasa meM 70. King Siddhartha's words gladdened the hearts of the dream-diviners. They began reflecting on the dreams. They ventured interpretations, consulted with each other, discussed, arrived at meanings and finally came to a conclusion Having grasped the true meaning of the dreams omg kalpasUtra 117 ein Education International

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kalpasUtra 118 mantreNaM saddhi saMlAveMti, saMlAvittA tesi sumiNANaM laddhaTThA gahiyaTThA pucchiyaTThA viNichiTThA ahigaTThA siddhatthassa raNo purao sumiNasatthAI uccAremANA uccAremANA siddhatthaM khattiyaM evaM vayAsI // 70 // evaM khalu devANupiyA ! ahaM sumiNasatthe bAyAlIsaM suviNA tIsaM mahAsumiNA bAvarttAraM savvasumiNA diTThA, tattha

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they addressed king Siddhartha, commencing their words of prophecy with an exposition of the science of dream divination : Lmwww vicAra-vimarza karane lge| Apasa meM vicAra-vimarza kara svapnoM ke artha ko jAna pAye, gaMbhIra artha ko / grahaNa kara pAye / unhoMne paraspara eka dUsare se abhiprAya pUchA aura eka nizcaya para aaye| jaba ve sabhI svapnoM ke sambandha meM ekamata ho gaye taba siddhArtha rAjA ke sammukha svapnazAstroM ke anusAra, vacana bolate-bolate siddhArtha kSatriya ko isa prakAra kahane lage : 71. "he devAnupriya ! nizcaya rUpa se hamAre svpn-shaastr| meM bayAlIsa svapna aura tIsa mahAsvapna kula bahattara svapna batalAye gaye haiN| 71. "Our science, O beloved of gods, speaks of forty-two minor dreams and of thirty momentous dreams (maltasvapna): it speaks of seventytwo dreams in all. The fourteen wondrous dreams kalpasUtra

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NaM devANuppiyA ! arahaMtamAyaro vA cakkavaTTimAyaro vA arahaMtaMsi vA cakkaharaMsi vA (graM0 400 ) gabbhaM vakkamamANaMsi [eesi] tIsAe mahAsumiNANaM ime coddasa mahAsumiNe pAsittA NaM pddibujhNti| taM jahA - gaya0 gAhA // 71 // ___ vAsudevamAyaro vA vAsudevaMsi gambhaM vakkamamANaMsi etesi coisaNhaM mahAsumiNANaM annayare satta mahAsumiNe pAsittA NaM paDibujhaMti // 72 // baladevamAyaro vA baladevaMsi gambhaM vakkamamANaMsi esi coddasaNhaM mahAsumiNANaM annayare cattAri mahAsumiNe pAsittA NaM paDibujjhaMti // 73 // maMDaliyamAyaro vA maMDaliyaMsi ganbhaM vakte samANe etesiM coisaNhaM mahAsumiNANaM annayaraM egaM mahAsumiNaM pAsittA NaM paDibujhaMti // 74 // kalpasUtra 120 ein Education International

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you have recounted are from the group of thirty; they visit upon the mothers of Arbats and Cakravartis at their moment of conception. 72. "Mothers of Vasudevas are visited by seven of these fourteen momentous dreams. he devAnapriya ! jaba parahaMta athavA cakravartI garbha meM utpanna hote haiM taba unakI mAtAeM [una] tIsa mhaasvpnoN| meM se ina caudaha mahAsvapnoM ko dekhakara jAgRta hotI haiN| ve isa prakAra haiM - gaja Adi / 72. vAsUdeva ke garbha meM utpanna hone para unakI mAtAeM ina caudaha mahAsvapnoM meM se koI bhI sAta mahAsvapna dekhakara jAgRta hotI haiN| 73. baladeva ke garbha meM pAne para unakI mAtAe~ ina caudaha mahAsvapnoM meM se koI bhI cAra mahAsvapna dekhakara jAgRta hotI haiN| 74. mANDalika rAjA ke garbha meM Ane para unakI mAtAeM ina caudaha mahAsvapnoM meM se koI eka mahAsvapna dekhakara jAgRta hotI haiN| 73. "Mothers of Baladevas are visited by four of these fourteen dreams. 74. "And mothers of Mandalikas are visited by any one of these fourteen dreams. kalpasUtra 121 ein Education International

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Guts ime ya NaM devANuppiyA ! tisalAe khattiyANIe cohasa mahAsamiNA diTThA, taM orAlA NaM jAva maMgalakAragA NaM devANuppiyA ! tisalAe khattiyANIe sumiNA diTThA / taM jahA-atthalAbho devAguppiyA ! bhogalAbho devANuppiyA ! puttalAbho devANuppiyA ! sukkhalAbho devANuppiyA! rajjalAbho devANuppiyA! evaM khalu devANuppiyA ! tisalA khattiyANI navaNhaM mAsANaM bahupaDipuNNANaM aTThamANaM rAiMdiyANaM viikkaMtANaM, tumhaM kulakeuM kuladIvaM kulapavvayaM kulaDisagaM kulatilagaM kulakittikaraM kulanaMdikaraM kulajasakaraM kulAdhAraM kulapAyavaM kulataMtusaMtANavivaddhaNakaraM sukumAlapANipAyaM ahINapaDipuNNapaMcidiyasarIraM lakkhaNavaMjaNaguNovaveyaM mANummANapamANapaDipuNNa-sujAya-savvaMgasuMdaraMgaM sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM dArayaM payAhii // 7 // kalpasUtra 122 For Pelvate & Personal use only

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75. "Undoubtedly,o beloved of gods, Trisala has seen dreams which are most auspicious and bountiful. They presage fortune and happiness; they augur the acquisition of a kingdom and the birth of a son after nine months and seven-and-ahalf-days. Your son will be born with perfect limbs, manifesting every mark of auspiciousness. cawww 75. he devAnapriya ! trizalA kSatriyANI ne ye caudaha sovANiyAvizAlAkSatriyAgI ne udAra svapna dekhe haiN| yAvat ye maMgalakAraka svapna dekhe haiM / he devAnupriya ! ve artha-lakSmI kA lAbha karane vAle haiM / he devAnupriya ! ve bhoga kA lAbha karane vAle haiN| he devAnupriya ! ve putra kA lAbha karane vAle haiN| he devAnapriya ! ve satra kA lAbha karane vAle haiN| he devAnupriya! ve rAjya kA lAbha karane vAle haiN| he devAnupriya ! nizcaya hI trizalA kSatriyANI nava mAsa pUrNa hone para aura usa para sADhe sAta ahorAtri vyatIta hone para, Apake kUla meM dhvajA ke samAna, kula meM dIpaka ke samAna, kula meM parvata ke samAna, kula meM mukuTa ke samAna, kula meM tilaka ke samAna, kula kI kIti bar3hAne vAlA, kula kI samRddhi karane vAlA, kula ke yaza kA vistAra karane vAlA, kula kA prAdhAra, kula meM vRkSa ke samAna, kula meM santati-putra pautrAdi kI vizeSa vRddhi karane vAlA, hAtha-paira se sukumAra, avayavoM evaM pAMcoM indriyoM se paripUrNa, lakSaNa aura vyaMjana ke guNoM se yukta, mAna unmAna pramANa se paripUrNa, sujAta, sarvAMgasundara, candra ke samAna saumya prAkRti kA dhAraka, manohara, priyadarzI aura rUpavAn putra ko janma degii| kalpasUtra 123 ein Education International

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se vi ya NaM dArae ummukkabAlabhAve viNNAyapariNayamitte juvvaNagamaNuppatte sUre vIre vikkaMte vicchiNNa[vipula]balavAhaNe cAuraMtacakkavaTTI rajjavaI rAyA bhavissai, jiNe vA telokkanAyage dhammavaracakkavaTTI / taM orAlA NaM devANuppiyA! tisalAe khattiyANIe sumiNA diTThA, jAva Arogga-tuTTi-dIhAu-kallANa-maMgallakAragA NaM devANuppiyA! tisalAe khattiyANIe sumiNA diTThA // 76 // tae NaM se siddhatthe rAyA tesiM sumiNalakkhaNapADhagANaM aMtie eyamaTuM soccA nisamma haTTatuTTha jAva hiyae karayala jAva te sumiNalakkhaNapADhae evaM vayAsI // 77 // evameyaM devANuppiyA ! [tahameyaM devANuppiyA! avitahameyaM devANuppiyA !] icchiyameyaM devANuppiyA! paDicchiyameyaM devANuppiyA ! kalpasUtra 124 ein Education International

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kalpasUtra 125 76. aura vaha putra vAlyAvasthA ko pUrNakara, vijJAna zrAdi samasta kalAoM meM pAraMgata hokara jaba yuvAvasthA ko prApta karegA taba vaha zUra, vIra, tejasvI hogaa| vistIrNa aura vipula sainyabala aura vAhana senA ( hasti, azva, ratha zrAdi) kA dhAraka hogA / caturdik samudra paryanta bhUmaNDala kA cakravartI samrAT hogaa| prathavA tIna loka kA nAyaka zreSTha dharma kA cakravartI yA zreSTha dharmacakra kA pravartana karane vAlA jina tIrthaMkara hogA / zrataH he devAnupriya ! trizalA kSatriyANI ne ye udAra svapna dekhe vAtu he dezapraya ! free] dhariyAlI ne ArogyakAraka, tuSTikAraka, dIrghAyukAraka, kalyANakAraka aura maMgalakAraka svapna dekhe haiN|" 77. anantara vaha siddhArtha rAjA una svapnalakSaraNa pAThakoM ke mukha se isa prakAra kA svapnoM kA phala sunakara, samajhakara harSita huA, tuSTa hugrA, yAvat usakA hRdaya praphullita huA aura hAtha jor3akara yAvat aMjali kara una svapnalakSaraNa pAThakoM se isa prakAra bolA : 'he devAnupriya ! yaha aisA hI hai| he devApriya ! jaisA Apane kahA hai vaisA hI hai| he devAnupriya ! ApakA kathana satya hai, yathArtha hai ] he devA! yaha abhilaSita hai, iSTa hai| he devAnupriya ! yaha pramANita hai, svIkRta hai / 76. "On growing up and on reaching manhood with a ripe intellect, your son will become a valiant hero and a great king, ruling his kingdom with large armies and numerous carriages. He will be a Cakravarti with his dominions extending over the four quarters. "But it may also so happen that he will become a great Dharma-cakravarti, a Tirthaikara, the leader of the whole world. Truly, O beloved of gods, Trisala has seen bountiful dreams, dreams presaging a long life, good health and auspicious prosperity." 77. These words gladdened the heart of king Siddhartha. He bowed to the dream-diviners and acclaimed their divination with these words:

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kalpasUtra 126 icchiscchiyameyaM devANuppiyA ! sacce NaM esamaTThe se jaheyaM tubbhe yaha kaTTu te sumi sammaM paDicchati, paDicchittA te sumiNalakkhaNapADhae viuleNaM asaNeNaM pupphagaMdha [vattha] mallAlaMkAreNa sakkArei sammANei, sakkAritA sammANittA viulaM jIviyArihaM pIidANaM dalaya, viulaM jIviyArihaM poidANaM dalaittA paDivisajjei // 78 // tae NaM se siddhatthe vattie sIhAsaNAo abbhuTThei, abbhuTThittA jeNeva tisalA khattiyANI javaNiyaMtariyA teNeva uvAgacchai, teNeva uvAgacchittA tisala khattiyANi evaM vayAsI // 79 // evaM khalu devANuppie ! sumiNasatyaMsi bAyAlIsaM sumiNA jAva evaM mahAsumiNaM sumiNe pAsittA NaM paDibujjhati // 80 // iNaM tu devA ! coddasa mahAsumiNA diTThA, [taM ] orAlA

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78. "You are uttering the truth, O beloved of gods, you are speaking of the inevitable. And what you say is desirable, it is extremely desirable, it is desirable beyond compare. You are certainly unerring in your prophesy." With these words he humbly acknowledged their divination. He then paid his homage to the dream-diviners and honoured them with large quantities of flowers, perfumes, clothes, garlands and ornaments. Joyously, he endowed them with generous gifts for their livelihood and gave them leave to depart. he devAnupriya ! pApakA yaha kathana icchita aura svIkRta / hai| jaisA Apane svapnoM kA phala batalAyA hai vaha satya / hai|" isa prakAra ve una svapnArthoM ko samyak prakAra se svIkAra karate haiM / svIkAra kara una svapnalakSaNa-pAThakoM ko vipula khAdya padArtha, puSpa, [vastra,] sugandhita cUrNa, mAlAeM, AbhUSaNa Adi pradAna kara unako satkArita aura sammAnita karate haiN| satkAra aura sammAna kara unake jIvana-paryanta cale aisA vipUla prItidAna dete haiN| sampUrNa jIvana-yogya vipula prItidAna dekara svapnalakSaNa pAThakoM ko sammAna pUrvaka vidA karate haiN| 76. anantara siddhArtha kSatriya apane siMhAsana se uThate haiN| uThakara jahAM trizalA kSatriyAraNI parde ke pIche baitthii| thI vahAM pAte haiN| vahAM Akara trizalA kSatriyANI ko| isa prakAra kahate haiM : 80. "he devAnupriye ! isa prakAra nizcaya se svapnazAstroM meM bayAlIsa svapna yAvat una mahAsvapnoM meM se eka mahAsvapna ko svapna meM dekhakara jAgRta hotI haiN| 81. he devAnupriye ! tumane jo ye caudaha mahAsvapna dekhe haiM, ve udAra haiN| 79-81. Then Siddhartha climbed down his throne and walked to the screen behind which Trisala was sitting and repeated to her all that the dreamdiviners had said. kalpasUtra 127 ein Education International

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kalpasUtra 128 NaM tume jAva jiNe vA telokkanAyage dhammavara cakkavaTTI // 81 // taNaM sA tisalA [ khattiyANI] eyamaTThe soccA nisamma haTTatuTThA jAva hiyayA, karayala jAva te sumiNe sammaM saMpaDicchai // 82 // sammaM saMpiicchattA siddhattheNaM raNNA abbhaNuSNAyA samANI nANAmaNirayaNabhatticittAo bhaddAsaNAo abbhuTThei, abbhuTThittA aturiyaM acavalaM asaMbhaMtAe avilaMbiyAe rAyahaMsasarisIe gaIe jeNeva sae bhavaNe teNeva uvAgacchai, uvAgacchittA sayaM bhavaNaM aNupaviTThA // 83 // pabhi ca NaM samaNe bhagavaM mahAvIre rAyakulaMsi sAharie, tappabhi ca NaM bahave vesamaNakuMDadhAriNo tiriyajaMbhagA devA sakkavayaNa se jAI imAI purAporANAI mahAnihANAI bhavaMti, taM jahA - pahINasAmiyAI pahINaseuyAiM pahINagottAgArAI, ucchinnasAmiyAI

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yAvat tumheM tIna loka ke nAyaka, zreSTha dharma ke cakravartI athavA zreSTha dharmacakra kA pravartana karane vAle jina tIrthaMkara banane vAle putra ratna kI prApti hogii|" 82. usake pazcAta vaha trizalA kSatriyANI isa prakAra82. Siddhartha's words gladdened the heart of svapna phala sunakara, samajhakara harSita huI, saMtuSTa huI, Trisali and she acknowledged the divination with yAvat usakA hRdaya atyanta pramudita huaa| hAtha jor3akara folded palms. yAvata vaha svapnoM ke artha ko samyaka rUpa se svIkAra karatI hai| 83. samyak prakAra se svIkAra kara, siddhArtha rAjA kii| 83. With Siddhartha's leave, she rose from her anujJA prApta kara, vividha mariNaratnoM kI racanA se gem-inlaid and ornamentally painted chair and camacamAte hue bhadrAsana se uThatI hai| uThakara tvarA rahita, with a steady unhurried gait, like that of a swan, capalatA rahita, bhrAnti rahita, vilamba rahita, rAjahaMsI she walked back to the palace. ke samAna manthara gati se jahAM svayaM kA bhavana hai vahAM 84. Ever since the moment when Sramana AtI hai| vahAM Akara apane bhavana meM praveza karatI hai| Bhagavan Mabavira came into the Jity-clan, 84. jisa dina se zramaNa bhagavAna mahAvIra isa rAjakula hosts of flying Jrmbhaka gods, acting under the meM saMharita hue usa dina se vaizramaNa kubera ke adhInastha, orders of Indra, and carrying Kubera's urns, went tiryakloka meM nivAsa karane vAle bahuta se jambhaka deva forth to places where ancient, forgotten treasures indra kI prAjJA se jo atyanta prAcInatama mahAnidhAna were buried and conveyed these hoards to the palace of king Siddhartha. They brought treasures, (jamIna meM gAr3e hue khajAne) haiM, jaise-jisa gar3e hue the owners and hoarders of which were long dead, dhana kA vartamAna samaya meM koI svAmI nahIM rahA, jisameM their family-mansions lying in ruins : treasures koI bhI vRddhi karane vAlA sevaka nahIM rahA, dhana bhaNDAra which had no inheritors left. They brought sthApita karane vAle svAmI kA koI gotrIya bhI nahIM treasures hidden in villages, dwellings (agira), rahA, jina dhana-bhaNDAroM ke mAlikoM kA bhI uccheda ho gayA, B purn kalpasUtra 126 ein Education International

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kalpasUtra 130 ucchinnaseuyAiM ucchinnagottAgArAI [gAmA''garanagarakheDakavvaDamaDaMbadoNamuhapaTTaNAsamasaMvAhasannivesesa] siMghADaesa vA tiesu vA caukkesu vA caccaresu vA caummuhesu vA mahApahesu vA gAmaTThANesu vA nagaraTThANesu vA gAmaNiddhamaNesu vA nagaraniddhamaNesu vA AvaNesu vA devakulesu vA sabhAsu vA pavAsu vA ArAmesu vA ujjANesu vA vaNesu vA vaNasaMDesu vA susANa-sunnAgAra-girikaMdara-saMdhiselovaTThANabhavaNagihesu vA sannikhittAiM ciTThati, tAiM siddhattharAyabhavaNaMsi sAharati // 84 // jaM raryANi ca NaM samaNe [bhagavaM mahAvIreM] nAyakulaMsi sAharie, taM raryANi ca NaM nAyakulaM hiraNNeNaM vaDDhitthA, suvaNNeNaM vaDDhitthA, jAva [dhaNeNaM dhantreNaM rajjeNaM raTTeNaM baleNaM vAhaNeNaM koseNaM koTThAgAreNaM pureNaM aMteureNaM jaNavaeNaM jasavAeNaM vaDDhitthA, vipula dhaNa - kaNaga-rayaNa

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vardhana karane vAle sevakoM kA bhI uccheda ho gayA, adhikAriyoM ke gotrastha vyaktiyoM kA bhI uccheda ho gayA, arthAt jinakA koI nAma lene vAlA bhI zeSa nahIM rahA, vaise gar3he hue dhana-bhaNDAra jahAM kahIM bhI [grAmoM meM, Agara-khadAnoM meM, nagaroM meM, kheTakoM meM, karbaToM (kasboM) meM, maDamboM meM, droNamukhoM meM, pattanoM meM, aAzramoM meM, samabhUmi meM, sannivezoM meM,] zRMgATakoM meM, tripathoM meM, catuppathoM meM, carcara (cauka) meM, caturmakhoM (cAroM ora ke daravAjoM vAle maMdiroM) meM, rAjamArgoM meM, nirjana grAmoM meM, nirjana nagaroM meM, grAma ke khAloM meM, nagara ke khAloM meM, vyApArasthala-dukAnoM meM, devakuloM meM, sabhAsthAnoM meM, jalazAlAoM (pyAU) meM, upavanoM meM, udyAnoM meM, vanoM meM, vanakhaNDoM meM, zmasAnoM meM, zUnyagRhoM meM, parvata ko guphAoM meM, zAntigRhoM meM, pattharoM kI khadAnoM meM, bhavanoM meM aura kRSakoM ke gharoM ityAdi sthAnoM meM dATe hue the, una sthAnoM se lA-lAkara siddhArtha rAjA ke bhavana meM sthApita karane lge| 5.jisa rAtri se zramaNa [bhagavAna mahAvIra jJAtakUla meM saMharita hue usI rAtri se jJAtRkula hiraNya (rajata) se, svarNa se, yAvat [dhana se, dhAnya se, rAjya se, rASTra se, bala-senA se, vAhanoM se, koza se, koSThAgAra se, nagara se, antaHpura se, janapada se, yaza aura kIti se vRddhi prApta karane lagA tathA vipula dhana, svarNa, ratna, mines (akara), large towns (nagara), mud-walled towns (khetaka), petty towns (karbata), isolated towns (mandaba), towns accessible through both land and water (droya-mukha), towns situated on either a land-route or a water-route (pattana), hermitages (asrama), strongholds with sufficient agricultural land for sustenance (sani wila), halting places for caravans or armies (sannivesa), crossings where three or four roads meet, courtyards, squares, locations opening on four directions, major highways, sites for villages or towns, villagedrains, town-drains, market-places, temples, assembly-halls, sheds providing water for travellers (prapil), pleasure gardens (arima), parks (urlyina), forests, woods, cemeteries, deserted houses, cavedwellings, monks' caves, audience-halls, homes and houses. 85. Since the night Sramaya Bhagavan Mahavira was brought to the clan of the Jitatys, the clan began to increase in manifold ways : its gold increased, its gold-ornaments increased, its wealth, agriculture, kingdom, imperial power along with its armies, carriages, treasuries, ware-houses, towns, kalpasUtra 131 ein Education International

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maNi-mottiya-saMkha-silappavAla-ratta-] rayaNamAieNaM saMtasArasAvaijjeNaM aIva 2 poisakkArasamudaeNaM abhivaDDhitthA // 5 // tae NaM samaNassa bhagavao mahAvIrassa ammApiUNaM ayameyAkhve abbhatthie citie patthie maNogae saMkappe samuppajjitthA-jappabhiI ca NaM amhaM esa dArae kucchisi gabbhattAe vakkate, tappabhiyaM ca NaM amhe hiraNNeNaM vaDDhAmo, suvaNNeNaM vaDDhAmo, dhaNeNaM dhanneNaM rajjeNaM raTeNaM baleNaM vAhaNeNaM ca koseNaM koDAgAreNaM ca pureNaM aMteureNaM jaNavaeNaM [jasavAeNaM vaDDhAmo,] vipuladhaNa-kaNaga-rayaNa-maNi-mottiya-saMkhasilappavAla-rattarayaNamAieNaM saMtasArasAvaejjeNaM pItisakkAreNaM atIva 2 abhivddddhaamo| taM jayA NaM amhaM esa dArae jAe bhavissati, tayA NaM amhe eyassa dAragassa eyANurUvaM guNNaM guNanipphannaM nAmadhijjaM kalpasUtra 132

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mariga, muktA, zaMkha, viSahAriNI zilA, pravAla, lAla] ratna-mANika mAdi sArabhata sampatti se bhI baddhi ko prApta karane lagA aura prIti, satkAra va sadbhAva bho atyadhika baDhane lgaa| 86. anantara zramaNa bhagavAna mahAvIra ke mAtA-pitA ke mana meM isa prakAra kA vicAra, cintana, abhilASA rUpa saMkalpa utpanna huA ki "jaba se hamArA yaha putra kukSi meM garbharUpa meM AyA hai taba se hamArI hiraNya se, suvarNa se, dhana se, dhAnya se, rAjya se, rASTra se, senA se, vAhanoM se, koza se, koSThAgAra se, nagara se, antaHpura se, janapada se, [yazaHkIrti se vRddhi huI hai] aura vipula dhana, kanaka, ratna, mariNa, motI, zaMkha, zilA, pravAla, mANika Adi sArabhUta sampatti bhI baDhI hai tathA prIti, pAdara, satkAra bhI atyadhika baDhA hai| ataeva jaba hamArA yaha putra janma legA taba hama isa bAlaka kA isake anurUpa, guNAnusAra aura guNaniSpanna womens' appartments and its subjects-all increased bountifully. The Jiatrs increasingly multiplied in wealth, gold, gems, precious stones, pearls, mother-of-pearls (Sarkha), coral and rubies--they multiplied in every valuable that they possessed. Their happiness and their honour grew increasingly. 86. Then the parents of Sramaya Bhagavan Mahavira reflected, and formed this resolution : "Ever since this child, our son, has entered the womb, we and ours have increased in every way. Therefore, when our son will see the light of the day, we shall name him Vardhamana (the Increasing One), a noble name and a name befitting his supreme merits." kalpasUtra 133

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Dowwws mma karissAmo vaddhamANo tti|86| tae NaM samaNe bhagavaM mahAvIre mAuaNukaMpaNaTThAe niccale niphaMde nirayaNe allINapallINagutte yA vi hutthA // 8 // tae NaM tIse tisalAe khattiyANIe ayameyArave jAva saMkappe samuppajjitthA-haDe me se gabbhe, maDe me se gabbhe, cue me se gabbhe, galie me se ganbhe, esa [me] gabbhe puvi eyati, praka wws kalpasUtra 134 lain Education Interational For Prale & Personal use only

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kalpasUtra 135 vardhamAna nAma rakheMge / " 87. anantara zramaNa bhagavAn mahAvIra mAtRbhakti se ( halana calana kriyA se mAtA ko kaSTa na ho isa dRSTi se) garbha meM nizcala ho gae arthAt halanA-DulanA banda kara diyA, nispanda ho gae, akampa ho gae aura apane gopAMgoM ko saMkucita kara liyA / 88. pazcAt usa trizalA kSatriyANI ke mAnasa meM isa prakAra kA saMkalpa-vikalpa utpanna huA ki "merA yaha garbha haraNa kara liyA gayA hai| merA yaha garbha mara gayA hai| merA yaha garbha cyuta (sthAna bhraSTa) ho gayA hai| merA yaha garbha skhalita ho gayA hai| merA yaha garbha pahale hilatADulatA thA 87. Sramara Bhagavan Mahavira dwelled in the womb with such extreme stillness that he did not make the slightest movement or even a tremor. He remained without making his presence felt, as if he was not there at all. He did this out of compassion for his mother. 88. But Trisala became apprehensive and thought: "Has the child in my womb been destroyed? Has he been killed? Have I suffered a miscarriage? The child used to move, but now he does not move."

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kalpasUtra 136 niyati ta kaTTu ohayamaNasaMkappA ciMtAsoyasAyaraM saMpaviTThA karayalapalhatthamuhI aTTajjhANovagayA bhUmigayadiTTiyA jhiyAya / taM paya siddhattharAyavarabhavaNaM uvaraya-muiMga-taMtI- tala-tAla-nADaijjajaNamaNujjaM dINavimaNaM viharai // 88 // tae NaM samaNe bhagavaM mahAvIre mAUe ayameyArUvaM ajjhatthiyaM [ patthiyaM] maNogayaM saMkaSpaM samuppannaM vijANiya egadeseNaM eyati // 86 // taNaM sA tisalA khattiyANI haTTatuTTha jAva hiyayA evaM vayAsI no khalu me gabhe haDe jAva no galie, esa me gabbhe puvvi no eyai, safras [ti kaTTu haTThatuTTha jAva hiyayA ] evaM vA viharati // 60 // taNaM samaNe bhagavaM mahAvIre gabbhatthe ceva imeyArUvaM abhiggahaM

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She became distressed and spiritless. Her heart sank in a sea of sorrow. She sat brooding with her cheek on her hands and with eyes fixed to the ground. All the merry, multifarious sounds of drums and strings and cymbals, of music and dance, came to a stop in Siddhartha's palace. All cheer was gone and every one was sad. kintu aba hilatA-DulatA nahIM hai|" isa prakAra khinna aura duHkhita mana vAlI hokara cintArUpI zoka ke samudra meM DUba gii| hathelI para mukha rakhakara prArtadhyAna karatI huI, bhUmi kI aura nIcI dRSTikara cintA karane lgii| usa samaya siddhArtha rAjA ke zreSTha bhavana (mahala) meM jahAM para pahale mRdaMga, vINA Adi vAdya bajate the, rAsa-krIDAeM hotI thIM, nATaka hote the, vAha-vAha kA ghoSa ho rahA thA, vahAM para sarvatra zUnyatA chA gaI aura saba loga duHkhI tathA zUnyacitta se rahane lge| 86. tatpazcAt zramaNa bhagavAna mahAvIra mAtA ke mana meM utpanna hae isa prakAra ke vicAra, cintana, abhilASarUpa saMkalpa-vikalpa ko jAnakara apane zarIra ke eka deza (hisse) ko hilAte haiN| 10. tatpazcAt vaha trizalA kSatriyANI harSita va tuSTa huI, yAvata usakA hRdaya prasannatA se khila uThA aura isa prakAra kahane lagI-"nizcaya hI mere garbha kA haraNa nahIM hamA hai yAvat skhalita nahIM hayA hai| yaha merA garbha pahale hilatA nahIM thA kintu aba hila-Dula rahA hai| isa prakAra vaha [harSita va saMtuSTa huI,] yAvat atIva prasanna citta se rahane lgii| 11. usake pazcAt zramaNa bhagavAna mahAvIra ne garbha meM rahate hue isa prakAra abhigraha 89. Sramana Bhagavan Mahavira came to know of his mother's concern and apprehension. He made a little movement to his side. 90. This gladdened the heart of Trisala. A thrill of joy went through her frame causing the hair of her body to stand erect like kadamba flowers at the touch of rain. She exclaimed: "The child in my womb lives, he is safe; I have not suffered a miscarriage, for my child moves as before." Her spirits were cheered again. kalpasUtra 91. At that moment, while yet in the womb, Bhagavan Mahavira made a vow : "It will not be ein Education International

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abhigihNati-no khalu me kappai ammApitohiM jIvaMtehiM muMDe bhavittA agAravAsAo aNagAriyaM pavvaie // 1 // tate NaM sA tisalA khattiyANI NhAyA kayabalikammA kayakouyamaMgalapAyacchittA savvAlaMkAravibhUsiyA taM gambhaM nAtisIehiM nAtiuNheMhiM nAtitittehiM nAtikaDuehi nAtikasAiehi nAtiaMbilehi nAtimahurehi nAtinihiM nAtilukhehi [nAtiullehi nAtisukehiM] savvattuyabhayamANasuhehi bhoyaNacchAyaNagaMdhamallehiM vavagayarogasogamohabhayaparittAsA jaM tassa gabbhassa hiyaM miyaM patthaM gabbhaposaNaM taM dese ya kAle ya AhAramAhAremANI vivittamauehi sayaNAsaNehi pairikkasuhAe maNANukUlAe vihArabhUmIe pasatthadohalA saMpuNNadohalA sammANiyadohalA avimANiyadohalA vocchinnadohalA vavaNIyadohalA Diwn kalpasUtra 138 ein Education International

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proper for me to pull out my hair and become a homeless mendicant while my parents live." dhAraNa kiyA- "jaba taka mere mAtA-pitA jIvita raheMge taba taka meM mUNDita hokara, gahavAsa kA tyAga kara pravrajyA svIkAra nahIM kruuNgaa|" 62. usake pazcAt usa trizalA kSatriyAraNI ne snAna kiyA, balikarma kiyA, kautuka, maMgala tathA prAyazcitta / kRtya kiyA aura samasta alaMkAroM se vibhUSita huii| vaha garbha kA popaNa karane lgii| usane atyanta zIta, atyanta uSNa, atyanta tIkSNa, atyanta kaTuka, atyanta kasaile, atyanta khaTTe, atyanta mIThe, atyanta snigdha, atyanta rUkhe, [atyanta gIle, atyanta sUkhe] bhojana kA tyAga kara diyaa| vaha saba RtuoM ke anukUla sukhakArI bhojana karatI tathA vastra, gandha aura mAlAoM ko dhAraNa karatI huI, roga, zoka, moha, bhaya aura trAsa rahita hokara rahane lagI / vaha usa garbha ke poSaNa ke liye deza aura kAlocita hitakArI, parimita pathyamaya grAhAra karatI huI, komala zayyA aura prAsana kA upayoga karatI huI, nitAnta sukhakara aura mana ke anukUla ekAnta-zAnta vihArabhUmi meM rahane lgii| usako garbha ke prabhAva se prazasta dohada (manoratha) utpanna hue| una dohadoM ko pUrNa kiyA gyaa| una dohadoM kA sammAna kiyA gyaa| una dohadoM kI upekSA nahIM kI gii| abhilASita manoratha pUrNa ho jAne se naye dohada utpanna hone se ruka gaye / 92. Thenceforth, Trisali took her bath regularly, adorned herself with the best of ornaments, offered food to the family-deities and performed all the due rites of protection, propitiation and expiation. She ate food that was neither too warm nor too cold, neither too pungent nor too bitter, neither too astringent nor too sour or sweet, neither too oily nor too rough and neither too watery nor too dry. She took the right food in the right season, slept. on healthy couches and used good porfumes and garlands. She kept herself free from disease or worry and from delusions or nervous tension. She was careful to eat only what was beneficial, healthy and nourishing for her unborn child. She dwelt for his sake in quiet corners which were conducive to peace; she took her rest on pleasant, soft divans and beds, placed in secluded spots. The irrepressible desires (dohada) that arose in her heart during pregnancy were directed solely towards good things, and her desires were always respected and fulfilled. She was never once denied. Every single demand she made was met. None was ever refused. She lived rejoicingly, kalpasUtra ein Education International For Pelvate & Personal use only

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suhaM suheNaM Asayati sayati ciTThai nisIyati tuyaTTati suhaM suheNaM taM gabbhaM privhti||2|| teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre je se gimhANaM paDhame mAse docce pakkhe cittasuddhe tassa NaM cittasuddhassa terasIdivaseNaM navaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANaM rAiMdiyANaM viikkaMtANaM kalpasUtra 140 Jan Education International

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bearing the child in her womb with cheer. She abided with a carefree heart, spending her days in rest and repose with a joyful spirit. putum vaha atyanta sukhapUrvaka prAthaya lekara uThatI-baiThatI hai, sotI hai, bhadrAsanAdi para baiThatI hai, karavaTa badalatI hai aura atyanta sukhapUrvaka garbha ko dhAraNa karatI hai| 13. usa kAla, usa samaya meM zramaNa bhagavAna mahAvIra jaba grISma Rtu kA prathama mAsa, dUsarA pakSa caitra sudi cala rahA thA taba usa caitra zukla trayodazI ke dina, nau / fer mAsa aura sADhe sAta ahorAtri vyatIta hone para, 93. Then at the proper time and the proper moment, when nine months, seven-and-a-half days had passed, Sramana Bhagavan Mahavira came wws kalpasUtra 141 ein Education International

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Euters uccaTThANagaesu gahesu paDhame caMdajoge somAsu disAsu vitimirAsu visuddhAsu jaiesu savvasauNesu payAhiNANukUlaMsi bhUmisapisi mAruyaMsi pavAyaMsi nipphaNNameiNIyaMsi kAlaMsi pamuiyapakkIliesu jaNavaesu puvvarattAvarattakAlasamayaMsi hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM AroggA AroggaM dArayaM payAyA // 3 // ___jaMraNi ca NaM samaNa bhagavaM mahAvIre jAe, taM raNi ca NaM bahahiM devehi devIhi ya uvayaMtehi ya uppayaMtehi ya devujjoe egAloe loe devasannivAyA uppijalamANabhUyA kahakahabhUyA yAvi hotthA // 64 // jaM raNi ca NaM samaNe bhagavaM mahAvIre jAe taM raNiM ca NaM bahave vesamaNakuMDadhArI tiriyajaMbhagA devA siddhattharAyabhavaNaMsi hiraNNavAsaM ca suvaNNavAsaM ca [rayaNavAsaM ca vayaravAsaM ca vatthavAsaM ca] AharaNa kalpasUtra ein Education International For Pelvate & Personal use only

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grahoM ke ucca sthAna meM pAne para, prathama candrayoga meM, jaba sabhI dizAeM saumya, aMdhakAra rahita aura nirmala thIM, jaya- vijaya sUcaka sarva prakAra ke zakUna the, dakSiNa dizA kii| zItala, manda, sugandhita havA bhami para cala rahI thI, usa samaya medinI dhAnya se samRddha thI, janapadoM ke hRdaya pramoda se paripUrita the, tava madhyarAtri ke samaya hastottarA nakSatra kA yoga pAne para trizalA kSatriyANI ne Arogya (sukha) pUrvaka svastha putra ko janma diyaa| forth into the world. He was born a healthy child on the thirteenth of the bright-half (Sukla-paksa) of Caitra, that is, the second fortnight of the first month of summer. He was born at midnight, when the previous night was just giving way to the night following and the moon was in conjunction with the constellation uttardphalguni. All planets were exalted. The moon was in its best conjunction. The skies were tranquil, pure and bright. All omens augured success. A pleasant south-wind swept the earth. Fields were green with corn. People rejoiced and made merry. 94. On the night, at the moment, when Bhagavan Mahavira was born, countless gods and goddesses glided resplendently in ascending and desending movements. The whole world was awed and there arose from the world a mighty tumult of wonder. 14. jisa rAtri meM zramaNa bhagavAn mahAvIra ne janma grahaNa kiyA usa rAtri meM bahuta se deva aura deviyoM ke Upara nIce Ane-jAne se, devoM ke udyota se, pUjIbhUta / yAloka se, devoM ke saMgama se loka meM halacala maca gii| aura sarvatra kala-kala nAda vyApta ho gyaa| 65. jisa rAtri meM zramaNa bhagavAna mahAvIra utpanna hue usa rAtri meM kuvera kI AjJA meM rahe hue tiryaka jambhaka devoM ne siddhArtha rAjA ke bhavana meM cAMdI, sonA, [ratna, vajraratna, vastra,] alaMkAra, kalpasUtra 143 95. And on that night, at that moment, hosts of flying Jrmbhaka gods, bearing Kubera's urns, showered a rain of riches : of gold, gold-orna ments, jewels, diamonds, clothes, ornaments, flowers, leaves, fruits, seeds, garlands, perfumes, ein Education International

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vAsaM ca pattavAsaM ca puSphavAsaM ca phalavAsaM ca bIyavAsaM ca mallavAsaM ca gaMdhavAsaM ca vaNNavAsaM ca cuNNavAsaM ca vasuhAravAsaM ca vAsiMsu // 6 // tae NaM se siddhatthe khattie bhavaNavai - vANamaMtara - joisavemANiehiM dehi titthayarajammaNAbhiseyamahimAe kayAe samANIe paccUsakAlasamayaMsi nagaraguttie saddAvei, nagara mms kalpasUtra 144 en Education International For Private Personal Use Only

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colours and powdered perfumes-upon the palace of king Siddhartha. patra, puSpa, phala, vIja, mAlA, gandha padArtha, sugandhita cUrNa, varNaka aura svarNa moharoM kI ajasra vRSTi kii| 66. anantara siddhArtha kSatriya bhavanapati, vAraNavyaMtara, jyotiSika aura vaimAnika arthAt cAroM nikAya ke devoM dvArA tIrthakara kA janmAbhiSeka mahotsava saMpanna kara lene ke bAda prAtaHkAla meM nagararakSakoM ko bulAtA hai aura nagara mal 96. Gods of various categories-Bhavanapatis, Vyantaras, Jyotiskas and Vaiminikas-annointed the Tirthankara and celebrated the glory of his nativity. Then, early at the break of dawn, Siddhartha assembled his town-guards and instructed them with these words: kalpasUtra 145

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guttie saddAvittA evaM vayAsI // 6 // khippAmeva bho devANuppiyA! kuMDaggAme nayare cAragasohaNaM kareha, cAragasohaNaM karittA mANummANavaddhaNaM kareha, mANummANavaddhaNaM karittA kuMDapuraM nagaraM sabbhitarabAhiriyaM AsiyasammajjiovaleviyaM saMghADagatiya-caukka-caccara-caummuha-mahApahapahesu sitta-sui-saMmaTTha-ratyaMtarAvaNavIhiyaM maMcAimaMcakaliyaM nANAviha-rAgabhUsiya-jjhayapaDAgamaMDiyaM lAulloiyamahiyaM gosIsa-sarasa-rattacaMdaNa-daddara-dinna-paMcaMgulitalaM uvaciyacaMdaNakalasaM caMdaNaghaDa-sukaya-toraNa-paDiduvAra-desabhAgaM Asattosatta-vipula-vaTTa-vagghAriya-malladAmakalAvaM paMcavaNNa-sarasa-surabhi kalpasUtra

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Full rakSakoM ko bulAkara isa prakAra kahatA hai : 67. "he devAnapriyo! zIghra hI kRNDagrAma nagara ke kArAgRha ko khAlI kara do arthAt samasta bandIjanoM ko chor3a do| kaidiyoM ko mukta karane ke pazcAt taula-mApa ko baDhAyo / arthAt samasta padArtha saste becane kA Adeza prasArita kro| taula-mApa baDhAne ke pazcAt kuNDapura nagara ke bhItara aura bAhara pAnI kA chir3akAva karAno, sphaaii| karAno, lepana kraayo| nagara ke zRgATakoM, tirAhoM, caurAhoM, catvaroM (cauka), catumakhoM (cAra daravAje vAle mandiroM), rAjamArgoM aura sabhI sAmAnya mArgoM meM pAnI kA chir3akAva karAyo, saphAI karApo, jahAM-tahAM sabhI mohalloM, galiyoM tathA bAjAroM meM pAnI kA chir3akAva aura saphAI karavAkara una sthAnoM para darzakoM ke liye maMca banavAyo / vividha raMgoM se zobhita dhvajA aura patAkAeM baMdhavAno / nagara ko lipA-putAkara svaccha bnvaayo| makAnoM kI bhItoM para gozIrSa candana, sarasa rakta candana aura dardara-malaya candana ke, pAMcoM aMguliyAM ubharI huI dikhAI deM isa prakAra chApe lgvaayo| ghara ke bhItara candana kalaza rkhvaayo| jahAM-tahAM ramaNIya lagane vAlI aura pRthvI ko sparza karatI huI lambI gola phUloM kI mAlAeM laTakavAyo, pAMcoM vargoM ke sarasa sugandhita puSpoM 97. "Go immediately, beloved of gods, and set free all my prisoners. Let more goods be measured out for the same weights. Have the town of Kundagrama broomed, plastered and sprinkled with water, inside and out. Have the main roads, lanes, squares and plazas (nagara-catrara) cleansed; have the crossings of three road and of four roads swept, and have locations that open on all directions wiped. And when the thoroughfares (rathyantara) and shopping-arcades have been cleaned and purified, have small and large platforms erected in them. Have flags and banners of variegated colours raised, and have shamianas put up. Sprinkle the covered areas with auspicious parched rice (lija). On every door, print palm-marks, showing all five fingers, with gosirsa, sandal-paste and dardara. Sct up sandal-urns for good omen. Have torana-gates erected and let these, too, be adorned with sandalurns. Let large, round wreaths and garlands be hung every where : let them be hung loose and let them be fixed to the walls (avasaktipasakta). m kalpasUtra 147 Jan Education International For Private & Personal use only

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mukka-pupphapuMjovayArakaliyaM kAlAguru-pavara-kuMdurukka-turukka-DajjhaMtadhUva-maghamaghaMta-gaMdhuddhayAbhirAmaM sugaMdhavaragaMdhiyaM gaMdhavaTTibhUyaM, naDa-naTTagajalla-malla-muTTiya-valaMbaga-kahaga-pavaga-lAsaka-Aikkhaga-laMkha-maMkha-tUNailla-tuMbavINiya-aNegatAlAcarANucariyaM kareha ya kAraveha ya, karittA ya kAravittA ya jUyasahassaM ca musalasahassaM ca ussaveha, ussavittA mama eyamANattiyaM paccappiNaha // 7 // tae NaM te NagaraguttiyA siddhattheNaM raNNA evaM vuttA samANA haTTha jAva hiyayA karayala jAva paDisuNittA khippAmeva kuMDapure nagare cAragasohaNaM kalpamUtra 148 For Private & Personal use only

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ko idhara-udhara phailAyo aura sthAna-sthAna para phUloM ke gucche (guladaste) rkhvaayo| prajvalita kRSNAgara, zreSTha kunduru aura turuSka kI sugandhita dhUpa se maghamaghAyamAna aura sugandha se ramaNIya bnvaayo| yatra-tatra zreSTha sugandhita cUrNoM kA chir3akAva kara sugandhita guTikA ke samAna mahaka uThe aisA krvaayo| naTa, nartaka, jalla (rassI para khela batAne vAle), malla (pahalavAna), mauSTika (muSTi se lar3ane vAle), vidUSaka, kathAvAcaka, plavaga (kUdane vAle), lAsaka (rAsakrIDA karane vAle), bhaviSya batAne vAle, laMkha (bAMsa para khelane vAle), maMkha (citra batAne vAle), tRNavAdaka, vINAvAdaka, tAlavAdaka Adi apanI-apanI klaaoN| se nAgarikoM kA manoraMjana kareM aisI vyavasthA svayaM karo aura dUsaroM se karAyo / aisI vyavasthA svayaM kara aura dUsaroM se karavAkara hajAroM yUpa (bailagAr3I ke jUe) aura hajAroM mUsala UMce sthAna para rkhvaado| yaha kArya saMpanna kara majhe merI AjJA pratyarpita karo-kAryasampannatA kI sUcanA do|" 18. usake pazcAta ve nagararakSaka siddhArtha rAjA kI ukta prakAra kI prAjJA ko sunakara harSita hae, yAvat unakA hRdaya praphullita humaa| unhoMne hAtha jor3a kara yAvat siddhArtha rAjA ke Adeza ko vinayapUrvaka svIkAra / kiyaa| Adeza ko svIkAra kara ve zIghra hI kuNDapura nagara meM kArAgRha se bandiyoM kI mukti Let incense from the best kalaguru, kunduru and turuska saturate the town with its overpowering scent and let bunches of sweet-smelling flowers of five different hues be placed everywhere. Let the over-hanging perfume turn the town into a veritable incense-stick. Go and arrange for play-actors, dancers, ropetricksters (jalla), wrestlers, boxers, jumping-acrobats, clowns, story-tellers, ballad-singers, folkdancers (lisaka), narrators (acakhyaka), stiltdancers, picture-canvas-bearers (maikha), tinaplayers, tumba-vinti-players and narrators who sing ballads with drum-playing. Let them all display their art. Also have yilpa-pillars and thick mace-likepillars (musala) put up. Then report to me. Suites ER kalpasUtra 146 98. Siddhartha's words gladdened the hearts of the town-guards. They set forth immediately and did as they had been ordered and reported back to the king. Bein Education International

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kalpasUtra 150 jAva ussavittA jeNeva siddhatthe rAyA teNeva uvAgacchaMti, uvAgacchittA karayala jAva kaTTu siddhatthassa raNNo eyamANattiyaM paccapiNaMti // 68 // taNaM [se] siddhatthe rAyA jeNeva aTTaNasAlA teNeva uvAgacchai, uvAgacchittA jAva savvoroheNaM savvapuSpagaMdhavatthamallAlaMkAravibhUsAe savvatuDiyasaninANaM mahayA iDDhIe mahayA juIe mahayA baleNaM mahayA vAhaNaM mahayA samudaeNaM mahayA varatuDiya-jamaga- samaga-ppavAieNaM saMkha-paNava-bheri-jhallari-kharamuhi- huDukka muraja - muiMga-duMduhi - nigghosanAditaraveNaM ussukkaM ukkaraM ukkiTThe adijjaM amijjaM abhaDappavesaM adaMDakodaMDimaM adharimaM gaNiyAvaranADaijjakaliyaM aNegatAlAyarANu

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yAvat mUsala uThavAkara rakhane taka sabhI kArya sampanna kara, jahAM siddhArtha rAjA hai vahAM pAte haiN| prAkara, hAtha jor3a kara yAvat "Apake AdezAnusAra hama sabhI kArya kara 99. King Siddhartha then proceeded to his gymnasium. With him were all the ladies from his Ae haiM" aisI sUcanA siddhArtha rAjA ko dete haiN| women's apartments (avarodha) decked out in 66. usake pazcAt siddhArtha rAjA jahAM aTTaNazAlA festive dresses and adorned with ornaments and (samAroha-sthala) hai vahAM pAtA hai| prAkara, yAvat with fragrant garlands. Around the king were gathapane samasta antaHpura ke sAtha sabhI prakAra ke puSpa, ered the soldiers of his retinue, his carriages and a gandha, vastra, mAlAeM aura alaMkAroM se vibhUpita hokara, host of his companions (samudiya). For ten whole sabhI prakAra ke vAditroM ko bajavA kara, mahatI samRddhi, days the king celebrated the sthiti-pratijya festiva! mahatI dyuti, mahatI senA, bahuta se vAhanoM aura vizAla / (the festival honouring the birth of an heir). The samUdAya ke sAtha tathA eka sAtha bajate hue aneka uttama celebrations were conducted with great pomp and vAdyoM kI dhvani ke sAtha arthAt zaMkha, paraNava (miTTI kaa| show and with befitting splendour, amidst tumulDhola), bherI, jhallarI, kharamukhI, huDuka, muraja, mRdaMga, tuous sounds of music. The air rang with sounds dundubhi Adi vAditroM kI atyadhika zabdamaya dhvani ke of music from instruments such as tarya, yamaka sAtha dasa dina taka apanI kula-maryAdA ke anusAra putra and samaka, and a great din was created by the reverberating sounds of conches, cymbals (payara), janmotsava karatA hai| isa utsava ke samaya dasa dina taka pataha-drums, kettle-drums (bheri), jhallari-drums, nagara meM cuMgI kara tathA khetI kA kara lenA baMda kara diyA khara-mukhis, hudukkas, rattie-drums murajas gyaa| binA mUlya diye aura binA mApa-taula kiye mrdanga-drums and large dundubhi-drums. dukAna Adi se sabhI prakAra kI sAmagrI prApta karane kI People were excused from paying custom duties vyavasthA kI gii| jabtI karane vAle rAjapuruSoM kA praveza (Sulka), customary taxes and the levies on agriculniSiddha kara diyA gyaa| adaNDa aura kudaNDa kA tyAga tural produce. There was no buying or selling and kara diyA gyaa| janatA ko RNa rahita karane kI vyavasthA / the police force was asked not to enter the town. kI gii| nagara meM prasiddha gaNikAoM aura nartakoM ke Small and big offences were pardoned. Debts natya prAyojita kiye gaye aura nATaka Ayojita kiye| were cancelled. kalpasUtra 151 ein Education International

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cariyaM aNaddhayamuiMgaM (graM. 500) amilAyamalladAmaM pamuiyappakkIliya-sapurajaNajANavayaM dasadivasaM ThiipaDiyaM karei // 6 // _ 'tae NaM [se] siddhatthe rAyA dasAhiyAe ThitipaDiyAe vaTTamANIe saie ya sAhassie ya [sayasAhassie ya] jAe ya dAe ya bhAe ya dalamANe ya davAvemANe ya, saie ya sAhassie ya [sayasAhassie ya] laMbhe paDicchamANe ya paDicchAvemANe ya evaM vA viharati // 100 // tae NaM samaNassa bhagavao mahAvIrassa ammApiyaro paDhame divase ThitipaDiyaM kareMti, taIe divase caMdasUradaMsaNiyaM kariti, chaTTe divase dhammajAgariyaM kareMti, ikkArasame divase viikkate nivvattite asuijAtakammakaraNe, saMpatte bArasAhadivase, viulaM asaNapANakhAimasAimaM uvakkhaDAveMti, uvakkhaDAvitA mitta-nAi-niyagasayaNa-saMbaMdhiparijaNaM kalpasatra 152 ein Education International

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The best of courtesans danced. Narrators told tales with accompanying sounds of music, Mrdariga-drums resounded harmoniously. Eyes could feast on garlands of fresh flowers every where. The towns-people and the village-people celebrated the festivities with great jubiliance and merry-making. 100. During the ten-day sthiti-pratijya festivities, king Siddhartha performed a hundred and a thousand and a hundred-thousand sacred sacrifices. He gave away as gifts a hundred, a thousand and a hundred-thousand measures of wealth and received an equal amount in presents. utsava meM nirantara mRdaMga bajate rahe / sthAna-sthAna para tAje phUloM kI mAlAeM laTakAI gaI / nagara aura deza ke sabhI mAnava pramudita aura krIDAparAyaNa hue| isa prakAra dasa dina taka putra janmotsava hotA rahe aisI vyavasthA kI gii| 100. tatpazcAt vaha siddhArtha rAjA dasa dina taka kUla-maryAdAnusAra jo utsava cala rahA thA usameM saikar3oM, hajAroM aura [lAkhoM rupaye, yAgoM (devapUjAmoM), dAnoM aura bhAgoM ko detA aura dilAtA tathA saikar3oM, hajAroM, [lAkhoM] upahAra svIkAra karatA aura karavAtA huA rahane lgaa| 101. anantara zramaNa bhagavAn mahAvIra ke mAtApitA pahale dina kula-paramparAnusAra (putra janma ke nimitta karane yogya) anuSThAna karate haiM, tIsare dina candra aura sUrya ke darzana kA utsava karate haiM, chaThe dina dharmajAgarikA arthAt rAtri-jAgaraNa karate haiM, gyArahavAM dina vyatIta hone para, azuci nivAraNa ke samasta kArya pUrNa ho jAne para jaba vArahavAM dina pAyA taba vipula parimAraNa meM bhojana, pAnI, khAdya aura svAdya padArtha taiyAra karAte haiN| bhojanAdi sAmagrI taiyAra karavA kara apane mitroM, jJAtijanoM, svajanoM, sambandhiyoM aura parivAravAloM ko tathA 101. On the first day, the parents of Bhagavan Mahavira celebrated sthiti-pratijya, on the third day they showed the child to the Sun and the Moon; on the sixth day they kept awake the whole night in a ritual vigil; and finally on the cleventh day the ceremonies of ritual purification, which are preformed after child-birth, came to a close. kalpasUtra 153 ein Education International

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Sauerst nAyae ya khattie a AmaMtittA / tato pacchA vhAyA kayabalikammA kayakouyamaMgalapAyacchittA suddhappAvesAI maMgallAiM pavarAI vatthAI parihiyA appamahagghAbharaNAlaMkiyasarIrA bhoyaNavelAe bhoyaNamaMDavaMsi suhaasnnvrgyaa| te NaM mittanAiniyagasayaNasaMbaMdhiparijaNeNaM nAyaehi ya saddhi taM viulaM asaNapANakhAimasAimaM AsAemANA visAemANA paribhujemANA paribhAemANA viharaMti // 101 // _ jimiyabhuttuttarAgayA vi ya NaM samANA AyaMtA cokkhA paramasuibhUyA taM mittanAiniyagasayaNasaMbaMdhiparijaNaM nAyae ya khattie ya viuleNaM pupphavatthagaMdhamallAlaMkAreNaM sakkAreMti sammANeti, sakkArittA sammANittA tassa mittanAiniyagasayaNasaMbaMdhiparijaNassa nAyANa ya khattiyANa ya purao evaM vayAsI // 102 // kalpasUtra ein Education International

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kalpasUtra 155 jJAtavaMzIya kSatriyoM ko AmaMtrita karate haiN| pazcAt ve saba ( grAmaMtrita loga) snAna kara, balikarma kara, kautuka, maMgala aura prAyazcita kRtya kara, utsava meM pahanane yogya maMgalamaya zreSTha vastroM ko dhAraNa kara, vajana meM halke kintuka ke pApoM se zarIra ko dha kara, bhojana kA samaya hone para bhojana maNDapa meM Akara, uttama sukhAsanoM para baiThate haiM aura svakIya mitroM, jJAtijanoM, svajanoM, sambandhiyoM, parijanoM tathA jJAtavaMzIya kSatriyoM ke sAtha usa vipula prakAra ke prazana, pAna, khAdya aura svAdya sAmagrI kA grAsvAdana karate haiM, vizeSa svAda se bhojana karate haiM, aura dUsaroM ko bhojana karavAte haiM / 102. bhojanoparAnta vizuddha jala se kulle kara, dAnta aura mukha ko svaccha karate haiN| isa prakAra parama vizuddha hote haiN| mAtA-pitA zrAgata una mitroM, jJAtijanoM, svajanoM, sambandhiyoM, parijanoM tathA jJAtavaMzIya kSatriyoM ko vipula puSpa, vastra, gandha, mAlAeM aura prAbhUSaNa Adi pradAna kara satkArita evaM sammAnita karate haiN| satkArita aura sammAnita kara una mitroM jJAtijanoM, svajanoM, sambandhiyoM, parijanoM aura jJAtavaMzIya kSatriyoM ke samakSa bhagavAn ke mAtA-pitA isa prakAra kahate haiM : On the twelfth day, savoury food-stuffs, drinks and delicacies were prepared in huge quantities. Siddhartha and Trisala sent invitations to friends, clans-men, near-ones (nijaka), relations (svajena), kinsmen, companions, persons of eminence and people of the ksatriya community. Bhagavan Mahavira's parents then took their bath, offered food to the family deities and performed the due rites of propitiation, protection and expiation. They apparelled themselves in bright, auspicious and presentable (pravesikani) dresses and when it was time for dinner they took their seats with their guests in the open dining-shamiana on good comfortable chairs. The savoury meal prepared earlier was then served and every one partook of it, dwelling over its taste and delighting in its deliciousness. 102. After the festive dinner was over, they washed and rinsed themselves with water and were thus cleansed and purified. Siddhartha and Trisala then honoured their guests with generous gifts of flowers, clothes, perfumes, garlands and jewellery, and addressed them with these words:

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puvi pi ya NaM devANuppiyA! amhaM eyaMsi dAragaMsi ganbhaM vaktaMsi [samANaMsi] ime eyArUve abbhatthie citie jAva samuppajjitthA-jappabhiI ca NaM amhaM esa dArae kucchisi gabbhattAe vakkate, tappabhiI ca NaM amhe hiraNNeNaM vaDDhAmo suvaNNeNaM vaDDhAmo jAva sAvaejjeNaM pItisakkAreNaM atIva 2 abhivaDDhAmo, sAmaMtarAyANo vasamAgayA y|tN jayA NaM amhaM esa dArae jAe bhavissati, tayA NaM amhe eyassa dAragassa imaM eyANurUvaM goNNaM guNanipphannaM nAmadhijjaM karissAmo vaddhamANo ti, tA ajja NaM amhaM maNorahasaMpattI jAyA, taM hou NaM amhaM kumAre vaddhamANe 2 nAmeNaM / tae NaM samaNassa bhagavao mahAvIrassa ammApiyaro nAmadhijjaM kareMti 'vaddhamANo' tti // 103 // samaNe bhagavaM mahAvIre kAsavagotte NaM, tassa NaM tao nAmadhijjA kalpasUtra 156 ein Education International

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103. "pahale bhI, he devAnapriyo ! jaba yaha bAlaka garbha meM pAyA taba (usa samaya) hamAre hRdaya meM isa prakAra kA cintana-vicAra yAvat manogata saMkalpa utpanna huA thA ki jisa dina se hamArA yaha putra garbha meM AyA usa dina se hamArI rajata aura svarNa se vRddhi hone lagI hai, yAvat / prIti aura satkAra kI dRSTi se bhI atyadhika abhivRddhi hone lagI hai tathA sAmanta evaM rAjAgaNa bhI hamAre vaza meM hue haiM / ataeva java hamArA yaha putra janma legA taba hama usake anurUpa guNoM kA anusaraNa karane vAlA, guraNaniSpanna "varddhamAna" nAma rakheMge / to, Aja hamAre manoratha saphala hae haiM |atH hamAre isa kumAra kA nAma barddhamAna ho, varddhamAna ho|" pazcAt zramaNa bhagavAna mahAvIra ke mAtApitA ne kumAra kA "varddhamAna" nAmakaraNa kiyaa| 104. zramaNa bhagavAna mahAvIra kAzyapa gotra ke the| unake tIna 103. "It had so happened, O beloved of gods, that when our son had come into the womb, we had thus reflected and thus resolved : "ever since our son has come into the womb we have increased in every way : in wealth, in honour, in power and in happiness. Let us, therefore, resolve to name our son Vardhamana (the Increasing One), because this name is worthy of him and is appropriate to the qualities he has manifested. So we shall now name him Vardhamana." 104. Sramaya Bhagavan Mahavira was of the Kasyapa gotra. He was known by three names. kalpamUtra ein Education International

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evamAhijjaMti, taMjahA-ammApiusaMtie vaddhamANe, sahasammuiyAe samaNe, ayale bhayabheravANaM parIsahovasaggANaM khaMtikhame [paDimANaM pAlage] dhImaM aratiratisahe davie vIriyasaMpanne devehiM se NAmaM kayaM 'samaNe bhagavaM mahAvIre' // 104 // ___ samaNassa NaM bhagavao mahAvIrassa piyA kAsavagotteNaM, tassa NaM tato nAmadhijjA evamAhijjaMti, taMjahA-siddhatthe i vA, sejjaMse i vA, jasaMse i vA // 105 // samaNassa NaM bhagavao mahAvIrassa mAyA vAsiTThI gotteNaM, tIse tao nAmadhijjA evamAhijjaMti, taMjahAtisalA i vA, videhadiNNA i vA, piyakAriNI i vA // 106 // ___samaNassa NaM bhagavao mahAvIrassa pitijje supAse, je? bhAyA naMdivaddhaNe, bhagiNI sudaMsaNA, bhAriyA jasoyA koDinnA gotteNaM // 107 // plus kalpasUtra 158

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To his parents he was Vardhamana. He was called Sramapa, because he was always tranquil and blissful. The gods named him Mahavira, because he was always steadfast, even in the midst of fear or terror: he could stoically bear all sufferings and calamities and could endure the rigours of ascetic life; he was gifted with a penetrating intellect; he remained equanimous in joy or sorrow and was sublimely heroic and totally self-restrained. h nAma isa prakAra kahe jAte haiM :-1. mAtA-pitA ne unakA nAma "barddhamAna" rkhaa| 2. svakIya vizada baddhi se kaThina parizrama karane ke kAraNa 'dhamaNa' khlaaye| 3. bhaya-bhairava ke utpanna hone para bhI acala rahane vAle, parISaha aura upasargoM ko zAnti aura kSamA se sahana karane meM samartha, [bhikSuka-pratimAoM kA pAlana karane vAle] buddhimAna, priya aura apriya meM samabhAvI, saMyamayukta aura atula parAkramI hone ke kAraNa devatAoM ne 'zramaNa bhagavAn mahAvIra' nAma rkhaa| 105. zramaNa bhagavAna mahAvIra ke pitA kAzyapa gotra ke the| unake tIna nAma isa prakAra kahe jAte haiM :- 1. siddhArtha, 2. theyAMsa aura 3. yazasvin / 106, zramaNa bhagavAna mahAvIra kI mAtA vAziSTha gotra kI thii| usake tIna nAma isa prakAra kahe jAte haiM :1. trizalA, 2. videhadinnA aura 3. priykaarinnii| 107. dhamaNa bhagavAn mahAvIra ke cAcA kA nAma supArzva, jyeSTha bhrAtA kA nAma nandivardhana, vahina kaa| nAma sUdarzanA aura bhAryA kA nAma yazodA thaa| yazodA kauNDinya gotra kI thii| 105. Bhagavan Mahavira's father was of the Kasyapa gotra. He was also known by three naines: Siddhartha, Sreyamsa and Yasarsa 106. Bhagavan Mahavira's mother was of Vasistha gotra. She too had three names : Trisala, Videhadatta and Priyakarini. 107 to 109. Bhagavan Mahavira's paternal uncle was Suparsva, his elder brother was Nandivardhana and his sister was Sudarsana. His wife was Yasoda of the Kaundinya gotra. kalpasUtra 156 Jan Education International For Private & Personal use only .

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samaNassa NaM bhagavao mahAvIrassa dhUyA kAsavI gotteNaM, tIse NaM do nAmadhijjA evamAhijjaMti, taMjahA-aNojjA i vA, piyadaMsaNA i vA // 10 // samaNassa NaM bhagavao mahAvIrassa nattuI kAsavI gotteNaM, tIse NaM do nAmadhijjA evamAhijjaMti, taMjahA-sesavaI i vA, jasavaI i vA // 10 // ___samaNe bhagavaM mahAvIre dakkhe dakkhapainne paDirUve AloNe bhaddae viNIe nAe nAyaputte nAyakulacaMde videhe videhadinne videhajacce videhasUmAle tIsaM vAsAI videhaMsi kaTu ammApitIhiM devattagahi gurumahattaraehi abbhaNunAe samattapainne puNaravi logaMtiehiM jiyakappiehiM dehi tAhiM iTTAhi kaMtAhiM piyAhiM maNunnAhi maNAmAhiM orAlAhiM kallANAhiM sivAhiM dhannAhiM maMgallAhi miyamahura Futust kalpasUtra ein Education International

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108. zramaNa bhagavAna mahAvIra kI putrI kAzyapa gotra kI thii| usake do nAma isa prakAra kahe jAte haiM :1. anodyA aura 2. priyadarzanA / 106. zramaNa bhagavAna mahAvIra kI dauhitrI kAzyapa gotra kI thii| usake do nAma isa prakAra kahe jAte haiM :1. zeSavatI aura 2. yshsvtii| 110. zramaNa bhagavAn mahAvIra dakSa the, dakSapratijJa the, asAdhAraNa rUpavAn the, svAtmalIna the, sarala svabhAvI the, vinIta the, suprasiddha the, jJAtavaMza ke the, jJAtavaMza meM candramA ke samAna the, videha the, videhadinnAtrizalA mAtA ke putra the, viziSTa kAnti ke dhAraka the, viziSTa deha se atyanta sukumAra the| ve tIsa varSa taka gRhasthAzrama meM nispRha raha kara, apane mAtA-pitA ke svargastha hone para, jyeSTha puruSoM kI anujJA prApta kara, apanI pratijJA pUrNa hone para, gRha tyAga ke liye udyata the| phira bhI jItakalpI lokAntika devoM ne usa prakAra kI iSTa, kAnta, priya, manojJa, hRdayasparzI, udAra, kalyANarUpa, zivarUpa, dhanyarUpa, maMgalakArI, mRdu, madhura, maMjula, She had two more names : Anavadya and Priyadarsana. His daughter's daughter was also of the Kasyapa gotra. She had two names : Sesavati and Yasovati. 110. Sramana Bhagavan Mahavira was celebrated as a versatile man. He was true to his words, a model of handsomeness, self-contained (alina). gentlemanly and modest. Ason of the Jhiatr clan, he shed lustre on his clan like the moon. He was a Videha for he was the son of Videhadatta: he was a noble son of Videha, a tender son of Videha. He spent thirty years of his life in Videha and then after his parents had passed away to the abode of the gods, he sought permission from his elders and fulfilled his vow. Once again the Laukantika gods, following established tradition, joyously felicitated him and hailed him incessantly, addressing him in tones that were charming, amiable and pleasing, speaking in accents which were heart-warming, gracious, generous, Samme kalpasUtra 161 ein Education International

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kalpasUtra 162 sasirIyAhi [ hiyayagamaNijjAhiM hiyayapahlAyaNijjAhiM gaMbhIrAhi apuNarutAhiM] vaggUhiM aNavarayaM abhinaMdamANA ya abhiyuvvamANA ya evaM vayAsI - jaya 2 naMdA ! jaya 2 bhaddA ! bhaddaM te, jaya 2 khattiya - varavasahA ! bujjhAhi bhagavaM loganAhA ! pavattehi dhammatitthaM, paraM hiyasuhaM nisseyasakaraM savvaloe savvajIvANaM bhavissati tti kaTTu jaya jaya sadda pauMjaMti // 110 // puvvipi NaM samaNassa bhagavao mahAvIrassa mANussagAo gihatthadhammAo aNuttare Ahohie appaDivAI nANadaMsaNe hutthA / tae NaM samaNe bhagavaM mahAvIre teNaM aNuttareNaM AhohieNaM nANadaMsaNeNaM appaNI faramaNakAlaM Abhoei, appaNo nikkhamaNakAlaM AbhoittA ciccA hiraNNaM ciccA suvaNNaM ciccA dhaNaM ciccA rajjaM ciccA raTTha evaM balaM

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kalpasUtra 163 zobhAkArI [hRdayaMgama, hRdayAhlAdaka, gambhIra, aura punarukti rahita ] vANI se anavarata abhinandana karate hue bhagavAn kI stuti kii| bhagavAn kA abhinandana aura stavanA karake devoM ne isa prakAra kahA- "he nanda ! tumhArI jaya ho, jaya ho he bhadra! tumhArI jaya ho, jaya ho| tumhArA kalyANa ho / he kSatriyavaravRSabha ! tumhArI jaya ho, jaya ho / he lokanAtha ! he bhagavan ! bodha prApta kro| sampUrNa jagat ke samasta prANiyoM ke hita ke liye dharmatIrtha kA pravartana kro| yaha dharmatIrthaM sampUrNa jagat meM samasta prANiyoM kA zreSTha hita, sukha aura niHzreyas karane vAlA hogaa|" isa prakAra kaha kara ve deva jaya jaya kA ghoSa karate haiN| 111. zramaNa bhagavAn mahAvIra manuSya sambandhI gRhasthadharma meM praveza karane se pUrva bhI anuttara, Abhogika ( pratyakSa ), apratipAti jJAna aura darzana ke dhAraka the| pazcAt zramaNa bhagavAn mahAvIra anuttara, pratyakSa jJAnadarzana se apanA abhiniSkramaNa kA samaya A gayA hai, aisA dekhate haiM / abhiniSkramaNa kA samaya dekhakara, rajata kA tyAga kara, suvarNa kA tyAga kara, dhana kA tyAga kara, rAjya kA tyAga kara, rASTra kA tyAga kara, isI prakAra senA, virtuous, noble and auspicious; they uttered words which were sweet, soft and well-measured and which avoided repetitions; words which were profound and graceful, and went straight to the heart, filling it with jubilance. They exclaimed : "Hail to the joy-giving one, the noble one, may all go well with you. Hail to the great bull among the Ksatriyas. Awake, O lord, O leader of men, awake, and bearing in mind the welfare, happiness and spiritual well-being of all the worlds and of all living beings, auspicate the great stream of dharma". Having uttered these words, the gods hailed him repeatedly with great shouts of 'Victory'. 111. Even before he became a householder, Sramana Bhagavan Mahavira had the gift of a supreme, unerring, omniscient intuitive vision. His vision gave him foreknowledge of his renunciation. So when the hour of renunciation came, he gave up his gold, his gold-ornaments, his kingdom, his empire, his imperial armies, carriages, treasuries, and warehouses, as well as his towns, his harem and all his subjects. He renounced his immense wealth comprising gold-heaps, gems, precious stones,

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vAhaNaM kosaM kaThAgAraM ciccA puraM ciccA aMteuraM ciccA jaNavadaM ciccA vipuladhaNa-kaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNamAiyaM saMtasArasAvatijjaM vicchaDuittA vigovaittA, dANaM dAyAhiM paribhAittA, dANaM dAiyANaM paribhAittA, je se hemaMtANaM paDhame mAse paDhame pakkhe maggasirabahule tassa NaM maggasirabahulassa dasamIpakkheNaM pAINagAmiNIe chAyAe porisIe abhiniviTTAe pamANapattAe suvvaeNaM divaseNaM vijaeNaM muhutteNaM caMdappabhAe sIyAe sadevamaNuyAsurAe parisAe samaNugammamANamagge saMkhiya-cakkiya-naMgaliya-muhamaMgaliya-vaddhamANapUsamANa-ghaMTiyagaNehi, tAhi iTAhi kaMtAhiM piyAhi maNunnAhi maNAmAhiM orAlAhi kallANAhiM sivAhiM dhannAhi maMgallAhi miyamaharasassirIyAhiM hiyayapahlAyaNijjAhiM aTThasaiyAhiM apuNaruttAhi vahi kalpasUtra Jan Education International

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kalpasUtra 165 vAhana, koSa, koSAgAra kA tyAga kara, pura kA tyAga kara, antaHpura kA tyAga kara, janapada kA tyAga kara, vipula dhana, kanaka, ratna, maNi, motI, zaMkha, zilA, pravAla, mANika yadi samasta sArabhUta samRddhi kA tyAga kara, vizeSa rUpa se parityAga kara, vigopita ( prArakSita) dhana ko yAcakoM ko dAna rUpa meM tathA gotriyoM meM vibhAjita kara diyA / 1 zramaNa bhagavAn mahAvIra jaba hemanta Rtu kA prathama mAsa, prathama pakSa mArgazIrSa kRSNa cala rahA thA taba usa mArgazIrSa kRSNa dazamI ke dina jaba chAyA pUrva dizA kI ora Dhala rahI thI, pramANopeta pauruSI zrA gaI thI usa samaya suvrata divasa meM, vijaya muhUrtta meM, candraprabhA nAmaka zivikA (pAlakI) meM baiThe mArga meM zivikA ke paudhe deva, mAnava aura asuroM kA samUha cala rahA thaa| usameM ( dIkSA mahotsava yAtrA meM ) Age kitane hI zaMkhadhara, cakradhara, haladhara, ( halAyudha dhAraka), mukha-mAMgalika, varddhamAnaka (poM para dUsaroM ko biThAkara calane vAle), maMgala-pAThaka aura ghaNTe bajAne vAle cala rahe the| darzakagaNa iSTa, kAnta, priya, manojJa, hRdayasparzI, udAra, kalyANakArI, zivakAraka, dhanyakAraka, maMgalamaya, mRdu, madhura, zobhAyukta, hRdaya ko prahlAdita karane vAlI, punarukti rahita eka sau yukta bArI se 3 pearls, mother-of-pearls (Sarikha), corals, rubies and all else that was of value and consequence. He renounced it all with utter indifference and had it distributed among the poor and the debt-burdened, through proper hands. And on the tenth day of the first fortnight, the dark fortnight of the month of Margasirsa, the first month of winter, when, on that day, the day called Suvrata-the shadows had moved to the east for one whole man-length and the moment was the anspicious moment called Vijaya (success), Bhagavan Mahavira left his home on his litter called the Candraprabha. On his way, he was followed by a huge congregation of gods, men and demons. Surrounding him walked many groups of men, some carrying auspicious conches, others carrying weapons shaped like wheels (cakra) or ploughs ( lingala ) : some were uttering auspicious words and others shouted words of benediction (vardhamanaka). With him walked his retainers (pusyajana) and men who proclaimed his march by ringing bells.

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abhinaMdamANA abhithuvvamANA ya evaM vayAsI // 111 // __jaya 2 naMdA! jaya 2 bhadA! bhadaM te, [abhaghiM nANadaMsaNacarittehiM ajiyAiM jiNAhi iMdiyAiM, jiyaM ca pAlehi samaNadhammaM, jiyavigdho vi ya vasAhi taM deva ! siddhimajjhe, nihaNAhi rAgadosamalle taveNaM, dhiidhaNiyabaddhakacche maddAhi aTThakammasattU jhANeNaM uttameNaM Compu kalpasUtra 166 lain Education Intematonal For Private & Personal use only

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bhagavAna kA abhinandana aura stuti karate hue isa prakAra kahane lage: 112. "he nanda ! tumhArI jaya ho, jaya ho| he bhadra! tumhArI jaya ho, jaya ho / tumhArA kalyANa ho| [nirdoSa jJAna, darzana aura cAritra dvArA, nahIM jItI huI indriyoM para jaya prApta kro| jItakara zramaNa dharma kA pAlana kro| vighnoM para vijaya prApta kara he deva! tuma mokSa ke madhya meM nivAsa kro| tapa se rAgadveSarUpI malloM kA nAza kro| dhairyarUpa sudRDha kaccha (laMgoTa) bAMdhakara uttama zukladhyAna ke dvArA pAThoM karma-zatruoM kA mardana kro| Ail hailed him and honoured him with pleasunt, heart-warming and auspicious words, exclaiming: 112. "Hail to the bestower of joy, the virtuous one. May virtue attend upon you. May you succeed in controlling the unconquerable senseimpulses with your unerring intuitive vision and your unswerving conduct, and may you observe the dharma of the Jinas. May you dwell in perfection. O godly one, superceding all obstacles, may you repulse the terrible focs of vice and worldly attachment through your austerities. May you annihilate the eight karma-foes through your heroic fortitude and a spirit enlightened with the radiance of ultimate dhiyina (meditation). May you remain ever-wakeful, O heroic cne, and may the banner of spiritual glory (anidhani) be yours in this theatre of the world. May you attain the highest omniscient (kevala) vision, which is untouched by darkness. And travelling on the straight and unbending path on which the Jinas of yore have travelled, may you attain ultimate freedom (moksa). . kalpasUtra 167 ein Education International

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sukkeNaM, appamatto harAhi ArAhaNapaDAgaM ca vIra ! telokkaraMgamajjhe, pAvaya vitimiramaNuttaraM kevalaM varaNANaM, gaccha ya mokkhaM paramapayaM jiNavarovadituNaM maggeNaM akuDileNaM, haMtA parIsahacamUM,] jaya jaya khattiyavaravasahA ! bahUI divasAI bahUI pakkhAiM bahUI mAsAI bahUI uUI bahUI ayaNAI bahUI saMvaccharAI, abhIte parIsahovasaggANaM, khaMtikhame bhayabheravANaM, dhamme te avigdhaM bhavau tti kaTu jayajayasaI pauMjaMti // 112 // tae NaM samaNe bhagavaM mahAvIre nayaNamAlAsahassaihi picchijjamANe 2, vayaNamAlAsahassehiM abhithuvvamANe 2, hiyayamAlAsahasehiM unnaMdijjamANe 2, maNorahamAlAsahassehi vicchippamANe 2, kaMtirUvaguNehi patthijjamANe 2, aMgulimAlAsahassehiM dAijjamANe 2, dAhiNahatyeNaM bahUNaM naranArisahassANaM aMjali Sane Emmgi Etus kalpasUtra

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he vIra ! apramatta banakara trailokya-raMgamaNDapa meM pArAdhanA May you be victorious over the armies of adversity patAkA ko phhraavo| andhakAra rahita, anuttara aura with your forbearance. Hail ! bull among the zreSThatama kevalajJAna ko prApta kro| jinezvaroM dvArA best of ksatriyas. May you dwell fearlessly amidst upadiSTa akuTila mArga kA anusaraNa kara tuma paramapada sufferings and calamities and fright and terror for innumerable fortnights, months, seasons, sesterixes mokSa ko prApta kro| parISahoM kI senA kA nAza kro|]. and years. May nothing binder you in your he kSatriyatheSTha ! he kSatriya narapuMgava ! tumhArI jaya jaya dharma". ho / bahata dinoM taka, bahuta pakSoM taka, bahuta mahInoM taka, Having said this, they once again raised great shouts bahuta RtuoM taka, bahuta ayanoM taka, bahuta varSoM taka __of Victory'. paroSahoM, upasargoM aura bhaya-bhairava prasaMgoM para zAMti 113. As he proceeded on his home-leaving journey aura kSamA ko dhAraNa kara, nirbhIka hokara vicaraNa Sramaya Bhagavan Mahavira was surrounded by kro| tumhArI dharma-sAdhanA vidhna rahita ho / " isa / thousands of admiring eyes gazing up to him, prakAra kahate hue darzakagaNa jaya jayakAra karate haiN| and by lips which sang hymns of his praise, and by hearts which offered him adoration. As he 113. zramaNa bhagavAna mahAvIra hajAroM netroM se dekhe moved, he was the centre of aspiration for jAte hue, hajAroM mukhoM se prazaMsita hote hue, hajAroM thousands. His radiance and his beauty excercised hRdayoM se abhinandita hote hue, hajAroM manorathoM se a captivating allure on every onlooker. Thousands icchita hote hue, kAnti, rUpa aura guNoM se prArthita of fingers pointed at him : as the goal. He raised hote hue, hajAroM aMguliyoM se iMgita hote hue, apane his right hand to accept the reverent gesture of a thousand folded palms. dAhine hAtha se hajAroM nara-nAriyoM ke As he passed he crossed rows of a thousand mansions. Sweet, enchanting music of strings mingled with rhythmic drums, songs and other kalpasUtra ein Education International

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kalpasUtra 170 mAlAsahassAiM paDicchamANe 2, bhavaNapatisahassAI samaicchamANe 2, taMtI - tala-tAla-tuDiya - gIya-vAiyaraveNaM mahureNa ya maNahareNaM jayajayasadda - ghosamIsieNaM maMjumaMjuNA ghoseNa ya paDibujjhamANe 2, savviDDhIe jA [savva savvabaleNaM savvavAhaNeNaM savvasamudaeNaM savvAdareNaM savvavibhUtIe savvavibhUsAe savvasaMbhrameNaM savvasaMgameNaM savvapAtI hiM savvanADaehi savvatAlAyarehi savvoroheNaM savva puppha-vattha-gaMdha-mallAlaMkAravibhUsAe savvatuDiyasa sanninAdeNaM mahatA iDDhIe mahatA jutIe mahatA baleNaM mahatA vAhaNeNaM mahatA samudaeNaM mahatA varatuDiya-jamagasamagappavAditeNaM saMkha- paNava- paDaha - bheri jhallari kharamuhi-huDukka - duMduhinigghosa - nAdiya] raveNaM kuMDapuraM nagaraM majjhamajjheNaM niggaccha, niggacchittA jeNeva NAyasaMDavaNe ujjANe jeNeva asogavarapAyave teNeva

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namaskAra ko svIkAra karate hue, hajAroM grahapaMktiyoM ko pAra karate hue, vINA, hastatAla, zruTita prAdi ke gAne aura vAditroM ke rava se tathA madhura aura manohara jaya / jayakAra zabda-ghoSa ke mizraNa se atyanta maMjula jayanAda ghoSa se sAvadhAna hote hue, samasta samRddhi ke sAtha, yAvat [samasta dyuti, samasta bala-senA, samasta vAhana, samasta samudAya, samasta prAdara-paucitya, samasta aizvarya, samasta zobhA, samasta utkaNThA, samasta prakAra ke prajAjana, sarva prakAra ke nRtya aura nATaka, samasta antaHpura, sabhI prakAra ke puSpa, phala, vastra, gandha, mAlA aura alaMkAra, sabhI prakAra ke vAdyamAna vAditra, mahatI samRddhi, mahatI dyuti, mahatI senA, bahuta se vAhanoM aura vizAla jana-samudAya ke sAtha tathA eka sAtha bajate hue aneka uttama vAdyoM kI dhvani ke sAtha evaM zaMkha, paNava, bherI, jhallarI, kharamUkhI, haDUka, muraja, mRdaMga, dundubhi prAdi vAditroM ke tumula] ghoSa ke sAtha kuNDapura nagara ke bIcoM-bIca hokara nikalate haiN| nikalakara jahAM jJAtakhaNDavana nAmaka udyAna hai, jahAM para zreSTha azoka kA vRkSa hai, vahAM pAte haiN| instruments, greeted him on his path; and with the music were raised shouts of Victory'. He moved amidst all the splendours of glory, for he was surrounded by congregations of armies, carriages and retainers. He marched with honour, with the flourish of majesty, amidst a tumult of great excitement. He was surrounded by throngs of men hailing from every walk of life : by all his subjects (prakrti), high or low, by dancers and performers, ballad-singers, ballad-singing drum-players (talivacara) and all the women of his womens' apartments (avarodha). He marched through the town of Ku dapura with great pomp amidst the sweet fragrance of flowers and perfumes and the magnificence of beautiful garlands, clothes, ornaments and splendours of every kind. His procession reverberated with the sound of a myriad musical instruments and shone with the dazzle of a thousand riches. It contained large contingents playing on the turya, yamaka and samaka; it rang with the sounds of conches, cymbals (papava), pataha-drums, kettle-drums (bheri), jhallari-drums, khara-mukhis, hudukkis and great dundubhi-drums. shows kalpasUtra 171 ein Education International

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uvAgacchai // 113 // uvAgacchittA asogavarapAyavassa ahe sIyaM ThAvei, ahe sIyaM ThAvittA sIyAo paccoruhai, sIyAo paccoruhittA sayameva AbharaNamallAlaMkAraM omuyati, omuittA sayameva paMcamuTThiyaM loyaM karei, karittA chadreNaM bhatteNaM apANaeNaM hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM egaM devadUsamAdAya ege Jutas kalpasUtra 172 Jan Education International For Privale & Personal use only

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114. vahAM pahuMcane para uttama azoka vRkSa ke nIce zivikA rakhI jAtI hai| azoka vRkSa ke nIce zivikA rakhane para bhagavAn zivikA se utarate haiN| pAlakI se utara kara barddhamAna svayameva pAbharaNa, mAlA, alaMkAra Adi utArate haiN| pAbharaNAdi utArakara svayameva paMca-muSTi loca karate haiM / paMca-muSTi luMcana kara pAnI rahita chaTubhakta arthAt do upavAsa kiye hue, hastottarA (uttarAphAlgunI) nakSatra kA yoga Ane para, eka devadUSya vastra ko dhAraNa kara, ekAkI hI He crossed the town of Kundapura and arrived at the park called the Jnati-sanda-vana and came to the place where an asoka tree stood. 114. He stopped his litter near this magnificent asoka tree and climbed down the carriage. Then he shed all his finery, his ornaments and garlands. He plucked out his hair with his fists in five handfuls. He undertook a vow that he will have only one meal, without water, out of six regular meals. Then, when the moon was in conjunction with the constellation uttaraphalguni, he became a homeless mendicant, wandering solitary with a lone piece of holy cloth on his person. Farius ein Education International

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LDowwws abIe muMDe bhavittA agArAo aNagAriyaM pavvaie // 114 // samaNe bhagavaM mahAvIre saMvaccharaM sAhiyaM mAsaM [jAva cIvaradhArI hotthA, teNa paraM acelepANipaDiggahie / 115 // samaNe bhagavaM mahAvIre sAtiregAI duvAlasa vAsAI niccaM vosaTukAe ciyattadehe je kei uvasaggA uppajjaMti, taMjahA-divvA vA mANusA vA LDubune kalpasUtra Jan Education International For Private Personal use

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kalpasUtra 175 muNDita hokara, gRhavAsa ko tyAga kara anagAratva svIkAra karate haiN| 115. zramaNa bhagavAn mahAvIra eka varSa se adhika eka mahIne taka arthAt teraha mahInoM taka vastradhArI rahe / usake pazcAt vastra rahita hue aura pANipAtrI (karAvI) hue| 116. zramaNa bhagavAn mahAvIra prabrajita hone ke pazcAt bAraha varSa se kucha adhika samaya taka zarIra kI ora se sarvadA udAsIna rahe / zarIra kA tyAga kara diyA ho isa prakAra zarIra kI prora se sarvadA pranAsakta rahe / sAdhanA kAla meM jo bhI devakRta, manuSyakRta, 115 Sramana Bhagavan Mahavara wore his cloth for an year and a month, after which he gave up all clothing. He used his hands as his only beggingbowl. 116 Sramana Bhagavan Mahavira cultivated an attitude of 'giving up the body' (utsrsta-kaya) and 'renouncing the body' ( tyakta-deha) for a period

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kalpasUtra 176 tirikkhajoNiyA vA aNulomA vA paDilomA vA te uppanne sammaM sahai khamai titikkhai ahiyAi // 116 // tae NaM samaNe bhagavaM mahAvIre aNagAre jAte, iriyAsamie bhAsAsamie esaNAsa mie AyANa- bhaMDamatta - nikkhevaNAsamie uccAra - pAsavaNa - khela - siMghANa- jalla- pAriTThAvaNAsamie maNasamie vayasamie kAyasamie maNagutte vayagutte kAyagutte gutte gutidie guttabaMbhayArI ako amANe amAe alobhe saMte pasaMte uvasaMte parinivvuDe aNAsave amame akiMcaNe chinnaggaMthe niruvaleve / [dunni saMghayaNagAhAo - ] kaMse saMkhe jIve, gagaNe vAU ya sAraesalile / pukkharapatte kumme, vihage khagge ya bhAruMDe // 1 //

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tiryaMcakRta anukUla yA pratikUla upasarga utpanna hote haiM, unheM ve nirbhaya hokara samyak prakAra se sahana karate haiM, sahana karane meM samartha hote haiM, dhairya rakhate haiM aura apane santulana ko banAye rakhate haiN| 117. jaba se zramaNa bhagavAna mahAvIra anagAra hue taba se ve IryA samiti, bhASA samiti, eSaNA samiti, prAdAna bhANDamAna-nikSepaNA samiti aura uccAra-prasravaNa khela-ziMghAna-jalla-pAriSThApanikA samiti ina pAMcoM samitiyoM ke dhAraka, mana, vacana aura kAya samitiyoM ke pAlaka, managupti, vacanagupti, aura kAyagupti ina tInoM guptiyoM ke rakSaka, indriya-saMyamI, aura aMtaraMga brahmacArI hue / krodha, mAna, mAyA aura lobha ina cAroM se rahita hue| zAnta, prazAnta aura upazAnta hue tathA sabhI prakAra se santApoM se rahita hue / anAsravI, mamatA rahita, akiMcana-parigraha rahita, granthi rahita aura nirlepa hue| kAMsyapAtra, zaMkha, jIva, prAkAza, vAyu, zarad Rtu kA jala, kamala patra, kUrma, pakSI, geMDA, bhAraNDa, of over twelve years. With forbearance he endured all adversities that came his way whether caused by gods, men or beasts-adversities both natural and supernatural. He endured them all with compassion, stoic detachment and equanimity as and when they arose. 117. And Bhagavan Mahavira, then, became truly abodeless (anigirika). He was self-restrained in his way-faring (irya), his speech and his desires, as well as in holding and rightly placing the begging. bowl. He was circumspect in discarding excreta, urine, saliva, phlegm or body-dirt. He was selfcontrolled in mind, speech and body. He had restrained his heart, his tongue, his body, his senses and his carnal desires. He was free of anger, pride, deceit and greed. His spirit was calm. composed, and tranquil. He attained that emancipation which arises from total withdrawal (parinirvyta). He was liberated from the knots of karma (antisrara). He had become ego-free and free from all sense of possessiveness. He had broken free from all bonds and attachments. He was like a pure bronze vessel emptied of all water or like the unstained mother-of-pearl. kalpasUtra 177 ein Education International

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kuMjara vasahe sIhe, NagarAyA ceva sAgaramakhohe / caMde sUre kaNage, vasuMdharA ceva suhuyahue // 2 // kaMsapAI iva mukkatoe, saMkho iva niraMjaNe, jIvo iva appaDihayagatI, gagaNaM pi va nirAlaMbaNe, vAuriva appaDibaddhe, sAradasalilaM va suddhahiyae, pukkharapattaM va niruvaleve, kummo iva guttidie, khaggivisANaM va egajAe, vihaga iva vippamukke, bhAraMDapakkhI va appamatte, kuMjaro iva soMDIre, vasabho iva jAyathAme, sIho iva duddharise, maMdaro iva appakaMpe, sAgaro iva gaMbhIre, caMdo iva somalese, sUro iva dittatee, jaccakaNagaM va jAyasave, vasuMdharA iva savvaphAsavisahe, suhuyahuyAsaNo iva teyasA jalaMte // 117 // natthi NaM tassa bhagavaMtassa katthai paDibaMdho bhavati / se ya paDibaMdhe PUR kalpasUtra 178

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hAthI, baila, siMha, parvatarAja, akSubhita sAgara, candra, sUrya, suvarNa, pRthvI aura agni (ina padArthoM kI upamA ke anurUpa guNoM ke dhAraka hue|) arthAt kAMsyapAtra kI taraha nilaMpa, zaMkha kI taraha niraMjana, jIva kI taraha apratihata gati ke dhAraka (arthAt askhalita rUpa se vihAra karane vAle), AkAza ke samAna nirAlambI, vAyu ke samAna apratibaddha, zarad Rtu ke jala ke samAna vizuddha hRdayI, kamala patra ke samAna nirlepa - anAsakta, kUrma ke samAna guptendriya, geMDe ke zRMga ke samAna ekAkI, pakSiyoM kI taraha svatantra, bhAraNDa pakSI ke samAna apramatta, hAthI ke samAna zauNDIra-zauryadhAraka, vRSabha ke samAna prabala parAkramI, siMha ke samAna durddharSa, meru parvata ke samAna niSkampa- sUnizcala, samudra ke samAna gambhIra, candra ke samAna saumya, sUrya ke samAna dedIpyamAna teja ke dhAraka, uttama svarNa kI taraha kAntimAna saundarya ke dhAraka, pRthvI kI taraha samasta sparzoM ko sahana karane vAle sarvasaha athavA kSamAzIla aura agni kI taraha teja se jAjvalyamAna hue| 118. una zramaNa bhagavAna mahAvIra ko kahIM para bhI aura kisI bhI prakAra kA pratibandha nahIM thaa| vaha pratibandha He was like the boundlessly moving spirit or like the self-supporting sky. He was unimpeded like the winds and had a mind as pure as autumn waters. He was like an unsullied lily-leaf. Like a tortoise with his senses withdrawn within himself. He was solitary like the one single horn of a rhinoceros. He was free as a bird, ever-wakeful like the bhirunda-bird, full of valour like an elephant, strong as a bull, unconquerable as a lion, steadfast like the Mandara mountain. deep as the ocean, calm and beautiful as the Moon, refulgent as the Sun, free of dross like the purest gold and all-enduring like the Earth. He glowed with light like flaming fire. 118. All these above analogies have been summed up in two verses (giithis) : A bronze vessel, the mother-of-pearl The spirit, the sky, the wind and autumn waters lily-leaf, tortoise, bird rhinoceros and bharunda-bird. The elephant, the bull, the lion The best of mountains, ocean and impertur bability The Moon, the Sun and gold The Earth and flaming fire. amma kalpasUtra 176 ein Education International

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cauvihe paNNatte, taMjahA-davvao, khittao, kAlao, bhaavo| davvaosacittAcittamosesu davvesu / khittao-gAme vA nagare vA araNNe vA khette vA khale vA ghare vA aMgaNe vA nahe vA / kAlao-samae vA AvaliyAe vA ANApANue vA thove vA khaNe vA lave vA muhatte vA ahoratte vA pakkhe vA mAsevA uU vA ayaNe vA saMvacchare vA annayare vA dohakAlasaMjoe vA / bhAvao-kohe vA mANe vA mAyAe vA lobhe vA bhae vA hAse vA pijje vA dose vA kalahe vA jAva [abbhakkhANe vA pesunne vA paraparivAe vA aratiratI vA mAyAmose vA] micchAdaMsaNasalle vA (graM. 600) / tassa NaM bhagavaMtassa no evaM bhavati // 11 // __ se NaM bhagavaM vAsAvAsavajja aTTa gimhahemaMtie mAse gAme egarAiaM nagare paMcarAIaM, vAsIcaMdaNasamANakappe samatiNamaNileDhukaMcaNe sama S Famous kalpasUtra 180 ein Education International

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cAra prakAra kA hotA hai, yathA-dravya, kSetra, kAla aura bhAva / dravya se sajIva, nirjIva praura mizra / kSetra segrAma, nagara, araNya, kheta, khalihAna, gRha, prAMgana aura aAkAza / kAla se samaya, AvalikA, pAnaprANa, stoka, kSaNa, lava, muhUrta, ahorAtra, pakSa, mAsa, Rtu, ayana, varSa athavA dUsarA koI bhI dIrghakAla kA saMyoga / bhAva se krodha, mAna, mAyA, lobha, bhaya, hAsya, rAga, dveSa, kalaha, yAvat [abhyAkhyAna, paizunya, paraparivAda, arati, rati, mAyA-mRSAvAda aura ] mithyA darzana shly| saMyamI / mahAvIra ukta cAroM prakAra ke pratibandhanoM se pratibAdhita nahIM hue| 116. ve bhagavAn varSAvAsa - cAturmAsa ko chor3akara grISma aura hemanta Rtu meM ATha mAsa taka vihAra karate rahate the / grAma meM eka rAtri aura nagara meM pAMca rAtri rahate the arthAt isase adhika nahIM rahate the| vasUlA aura candana ke sparza meM bhI samAna saMkalpa vAle, tRNa aur| maNi, patthara aura svarNa meM bhI samAna vRtti vAle, sukha Bhagavan Mahavira was free from all possible impediments which are known to be of four kinds : (1) dravya or material impediments: (2) impediments due to sthina, that is, place; (3) impediments due to kila, or time and (4) impediments due to blhiva or inner-impulses. Dravya-impediments are caused by sentient, insentient or mixed objects. Sthana-impediments may occur in a village, a town, a forest, a farm, a barn, a house, a courtyard or the sky. Kala-impediments comprise durations such as samaya, avalikit, anapinaka (time taken in drawing a breath), stoka (seven anapanakas),ksana (multiple breaths), lava (seven stokas), muhirta (seventy lavas), ahoratra (day and night), paksa (a fortnight), a month, a season, an year and longer durations. Bhiva-impediments are: anger, pride, deceit, greed, fear, laughter, love, hatred, quarrelsomeness, calumny, slander, scandal-mongering, attachment, aversion, hypocrisy and the anguish of false vision. Bhagavan Mahavira had transcended these impediments. kalpasUtra 281 For Private&Personal use Only Jan Education International

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CA dukkhasahe ihaloga-paraloga-appaDibaddhe jIviyamaraNe niravakaMkhe saMsArapAragAmI kammasaMganigdhAyaNaTTAe abbhuTTie evaM ca NaM viharati // 119 // ___ tassa NaM bhagavaMtassa aNuttareNaM nANeNaM aNuttareNaM daMsaNeNaM aNuttareNaM caritteNaM aNuttareNaM AlaeNaM aNuttareNaM vihAreNaM [aNuttareNaM vIrieNaM] aNuttareNaM ajjaveNaM aNuttareNaM mahaveNaM aNuttareNaM lAghaveNaM aNuttarAe khaMtIe aNuttarAe muttIe [aNuttarAe guttIe] aNuttarAe tuTThIe aNuttareNaM sacca-saMjama-tava-sucariya-sovacciya-phalanivvANamaggeNaM, appANaM bhAvamANassa duvAlasa saMvaccharAiM viikkNtaaii| terasamassa saMvaccharassa aMtarA vaTTamANassa je se gimhANaM docce mAse cautthe pakkhe vaisAhasuddhe tassa NaM vaisAhasuddhassa dasamIpakkhaNaM pAINagAmiNIe chAyAe porisIe abhinivaTTAe pamANapattAe suvvaeNaM divaseNaM kalpasUtra 182 Jan Eduction International

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aura duHkha ko samAna bhAva se sahana karane vAle, ihaloka aura paraloka ke pratibandhoM se rahita, jIvana aura maraNa kI AkAMkSA se mukta, saMsAra ko pAra karane vAle, saMyamI mahAvIra karma saMgati kA nAza karane ke liye| udyamazIla hokara isa prakAra vicaraNa karate haiN| 120. isa prakAra bhagavAn ko-anuttara jJAna, anuttara darzana, zreSThatama cAritra, nirdoSa Azraya sthAna, prazasta vihAra, [sarvotkRSTa vIrya-parAkrama,] anupama RjutAsaralatA, anupama madutA-vinamratA, anUpama laghutA, prazasta zAnti, anupama aparigrahabhAva, [anupama gupti] anupama prasannatA, anupama satya, saMyama, tapa prAdi guNoM se samyak AcaraNa dvArA nirvANa kA mArga prazasta karate hue (mokSalAbha sannikaTa AtA hai), una sabhI sadguNoM se prAtmA ko bhAvita karate hue bAraha varSa vyatIta ho jAte haiN| terahaveM varSa ke madhyabhAga meM jaba grISma Rtu kA dUsarA mahInA, cauthA pakSa vaizAkha zukla cala rahA thA taba usa vaizAkha zukla dazamI ke dina, jaba / chAyA pUrva dizA kI tarapha Dhalane lagI thI, pramANopeta pauruSI A gaI thI, usa samaya suvrata nAmaka divasa meM, 119. Bhagavan Mahavira spent no more than one night in a village and no more than five nights in a town, excepting the four months of rain. He viewed both foul excreta and fragrant sandalwood with an equanamity of vision. He looked at a piece of straw, a precious gem or a clod of clay with equal detachment. Joy or sorrow left him equally unaffected. Neither did this world nor the next hold any allure for him. He had reached beyond sansara (the interminable cycle of existence) and desired neither life nor death. He only aspired to annihilate every single particle of karma that still clung to him. And thus he spent his days. 120. Meditating on his inmost self, Bhagavan Mahavira spent twelve years of his life on the path to ultimate nirvina which can be attained only through truth, self-control, spiritual practices (tapas) and right conduct : through the highest knowledge, vision, the most virtuous behaviour, blameless habitation, blameless wayfaring, supreme will, honesty and humility as well as the most prefect skill, forebearance, independence, restraint, contentment and understanding. kalpasUtra 283 ein Education International

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kalpasUtra 184 SANDEE vijaeNaM muhutteNaM jaMbhiyagAmassa nagarassa bahiyA ujuvAliyAe naIe tIre veyAvattassa ceIyassa adUrasAmaMte sAmAgassa gAhAvaissa kaTukaraNaMsi sAlapAyavassa ahe godohiyAe ukkuDuyanisijjAe AyAvaore AyAvemANassa chaTTeNaM bhatte apANaeNaM hatthuttarAhi nakkhatte jogamuvAgaNaM jhANaMtariyAe vaTTamANassa anaMte

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vijaya muhUrta meM, z2ambhikA nAmaka grAma ke bAhara, RjuvAlikA nadI ke kinAre, jIrNoddhAra yogya caitya sena atyadhika dUra aura na atyadhika nikaTa zyAmAka nAmaka gRhapati ke kheta meM, zAlavRkSa ke nIce, godohikA prAsana se utkaTa rUpa meM baiThe hue, aAtApanA dvArA tapa karate hue, nirjala chaTThabhakta - do upavAsa kiye hue, dhyAnamagna bhagavAn ko hastottarA (uttarAphAlgunI) nakSatra kA yoga Ane para ananta, DutuR And, then, in the thirteenth year of his wanderings, Bhagavan Mahavira attained the ultimate knowledge and vision called kevala : the vision which is final, unimpeded, unveiled, total and all-embracing. This happened in the second month of summer, the month of Vaisakha, in that season's fourth fortnight when the moon was in its waxing phase. The day was the tenth of the fortnight, it was the day called Skvrata. The shadows had moved to the east for one man-length and the hour (muharia) was the auspicious hour called Vijaya (Success). Bhagavan Mahavira, who had been taking only one meal without water in three days, was at that time sitting in meditation under a sila tree in the fields of the houscholder Syamaka, near an abandoned temple called Vijayi varta on the banks of the Rjupalika river in the vicinity of the village called Jrmbhaka. He sat with heels together, crouching in the posture of milking a cow, exposing himself to the heat of the sun. The moon was at the moment in conjunction with the constellation ullaraphalguni. kalpasUtra 185 ein Education International For Private &Personal use Only

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coomnp aNuttare nivvAghAe nirAvaraNe kasiNe paDipuNNe kevalavaranANadaMsaNe samuppanne // 120 // tae NaM samaNe bhagavaM mahAvIre arahA jAe, jiNe kevalI savvanna savvadarisI sadevamaNuyAsurassa logassa pariyAyaM jANai pAsai, savvaloe savvajIvANaM AgaiM gati ThiiM cavaNaM uvavAyaM takkaM maNo mANasiyaM bhuttaM kaDaM paDiseviyaM AvikammaM rahokammaM arahA arahassa bhAgI, taM taM kAlaM maNavayaNakAyajoge vaTTamANANaM savvaloe sandajIvANaM savvabhAve jANamANe pAsamANe viharati // 121 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre aTTiyagAmaM nIsAe paDhamaM aMtarAvAse vAsAvAsaM uvaage| caMpaM ca piDhicaMpaM ca nIsAe tao aMtarAvAse vAsAvAsaM uvaage| vesAli nara vANiyagAmaM ca nIsAe duvAlasa aMtarAvAse vAsAvAsaM uvaage| rAyagihaM nagaraM nAlaMdaM kalpasUtra 186 For Private & Personal use only

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sarvotkRSTa, vyAghAta rahita, yAvaraNa rahita, samagra va paripUrNa aisA kevalajJAna aura kevaladarzana utpanna hugraa| 121. usake pazcAt bhagavAn mahAvIra arhata hue, jina, kevalI, sarvajJa aura sarvadarzI hue| aba bhagavAn deva, manuja aura asura sahita jagat ke samasta paryAyoM ko jAnate haiM, dekhate haiN| sampUrNa loka meM samasta jIvoM ke Agamana, gamana, sthiti, cyavana, upapAta, tarka, mAnasika saMkalpa, bhojana, sabhI prakAra ke kiye hue prakaTa yA pracchanna kRtyoM ko bhagavAn jAnate haiM, dekhate haiM / bhagavAn arhat hue ataH aba unake sammukha kisI prakAra kA rahasya nahIM rahA arthAt arahasya ke bhAgI hue| usa usa samaya meM upasthita mAnasika, vAcika aura kAyika pravRttiyoM evaM sampUrNa lokastha samasta jIvoM ke samagra bhAvoM ko jAnate hue, dekhate hue arhat mahAvora vicaraNa karate haiN| 122. usa kAla aura usa samaya meM zramaNa bhagavAn / mahAvIra ne asthika grAma meM prathama varSAvAsa - cAturmAsa kiyaa| campAnagarI aura pRSThacampA meM bhagavAn ne tIna cAturmAsa kiye / vaizAlI nagarI aura vANijya grAma meM bhagavAn ne bAraha cAturmAsa kiye| rAjagaha nagarI meM aura usake bAhara nAlindapATaka (nAlandA) kI 121. And thus Bhagavan Mahavira became an Arhat, a Jina possessed of the all-knowing, allseeing kevala-vision. He knew and saw the minds and conditions of gods, men and demons. He knew their stations, their comings and their goings. He knew how they departed from life and how they came to be born. He knew their hearts. their thoughts, their whole psyche. He knew their experiences, their actions and their sinnings, whether secret or open. For to an Arhat nothing is hidden. He knows and can perceive all beings in all the worlds : he knows them in their mind, speech and physique; he knows and perceives them in their various conditions and their inner being. 122. After his kevala-knowledge, Sramana Bhagavan Mabavira spent the four months of rain in a village called Asthika, without moving out of the village for the whole season. He spent three rainy seasons in Campa and Prsti-campa. For twelve rainy seasons be made his abode in the town of Vaisali and in Vanijagrama. He spent fourteen rains in the vicinity of the town of Rajagrha and of Nalanda. kalpasUtra ein Education International

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kalpasUtra 188 ca bAhiriyaM nIsAe coTsa aMtarAvAse vAsAvasaM uvAgae / cha mihiliyA, do bhaddiyAe, egaM AlabhiyAe, egaM sAvatthIe, [egaM paNIyabhUmIe, ] egaM pAvAe majjhimAe hatthipAlagassa raNNo rajjUsabhAe apacchima aMtarAvAsaM vAsAvAsaM uvAgae // 122 // tattha NaM je se pAvAe majjhimAe hatthipAlagassa raNNo rajjUsahAe apacchime aMtarAvAse vAsAvAsaM uvAgae, tassa NaM aMtarA - vAsassa je se vAsANaM cautthe mAse sattame pakkhe kattiyabahule tassa NaM kattiyabahulassa pannarasIpakkheNaM jA sA caramA rayaNI taM raryANi ca NaM samaNe bhagavaM mahAvIre kAlagae viikkaMte samujjAe chinnajAtijarAmaraNabaMdhaNe siddhe buddhe mutte aMtagaDe parinivvuDe savvadukkha pahINe, caMde nAma se ducce saMvacchare pIivaddhaNe mAse naMdivaddhaNe pakkhe suvvayaggI

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He spent six rains in Mithila, two in Bhadrika and one cach in Alabhika, Sravasti and Panitabhumi, which is in the Vajja-country. His last season of rains was spent in the town of Papa, where he stayed in the scribcs' working-hall of king Hastipala. nizrA meM bhagavAna ne caudaha cAturmAsa kiye| chaha mithilA nagarI meM, do bhadrikA nagarI meM, eka pAlambhikA nagarI meM, eka thAvastI nagarI meM, eka praNItabhUmi nAmaka anAryadeza meM cAturmAsa kiyA aura eka antima cAturmAsa karane ke liye bhagavAna madhyamapApA ke rAjA hastipAla kI rajjukasabhA meM paae| 123. vahAM jisa samaya bhagavAn madhyamapApA ke rAjA / hastipAla kI rajjukasabhA meM antima varSAvAsa karane ke liye padhAre hue the usa samaya varSA Rtu kA cauthA mAsa, sAtavAM pakSa, kArtika kRSNa cala rahA thA taba usa kArtika kRSNa amAvasyA kI antima rAtri cala rahI thii| usa rAtri ko zramaNa bhagavAna mahAvIra kAladharma ko prApta hue arthAt saMsAra ko tyAgakara cale ge| janma-graharaNa kI paramparA kA samUloccheda kara cale ge| unake janma, jarA aura maraNa ke samasta bandhana naSTa ho ge| bhagavAn siddha hue, buddha hue, mukta hue, antakRt hue, samasta duHkhoM kA nAza kara parinirvANa ko prApta hue| bhagavAn mahAvIra jisa samaya siddhigati ko prApta hue usa samaya candra nAmaka dvitIya saMvatsara, prItivarddhana nAmaka mAsa, nandivardhana nAmaka pakSa, suvratAgni 123. Bhagavan Mahavira breathed his last at Pipa in the scribes' hallofking Hastipala, and passed away from this world. This happened during the fourth month of rain in the seventh fortnight of that season-the dark half of the month of Kartikaon the fifteenth night of that fortnight. Bhagavan Mahavira had freed himself from the fetters of life, death and decay; he had attained total perfection and had become enlightened and liberated. He had dealt the last blow to all worldly passions and had become fulfilled, reaching a state beyond pain. The year when Sramana Bhagavan Mahavira breathed his last and attained liberation, was the year called Candra which is the second year of the five-year cycle. The month was the month called Pritivardhana. The fortnight was Nandivardhana. The day was the day named Suvratugni, kalpasatra 186 ein Education International

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mer nAma se divase uvasami tti pavuccai, devANaMdA nAmaM sA rayaNI niriti tti pavuccai, accelave muhutte pANU thove siddhe nAge karaNe savvaTThasiddhe muhutte sAtiNA nakkhatteNaM jogamuvAgaeNaM kAlagae viikkate jAva savvadukkhappahINe // 123 // jaM raNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva savvadukkhappahINe sA NaM rayaNI AAVATMAL Sucas kalpasUtra 160 lain Education International For Private & (wronwejainelibrary.org

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kalpasUtra 161 nAmaka dina jise 'upazama' bhI kahA jAtA hai, devAnandA nAma kI rAtri jisakA dUsarA nAma 'nirati' bhI hai, pracaM nAmaka lava, muhUrtta nAmaka prAraNa, siddha nAmaka stoka, nAga nAmaka karaNa, sarvArthasiddha nAmaka muhUrta cala rahA thA / aise samaya meM svAti nakSatra kA yoga Ane para, bhagavAn saMsAra ko chor3akara cale gae, yAvat samasta duHkhoM kA nAza kara parinirvANa ko prApta hue / 124. jisa rAtri meM zramaraNa bhagavAn mahAvIra kAladharma ko prApta hue yAvat unake samasta duHkha naSTa ho ge| usa rAtri meM or alternatively Upasami. The night was Devananda, or alternatively Nirrti. Bhagavan Mahavira passed away that night when the time was the lava named Arcya within the prapa named Mukta, the stoka named Siddha, and the muhurta named Sarvarthasiddha. The moon was in conjunction with the svati constellation. 124. On the night when Bhagavan Mahavira breathed his last and became liberated reaching a

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bahUhiM devehiya devIhi ya ovayamANehi ya uppayamANehi ya ujjoviyA yA vi hotthA // 124 // ___jaM raNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva savvadukkhappahINe sA NaM rayaNI bahUhiM dehi ya devIhi ya ovayamANehi ya uppayamANehi ya uppijalagabhUyA kahakahagabhUyA yA vi hotthA // 12 // __jaM raNi ca NaM samaNe bhagavaM mahAvIre kAlagate jAva savvadukkhappahINe taM raNi ca NaM jeTussa goyamassa iMdabhUissa aNagArassa aMtevAsissa nAyae pijjabaMdhaNe vucchinne, aNaMte aNutare jAva kevalavaranANadaMsaNe samuppanne // 126 // ___ jaM raNi ca NaM samaNe bhagavaM mahAvIre jAva savvadukkhappahINe taM raNi ca NaM nava mallaI nava licchaI kAsIkosalagA aTThArasa vi UnB Cama kalpasUtra Jan Education International For Private & Personal use only

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kalpasUtra 163 bahuta se devoM aura deviyoM ke Upara-nIce Ane-jAne se vaha rAtri prakAzamAna ho gii| 125. jisa rAtri meM zramaNa bhagavAn mahAvIra kAladharma ko prApta hue yAvat sarva duHkhoM se rahita hue, usa rAtri meM bahuta se devoM ke Ane-jAne se halacala maca gaI aura sarvatra kala-kala nAda vyApta ho gyaa| 126. jisa rAtri meM zramaraNa bhagavAn mahAvIra kAladharma ko prApta hue yAvat unake samasta duHkha naSTa ho gae, usa rAtri meM unake jyeSTha antevAsI gotamagotrIya indrabhUti anagAra kA bhagavAn mahAvIra se jo rAgasnehabandha thA usake naSTa ho jAne se unheM antarahita sarvotkRSTa yAvat zreSTha kevalajJAna aura kevaladarzana utpanna huA / 127. jisa rAtri meM zramaraNa bhagavAn mahAvIra kAladharma ko prApta hue yAvat sarva duHkhoM se mukta hue, usa rAtri meM kAzIdeza ke mallavaMzIya nau gaNarAjA aura kauzala deza ke licchavIvaMzIya nau gaNarAjA, isa prakAra aThAraha state beyond pain, many a gods and goddesses glided up and down the skies, shedding lustre in the dark. 125. On that night, as countless gods and goddesses glided resplendently in ascending and descending movements, there was a great bewilderment all around and a mighty tumult of wonder arose in the world. 126. And on that night, Indrabhuti, a home-less mendicant of the Jnata clan and the chief disciple of Bhagavan Mahavira, was at last freed of all the bonds of attachment and attained the boundless, ultimate kevala-knowledge. 127. On that moonless night, eithteen democratic princely chiefs (gana-rajanah)-nine Mallakas and nine Licchavis of Kasi and Kausala,

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kalpasUtra 194 amwwwa wwwww wwww 3www gaNarAyANo amAvasAe pArAbhoyaM posahovavAsaM paTThavaiMsu, gae se bhAvajjoe, davvujjoyaM karissAmo // 127 // jaM raryANi ca NaM samaNe jAva savvadukkhappahINe taM raryANa caNaM khuddAe nAma bhAsarAsI mahaggahe vAha samaNassa bhagavao mahAvIrassa jammanakkhattaM saMkate // 128 // jappabhidaM ca NaM se khuddAe & Personal Use Only

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illuminated their doors and observed the posadha fasts. They exclaimed: "The lamp of inner light is extinguished; let us now burn lamps of ordinary clay." gaNarAjAoM ne amAvasyA ke dina pATha paharI pauSa- dhopavAsa vrata meM rahate hue yaha vicAra kiyA ki 'bhAvodyota arthAt jJAnarUpI prakAza naSTa ho gayA hai, ataH aba hama dravyodyota kreNge|' 128. jisa rAtri meM zramaNa bhagavAn mahAvIra kAladharma ko prApta hue yAvat samasta duHkhoM se mukta hue, usa rAtri meM do hajAra varSa paryanta rahane vAlA kSudrasvabhAvI bhasmarAzi nAmaka mahAgraha zramaNa bhagavAna mahAvIra ke janma-nakSatra para aayaa| 126. jaba se krUra svabhAva vAlA 128. On the night when Sramana Bhagavan Mahavira breathed his last and became free from the fetters of pain and misery, a great star called Ksudratma (the Lowly One), which was made up of a heap of ashes, came into conjunction with the constellation of Bhagavan Mahavira's birth. This conjunction will last for a duration of two thousand years. kalpasUtra 165 ein Education International For Private & Personal use only

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kalpasUtra 196 bhAsarAsI mahaggahe dovAsasahassaTTiI samaNassa bhagavao mahAvIrassa jammanakkhattaM saMkate, tappabhidaM ca NaM samaNANaM niggaMthANaM niggaMthoNa ya no udie udie pUyAsakkAre pavattai // 128 // jayA NaM se khuddAe jAva jammanakkhattAo viikkaMtAo bhavissati, tayA NaM samaNANaM niggaMthANaM niggaMthINa ya udie 2 pUyAsakkAre bhavissai // 130 // jaM raryANi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva savvadukkhappahINe, taM raryANi ca NaM kuMthU aNuddharI nAmaM samuppannA, jA ThiyA acalamANA chaumatthANaM niggaMthANaM niggaMthINa ya no cakkhuphAsaM havvamAgacchaMti, jA aThiA calamANA chaumaMtthANaM niggaMthANaM niggaMthINa ya cakkhuphAsaM havvamAgacchaMti, jaM pAsittA bahUhiM nigaha frithIhiya bhattA paccakkhAyAI // 131 //

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bhasmarAzi nAmaka mahAgraha, jo do hajAra varSa taka eka hI rAzi para rahatA hai, zramaNa bhagavAn mahAvIra kI janmarAzi para saMkrAnta hayA taba se zramaraNa-nirgrantha paura nirgranthiniyoM ke pUjA-satkAra meM uttarottara vRddhi nahIM hogii| 130. jaba vaha kSudra bhasmarAzi graha, yAvat bhagavAn mahAvIra ke janma-nakSatra para se haTa jAyegA taba zramaNanirgrantha aura nirgranthiniyoM ke pUjA-satkAra meM uttarottara abhivRddhi hotI rhegii| 131. jisa rAtri meM zramaNa bhagavAn mahAvIra kAladharma ko prApta hae, yAvat samasta dUHkhoM se mukta hae, usa rAtri meM kunyu nAmaka kSudra jIvarAzi utpanna ho gii| jaba ye kunthu sthira hoM, halana-calana nahIM karate hoM to chadmastha nirgrantha aura nirgranthiniyoM ko sahasA dRSTigocara nahIM hote the, jaba ve jova asthira, calate-phirate hoM to chadmastha sAdhu aura sAdhviyoM ke dRSTipatha meM Ate the| isa prakAra kI jIvarAzi ko dekhakara bahuta se sAdhu aura sAdhviyoM ne bhakta-pAna kA parityAga kara diyA arthAt anazana svIkAra kara liyaa| 129. Ever since the moment when the great star, Ksudratma, with its heap of ashes, has cast an evil influence over the constellation of Mahavira's birth, less honour is increasingly given, less reve! rence is paid to nirgranthas and sramaras, whether monks or nuns. 130. The moment when the influence of Ksudratma will pass away from the constellation of Mahavira's birth, increasingly more honour and reverence will be paid to nirgranthas and framanas, both monks and nuns. 131. On the night, at the moment when Sramara Bhagavan Mahavira breathed his last and reached the state beyond all pain, a subtle worm called Anuddharl was born. Monks and nuns, whose minds are clouded by ignorance, cannot easily perceive this worm when it is stationary and unmoving. But when the worm is not at rest and makes a movement then monks and nuns can see it easily. me kalpasUtra 197 ein Education International

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Phoo se kimAhubhaMte ? ajjappabhiI durArAhae saMjame bhavissati // 132 // teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa iMdabhUtipAmukkhAo coddasa samaNasAhassIo ukkosiyA samaNasaMpayA hutthA // 133 // samaNassa bhagavao mahAvIrassa ajjacaMdaNApAmukkhAo chattIsaM ajjiyAsAhassIo ukkosiyA ajjiyAsaMpayA hotthaa||134|| __ samaNassa bhagavao mahAvIrassa saMkha-sayagapAmokkhANaM samaNovAsagANaM egA sayasAhassI auTuiM ca sahassA ukkosiyA samaNovAsagANaM saMpayA hotthA // 135 // samaNassa bhagavao mahAvIrassa sulasA-revaIpAmokkhANaM samaNovAsiyANaM tinni sayasAhassIo aTThArasasahassA ukkosiyA samaNovAsiyANaM saMpayA hotthA // 136 // samaNassa NaM bhagavao mahAvIrassa tinni sayA cauddasapuvvINaM kalpasUtra 168 Jan Education International

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kalpasUtra 166 132. he bhagavan ! jIvarAzi ko dekhakara sAdhu-sAdhviyoM ne anazana kyoM kiyA ? uttara- Aja se saMyama kI ArAdhanA atyanta durArAdhya hogI, aisA samajha kara hI unhoMne anazana kiyA hai| 133. usa kAla aura usa samaya meM zramaNa bhagavAn mahAvIra ke indrabhUti pramukha caudaha hajAra zramaNoM kI utkRSTa zramaraNa sampadA thI / 134. zramaNa bhagavAn mahAvIra ke prAryA candanA pramukha chattIsa hajAra sAdhviyoM kI utkRSTa zramaraNI sampadA thI / 135 zramaNa bhagavAn mahAvIra ke zaMkha, zataka Adi pramukha eka lAkha unasaTha hajAra zramaNopAsakoM kI utkRSTa zramaNopAsaka sampadA thii| 136. zramaNa bhagavAn mahAvIra ke sulasA, revatI pramukha tIna lAkha aThAraha hajAra zramaraNopAsikAoM kI utkRSTa zramaNopAsakA sampadA thii| 137. zramaNa bhagavAn mahAvIra ke caudaha pUrvadhara, Having espied this worm, numerous monks and nuns have renounced their meals. 132. And why is this being related ? Because this is the period during which self-restraint will be extremely difficult to acquire. 133. In his time and age, Sramara Bhagavan Mahavira had an excellent congregation of monks, numbering fourteen thousand. Indrabhuti was their chief. 134. Bhagavan Mahavira had also an excellent congregation of nuns, thirty-six thousand strong. Aryika Candana was the chief nun. 135. Bhagavan Mahavira had an excellent congregation of lay followers, numbering fifty-nine thousand men. Sankha and Sataka were the chief of these. 136. Bhagavan Mahavira also had an excellent community of lay women-followers, numbering three-hundred and eighteen thousand women. Sulasa and Revat! were their chief.

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ajiNANaM jiNasaMkAsANaM savvakkharasannivAINaM jiNo viva avitahaM vAgaramANANaM ukkosiyA coddasapuvvINaM saMpayA hotthA // 137 // ___ samaNassa NaM bhagavao mahAvIrassa terasa sayA ohinANINaM aisesapattANaM ukkosiyA ohinANINaM saMpayA hutthA // 138 // ___samaNassa NaM bhagavao mahAvIrassa satta sayA kevalanANINaM saMbhiNNavaranANadaMsaNadharANaM ukkosiyA kevalavaranANisaMpayA hotthA // 136 // samaNassa NaM bhagavao mahAvIrassa satta sayA veuvINaM adevANaM deviDhipattANaM ukkosiyA veuvvisaMpayA hotthA // 140 // samaNassa NaM bhagavao mahAvIrassa paMca sayA viulamaINaM aDDhAijjesu dIvasu dosu ya samuddesu sannINaM paMcidiyANaM pajjattagANaM [jIvANaM] maNogae bhAve jANatANaM ukkosiyA viulamatisaMpayA CaUR kalpasUtra 200 ein Education International

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jo jina nahIM hote hue bhI jina ke tulya, sarvAkSara- sannipAtI. jinarUpa satya spaSTa karane vAle tIna sau caudaha utkRSTa pUrvadhAriyoM kI sampadA thii| 137. Bhagavan Mahavira had a group of thrce - hundred excellent disciples who knew all the fourteen sacred Parva-treatises. These disciples, though not Tirthaikaras, were almost like Tirthaikaras. They knew every syllable of the canon and could expound their true import unerringly, like the Tirthankaras themselves. 138. Bhagavan Mahavira had an excellent group of thirteen hundred followers who had attained the highest summits of the supreme avadhi-knowledge. 138. zramaNa bhagavAn mahAvIra ke avadhijJAna aura viziSTa atizaya dhAraka teraha sau avadhijJAniyoM kI utkRSTa sampadA thii| 136. zramaNa bhagavAna mahAvIra ke kevalajJAnadhAraka aura sampUrNa zreSTha jJAna aura darzana ko prApta kiye hue sAta sau kevalajJAniyoM kI utkRSTa sampadA thii| 140. zramaNa bhagavAn mahAvIra ke vaikriyalabdhidhAraka, deva nahIM hote hue bhI devoM kI samRddhi ko prApta aise sAta sau vaikriyala bdhi vAle zramaNoM kI utkRSTa sampadA thii| 141. zramaNa bhagavAna mahAvIra ke aDhAI dvIpa aura do samudra meM rahane vAle, paryAptaka (chahoM paryAptiyoM se sampanna) saMjJI paMcendriya jIvoM ke manogata bhAvoM ko jAnane vAle, vipula matijJAna ke dhAraka pA~ca sau manaparyavajJAnadhArakoM kI utkRSTa sampadA thii| 139. Bhagavan Mahavira also had a group of seven hundred excellent disciples who had wholly attained the ultimate and highest kevalaknowledge. 140. Bhagavan Mahavira had a group of seven hundred disciples who possessed the power of occult transformation. They were god-like, though not gods. 141. Bhagavan Mahavira had an assembly of five hundred exceedingly wise persons. They knew the inner thoughts of all conscious, developed beings who possessed five sense organs, beings who dwelled in the two oceans and two-and-a-half continents. kalpasUtra 201 ein Education International

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hutthA // 141 // samaNassa NaM bhagavao mahAvIrassa cattAri sayA vAINaM sadevamaNuyAsurAe parisAe vAde aparAjiyANaM ukkosiyA vAisaMpayA hotthA // 142 // samaNassa NaM bhagavao mahAvIrassa satta aMtevAsisayAI siddhAiM [jAba savvadukkhappahINAI,] cauddasa ajjiyAsayAiM siddhAiM // 143 // samaNassa NaM bhagavao mahAvIrassa aTTa sayA aNuttarovavAiyANaM gatikallANANaM ThiikallANANaM AgamesibhadANaM ukkosiyA aNuttarovavAiyANaM saMpayA hotthA // 144 // ___ samaNassa NaM bhagavao mahAvIrassa duvihA aMtagaDabhUmI hutthA, taMjahA-jugaMtakaDabhUmI ya, pariyAyaMtakaDabhUmI ya / jAva taccAo purisajugAo jugaMtakaDabhUmI, cauvAsapariyAe aMtamakAsI // 145 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre tIsaM vAsAI pujus kalpasUtra 202 ein Education International

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kalpasUtra 203 142. zramaNa bhagavAn mahAvIra ke, deva, manuja aura asuroM kI pariSad meM vAda-zAstrArtha karate hue praparAjita raheM, aise cAra sau vAdiyoM kI utkRSTa vAdI sampadA thI / 143. zramaNa bhagavAn mahAvIra ke sAta sau antevAsI ziSya siddha hue, unake samasta duHkha naSTa ho gaye tathA caudaha sau sAdhviyAM siddha huIM, nirvANa ko prApta huiiN| 144. zramaNa bhagavAn mahAvIra ke, gati meM kalyANa prApta karane vAle, vartamAna sthiti meM kalyANa anubhava karane vAle aura bhaviSya meM bhadra-maMgala, kalyANa prApta karane vAle ATha sau anuttaropapAtika zramaNoM kI utkRSTa sampadA thI, arthAt aise mATha sau ziSya dhanuttara vimAnoM meM utpanna hue jo ki ekAvatArI hoNge| 145. zramaNa bhagavAn mahAvIra ke samaya meM mokSa jAne vAle zramaNoM kI do prakAra kI bhUmi thI- yugAntakRt bhUmi aura paryAyAntakRt bhuumi| bhagavAn se tIsare puruSa taka mokSa gaye arthAt bhagavAn svayaM, paTTadhara sudharma aura paTTadhara (praziSya) jambU taka mokSa gae, yaha yugAntakRt bhUmi jambU taka calI aura pazcAt mokSagamanaparamparA baMda ho gaI / bhagavAn ko kaivalya-lAbha hone ke cAra varSa pazcAt muktigamana prArambha huA, yaha paryAyAntakRt bhUmi huii| 146. usa kAla aura usa samaya zramaNa bhagavAn mahAvIra tIsa varSa taka 142. Bhagavan Mahavira had a gathering of four hundred logicians who could never be vanquished in disputes, whether in the assembly of gods or men or demons. 143. Bhagavan Mahavira had a group of seven hundred intimate disciples who had achieved perfection and had reached a state beyond pain and had attained final liberation. He had a similar group of fourteen hundred nuns. 144. Bhagavan Mahavira had an assembly of eight hundred sages who were in their final birth. Their persons were all-auspicious, whether at rest or in movement. Their future was blessed. 145. Bhagavan Mahavira had instituted a twofold time phase for achieving the final end; an epoch unit (yugantakrtabhumi) and a serial-unit (paryayantakytabhumi). The epoch unit lasted for three generations after him and the serialunit began four years after he attained kevalaknowledge. 146. In those days, in those times, Sramara Bhagavan Mahavira spent the first thirty years of his life as a house-holder.

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agAravAsamajhe vasittA, sAiregAiMduvAlasa vAsAiM chaumatthapariyAgaM pAuNittA, desUNAI tIsaMvAsAiM kevalipariyAgaM pAuNittA, bAyAlIsaM vAsAiM sAmaNNapariyAgaM pAuNittA, bAvari vAsAiM savvAuyaM pAlaittA, khINe veyaNijjAuyanAmagotte imIse osappiNIe dUsamasusamAe [samAe] bahuviikkaMtAe tihi vAsehiM addhanavamehi ya mAsehi sesehiM pAvAe majjhimAe hatthipAlagassa raNNo rajjUsabhAe ege abIe chaTeNaM bhatteNaM apANaeNaM sAiNA nakkhatteNaM jogamuvAgaeNaM paccUsakAlasamayaMsi saMpaliyaMkanisaNNe paNapannaM ajjhayaNAI kallANaphalavivAgAiM paNapannaM ajjhayaNAI pAvaphalavivAgAiM chattIsaM ca apuTThavAgaraNAiM vAgarittA pahANaM nAma ajjhayaNaM vibhAvamANe 2 kAlagae viikkaMte samujjAe chinnajAijarAmaraNabaMdhaNe siddha buddhe mutte aMtagaDe kalpasUtra 204 ein Education International

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gRhavAsa meM rahakara, bAraha varSa se bhI adhika samaya taka chadmastha paryAya meM rahakara, kucha kama tIsa varSa taka kevalI paryAya kA pAlana kara, bayAlIsa varSa taka dhAmaNya paryAya kA pAlana kara, kala bahottara varSa kI prAyu pUrNa kara, vedanIya, pAyU, nAma aura gotra krmoN| ke kSINa hone para, isI avasarpiNI ke duSama-suSama nAmaka cauthe pAre ke bahata kucha vyatIta hone para tathA usa duSama-suSama Are ke tIna varSa sADhe ATha mahIne zeSa rahane para, madhyamapApA nAmaka nagarI meM hastipAla rAjA kI rajjuka sabhA meM, ekAkI, nirjala chaha bhakta ke sAtha svAti nakSatra kA yoga Ane para, pratyUSakAla ke samaya (cAra ghar3I rAtri zeSa rahane para), padmAsana meM baiThe hue bhagavAn pacapana adhyayana kalyANaphala vipAka ke, pacapana adhyayana pApaphala vipAka ke, chatIsa adhyayana apRSTha vyAkaraNa ke (prazna na kiye jAne para bhI samAdhAna uttara rUpa) kahakara aura pradhAna nAmaka adhyayana kA pratipAdana karate-karate kAladharma ko prApta hue| janma grahaNa kI paramparA kA uccheda kara cale gye| unake janma, jarA aura maraNa ke vandhana vicchinna ho gye| ve siddha hue, buddha hue, mukta hue, antakRt hue, Then he lived in relative ignorance for a phase of over twelve years. Finally, he dwelt in the supreme state of kevala-knowledge for a little less than thirty years. He thus dwelt as a sramasa for a period of forty-two years and lived a life of seventy-two years in all. He had undone all worldly bonds: the bond of name, of one's allotted life-span, gotra and consciousness. Annihilating the bonds of birth, decay and death, he passed away from this world into the state beyond karma and reached the ultimate state of perfection, enlightenment and liberation : a state beyond all pain. In his last days, he was living alone in king Hastipala's scribes-hall at Madhyama-papa, taking only one meal, without water, out of six regular meals. He breathed his last carly at dawn while sitting in the yogic posture called sampar yarika. The moon was, at the time, in conjunction with the spati constellation. Bhagavan Mahavira had ended his exposition of the fifty-five chapters concerning the fruits of good action and the fifty-five chapters concerning the fruits of sin, as well as the thirty-six chapters dealing with unasked questions and was meditating on the chapter called pradhana (the most important of all). At that moment, a major portion of the duhsama kalpasUtra 205 ein Education International

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parinivvuDe savvadukkhappahoNe // 146 // samaNassa bhagavao mahAvIrassa jAva savvadukkhappahINassa nava vAsasayAI viikkaMtAI, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchati, vAyaNaMtare puNa ayaM teNaue saMvacchare kAle gacchati iti dosai // 147 // ||ch|| teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe paMcavisAhe hutthA, taMjahA-visAhAhiM cue caittA gambhaM vakkate 1, visAhAhiM jAe 2, visAhAhi muMDe bhavittA agArAo aNagAriyaM pavvaie 3, visAhAhi aNaMte aNuttare nivvAghAe nirAvaraNe kasiNe paDipuNNe kevalavaranANadaMsaNe samuppanne 4, visAhAhiM parinivvue 5 // 148 // pwws Sutas kalpasUtra 206

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susama phase of this present avasarpint was already spent; only three years eight-and-a-half months of the phase remained. 147. Nine full centuries have now passed since Bhagavan Mahavira attained liberation and passed away into a state beyond all pain. of the tenth century, the current year is the cightieth. According to another reading, however, the current year is the ninety-third. tums parinirvANa ko prApta hue aura samasta duHkhoM se rahita hue| 147. jinake samasta du:kha naSTa ho gaye haiM aise zramaNa bhagavAn mahAvIra ko nirvANa prApta hue nau sau varSa vyatIta ho cuke haiN| hajAraveM varSa kA assIvAM varSa cala rahA hai| arthAt bhagavAna mahAvIra ke nirvANa se nau sau assIvA~ varSa cala rahA hai| dUsarI vAcanA ke anusAra nau sau terAnaveM varSa kA samaya cala rahA hai, aisA pATha dRSTigocara hotA hai| puruSAdAnIya prahat pArzvanAtha 148. usa kAla aura usa samaya meM puruSAdAnIya arhat pArzvanAtha ke pAMca (kalyANaka) vizAkhA nakSatra meM isa prakAra hue- 1. pArzva arhat vizAkhA nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM Aye, 2. vizAkhA nakSatra meM unakA janma huA, 3. vizAkhA nakSatra meM unhoMne muNDita hokara, gRhavAsa kA tyAgakara anagAratva svIkAra kiyA, 4. vizAkhA nakSatra meM inheM antarahita, sarvotkRSTa nirvyAghAta, yAvaraNa rahita, sampUrNa aura paripUrNa anuttara kevalajJAna aura kevaladarzana prApta huprA aura 5. vizAkhA nakSatra meM hI ve nirvANa ko prApta hue| The Life of Parsva 148. Atthat time, in that epoch, five important events in the life of Arhat Parsva, the Chosen One, all occurred when the moon was in conjunction with the constellation visakha. During such a conjunction, he descended and was conceived unto a womb. Then during a similar conjunction he was born. Again, during a like conjunction, he pulled out his hair and became a homeless mendicant. It was during another such conjunction that he attained that supreme knowledge (kerala-jilana) which is ultimate, infinite, unobstructed, unclouded, total and all-embracing. Finally, during this very conjunction, he attained parinirvana. kalpasUtra 207 ein Education International For Pelvate & Personal use only

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teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe je se gimhANaM paDhame mAse paDhame pakkhe cittabahule, tassa NaM cittabahulassa cautthIpakkheNaM pANayAo kappAo vIsaM sAgarovamaTTiiyAo aNaMtaraM cayaM caittA iheva jaMbuddIve dIve bhArahe vAse vANArasIe nayarIe AsaseNassa raNNo vammAe devIe puvvarattAvaratta Diwn kalpasUtra 208 Jain Education Interational wunw.jainelibrary.org

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Samme 146. usa kAla aura usa samaya meM puruSAdAnIya arhata pAveM jaba grISma Rtu kA prathama mAsa, prathama pakSa catra kRSNa cala rahA thA, taba usa caitra kRSNa caturthI ke dina / prANata nAmaka kalpa (devaloka) se bIsa sAgaropama kI Ayu pUrNa hone para cyuta hue aura cyuta hokara isI jambUdvIpa nAmaka dvIpa ke bhAratavarSastha vArANasI nAmaka / nagarI meM azvasena nAmaka rAjA kI rAnI vAmAdevI kI kukSi meM madhyarAtri 149. Atthat time, in that epoch, it was the fourth day of the first fortnight of the first summer month, the month of Caitra, when Arhat Parsva, the Chosen One, descended from the celestial sphere (kalpaloka) called Pravaka, after having lived there for a period of twenty sagaras. He descended to the land of Bharata in the continent of Jambudvipa and was conceived unto the womb of Vamadevi, the wife of king Asvasena, ruling at the city of Varanasi. Parsva, then, entered a new existence with a new body and a new repast. kalpasUtra 206 ein Education International

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kalpasUtra 210 kAlasamayaMsi visAhAhiM nakkhatteNaM jogamuvAgaeNaM AhAravakkaMtI ( graM. 700 ) bhavavakkaMtIe sarIravakkaMtIe kucchisi gabbhattAe vakkate // 148 // pAse NaM arahA purisAdANIe tinnANovagae yAvi hotthA - caissAmi tti jANas, cayamANe na jANai, cuemi tti jANai / teNaM caiva abhilAveNaM suviNadaMsaNavihANeNaM savvaM jAva niyagaM hiM aNupaviTThA, jAva suhaM suheNaM taM gabbhaM parivahai // 150 // teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe je se hemaMtANaM docce mAse tacce pakkhe posabahule tassa NaM posabahulassa dasamIpakkheNaM navahaM mAsANaM bahupaDipuNNANaM addhaTTamANaM rAiMdiyANaM viikkaMtANaM puvvarattAvarattakAlasamayaMsi visAhAhiM nakkhatteNaM jogamuvAgaNaM

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This occurred at midnight when the previous night was just giving way to the new and the moon was in conjunction with the constellation visakhii. ke samaya vizAkhA nakSatra kA yoga Ane para, (mAnavasambandhI) pAhAra, bhava aura zarIra prApta hone para garbharUpa meM utpanna hue| 150. puruSAdAnIya arhat pArzva tIna jJAna (mati-zrutaavadhi) se yukta the| 'yahAM se cyuta hoUMgA' aisA ve / jAnate the| 'cyuta ho rahA hUM' aisA ve nahIM jAnate the| 'cyuta ho gayA hUM' aisA ve jAnate the| yahAM se lekara mahAvIra-caritra meM kathita svapnadarzana-vidhAna sambandhita samasta varNana pUrvavat samajhanA cAhie / yAvat mAtA apane gRha meM praveza karatI hai aura yAvat mAtA sukhapUrvaka usa garna ko dhAraNa karatI hai| 150. Arhat Parsva, the Chosen One, had, at that time, a three-fold awareness : he was aware that he will descend; he was not aware of the descent itself but he was aware that he had descended. At this place let one repeat, with suitable substitutions, all the words with which Trisala's conception of Bhagavan Mahavira was described earlier : descriptions which included the dream-vision of the mother, the pronouncement of the dream oracle and the mother's joyous pregnancy (up to siltra 92). 151. In those times, in that epoch, after spend. ing a period of nine month seven-and-a-half days in the womb, Arhat Parava, the Chosen One, was born during the second month of winter. The day was the tenth day of the third fortnight of that season. He was born at midinght, at the moment when the previous night was just giving way to the new. The moon was in conjunction with the constellation visakha. Both mother and child were in excellent health. 151. usa kAla aura usa samaya puruSAdAnIya arhata pArzva ko java hemanta Rtu kA dUsarA mAsa, tIsarA pakSa, pauSa kRSNa cala rahA thA tava usa pauSa kRSNa dazamI ke dina, nau mAha paripUrNa hone para aura sAr3he sAta ahorAtra vyatIta hone para, madhyarAtri ke samaya vizAkhA nakSatra kA yoga yAne para kalpasUtra ein Education International

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kalpasUtra 212 AroggA AroggaM dArayaM pAyA / jaM raryANi ca NaM pAse arahA purisAdANIe jAe, sesaM taheva, navaraM pAsAbhilAveNaM bhANiyavvaM, jAva taM hou kumAre pAse nANaM / / 151 // pAse NaM arahA purisAdANI dakkhe dakkhapatine paDirUve allI bhae viNIe, tIsaM vAsAI agAravA samajjhe vasittA, puNaravi logaMtiehiM

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Later events occurred just in the manner as described in the life of Bhagavan Mahavira. Then came the occasion of giving the child a name. He was named Kumara Parsva. ArogyavatI mAtA ne sukhapUrvaka putra rUpa meM janma diyaa| jisa rAtri meM puruSAdAnIya arhat pArzva kA janma huA, yahAM se lekara nAma sthApanA paryanta samagra vRttAnta pUrva meM variNata mahAvIra-caritra ke samAna yahAM bhI samajhanA cAhie / vizeSa bAta yaha hai ki mahAvIra ke sthAna para pArzva kA nAma lenA caahie| yAvat mAtA-pitA ne kumAra kA nAma pArzva ho aisA kahakara pArzva nAma rkhaa| 152. puruSAdAnIya arhat pArzvanAtha dakSa the, dakSa-pratijJa the, asAdhAraNa rUpavAna the, svAtmalIna the, sarala svabhAvI the, vinIta the| ve tIsa varSa taka grahavAsa meM rahe / usake pazcAt paramparAnusAra lokAntika 152. Arhat Parsva, the Chosen One, was an accomplished man, a man mindful of fulfilling his vows. He was handsome, self-restrained, wellmannered and modest. He lived as a house-holder for thirty years and then became a homeless mendicant. At this time, the lokantika gods, kalpasUtra

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jiyakappiehi divehi] tAhi iTAhiM jAva evaM vayAsI-jaya jaya naMdA! jaya jaya bhaddA ! bhadaM te jAva jaya jaya sadaM pauMjaMti // 152 // pavviM piNaM pAsassa arahao purisAdANIyassa mANussagAo gihatthadhammAo aNuttare Ahohie, taM ceva savvaM jAva dANaM dAiyANaM paribhAittA, je se hemaMtANaM docce mAse tacce pakkhe posabahule tassa NaM posabahulassa ekkArasIdivaseNaM punvahnakAlasamayaMsi visAlAe sibiyAe sadevamaNuyAsurAe parisAe, taM ceva savvaM, navaraM vANArasi nargAra majhamajjheNaM niggacchai, niggacchittA jeNeva Asamapae ujjANe jeNeva asogavarapAyave teNeva uvAgacchai, uvAgacchittA asogavarapAyavassa ahe sIyaM ThAvei, sIyaM ThAvittA sIyAo paccoruhai, paccoruhittA sayameva AbharaNamallAlaMkAraM omayati, AbharaNamallAlaM an dowws kalpasUtra 214

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following their established custom, hailed him with sweet words, exclaiming : "Victory to the joyous one, victory to the gentle one; may it ever fare well with you.........Victory, Victory. This, too, occurred as with Bhagavan Mahavira. PUR jItakalpI devoM ne pAkara unase iSTa yAvat hRdyaalaadk| gambhIra vANI se isa prakAra kahA- "he nanda ! jaya jaya ho / he bhadra ! jaya jaya ho / tumhArA kalyANa ho, yAvata dharmatIrtha kA pravartana kro|" isa prakAra jaya jaya ghoSa karate haiN| 153. puruSAdAnIya ahaMda pArzva manuSya sambandhI gRhasthadharma meM praveza karane se pUrva bhI sarvotkRSTa pratyakSa-jJAna ke dhAraka the| Age kA samagra varNana pUrvavariNata mahAvIracaritra ke samAna ho samajhanA caahie| yAvat abhiniSkramaNa ke samaya yAcakoM ko dAna dekara, jaba hemanta Rtu kA dUsarA mahInA, tIsarA pakSa, pauSa kRSNa cala rahA thaa| taba usa pauSa kRSNa ekAdazI ke dina pUrvAhna samaya meM, vizAlA nAmaka zivikA meM baiThakara, deva, manuja aura asuroM ke samUha ke sAtha, Age kA samasta varNana mahAvIra varNana ke samAna samajhanA caahie| vizeSa bAta yaha hai| ki vArANasI nagarI ke bIcoM-bIca hokara nikalate haiN| nikala kara jahAM Azramapada nAmaka udyAna hai, jahAM zreSTha azoka kA vRkSa hai, vahAM pAte haiN| vahAM Akara uttama azoka vRkSa ke nIce zivikA rakhI jAtI hai| zivikA rakhane para bhagavAn pArzva svayameva pAbharaNa, mAlA, alaMkAra Adi utArate haiN| prAbharaNAdi 153. Arhat Parsva, the Chosen One, was endowed with the gift of a supreme, unerting, omniscient, intuitive vision, even before he became a householder. He renounced all his possessions and gave them away as gifts. Then in the second month of winter, the month of Pausa, during the third fortnight of that season, a dark fortnight, on the eleventh day of that fortnight, Arhat Parsva left his home in a litter which was called Visali. Surrounded by men, gods and demons, he journcyed through the town of Varanasi, and arriving at the park called Asramapada, he came to a great asoka tree where his litter was put down. He stepped down his litter, shed all his finery, his garlands and his ornaments. kalpasUtra 215 ein Education International

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kAraM omuittA sayameva paMcamuTThiyaM loyaM karei, loyaM karittA aTTameNaM bhatteNaM apANaeNaM visAhAhiM nakkhatteNaM jogamuvAgaeNaM egaM devadUsamAdAya tihiM purisasarahiM saddhi muMDe bhavittA agArAo aNagAriyaM pavvaie // 153 // ___ pAse NaM arahA purisAdANIe tesIiM rAiMdiyAI niccaM vosaTThakAe ciyattadehe je kei HIRSHARMA SAAwarananew NAAAWANAN kalpasUtra 216 ForPrivate&Personal use Only

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utArakara, pArzva svayameva paMcamuSTi luMcana karate haiN| paMcamuSTi loca kara, pAnI-rahita aSTama bhakta (telA) kiye hue, vizAkhA nakSatra kA yoga prAne para, eka devadUSya vastra ko grahaNa kara, tIna sau puruSoM ke sAtha maNDita hokara, gRhavAsa tyAga kara anagAratva svIkAra karate haiN| PR With his own hands he plucked out his hair in five handfuls. He undertook a vow to partake of only one meal, without water, out of eight regular meals. Then, when the moon was in conjunction with the constellation visakha, he became a homeless mendicant, wandering in the company of three hundred other mendicants, with a lone piece of holy cloth on his person. 154. Arhat Parsva dwelt for eighty-three days with a stead-fast attitude of giving up the body' (utsystakaya) and renouncing the body' (tyakta-deha). 154. puruSAdAnIya ahaMtu pArzva tayAMsI dinoM taka zarIra / kI ora se sarvadA udAsIna rhe| zarIra kA tyAga kr| diyA ho isa prakAra zarIra kI ora se sarvadA anAsakta / rahe / chadmastha kAla meM jo bhI Samme kalpasUtra 217

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uvasaggA uppajjati, taMjahA-divvA vA mANussA vA tirikkhajoNiyA vA, aNulomA vA paDilomA vA, te uppanne samma sahai titikkhai khamai ahiyAsei // 154 // ___tae NaM se pAse bhagavaM aNagAre jAe iriyAsamie jAva appANaM bhAvemANassa tesIiM rAiMdiyAiM viikkaMtAI, caurAsIimassa rAiMdiyassa aMtarA vaTTamANassa je se gimhANaM paDhame mAse paDhame pakkhe cittabahule tassa NaM cittabahulassa cautthIpakkheNaM puvahnakAlasamayaMsi dhAyatipAyavassa ahe chaTeNaM bhatteNaM apANaeNaM visAhAhiM nakkhatteNaM jogamuvAgaeNaM jhANaMtariyAe vaTTamANassa aNaMte aNuttare jAva kevalavaranANadasaNe samuppanne, jAva jANamANe pAsamANe viharai // 15 // pAsassa NaM arahao purisAdANIyassa aTTha gaNA aTTha gaNaharA aur kalpasUtra 218

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COCOB upasarga utpanna hote, yathA- devajanya, manuSyakRta aura He endured with for bearance all adversities that tiryaca jAti kRta, anukUla aura pratikUla upasarga aadi| came his way from gods, men or beasts, adversities aise upasargoM ke utpanna hone para unako ve nirbhaya hokara / both natural and supernatural. He endured them samyak prakAra se sahana karate haiM, sahana karane meM samartha hote| all with compassion, stoic detachment and equani. mity, as and when they arose. haiM, dhairya rakhate haiM aura apanA santulana banAye rakhate haiN| 155. jaba se bhagavAn pArzva anagAra hue taba se 155. And Arhat Pirsva then became truly abode. IryAsamiti yAvat sarvotkRSTa satya, saMyama, tapAdi guNoM less. Like Bhagavan Mahavira, he was self-restraise prAtmA ko bhAvita karate hue unake tayAMsI ahorAtra ned in every way. He spent eighty-three days and vyatIta ho cuke the aura caurAsIvAM ahorAtra cala rahA nights meditating on his innermost self. Then, oa the eighty-fourth day, he attained the ultimate thaa| jaba grISma Rtu kA pahalA mahInA, pahalA pakSa knowledge and vision called kevala : the knowledge caitra kRSNa cala rahA thA taba usa caitra kRSNa caturthI ke which is final, unimpeded, unveiled, total and alldina pUrvAhna ke samaya meM, dhAtRvRkSa ke nIce, nirjala embracing. The day on which this occurred was chaTThabhakta kiye hue, dhyAna magna bhagavAn pArzva ko vizAkhA the fourth day of the dark fortnight of the month nakSatra kA yoga pAne para ananta, sarvotkRSTa, vyAghAta of Caitra, this being the first fortnight of the rahita, pAvaraNa rahita, yAvat zreSTha kevalajJAna aura summer season. The time was forenoon. The kevaladarzana utpanna hmaa| yAvat bhagavAna pArzva jAnate moon was in conjunction with the constellation visakhl. Arhat Parsva was, at that time, meditalhue, dekhate hue vicarate haiN| ing under a dhat tree. He was eating only one meal, without water, out of six regular meals. 156. puruSAdAnIya arhat pArzva ke pATha gaNa aura pATha .. 156. Arhat Parsva, the Chosen One, had eight garaNadhara the| garas and eight ganadharas. kalpasUtra 216

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kalpasUtra 220 hatthA, taMjahA - suMbheya ajjaghose ya, vasiTTe baMbhayAri ya / some sirihare ceva, vIrabhadde jase viya // 156 // pAsassa NaM arahao purisAdANIyassa ajjadiNNapAmokkhAo solasa samaNasAhassIo ukkosiyA samaNasaMpayA hotyA / pAsassa NaM arahao purisAdANIyassa pupphacUlApAmokkhAo aTThattIsaM ajjiyAsAhasIo ukkosiyA ajjiyAsaMpayA hotthA / pAsassa NaM arahao purisAdANIyassa suvvayapAmokkhANaM samaNovAsagANaM egA sayasAhassIo causa ca sahassA ukkosiyA samaNovAsagasaMpayA hotyA / pArasa arahao purisAdANIyassa sunaMdApAmokkhANaM samaNovAsiyANaM tiNNi sayasAhassIo sattAvIsaM ca sahassA ukkosiyA samaNovAsiyANaM saMpayA hotyA / pAsassa NaM arahao purisAdANIyassa adbhuTThasayA XX

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ve isa prakAra haiM:-1. zumbha, 2. aAryaghoSa, 3. vasiSTha, They were as follows : Sumbha, Aryaghosa, 4. brahmacArI, 5. soma, 6. zrIdhara, 7. vIrabhadra aura ___Vasistha, Brahmacari, Soma, Sridhara, Virabhadra 8. ysh| and Yasa. 157. puruSAdAnIya arhat pArzva ke prAryadinna pramukha / 157. Arhat Parsva had an excellent congregation solaha hajAra zramaNoM kI utkRSTa zramaNa sampadA thii| of sixteen thousand monks. Aryadinna was their chief. He had a remarkable congregation of puruSAdAnIya arhada pArzva ke AryA puSpacUlA pramukha thirty-eight thousand nuns. Puspacala was their ar3atIsa hajAra sAdhviyoM kI utkRSTa zramaNI sampadA thii| chief. He had an excellent congregation of lay puruSAdAnIya arhat pArzva ke suvrata pramukha eka lAkha followers numbering one hundred and sixty-four causaTha hajAra zramaNopAsakoM kI utkRSTa zramaNopAsaka thousand men. Suvrata was their chief. He also sampadA thii| had an excellent community of lay-women, three hundred and twenty seven thousand strong. puruSAdAnIya arhat pArzva ke sunandA pramukha tIna lAkha Sunanda was their chief. He had a group of threesattAIsa hajAra thAvikAoM kI utkRSTa zramaNopAsikA hundred and fifty followers who knew all the sacred sampadA thii| Parva-treatises. These followers, though not Tirthankaras, were almost like Tirtharkaras. They puruSAdAnIya arha pArzva ke sAr3he tIna sau knew every syllable of the canon and could expound their true import unerringly, like the Tirthankaras. kalpasUtra 221 ein Education International

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coddasapuvvINaM ajiNANaM jiNasaMkAsANaM savvakkhara jAva coddasapuvINaM saMpayA hotthA / pAsassa NaM arahao purisAdANIyassa coisasayA ohinANINaM, dasa sayA kevalanANINaM, ekkArasa sayA veuvvINaM, [chassayA riumaINaM,] aTThamasayA viulamatINaM, chassayA vAINaM, dasa aMtevAsisayA siddhA, vIsaM ca ajjiyAsayA siddhA, bArasa sayA aNuttarovavAiyANaM saMpayA hotthA // 157 // pAsassa NaM arahao purisAdANIyassa duvihA aMtagaDabhUmI hotthA, taMjahA-jugaMtakaDabhUmI ya pariyAyaMtakaDabhUmI ya / jAva cautthAo purisajugAo jugaMtakaDabhUmI, tivAsapariyAe aMtamakAsI // 158 // ___ teNaM kAleNaM teNaM samaeNaM pAse arahA purisAdANIe tIsaM vAsAI agAravAsamajhe vasittA, tesIiM rAiMdiyAiM chaumatthapariyAgaM pAuNittA, awww kalpasUtra 222 Jan Education International

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kalpasUtra 223 caudaha pUrvadharoM kI sampadA thI jo jina nahIM hote hue bhI jina ke tulya sarvAkSara sannipAtI yAvat caudaha pUrva me puruSAdAnIya haMtu pA ke hajAra kevalajJAnI, gyAraha sau vaikriyalabdhidhArI, [ha sau mati] sAr3he sAta sau vipulamati aura yaha sau vAdiyoM kI sampadA thI / eka bhagavAn pArzva ke eka hajAra zramaNa siddha hue, do hajAra sAdhviyAM huI aura vAraha sau sAdhu dhanuttaropapAtika vimAna meM utpanna hue| 158. puruSAdAnIya grahaMtu pArzva ke samaya meM antakRt bhUmi do prakAra kI thI, yathA yugAntakRt bhUmi aura paryAyAntakRt bhUmi / bhagavAn pAzrva se caturtha paTTadhara taka muktimArga cAlU rahA, yaha yugAntakRt bhUmi huI aura bhagavAn pArzva ke kaivalyalAbha ke tIna varSa bAda muktimArga prArambha huA, yaha paryAyAntakRt bhUmi huI / 156. usa kAla aura usa samaya puruSAdAnIya arhat pArzva tIsa varSa taka gRhavAsa meM raha kara, tayAMsI dina chadmastha zramaNa-paryAya kA pAlana kara, - . He had a group of fourteen hundred followers who had attained the supreme avadhi-knowledge; a group of a thousand followers who had attained kevala-knowledge; a group of eleven hundred followers who possessed the power of occult transformation; a group of seven hundred and fifty exceedingly wise persons; a gathering of six hundred logicians, versed in disputations; a group of six hundred sages who were unbending and straightforward (rju-mati) in their thoughts and he also had a group of twelve hundred disciples who were in their final birth. 158. Arhat Parsva, the Chose One, had instituted a two-fold_time-phase for achieving the final end: an epoch-unit (yugantakrtabhumi) and a serial-unit (paryayantakrtabhumi). The epoch-unit lasted for four generations after him and the serial-unit began three years after his kevala-knowledge. 159. In that epoch, in that age, Arhat Parsva, the Chosen One, spent the first thirty years of his life as a house-holder. Then he lived in relative ignorance for eighty-six days. Finally, he dwelt in the supreme state of kevala-knowledge for a little less than seventy years.

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desUNAI sari vAsAiM kevalipariyAgaM pAuNittA, bahupaDipuNNAI sari vAsAiM sAmaNNapariyAgaM pAuNittA, egaM vAsasayaM savvAuyaM pAlaittA, khINe veyaNijjAuyanAmagotte imose osappiNIe dUsamasusamAe [samAe] bahuviikkatAe je se vAsANaM paDhame mAse ducce pakkhe sAvaNasuddhe, tassa NaM sAvaNasuddhassa aTThamIpakkheNaM uppi sammeyaselasiharaMsi appacauttIsaime mAsieNaM bhatteNaM apANaeNaM visAhAhiM nakkhatteNaM jogamuvAgaeNaM puvahnakAlasamayaMsi vagghAriyapANI kAlagae jAva savvadukkhappahINe // 15 // pAsassa NaM arahao jAva savvadukkhappahINassa duvAlasa vAsasayAI viikkaMtAI, terasamassa ya vAsasayassa ayaM tosaime saMvacchare kAle gacchai // 16 // amme kalpasUtra 224 ||ch // Jan Education International

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kucha kama sattara varSa kevalI-paryAya kA pAlana kara, paripUrNa / sattara varSa dhAmaNya-paryAya kA pAlana kara, samagra eka sau varSa kI sarvAyu pUrNa kara, vedanIya, prAyu, nAma aura gotra karmoM ke kSINa hone para, isI avasarpiNI ke duSama-suSama nAmaka caturtha pAre ke bahuta kucha vyatIta hone para, jaba varSA Rtu kA prathama mAsa, dvitIya pakSa zrAvaNa zukla cala rahA thA taba usa zrAvaNa zukla aSTamI ke dina sammeta-zaila ke zikhara para, svayaM sahita cautIsa arthAt svayaM evaM anya tetIsa dhamaNoM ke sAtha jala-rahita mAsikabhakta tapa karake, vizAkhA nakSatra kA yoga pAne para, pUrvAhna kAla meM donoM hAtha lambe raheM - isa prakAra kI dhyAnamudrA meM rahate hue kAladharma ko prApta hue, vyati. krAnta hue, yAvat samasta duHkhoM se mukta hue| He thus dwelt as a sramana for full seventy years and lived a life lasting a hundred years in all. He had undone all wordly fetters: fetters of name, gotra and consciousness. Annihilating the bonds of birth, decay and death, he passed away from this world into the state beyond karma, and attained the state of ultimate perfection, enlightenment and liberation a state transcending all pain. He breathed his last while he was on the summit of mount Sammeta, in the company of thirty-three others. He was, at that moment, meditating in a posture with lifted hands. He had been taking one meal, without water, in a month. He passed away at forenoon. The moon was in conjunction with the constellation visakha. It was the second fortnight, that is, the bright fortnight of the first month of the rainy season, the month of Sravana. The day was the eighth of the fortnight. At that moment, a major portion of the duhsamasusama phase of this present avasarpini was already spent. 160. Twelve full centuries have now passed since Arhat Parsva, the Chosen One, attained liberation and passed away into a state beyond pain. of the thirteenth century, the current year is the thirtieth. kalpasUtra 225 160. arhat pArzva ko kAladharma prApta hue yAvat sarva duHkhoM se mukta hue bAraha sau varSa vyatIta ho cuke haiN| aura terahaveM zataka meM tIsavAM varSa arthAt bAraha sau tIsa kA saMvatsara cala rahA hai| dain Education International

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kalpasUtra 226 ONCE teNaM kAleNaM teNaM samaeNaM arahA ariTThanemI paMcacitte hutthA, taMjahA - cittAhiM cue caittA gabbhaM vakkaMte, jAva cittAhiM parinivvue / 161 / teNaM kAleNaM teNaM samaeNaM arahA ariTThanemI je se vAsANaM cautthe mAse sattame pakkhe kattiyabahule, tassa NaM kattiyabahulassa terasIpakkheNaM aparAjiyAo mahAvimANAo

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kalpasUtra 227 mahaMtu pariSTanemi 161. usa kAla aura usa samaya arhat ariSTanemi ke pAMca ( kalyANaka) citrA nakSatra meM isa prakAra hue - zrahaMt ariSTanemi citrA nakSatra meM svarga se cyuta hue aura cyuta hokara garbharUpa meM utpanna hue, yAvat citrA nakSatra meM parinirvANa ko prApta hue| 162. usa kAla aura usa samaya grahaMt ariSTanemi jaba varSA Rtu kA caturtha mAsa, sAtavAM pakSa kArtika kRSNa cala rahA thA taba usa kArtika kRSNa trayodazI ke dina, tetIsa sAgaropama kI sthiti vAle aparAjita nAmaka mahAvimAna se Life of Aristanemi 161. In that epoch, in that age, five prime events in the life of Arhat Aristanemi, all occurred when the moon was in conjunction with the constellation citra. During such a conjunction, he descended and entered a womb. Then, during a similar conjunction, he took birth. Later, during a like conjunction, he plucked out his hairs and became a homeless mendicant, He attained kevala-knowledge during another such conjunction and, finally, when he passed away, the moon was again in citra. 162. At that time, in that epoch, it was the thirteenth day of the seventh fortnight of the season of rains, that is, the dark half of the fourth rain-month, the month of Kartika, when Arhat Aristanemi descended from the celestial abode called Aparajita, after having lived there for a period of thirty-three sagaropamas.

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tittIsaM sAgarovamadvitIyAo aNaMtaraM cayaM caittA iheva jaMbudIve dIve bhArahe vAse soriyapure nayare samuddavijayassa raNNo bhAriyAe sivAe devIe puvvarattAvaratakAlasamayaMsi jAva cittAhi nakkhatteNaM gabbhattAe vakkate, savvaM taheva sumiNadasaNadaviNasaMharaNAiyaM itthaM bhANiyavvaM // 162 // teNaM kAleNaM teNaM samaeNaM Appwww wwww kalpasUtra 228 lain Education Intematonal

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kalpasUtra 226 cyuta hue aura cyuta hokara isI jambUdvIpa nAmaka dvIpa meM bhAratavarSa ke soriyapura nAmaka nagara meM rAjA samudravijaya kI bhAryA zivAdevI kI kukSi meM, madhyarAtri ke samaya, yAvat citrA nakSatra kA yoga Ane para garbharUpa meM utpanna hue / svapna darzana se lekara dhanavRSTi taka kA sArA varNana pUrvavati mahAvIra varNana ke samAna yahA~ para bhI par3hanA caahie| 163. usa kAla aura usa samaya He descended to the land of Bharata, in the continent of Jambudvipa and was conceived unto the womb of Sivadevi, wife of king Samudravijaya, ruling at the city of Sauripura. The previous night was, at that moment, just giving way to the new. The moon was in conjunction with the constellation citra. Later events that happened before the birth of Arhat Aristanemi should be taken as identical with events that occurred in the life of Bhagavan Mahavira.

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Dowwws arahA ariTunemI je se vAsANaM paDhame mAse docce pakkhe sAvaNasuddhe, tassa NaM sAvaNasuddhassa paMcamIpakkheNaM navaNhaM mAsANaM jAva cittAhiM nakkhatteNaM jogamuvAgaeNaM AroggA AroggaM dArayaM pyaayaa| jammaNaM samuddavijayAbhilAveNaM neyavvaM, jAva taM hou NaM kumAre ariTunemI nAmeNaM // 163 // arahA ariTunemI dakkhe B MuRAMMAR kalpasUtra 230 am.uatalBPerspnal Use Only

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mahata ariSTanemi ko jaba varSA Rtu kA pahalA mAsa, dUsarA pakSa zrAvaNa zukla cala rahA thA taba usa dhAvaNa zuklA paMcamI ke dina nava mAsa paripUrNa hone para, yAvata citrA nakSatra kA yoga pAne para ArogyavatI zivAdevI ne sukhapUrvaka putra rUpa meM janma diyaa| janma-varNana meM pitA samudravijaya nAmaka, yAvat isa kumAra kA nAma ariSTanemi ho paryanta samagra varNana pUrvavat samajhanA caahie| 164. arhat ariSTanemi dakSa the, pune 163. In those times, in that epoch, after spending a period of nine months seven-and-a-half days in the womb, Arhat Aristanemi was born during the first month of the rainy season, the month of Sravana. The day was the fifth day of the second fortnight of the season, the bright fortnight of that month. The moon was in conjunction with the constellation citra. Both mother and child were in excellent health. At this place, let one repeat, with suitable substitutions, words which have been used to describe the events in Bhagavan Mahavira's life, till the event of giving the child a name. Arhat Aristanemi was named Kumara Aristanemi. kalpasUtra ein Education International

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jAva tiNNi vAsasayAI kumAra agAravAsamajhe vasittA NaM puNaravi loyaMtiehi jIyakappiehi dehi taM ceva savvaM [bhANiyavvaM,] jAva dANaM dAiyANaM paribhAittA, je se vAsANaM paDhame mAse docce pakkhe sAvaNasuddhe, tassa NaM sAvaNasuddhassa chaTThIpakkheNaM puvvalakAlasamayaMsi uttarakurAe sIyAe sadevamaNuyAsurAe parisAe aNugammamANamagge jAva bAravatIe nayarIe majhamajjheNaM niggacchai, niggacchittA jeNeva revayae ujjANe teNeva uvAgacchai, uvAgacchittA asogavarapAyavassa ahe sIyaM ThAvei, ThAvittA sIyAo paccorahai, soyAo paccoruhittA sayameva AbharaNamallAlaMkAraM omuyati, omuittA sayameva paMcamuTThiyaM loyaM karei, karittA chaTeNaM bhatteNaM apANaeNaM cittAhiM nakkhatteNaM jogamuvAgaeNaM egaM devadUsamAdAya egeNaM purisasahasseNaM [saddhi] kalpasUtra 232

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yAvat ve tIna sau varSa taka grahavAsa meM rhe| usake pazcAt / jItakalpI lokAntika devoM ne Akara unase nivedana kiyA, ityAdi kathana pUrvavat kahanA cAhie / yAvat yAcakoM ko dAna diyaa| jaba varSA Rtu kA prathama mAsa, dUsarA pakhavAr3A zrAvaNa zukla cala rahA thA taba usa zrAvaNa zukla chaTha ke dina pUrvAhna samaya meM, arhat ariSTanemi uttarakurA nAmaka zivikA meM baiThakara, deva, mAnava aura asuroM ke samudAya se parivRtta hokara, yAvat dvAravatI (dvArikA) nagarI ke bIcoM-bIca hokara nikalate haiN| nikala kara jahAM raivataka nAmaka udyAna hai vahAM Ate haiN| vahAM pAkara uttama azoka vRkSa ke nIce zivikA rakhavAte haiN| rakhavAkara zivikA se utarate haiN| zivikA se utara kara svayaM hAthoM se prAbharaNa, mAlA aura alaMkAroM ko utArate haiM / svayameva / alaMkArAdikoM ko utArakara paMca muSTi luMcana karate haiN| loca kara, jala-rahita chadrubhakta (do upavAsa) kiye hue citrA nakSatra kA yoga Ane para, eka devadUSya vastra grahaNa kara, eka hajAra puruSoM ke sAtha 164. Arhat Aristanemi was a man of vision. He lived in his home for a period of three hundred years. Then, like the other Arhats, he gifted away all his possessions and went forth from his home on the litter called Uttarakura. He was hailed by the lokatinka gods. He went through the town of Dvaravatl (i. e. Sauripura) followed by gods, men and demons. He journeyed to the park called Revataka and came to a great asoka tree. Here he alighted from his litter, shed all his finery, his garlands and his ornaments and plucking out bis hair in five handfuls, became an homeless mendicant in the company of a thousand others. He took to the practice of cating only one meal, without water, out of six regular meals. The moon was, at this time, in conjunction with the constellation citri. pujws kalpasUtra 233 Jan Education International For Private & Personal use only

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kalpasUtra 234 muMDe bhattA agArAo aNagAriyaM pavvaIe || 164 // arahA NaM ariTThanemI cauppannaM rAiMdiyAI niccaM vosaTukAe ciyattadehe, taM caiva savvaM jAva paNapannagassa rAidiyassa aMtarA vaTTamANassa je se vAsANaM tacce mAse paMcame pakkhe Asoyabahule, tassa NaM Asoyabahulassa pannarasIpakkheNaM divasassa pacchime bhAge ujjita - selasihare vaDapAyavassa ahe chaTTaNaM bhatteNaM apANaeNaM cittAhi nakkhatteNaM jogamuvAgaNaM jhANaMtariyAeM vaTTamANassa aNate aNuttare jAva kevalavaranANadaMsaNe samupapanne / [ jAva] savvaloe savvajIvANaM bhAve jANamANe pAsamANe viharati // 165 // arahao NaM ariTThanemissa aThThArasa gaNA aTThArasa gaNaharA hutthA / arahao NaM arinemissa varadattapAmokkhAo aTThArasa samaNa

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muNDita hokara, gRhavAsa ko tyAgakara, anagAratva svIkAra karate haiN| 165. arhat ariSTanemi pravajita hone ke pazcAt caupana ahorAtra taka zarIra kI ora sarvadA udAsIna rhe| dehatyakta ke samAna zarIra kI sAra-sambhAla, zuzrUSA Adi se sarvadA anAsakta rahe, ityAdi sabhI kathana pUrvokta varNana ke samAna samajhanA caahie| arhata ariSTanemi ko isa prakAra rahate hae pacapanavAM ahorAtra cala rahA thaa| jaba varSA Rtu kA tIsarA mahInA, pAMcavAM pakSa Azvina kRSNa cala rahA thA taba usa Azvina kRSNa amAvasyA ke dina, divasa ke pazcima bhAga meM arthAt aparAhna meM ujjayaMta-zaila ke zikhara para vaTavRkSa ke nIce, jala-rahita chaTTha bhakta (do upavAsa) kiye hue, dhyAnamudrA meM magna arhat ariSTanemi ko citrA nakSatra kA yoga Ane para, yAvat ananta, sarvotkRSTa kevalajJAna aura kevaladarzana utpanna huaa| yAvat arhat ariSTanemi samagra loka meM sthita samasta jIvoM ke bhAvoM ko jAnate aura dekhate hue vicaraNa karate haiN| 166. ahaMta ariSTanemi ke aThAraha gaNa aura aThAraha garaNadhara the| ahaMta ariSTanemi ke varadatta pramukha aThAraha 165. Arhat Aristanemi remained for a period of fifty-four days in the attitude of "giving up the body' (utsrstakaya) and 'renouncing the body' (tyakta-deha) and meditated upon his inner self. On the fifty-fifth day, he attained the ultimate, kevala-knowledge. The state and condition of all living beings was revealed to him. The day on which this occurred was the fifteenth day of the fifth fortnight of the season of rains, that is, the dark half of the month of Asvina. The time was evening. The moon was in conjunction with the constellation citra. Arhat Aristanemi was, at that moment, sitting in meditation under a banyan tree on the sumit of mount Ujjayanta (Girnar). Thereafter he dwelt in a state of kevala-knowledge. Guts kalpasUtra 235 166. Arhat Aristanemi had eighteen garas and a similar number of ganadharas. He had an excellent congregation of eighteen thousand monks. Their chief was Varadatta.

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kalpasUtra 236 sAhasIo ukkosiyA samaNasaMpayA hotthA / arahao NaM arinemissa ajjajakkhiNipAmokkhAo cattAlIsaM ajjiyA sAhassIo ukkosiyA ajjiyA saMpayA hotthA / arahao NaM ariTThanemissa naMdapAmokkhANaM samaNovAsagANaM egA sayasAhassI auNarttAraM ca sahassA ukkosiyA samaNovAsagasaMpayA hotyA / arahao NaM ariTThanemissa mahAsuvvayapAmokkhANaM tiNNi sayasAhassIo chattIsaM ca sahassA ukkosiyA samavAsiyANaM saMpayA hotthA / arahao NaM ariTThanemissa cattAri yA cauddavvINaM ajiNANaM jiNasaMkAsANaM savvakkhara jAva hotthA / paNNarasa sayA ohinANINaM, pannarasa sayA kevalanANINaM, pannarasa sayA veuvvINaM, dasa sayA viulamaINaM, aTTha sayA vAINaM, solasa sayA aNuttarovavAiyANaM, pannarasa samaNasayA siddhA, tIsaM ajjiyAsayAI

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hajAra zramaNoM kI utkRSTa zramaNa sampadA thii| ahaMta ariSTanemi ke prAryA yakSiNI pramukha cAlIsa hajAra zramaNiyoM kI utkRSTa prAryA sampadA thii| ahaMtu ariSTanemi ke nanda pramukha eka lAkha unahattara hajAra zramaNopAsakoM kI utkRSTa zramaNopAsaka sampadA thii| ahaMtu ariSTanemi ke mahAsuvratA pramukha tIna lAkha chattIsa hajAra zramaNopAsikAoM kI utkRSTa zramaNopAsikA sampadA thii| arhat ariSTanemi ke jina nahIM kintu jina ke sadRza, sarvAkSara-sannipAtI aise cAra sau, caturdaza pUrvadharoM kI yAvat utkRSTa caudaha pUrvadhAriyoM kI sampadA thii| arhat ariSTanemi ke pandraha sau avadhijJAnI, pandraha sau kevalajJAnI, pandraha sau vaizyilabdhidhArI, eka hajAra / vipulamatI (manaparyavajJAnI) aura pATha sau vAdiyoM kI utkRSTa sampadA thii| mahaMta ariSTanemi ke solaha sau zramaNa anuttaropapAtika vimAna meM gae, pandraha sau zramaNa siddha hue aura tIna hajAra zramaNiyAM siddha huii| He had an excellent congregation of fourty-four thousand nuns. Arya Yaksini was their chief. He had an excellent community of lay followers numbering a hundred and sixty-nine thousand. Nanda was their chief. He had an excellent community of women layfollowers numbering three hundred and thirty six thousand women. Mahasuvrata was their chief. He had a group of four hundred followers who knew all the sacred Parva-treatises. These followers, though not Tirthankaras, were almost like Tirtharkaras. They knew every syllable of the canon and could expound it like Tirthankaras. He had a group of fifteen hundred followers who had attained avadhi-knowledge, and another fifteen hundreed who had attained kevala-knowledge. Another group of his followers, numbering fifteen hundred, had the power of occult transformation. He had a group of a thousand cxceedingly wise men, a group of eight hundred sophists, a group of sixteen hundred sages in their final life, and a group of fifteen hundred monks and three thousand nuns who had attained perfection, kalpasUtra 237 ein Education International

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andwa siddhAiM // 166 // arahao NaM ariTTanemissa duvihA aMtagaDabhUmI hotthA, taMjahA-jugaMtakaDabhUmI ya pariyAyaMtakaDabhUmI y|jaav aTThamAo purisajugAo jugaMtakaDabhUmI, duvAlasapariyAe aMtamakAsI // 167 // __ teNaM kAleNaM teNaM samaeNaM arihA ariTunemI tiNNi vAsasayAI kumAravAsamajjhe vasittA, cauppannaM rAiMdiyAiM chaumatthapariyAgaM pAuNittA, desUNAI satta vAsasayAiM kevalipariyAgaM pAuNittA, paDipuNNAiM satta vAsasayAiM sAmaNNapariyAgaM pAuNittA, egaM vAsasahassaM savvAuyaM pAlaittA, khINe veyaNijjAuyanAmagotte, imIse osapNiIe dUsamasusamAe [samAe] bahuviikkatAe je se gimhANaM cautthe mAse aTThame pakkhe AsADhasuddhe tassa NaM AsADhasuddhassa aTThamIpakkheNaM uppi ujjitaselasiharaMsi paMcahi chattIsehi aNagArasarahiM kalpasUtra 238 Jain Eduction International

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167. Arhat Aristanemi had instituted a two-fold time phase for those achieving the final end: an epoch-unit (yugantakrtabhimi) and a serial-unit (par yayantakytabhumi). The first lasted for eight generations after him and the second began two years after him. 167. arhata ariSTanemi ke samaya antakRtoM ko do prakAra kI bhUmi huI -yugAntakRta bhUmi aura paryAyAntakRt bhUmi / arhat ariSTanemi ke pazcAta pAThaveM yugapuruSa (paTTadhara) paryanta muktimArga cAlU rahA, yaha yugAntakRta bhUmi huI aura arhat ariSTanemi ko kevalajJAna prApta hone ke do varSa pazcAt muktimArga kA prArambha humA, yaha paryAyAntakRta bhUmi huii| 168. usa kAla aura usa samaya ahaMta ariSTanemi tIna sau varSa taka kumArAvasthA meM rahakara, caupana ahorAtra taka chadmastha zramaNa-paryAya kA pAlana kara, kucha kama sAta sau varSa paryanta kevalI-paryAya kA pAlana kara, paripUrNa sAta sau varSa paryanta zramaNa-dharma kA pAlana kara, samasta eka hajAra varSa kA sarvAyu pUrNakara, vedanIya, pAyu, nAma aura gotra karmoM ke kSINa hone para, isI avasarpiNI ke duSamasuSama nAmaka caturtha sAre ke bahuta kucha vyatIta ho jAne / para, jaba grISma Rtu kA cauthA mAsa, AThavAM pakSa prASADha zukla cala rahA thA taba usa ASADha zukla aSTamI ke dina, ujjayaMta-zaila ke zikhara para, pAMcasau chattIsa anagAroM ke 168. In that epoch, in those times, Arhat Aristanemi spent the first three hundred years of his life as a prince. Then he lived in relative ignorance for a period of fifty-four days. He dwelt in kevala-koowledge for a little less than seven hundred years. He thus dwelt as a sramana for a period of full seven hundred years. His total span of life was a thousand years. He had undone all wordly fetters of one's allotted span of life: the fetters of name, gotra and consciousness, and had reached a state beyond pain. He breathed his last on the summit of mount Ujjayanta (Girnar) during the eighth fortnight of the fourth month of summer, that is, the second fortnight of the month of Asadha. The day was the eighth of the fortnight. This event occurred at midnight, when the previous night was just giving place to the new, kalpasUtra 236 ein Education International For Private & Personal use only

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kalpasUtra 240 saddhi mAsieNaM bhatte apANaeNaM cittAnakkhatteNaM jogamuvAgaeNaM puvvarattAvarattakAlasamayaMsi nisajjie kAlagate ( graM. 800 ) jAva savvadukkhapaNe // 168 // arahao NaM ariTThanemissa kAlagayassa jAva savvadukkhappahINassa caurAsIiM vAsasahassAiM viikkatAI, paMcAsItimassa vAsasahassassa nava vAsasayAI viikkaMtAI, dasamassa ya vAsasyassa ayaM asIime saMvacchare kAle gacchai // 166 // 115 11 namissa NaM arahao kAlagayassa jAva pahINassa paMca vAsasyasahassAiM caurAsIiM ca vAsasahassAiM nava ya vAsasayAI viikkatAI, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchai // 170 // suvvayassaNaM arahao kAlagayassa [jAva ppahINassa ] ekkArasa

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sAtha, jalarahita mAsika-bhakta tapa karake, citrA nakSatra / kA yoga Ane para, madhyarAtri ke samaya baiThe-baiThe kAladharma ko prApta hue| yAvat sarva duHkhoM se rahita hue| 166. ahaMtu ariSTanemi ko kAladharma ko prApta hue, yAvat sarva duHkhoM se mukta hue, caurAsI hajAra varSa vyatIta ho gae aura pacAsIveM hajAra varSa ke nau sau varSa bhI vyatIta ho gae tathA usa para dazavIM zatI kA assIvAM varSa kA samaya cala rahA hai| arthAt ariSTanemi ko kAlagata hue caurAsI hajAra nau sau assI varSa vyatIta ho gae haiN| The moon was in conjunction with the constellation citra. A major part of the duh sama-susama phase of the present avasarpiri was over. Arhat Aristanemi was at that time practising the vow of taking only one meal, without water, in a month. He was in the company of five hundred and thirty-six homeless mendicants. 169. A full eighty-four millenium have passed since Arhat Aristanemi breathed his last and passed away into a state beyond pain. Of the eighty-fifth millenium, nine hundred years have passed. The current year is the eightieth year of the millenium's last century. purus Emmg Eutes tIrthakaroM kA antara-kAla 170. arahaMta nami ko kAlagata hae yAvat samasta duHkhoM se rahita hue, pAMca lAkha caurAsI hajAra nau sau varSa vyatIta ho gaye aura usa dasaveM saikar3e kA assIvAM varSa kA samaya cala rahA hai| 171. arahaMta munisuvrata ko kAlagata hue yAvat sarva / duHkha-mukta hue, gyAraha Periods of Other Tirtharkaras 170. Full eighty-four thousand and nine hundred years have passed since Arhat Nami breathed his last and passed away into a state beyond pain. The current year is the eightieth year of the remaining tenth century. 171. Full eleven hundred eighty four thousand and nine hundred years have passed since Arhat Munisuvrata breathed his last. kalpasUtra 241 ein Education International

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vAsasayasahassAiM caurAsII ca vAsasahassAiM nava ya vAsasayAiM vIikkatAiM, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchai / 171 / ___ mallissa NaM arahao jAva ppahINassa paTTi ca vAsasayasahassAI caurAsIiM vAsasahassAiM nava ya vAsasayAI viikkaMtAI, dasamassa ya vAsasayassa ayaM asIime WOR kalpasUtra 242 lain Education International For Private & renalisis

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kalpasUtra 243 lAkha caurAsI hajAra nau sau varSa vyatIta ho gae aura usa dasavIM zatAbdI kA assIvAM varSa kA samaya cala rahA hai| 172 mIla ko yAvat sarva duHkha-hIna hue. paiMsaTha lAkha caurAsI hajAra nau sau varSa vyatIta ho gaye aura aba usa para dazavIM zatI kA prassIvAM saMvatsara kA samaya cala rahA hai| The current year is the eightieth year of the remaining tenth century. 172. Full sixty-five hundred eighty-four thousand and nine hundred years have now passed since the passing away of Arhat Malli. The current year is the eightieth year of the remaining tenth century.

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saMvacchare kAle gacchai // 172 // ___ arassa NaM arahao jAva ppahINassa ege vAsakoDisahasse viikkate, sesaM jahA mallissa / taM ca eyaM-paMcaTTi lakkhA caurAsIisahassA viikkaMtA, tammi samae mahAvIro nivvuo, tao paraM nava vAsasayA viikkaMtA, dasamassa ya vAsasayassa ayaM asIime saMvacchare [kAle gacchai] / evaM aggato jAva seyaMso tAva daTTavvaM // 173 // ___ kuMthussa NaM [arahao] jAva ppahINassa ege caubhAgapaliovame viikkaMte paMcaTThi ca sayasahassA, sesaM jahA mallissa // 174 // ___saMtissa NaM [arahao] jAva ppahINassa ege caubhAgUNe paliovame viikkate pannaTuiM ca sayasahassA, sesaM jahA mallissa // 17 // dhammassa NaM [arahao] jAva ppahINassa tiNNi sAgarovamAiM kalpasUtra 244 ein Education International

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kalpasUtra 245 " 173. arhatu zrara ko yAvat sarva duHkha-rahita hue. eka hajAra karor3a varSa vyatIta ho cuke / zeSa antara arhat malli ke samAna samajhanA caahie| vaha zeSa antara isa prakAra hai :- arhat ra ke muktigamana ke pazcAt eka hajAra karor3a varSa meM arhatu mallikA nirvANa aura hugrA arhata malli ke nirvANa ke pazcAt paiMsaTha lAkha caurAsI hajAra varSa vyatIta ho gae, usa samaya mahAvIra kA nirvANa huaa| mahAvIra ke nirvANa ke bAda nau sau varSa vyatIta ho gae aura aba usa para dazavIM zatI kA assIvAM saMvatsara kA samaya cala rahA hai| isI prakAra grAge zreyAMsanAtha kA varNana zrAtA hai vahAM taka samajhanA caahie| 174. prarhatu kunthu ko yAvat sarva duHkhoM se mukta hue eka palyopama kA caturtha bhAga jitanA samaya vyatIta ho gyaa| usake pazcAt paiMsaTha lAkha varSa vyatIta hue, ityAdi zeSa varNana zrarhat malli ke sambandha meM jaisA kahA hai vaisA hI yahAM samajhanA caahie| 175. grarhat zAnti ko yAvat sarva 'duHkha-hIna hue cAra bhAga kama eka palyopama arthAt pauna palyopama jitanA samaya vyatIta ho gyaa| usake bAda paiMsaTha lAkha varSa vyatIta hue, ityAdi zeSa varNana arhat malli ke sambandha meM jaisA kahA gayA hai vaisA hI yahAM samajhanA cAhie / 176. arhatu dharma ko yAvata samasta duHkhoM se mukta hue 173. Full ten million thousand years, plus the number of years since Arhat Malli, have now passed since the passing away of Arhat Ara. The calculation is as follows: Arhat Malli breathed his last ten million years after Arhat Ara had passed away. Six million five hundred and eighty-four thousand years after this event, Bhagavan Mahavira attained nirvana. Thereafter, nine full centuries have passed; of the tenth this is the eightieth year. This reckoning should be similarly applied to the other Tirthankaras that follow. 174. A quarter of a palyopama, plus the number of years since Malli, have now passed after Arhat Kunthu breathed his last and reached a state beyond pain; the rest of the figure should be understood as with Malli. 175. Three quarters of a palyopama, plus the number of years since Malli have passed away after Arhat Santi attained parinirvana. 176. Three sagaropamas, plus the number of years since Malli, have passed after Arhat Dharma. 177. Seven sagaropamas,

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kalpasUtra 246 vikkatAI pana ca, sesaM jahA mallissa // 176 // anaMtassa NaM [arahao] jAva pahINassa satta sAgarovamAI vikkatAI pana ca, sesaM jahA mallissa // 177 // vimalassa NaM [arahao] jAva ppahINassa solasa sAgarovamAiM vikkatAI paTTha ca, sesaM jahA mallissa // 178 // vAsupujjassa NaM [arahao] jAva ppahINassa chAyAlIsaM sAgarovamAI vikkatAI, sesaM jahA mallissa // 176 // sejjaMsassa NaM [arahao] jAva ppahINassa ege sAgarovamasae viikkate paTTha ca, sesaM jahA mallissa // 180 // sIlasa NaM [arahao] jAva pahINassa egA sAgarovamakoDI

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tIna sAgaropama jitanA samaya vyatIta ho gyaa| usake bAda peMsaTha lAkha varSa vyatIta hae, ityAdi zeSa kathana mahat malli ke samAna samajhanA caahie| 177. arhata ananta ko yAvat sarva duHkhoM se rahita hue plus the number of years since Malli, have passed sAta sAgaropama jitanA samaya vyatIta ho gayA / usake after Arhat Ananta. pazcAta paMsaTha lAkha varSa vyatIta hae, ityAdi zeSa kathana ahaMta malli ke samAna samajhanA caahie| 178, mahaMta vimala ko yAvat sampUrNa duHkhoM se pUrNatayA 178. Sixteen sagaropamas, added to the years since mukta hae solaha sAgaropama jitanA samaya vyatIta ho ____Malli, have passed after Arhat Vimala. gyaa| usake pazcAt paiMsaTha lAkha varSa vyatIta ho jAne para, ityAdi zeSa varNana arhata malli ke samAna samajhanA caahie| 176. arhat vAsupUjya ko yAvat sampUrNa duHkhoM se pUrNatayA 179. Forty-six sagaropamas, in conjunction with mukta hue chayAlIsa sAgaropama jitanA samaya vyatIta ho the number of years since Malli, have passed after gyaa| usake pazcAt peMsaTha lAkha varSa vyatIta ho jAne Arhat Vasupajya. para, ityAdi zeSa vRtta ahaMta malli ke sambandha meM jaisA kahA hai vaisA hI yahAM jAnanA caahie| 180. arhata zreyAMsa ko yAvata sarva duHkha-mukta hue eka 180. A hundred sigaropamas, plus the years since sau sAgaropama jitanA samaya vyatIta ho gyaa| usake Malli, have passed after Arhat Sreyarisa. bAda paisaTha lAkha varSa vyatIta ho jAne para, ityAdi zeSa varNana jaisA arhat malli ke sambandha meM kahA hai vaisA hI yahAM jAnanA caahie| 181. ahaMtu zItala ko yAvat samasta duHkhoM se rahita 181. Ten million sagaropamas, minus forty two thousand and three years eight-and-half months, Lutus amok kalpasUtra 247 Jan Education International

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wwwwwwwwwww tivAsaaddhanavamAsAhiyabAyAlIsavAsasahasehiM UNiyA viikkaMtA, eyammi samae mahAvIre nivvue, tao vi ya NaM paraM nava vAsasayAI viikkaMtAiM, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchai // 181 // suvihissa NaM arahao puSphadaMtassa jAva ppahINassa dasa sAgarovamakoDIo vii kalpasUtra 248 lain Education International

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kalpasUtra 246 hue bayAlIsa hajAra tIna varSa aura sAr3he ATha mahIne kama eka karor3a sAgaropama vyatIta hone para zramaNa bhagavAn mahAvIra nirvANa ko prApta hue| usake uparAnta (mahAvIra nirvANoparAnta) nau sau varSa vyatIta hue dhaura usake bAda dazavIM zatAbdI kA assIvAM varSa kA samaya cala rahA hai| 182 arhat suvidhi - puSpadanta ko yAvat sarva duHkhahIna hue dasa karor3a sAgaropama jitanA samaya vyatIta ho gayA / intervened between Arhat Sitala and the time when Mahavira attained nirvana. After this event nine centuries have passed and the current year is the eightieth of the tenth century. 182. A hundred million sagaropamas passed between Arhat Suvihita and Sitala.

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kaMtAo, sesaM jahA sIyalassa, taM cema-tivAsaaddhanavamAsAhiyabAyAlIsasahaseMhiM UNiyA viikkaMtAto iccAi // 182 // ___caMdappahassa NaM jAva ppahINassa egaM sAgarovamakoDisayaM viikkaMtaM, sesaM jahA sIyalassa, tivAsaaddhanavamAsAhiyabAyAlIsasahassehi UNagamiccAi // 183 // supAsassa NaM jAva ppahINassa ege sAgarovamakoDisahasse viiMkkate, sesaM jahA sIyalassa, taM ca imaM-tivAsaaddhanavamAsAhiyabAyAlIsasahassehiM UNiyA viikkaMtA iccAi // 184 // __ paumappahassa NaM jAva ppahINassa dasa sAgarovamakoDIsahassA viikkatA, sesaM jahA soyalassa, tivAsaaddhanavamAsAhiyabAyAlIsasahassehiM iccAiyaM // 18 // Sok kalpasUtra Jan Education International

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kalpasUtra 251 zeSa vana jaisA hetu zItala ke sambandha meM kahA hai vaisA hI yahAM jAnanA caahie| vaha isa prakAra hai :bayAlIsa hajAra tIna varSa aura sAr3he ATha mAsa nyUna daza karor3a sAgaropama jitanA samaya vyatIta hone para zramaNa bhagavAn mahAvIra nirvANa ko prApta hue| usake uparAnta nau sau varSa vyatIta ho gae aura usake bAda dazavIM zatAbdI kA prassIvAM varSa kA samaya cala rahA hai| 183. arhat candraprabhu ko yAvat sarva duHkhoM se pUrNarUpeNa mukta hue eka sau karor3a sAgaropama jitanA samaya vyatIta ho gyaa| zeSa jaisA prarhat zItala ke prasaMga meM kahA hai| usI prakAra yahAM samajhanA caahie| vaha isa prakAra hai :vayAlIsa hajAra tIna varSa aura sAr3he ATha mAha kama eka sau karor3a sAgaropama vyatIta hone para, ityAdi pUrvavata jAnanA caahie| 184. zrahaMta supArzva ko yAvat sarva du:kha mukta hue eka hajAra karor3a sAgaropama jitanA samaya vyatIta ho gyaa| zeSa vRtta jaisA prarhatu zItala ke prasaMga meM kahA hai usI prakAra yahAM jAnanA cAhie / 185. ahaM padmaprabha ko yAvat samasta duHkhoM se pUrNatayA mukta hue daza hajAra karor3a sAgaropama jitanA samaya vyatIta ho gyaa| zeSa varNana grahaMtu zItala ke samAna samajhanA cAhie / 183. A thousand million sagaropamas passed between Arhat Candraprabha and Arhat Sitala. 184. Ten thousand million sagaropamas intervened between Suparsva and Sitala. 185. A hundred thousand million sagaropamas intervened between Arhat Padmaprabha and Arhat Sitala.

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XX sumaissa NaM jAva ppahINassa ege sAgarovamakoDIsayasahasse viikkate, sesaM jahA sIyalassa, tivAsaaddhanavamAsAhiyabAyAlIsasahassehi iccAiyaM // 186 // ___ abhinaMdaNassa NaM jAva ppahINassa dasa sAgarovamakoDisayasahassA viivakatA, sesaM jahA sIyalassa, tivAsaaddhanavamAsAhiyabAyAlIsasahassehi iccAiyaM // 187 // ___ saMbhavassa NaM jAva ppahINassa vIsaM sAgarovamakoDisayasahassA viikkatA, sesaM jahA sIyalassa, tivAsaaddhanavamAsAhiyabAyAlIsasahaseMhi iccAiyaM // 18 // ajiyassa NaM arahao jAva ppahINassa pannAsaM sAgarovamakoDisayasahassA viikkaMtA, sesaM jahA sIyalassa, tivAsaaddhanavamAsAhiya kalpasUtra 252

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186. A thousand thousand million sagaropamas intervened between Arhat Sumati and Arhat Sitala. 187. Ten times this figure intervened between Arhat Abhinanda and Arhat sitala. 186. ahaMta sumati ko yAvata sarva duHkhahIna hae eka lAkha karor3a sAgaropama jitanA samaya vyatIta ho gyaa| zeSa vRtta arhat zItala ke samAna samajhanA caahie| arthAt bayAlIsa hajAra tIna varSa sAr3he ATha mahIne nyUna eka lAkha karor3a sAgaropama vyatIta hone para mahAvIra nirvANa ko prApta hue, ityAdi pUrvavat jAnanA caahie| 187. arhat abhinandana ko sarva duHkha-mUkta hae dasa lAkha karor3a sAgaropama jitanA samaya vyatIta ho gyaa| zeSa prasaMga arhat zItala ke samAna jAnanA cAhie / arthAt bayAlIsa hajAra tIna varSa sAr3he ATha mahIne zeSa rahane para, dasa lAkha karor3a sAgaropama vyatIta hone para mahAvIra nirvANa ko prApta hue, ityAdi pUrvavat samajhanA caahie| 188. arhata sambhava ko yAvata sarva duHkha-rahita hae bIsa lAkha karor3a sAgaropama jitanA samaya vyatIta ho / gyaa| zeSa prasaMga arhat zItala ke samAna jAnanA caahie| arthAt bayAlIsa hajAra tIna varSa sAr3he ATha mahIne zeSa, bIsa lAkha karor3a sAgaropama vyatIta ho jAne para mahAvIra nirvANa ko prApta hue, ityAdi samajhanA caahie| 186. arhat ajita ko samasta prakAra ke duHkhoM se pUrNatayA mukta hae pacAsa lAkha karoDa sAgaropama jitanA samaya vyatIta ho gyaa| zeSa varNana mahaMta zItala ke Luts coop 188. Twice the above, less the number of years being carried over in calculation, intervened bet ween Arhat Sambhava and Arbat Sitala. kalpasUtra 253 189. Fifty hundred thousand crores of sigaropamas intervened between Arhat Ajita and Arhat Sirala.

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kalpasUtra 254 bAyAlIsa sahassehiM iccAiyaM // 189 // // cha // paMcame teNaM kAleNaM teNaM samaeNaM usa arahA kosalie cau uttarAsADhe abhIi hotthA, taMjahA - uttarAsADhAhiM cue caittA gabbhaM vakkaMte, jAva abhIiNA parinivvue 1950 1 teNaM kAleNaM teNaM samaeNaM usame arahA kosalie je se gimhANaM utthe mAse sattame NAMM VARMAANw.wwwAALAN HANSEN

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samAna isa prakAra hai:-bayAlIsa hajAra tIna varSa sADhe ATha mahIne zeSa, pacAsa lAkha karor3a sAgaropama bIta jAne ke bAda zramaNa bhagavAn mahAvIra nirvANa ko prApta he| usake nau sau varSa vyatIta ho gaye aura usa para dazamIM zatAbdI kA assIvAM varSa kA samaya cala rahA hai| kauzalika ahat RSabhadeva 160 usa kAla aura usa samaya kauzalika arhat RSabha ke cAra (kalyANaka) uttarASAr3hA nakSatra meM aura pAMcavAM abhijita nakSatra meM isa prakAra hue :- kaulika arhat RSabhadeva svargaloka se cyuta hue aura cyuta hokara garbharUpa meM utpanna hue, yAvat abhijita nakSatra meM nirvANa ko prApta hue| Tirthankara Rsabba 190. In that epoch, in those times, four prime events in the life of Arhat Rsabha, the Kosalin, occurred when the moon was in conjunction with the constellation uttarasadha, the fifth occurred when the moon was in conjunction with the constellation abhijit. He descended, was conceived, took birth, became a monk and attained kevalaknowledge, when the moon was in conjunction with the constellation uttarasadha. He breathed his last and attained parinirvana, with the moon in abhijit. 191. In that epoch, at that time, it was the fourth month of summer, the dark fortnight of the month of Asadha when on the fourth day of that fortnight, Arhat Rsabha, the Kosalin, descended 161. usa kAla aura usa samaya kozalika arhat RSabha jaba grISma Rtu kA caturtha mAsa, sAtavAM kalpasUtra 255 ein Education International

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pakkhe AsADhabahule tassa NaM AsADhabahulassa cautthIpakSeNaM savvaTUsiddhAo mahAvimANAo tettIsaM sAgarovamadvitIyAo aNaMtaraM caI caittA iheva jaMbuddIve dIve bhArahe vAse ikkhAgabhUmIe nAbhissa kulagarassa marudevIe bhAriyAe punvarattAvarattakAlasamayaMsi AhAravakkaMtIe jAva gabbhattAe vakte // 191 // usabhe arahA kosalie tinnANovagae hotthA, taMjahA-caissAmi tti jANai, jAva sumiNe pAsai, taMjahA-gayausaha0 gAhA, savvaM taheva, navaraM paDhamaM usahaM muheNa aiMtaM pAsai, sesAo gayaM / nAbhissa kulagarassa sAhai, suviNapADhagA natthi, nAbhikulagaro sayameva vAgarei // 162 // teNaM kAleNa teNaM samaeNaM usabhe arahA kosalie je se gimhANaM paDhame mAse paDhame pakkhe cittabahule tassa NaM cittabahulassa aTThamIpakkheNaM kalpasUtra 256 Jan Education International

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pakSa prASAr3ha kRSNa cala rahA thA taba usa grASAr3ha kRSNa caturthI ke dina, tetIsa sAgaropama kI AyuSya Adi pUrNa kara sarvArthasiddha nAmaka mahAvimAna se cyuta hue aura cyuta hokara isI jambUdvIpa nAmaka dvIpa ke bhAratavarSa ke nAbhi kulakara kI bhAryA marudevI kI kukSi meM, madhyarAtri ke samaya [manuSya-sambandhI AhAra, bhava aura sthiti prApta / hone para garbharUpa meM utpanna hue| 162. kauzalika arhat RSabha tIna jJAna se yukta the / yathA- 'maiM cyuta hoUMgA' yaha ve jAnate the ityAdi / yAvat Rpabha kI mAtA svapna dekhatI hai, yathA- gaja, vRSabha pAdi, sampUrNa varNana pUrvokta mahAvIra caritra meM paThita varNana ke samAna hI hai| vizeSa yaha hai ki mAtA marudevI prathama svapna meM vRSabha ko mukha meM praveza karatI huI dekhatI hai aura zeSa ajita se pArzva paryanta bAIsa tIrthaMkaroM kI mAtAe~ prathama svapna meM gaja ko mukha meM praveza karate hue dekhatI haiN| marudevI svapna-darzana kA vRttAnta nAbhi kulakara se kahatI hai| usa samaya svapnalakSaNa-pAThaka nahIM the, ataeva svapnoM kA artha nAbhi kulakara svayaM / kahate haiN| 163. usa kAla aura usa samaya kozalika arhat RSabha / ko jaba grISma Rtu kA prathama mAsa, prathama pakSa caitra kRSNa cala rahA thA taba usa caitra kRSNa aSTamI ke dina from the celestial abode called Sarwirthasiddha, after having dwelt there for a period of thirty sagaropama years. He descended to the land of Bharata in the continent of Jambudvipa and was conceived in the womb of Marudevi, the wife of Nabhi, the great patriarch living in Iksvakubhumi. It was midnight at the moment and the previous night was just giving place to the new. Arhat Bsabha, then, entered a new existence with a new body and a new repast. The first dream that Marudevi saw was the vision of a bull entering her mouth. Mothers of all other Tirthaikaras first saw an elephant. 192. Arhat Rsabha, the Kosalin, had, at that moment, a threefold awareness: he was aware that he will descend; he was not aware of the descent itself but was aware that he had descended. His mother saw the same dreams as did the mother of Bhagavan Mahavira. Other occurrences, too, were the same as in the life of Mahavira, but with one difference: the patriarch Nabhi did not send for dream-diviners, he divined the dreams himself. 193. In that epoch, at that time, after spending a period of nine months seven-and-a-half days in the womb, Arhat Rsabha, the Kosalin, kalpasUtra 257 ein Education International

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kalpasUtra 258 ja navahaM mAsANaM bahupaDipuNNANaM aTTamANaM rAiMdiyANaM jAva AsADhAhiM nakkhatteNaM jogamuvAgaeNaM AroggA AroggaM dArayaM payAyA / taM ceva jAva devA devIo ya vasuhAravAsaM vAsiMsu, sesaM taheva cAragasohaNaM mANummANavaDDhaNaM ussukka - mAIyaTThitipaDiyavajjaM savvaM bhaNiyavvaM // 163 // usame NaM arahA kosalie

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kalpasUtra 256 nau mAsa aura sAr3he sAta ahorAtra vyatIta hone para, yAvat uttarASAr3hA nakSatra kA yoga grAne para, prArogyavatI mAtA marudevI ne svastha putra ko janma diyaa| yahAM janma sambandhI samagra kathana, yAvat deva aura deviyoM ko AnA, dhanavRSTi karanA prAdi zeSa pUrva kathita varNana ke samAna hI kahanA caahie| kintu bandImocana, padArthoM kA mAna unmAna bar3hAnA, kara chor3a denA, kula kI maryAdAnusAra janmotsava karanA yAdi varNana jo pUrvapATha meM pAe haiM unheM yaha nahIM kahanA caahie| was born in the first month of the summer season, the month of Caitra. The day was the eighth day of the month's first fortnight which was a dark fortnight. The moon was in conjunction with the constellation uttarasudha. Both mother and child were in excellent health. For subsequent events in the life of Arhat Rsabha, let one repeat the words with which parallel. events in the life of Bhagavan Mahavira have been depicted. A few details should, however, be omitted. These being: freeing of the prisoners'; 'increasing weight measures'; 'excusing the populace from paying taxes' and 'calling a feast to celebrate the birth of a son."

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kAsavagotte NaM, tassa NaM paMca nAmadhijjA evamAhijjaMti, taMjahA-usame i vA, paDhamarAyA i vA, paDhamabhikkhAcare i vA, paDhamajiNe i vA, paDhamatitthaMkare i vA // 164 // ___ usabhe arahA kosalie dakkhe paiNNe paDirUve allINe bhaddae viNIe vIsaM puvvasayasahassAiM kumAravAsamajhe vasati, vasittA tevaddhiM ca puvvasaya omma DowR pvids kalpasUtra 260

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kalpasUtra 261 1 194. kauzalika arhatu RSabha kAzyapa gotra ke the unake pAMca nAma isa prakAra kahe jAte haiM :- 1. RSabha, 2. prathama rAjA, 3. prathama bhikSAcara, 4. prathama jina aura 5. prathama tIrthaMkara / 195. kauzalika zrarhatu RSabha dakSa the, dakSa pratijJa the, asAdhAraNa rUpavAna the, svAtmalIna the, sarala svabhAvI the, vinamra the| ve bIsa lAkha pUrva taka kumAra avasthA meM rahate haiN| rahakara, tresaTha lAkha pUrva taka 194. Arhat Rsabha, the Kosalin, was of the Kasyapa gotra. He had five names Rsabha, Prathamaraja, Prathamabhiksacara, Prathamajina and Prathamatirthankara. 195. Arhat Rsabha was a man of skill. He was true to his vows, handsome, gentle, well-mannered and modest. In the earlier part of his life, he lived as a prince for a period of two million years. He then ruled as king for a period of six million and three hundred thousand years.

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sahassAiM mahArAyavAsamajhe vasati, tevaDhei ca punvasayasahassAI mahArAyavAsamajhe vasamANe lehAiyAo gaNiyappahANAo sauNaruyapajjavasANAo bAvari kalAo, coTThi mahilAguNe, sippasayaM ca kammANaM, tinni vi payAhiAe uvadisati, uvadisittA puttasayaM rajjasae abhisiMcati, abhisiMcittA puNaravi loyaMtiehi jiyakappiehiM devehi tAhi iTAhiM [jAva] vahi, sesaM taM ceva [savvaM] bhANiyavvaM jAva dANaM dAiyANaM paribhAittA, je se gimhANaM paDhame mAse paDhame pakkhe cittabahule, tassa NaM cittabahulassa aTThamIpakkheNaM divasassa pacchime bhAge sudaMsaNAe sibiyAe sadevamaNuyAsurAe parisAe samaNugammamANamagge jAva viNIyaM rAyahANi majjhaM majjheNaM Niggacchai, NiggacchittA jeNeva siddhatthavaNe ujjANe jeNeva asogavarapAyave teNeva uvAgacchai, kalpasUtra 262

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mahArAjA kI avasthA meM rahate haiM / tresaTha lAkha pUrva taka / mahArAjA (samrATa) ke rUpa meM rahate hue unhoMne lekhanakalA,gaNita-kalA Adi se lekara zakunaruta kalA(pakSiyoM kI AvAja se zubhAzubha kathana) paryanta bahattara kalAeM, mahilAoM ke causaTha guNa (kalAeM) aura sau prakAra ke zilpakarma, ye tInoM vastueM prajA ke hita ke liye upadeza dI, prajA ko sikhaaii| prajA ko kalAoM meM zikSita kara unhoMne sau rAjyoM meM sau putroM kA rAjyAbhiSeka kiyaa| sau putroM kA rAjyAbhiSeka karane ke pazcAt jItakalpI lokAntika deva unake pAsa pAte haiM aura iSTa [yAvat] hRdayAhlAdaka vANI dvArA bhagavAn se prArthanA karate haiM ityAdi zeSa [samagra] kathana pUrvakathita varNana ke samAna hI yahAM kahanA cAhie, yAvat prArthiyoM ko dAna dete haiN| jaba grISma Rtu kA prathama mAsa, prathama pakSa caitra kRSNa cala rahA thA taba usa caitra kRSNa aSTamI ke dina, pichale pahara meM, jinake pIche mArga meM deva, dAnava aura mAnavoM kA vizAla samudAya cala rahA hai aise kozalika mahaMta RSabha sudarzanA nAmaka zivikA meM baiThakara yAvat vinItA (ayodhyA) nAma kI rAjadhAnI ke madhya-madhya meM hokara nikalate haiM / nikala kara jahAM siddhArthavana nAmaka udyAna hai aura jahAM uttama azoka kA vRkSa hai vahAM pAte haiN| During this period he taught his subjects the sevenly two arts, of which mathematics is the chief art; the list of these arts begins with the art of writing and ends with the art of understanding bird-calls. He also taught the sixty-four womanly accomplishments, the hundred skills and the three occupations. At last he gave up his throne to his hundred sons and gifted away all his wealth. Then, on the eighth day of the first fortnight, which was the dark half of the first summer month of Caitra, when the day was approaching evening, Arhat Rsabha left his palace in the litter called Sudarsana. He was followed on his way by gods, men and demons. He journeyed through the middle of his capital and reached the park called Siddharthavana. Here he came to a great asoka tree. Eutus kalpasUtra 263 ein Education International

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teNeva uvAgacchittA asogavarapAyavassa ahe jAva sayameva caumuTThiyaM loyaM karei, karittA chaTeNaM bhatteNaM apANaeNaM AsADhAhiM nakkhatteNaM jogamuvAgaeNaM uggANaM bhogANaM rAiNNANaM khattiyANaM ca cahiM sahassehi saddhi egaM devadUsamAdAya muMDe bhavittA agArAo aNagAriyaM pavvaIe // 195 // __usabhe NaM arahA kosalie egaM vAsasahassaM niccaM vosaTakAe ciyattadehe jAva appANaM bhAvamANassa ekkaM vAsasahassaM viikkaMtaM, tao NaM je se hemaMtANaM cautthe mAse sattame pakkhe phagguNabahule, tassa NaM phagguNabahulassa ekkArasIpakkheNaM puvvalakAlasamayaMsi purimatAlassa nagarassa [bahiyA] sagaDamuhaMsi ujjANaMsi naggohavarapAyavassa ahe aTThameNaM bhatteNaM apANaeNaM AsADhAhiM nakkhatteNaM jogamuvAgaeNaM jhANaM kalpasUtra 264

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He then alighted, shed all his finery and plucked out his hair in four handfuls. He became a homeless mendicant and put on a holy robe. He undertook a vow to partake of only one meal, without water, out of every six regular meals. With him, as his companions, were four thousand fearless and noble ksatriyas and men of royal lineage. vahAM Akara uttama azoka vRkSa ke nIce yAvat svayameva cAra muSTi luMcana karate haiM / caturmuSTi loca kara, jala rahita chadrubhakta (do upavAsa) kara, uttarASAr3hA nakSatra kA yoga Ane para, ugravaMzIya, bhogavaMzIya, rAjanyavaMzIya aura kSatriyavaMzIya cAra hajAra puruSoM ke sAtha, eka devadUSya ko dhAraNa kara, muNDita hokara, gRha tyAgakara, anagAratva svIkAra karate haiN| 166. kauzalika arhat RSabha eka hajAra varSa taka zarIra kI pora se sarvadA udAsIna aura anAsakta rahe, yAvat prAtmA ko bhAvita karate hue unheM eka hajAra varSa vyatIta ho ge| usake pazcAt jaba hemanta Rtu kA caturtha mAsa, sAtavAM pakSa phAlguna kRSNa cala rahA thA taba usa phAlguna kRSNa ekAdazI ke dina, pUrvAhna kAla meM, purimatAla nagara ke [bAhara] zakaTamukha nAmaka udyAna meM, zreSTha vaTa vRkSa ke nIce, jalarahita aSTama bhakta (tIna upavAsa) karate hue, uttarASAr3hA nakSatra kA yoga Ane para, dhyAna mudrA 196. Arhat Rsabha, the Kosalin, remained steadfast in an attitude of 'giving up the body' (utsrstakaya) and 'renouncing the body' (iyaktadeha) for a period of a thousand years. He meditated on the self and attained the ultimate and infinite kevala-knowledge on the cleventh of the dark fortnight of the month of Phalguna, that is, the seventh fortnight of the fourth month of the winter season. The event occurred during the early hour of the day, when Arhat Rsabha was sitting in meditation under a great nyagrodha tree in the park called Sakatamukha in the outskirts of the town of Purimatala. Arhat Rsabha was, at that time, observing the vow of eating only one meal, kalpasUtra 265 ein Education International

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XXX tariyAe vaTTamANassa aNaMte jAva jANamANe pAsamANe viharai / 196 / ___ usabhassa NaM arahao kosaliyassa caurAsIti gaNA, caurAsII gaNaharA hotthA / usabhassa NaM arahao kosaliyassa usabhaseNapAmokkhAo caurAsIiM samaNasAhassIo ukkosiyA samaNasaMpayA hotthaa| usabhassa NaM arahao kosaliyassa baMbhI-suMdaripAmokkhANaM ajjiyANaM tiNNi sayasAhassIo ukkosiyA ajjiyAsaMpayA hutthaa| usabhassa NaM arahao kosaliyasa sijjaMsapAmokkhANaM samaNovAsayANaM tiNNi sayasAhassIo paMca sahassA ukkosiyA samaNovAsayasaMpayA hotthA / usabhassa NaM arahao kosaliyassa subhaddApAmokkhANaM samaNovAsiyANaM paMca sayasAhassIo caupaNNaM ca sahassA ukkosiyA samaNovAsiyANaM saMpayA hotthA / usabhassa NaM arahao kosaliyassa cattAri sahassA kalpasUtra 266

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kalpasUtra 267 meM rahe hue kauzalika arhat RSabha ko ananta yAvat zreSTha kevalajJAna aura kevaladarzana utpanna huA / usase ve samasta loka ke bhAvoM ko jAnate hue, dekhate hue vicarate haiM / 197. kauzalika arhatu RSabha ke caurAsI garaNa aura caurAsI gaNadhara the / kozalika prarhat RSabha ke RSabhasena pramukha caurAsI hajAra zramaNoM kI utkRSTa zramaNa sampadA thI / kauzanika ta bha ke brAhmI sundarI pramukha tIna lAkha prAyikAoM kI utkRSTa prArthikA sampadA thI / kauzalika arhat RSabha ke zreyAMsa pramukha tIna lAkha pAMca hajAra zramaNopAsakoM kI utkRSTa zramaNopAsaka sampadA thI / kauzalika prarhat RSabha ke subhadrA pramukha pAMca lAkha caupana hajAra zramaragopAsikAoM kI utkRSTa zramaNopAsikA sampadA thI / kauzalika arhat RSabha ke jina nahIM kintu jina ke samAna aise cAra hajAra without water, out of eight regular meals. The moon was in conjunction with the constellation uttarasadha. 197. Arhat Rsabha, the Kosalin, had under him eighty-four ganas and an equal number of ganadharas. He had an excellent congregation of eighty four thousand monks. Rsabhasena was their chief. He had a congregation of three hundred thousand nuns. Brahmi and SundarI were their chief. He had a community of three hundred and five thousand men who were his lay-followers. Sreyamsa was their chief. He had a community of five hundred and fifty four thousand women lay-followers. Subhadra was their chief.

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satta sayA paNNAsA cauddasapuvINaM ajiNANaM jiNasaMkAsANaM ukkosiyA cauddasapusvisaMpayA hotthaa| usabhassa NaM arahao kosaliyassa nava sahassA ohinANINaM ukkosiyA ohinANisaMpayA hatthA / usabhassa NaM arahao kosaliyassa vIsa sahassA kevalanANINaM ukkosiyA kevalanANisaMpayA hotthaa| usabhassa NaM arahao kosaliyassa vIsa sahassA chacca sayA veubviyANaM ukkosiyA veuvvisaMpayA hotthaa| usabhassa NaM arahao kosaliyassa bArasa sahassA chacca sayA paNNAsA viulamaINaM aDDhAijjesu dIvasamuddesu sannINaM paMcidiyANaM pajjattagANaM maNogae bhAve jANamANANaM [pAsamANANaM] ukkosiyA viulamaisaMpayA hotthaa| usabhassa NaM arahao kosaliyassa bArasa sahassA chacca sayA paNNAsA vAINaM ukkosiyA vAINasaMpayA hutthaa| usabhassa *SUB Moo kalpasUtra Jan Education International

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sAta sau pacAsa caudaha pUrvadhAriyoM kI utkRSTa sampadA thii| kaulika arhata RSabha ke nau hajAra avadhijJAnadhArakoM kI utkRSTa avadhijJAnI sampadA thii| kozalika arhat RSabha ke bIsa hajAra kevalajJAnadhArakoM kI utkRSTa kevalajJAnI sampadA thii| kauzalika arhat RSabha ke bIsa hajAra chaha sau vaikriyalabdhidhArakoM kI utkRSTa vaikriyalabdhidhArI sampadA thii| kauzalika ahaMta RSabha ke ar3hAI dvIpa aura do samUdroM meM rahane vAle paryApta saMjJI paMcendriyoM ke manogata bhAvoM ko jAnane [aura dekhane vAle] aise bAraha hajAra chaha / sau pacAsa vipulamati jJAna ke dhArakoM kI utkRSTa vipulamati sampadA thii| kauzalika arhat RSabha ke bAraha hajAra chaha sau pacAsa vAdiyoM kI utkRSTa vAdI sampadA thii| He had a group of four thousand seven hundred and fifty sages who were versed in all the fourteen sacred Purva-treatises. Though not Tirthankaras, these sages were almost like Tirtha karas. He had a group of nine thousand disciples who had attained avadhi-knowledge. He had a group of twenty thousand disciples who had attained kevala-knowledge. He had a group of twenty thousand and six hundred disciples who had the power of occult transformation. He had a group of twelve thousand six hundred and fifty exceedingly wise persons. These persons could know and see the inner thoughts of all beings who are possessed of five sense-organs and who live in the oceans or in the expanse of two-and-a-half continents. He had a group of twelve thousand six hundred and fifty logicians, a group of twenty thousand kalpasUtra 266 ein Education International

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NaM arahao kosaliyassa vIsaM aMtevAsisahassA siddhA, cattAlIsaM ajjiyAsahassAo siddhAo / usabhassa NaM arahao kosaliyassa bAvIsa sahassA nava sayA aNuttarovavAiyANaM jAva AgamesibhaddANaM ukkosiyA aNuttarovavAiyANaM saMpayA hotthA // 167 // usabhassa NaM arahao kosaliyassa duvihA aMtagaDabhUmI hotthA, taMjahA-jugaMtakaDabhUmI ya pariyAyaMtakaDabhUmI ya / jAva asaMkhejjAo purisajugAo jugaMtagaDabhUmI, aMtomuhuttapariyAe aMtamakAso // 18 // teNaM kAleNaM teNaM samaeNaM usabhe arahA kosalie vIsaM puvvasayasahassAI kumAravAsamajjhe vasittA NaM, tevaTThi puvvasayasahassAI mahArAyavAsamajjhe vasittA NaM, tesoiM puvvasayasahassAI agAravAsamajjhe vasittA NaM, egaM vAsasahassaM chaumatthapariyAyaM pAuNittA, [egaM puvvasaya kalpasUtra 270

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Guitar kauzAlika arhat RSabha ke bIsa hajAra antevAsI ziSya men-disciples and fourty thousand women-disciples zramaNa siddha hue aura cAlIsa hajAra antevAsinI rajAlIsa hajAra pravAminI who had attained perfection. prAeM siddha huii| Among his disciples there were twelve thousand kauzalika arhat RSabha ke bAIsa hajAra nau sau and nine hundred persons who were in their final birth. kalyANa-gati vAle yAvat bhaviSya meM kalyANa prApta karane vAle aise anuttara vimAna meM utpanna hone vAle ekAvatAriyoM kI utkRSTa anuttaropapAtika sampadA thii| 168. kauzalika arhat RSabha ke samaya meM antakRt bhUmi ___198. Arhat Rsabha, the Kosalin, had instituted do prakAra kI thii| yathA- yugAntakRt bhUmi aura / a two-fold time-phase for the attainment of the ultimate perfection: an epoch unit (yugantakylaparyAyAntakRt bhUmi / zrI RSabha ke nirvANa ke bAda bhimi) and a serial unit (paryayintaktlabhami). asaMkhya yugapuruSoM taka mokSamArga cAlU rahA, yaha yugAnta The epoch upit lasted for innumerable generations kRtbhUmi huii| zrI RSabha ko kaivalyalAbha hone ke after him and the serial unit began a muhurta antarmaharta ke pazcAt hI mokSamArga kA prArambha huA, after he attained kevala-knowledge. yaha paryAyAntakRt bhUmi huii| 166. usa kAla aura usa samaya kauzalika grahaMtu RSabha / 199. In that epoch, in those times, Arhat Rsabha, bIsa lAkha pUrva varSa paryanta kumAra avasthA meM rhe| ve the Kosalin, lived the life of a prince for two saTha lAkha pUrva varSoM taka mahArAjA (samrATa) ke rUpa million parva years and ruled as a king for six million and three hundred thousand parva years; meM rhe| ve tayAMsI lAkha pUrva taka gRhavAsa meM rhe| ve he thus lived as a house-holder for a total of eka hajAra varSa paryanta chadmastha zramaNa paryAya meM rhe| eight million and three hundred thousand parva ve eka hajAra varSa nyUna years. He dwelt in a state of partial ignorance for a thousand years. He dwelt in a state of kevala kalpasUtra 271 ein Education International

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sahassaM vAsasahassUNaM kevalipariyAyaM pAuNittA,] saMpuNNaM puvvasayasahassaM sAmaNNapariyAgaM pAuNittA, caurAsIiM puvvasayasahassAI savvAuyaM pAlaittA, khINe veyaNijjAuyanAmagotte, imIse osappiNIe susamadusamAe samAe bahuvIikkaMtAe tihiM vAsehi addhanavamehi ya mAsehiM sesehiM je se hemaMtANaM tacce mAse paMcame pakkhe mAhabahule tassa NaM mAhabahulassa (graM. 600) terasIpakhaNaM uppi aTThAvayaselasiharaMsi dasahi aNagArasahassehiM saddhi cauddasameNaM bhatteNaM appANaeNaM abhIiNA nakkhatteNaM jogamuvAgaeNaM puvvalakAlasamayaMsi saMpaliyaMkanisaNNe kAlagae viikkaMte jAva savvadukkhappahINe // 199 // ___ usabhassa NaM arahao kosaliyassa kAlagayassa jAva savvadukkhappahINassa tiNi vAsA addhanavamA ya mAsA viikkaMtA, tao vi kalpasUtra 272 Jan Education International For Private & Personal use only

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mmg eka lAkha pUrva taka kevalI paryAya meM rhe|] ve saMpUrNa eka lAkha pUrva taka zramaNa paryAya meM rhe| kozalika RSabha caurAsI lAkha pUrva paryanta pUrNAyu kA pAlana kara, vedanIya, Ayu, nAma aura gotrakarma ke kSINa hone para, isI avasarpiNI ke suSama-duSama nAmaka tIsare Are ke bahuta kucha vyatIta ho jAne para aura isa tIsare Are ke mAtra tIna varSa sAr3he ATha mahIne zeSa rahane para, jaba hemanta Rtu kA tIsarA mahInA, pAMcavAM pakSa mAgha kRSNa cala rahA thA taba usa mAgha kRSNa trayodazI ke dina, aSTApada parvata ke zikhara para, daza hajAra zramaNoM ke sAtha jala rahita caturdaza bhakta (chaha upavAsa) tapa karate hue, abhijita nakSatra kA yoga Ane para, pUrvAhna kAla meM, palyaMkAsana meM baiThe hae bhagavAn kAladharma ko prApta hue| samasta prakAra ke duHkhoM se pUrNarUpeNa mukta hue| 200. kauzalika arhat RSabha ko nirvANa prApta hue yAvat sarva duHkha-rahita hone ke bAda tIsare pAre ke tIna varSa sAr3he ATha mahIne vyatIta ho gae aura usake bAda knowledge for a hundred thousand parva years, minus a thousand years. He thus lived as a sramana for a full hundred thousand years and his total span of life comprised eight million and four hundred thousand parva years. Then, after his karmas arising due to name, gotra and a man's allotted span of life and consciousness were extinguished, he attained parinirvana and passed away into a state beyond all pain. A major part of the susama-duksama phase of the present avasarpini was over; a period of only three years eight-and-a-half months of this phase remained, when on the thirteenth of the dark-half of Magha, that is, the third month and the fifth fortnight of the winter season, Arhat Rsabha, the Kosalin, attained parinirvana, while sitting cross-legged in meditation on the summit of mount Ascapada. The time was forenoon. The moon was in conjunction with the constellation abhijit. Arhat Rsabha was practising the vow of taking one meal, without water, out of fourteen regular meals. He had with him the company of ten thousand homeless mendicants. potus kalpasUtra 273 ein Education International

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paraM egA ya sAgarovama-koDAkoDI tivAsa-addhanavamAsAhiya-bAyAlosAe vAsasahassehiM UNiyA viikkaMtA, eyaMmi samae samaNe bhagavaM mahAvIre parinivvuDe, tao vi paraM nava vAsasayA viikkaMtA, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchati // 20 // teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa nava gaNA, ekkArasa gaNaharA hotthA // 201 // se keNa?NaM bhaMte ! evaM vuccati-samaNassa bhagavao mahAvIrassa nava gaNA, ikkArasa gaNaharA hutthA ? samaNassa bhagavao mahAvIrassa je iMdabhUI aNagAre goyame gotteNaM paMca samaNasayAiM vAei, majjhimae aggibhUI aNagAre goyame gotteNaM paMca samaNasayAI vAeti, kaNIyase aNagAre vAubhUI nAmeNaM goyame gotteNaM paMca samaNasayAiM vAei, kalpasUtra 274 ein Education International

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bayAlIsa hajAra tIna varSa sAr3he ATha mahIne kama eka koTA-koTi sAgaropama kA tIsarA yArA vyatIta ho gyaa| usa samaya yamaraNa bhagavAna mahAvIra nirvANa ko prApta he| mahAvIra nirdhAraNa ke pazcAta nau sau varSa vyatIta ho cuke haiM aura dazavIM zatAbdI kA prassIvAM varSa kA samaya cala rahA hai| sthavirAvalI 201. usa kAla aura usa samaya zramaNa bhagavAna mahAvIra ke nau gaNa aura gyAraha gaNadhara the| 202. he bhagavan ! yaha kisa kAraNa se aisA kahA jAtA hai ki zramaNa bhagavAna mahAvIra ke nau garaNa aur| gyAraha gaNadhara the| uttara-zramaNa bhagavAna mahAvIra ke jyeSTha (ziSya) gautama gotrIya indrabhUti anagAra ne pAMca sau zramaNoM ko vAcanA dI thii| madhyama (ziSya) gautama gotrIya agnibhUti anagAra ne pAMca sau dhamaraNoM ko vAcanA dI thii| kaniSTha (ziSya) gautama gotrIya vAyubhUti anagAra ne pAMca sau zramaNoM ko vAcanA dI thii| 200. Three years, eight-and-a-half months elapsed after Arhat Rsabha attained parinirviya; thereafter, another crore of a crore sagaropamas, minus fortytwo thousand and three years eight-and-a-half months also elapsed, when Bhagavan Mahavira attained parinirvana, after which nine full centuries have now elapsed, and of the tenth this is the eightieth year. Sthaviravall 201. In those times, in those days, Bhagavan Mahavira had cleven ganadharas and nine ganas. 202. And why, now, is it being said that Bhagavan Mahavira had eleven ganadharas and nine ganas? The eldest monk-disciple of Sramana Bhagavan Mahavira, was the mendicant Indrabhuti, of the Gotama gotra. A group of five hundred ascetics studied under him. Agnibhuti, also of the Gotama gotra, occupied the middle position among Bhagavan Mahavira's ganadharas. He too, had a group of five hundred ascetics who studied under him. Viyubhuti was the youngest ganadhara. He, too, was of the Gotama zotra and he, too, had a group of five hundred ascetics whom he had taught, kalpasUtra 275 ein Education International

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LDumous there ajjaviyatte bhAraddAe gotteNaM paMca samaNasayAI vAeti, there ajjasuhamme aggivesAyaNagotteNaM paMca samaNasayAiM vAeti, there maMDiyaputte vAsiTe gotteNaM adbhuTTAI samaNasayAI vAeti, theremoriyaputte kAsavagotteNaM adbhuTThAI samaNasayAI vAei, there akaMpie goyame gotteNaM there ayalabhAyA hAriyAyaNe goteNaM A kalpasUtra 276 Jan Education Intematonal

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awal bhAradvAja gotrIya sthavira pArya vyakta ne pAMca sau zramaNoM Then there was Sthavira Arya Vyakta, of the ko vAcanA dI thii| agnivaizAyana gotrIya sthavira Arya ____Bharadvaja gotra, with five hundred ascetics; sudharma ne pAMca sau sAdhuoM ko vAcanA dI thii| vAsiSTha Sthavira Arya Sudharma, of the Agnivesayana gotrIya sthavira maNDitaputra ne sAr3he tIna sau zramaNoM ko gotra, also with five hundred ascetics: Sthavira Manditaputra, of the Vasistha gotra, with three bAcanA dI thii| kAzyapa gotrIya sthavira mauryaputra ne hundred and fifty ascetics, and Sthavira MauryasADhe tIna sau anagAroM ko vAcanA dI thii| gautama putra, of the Kasyapa gotra, also with three hundred gotrIya sthavira akampita ne aura hAritAyana gotrIya and fifty ascetics. Sthavira Akampita, of the sthavira acalabhrAtA Gotama gofra, and Sthavira Acalabhrata of the Haritayana gotra, kalpamUtra 277 ein Education International

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kalpasUtra 278 ete doNi vi therA tiSNi tiSNi samaNasayAI vAyaMti, there meajje there bhAse ee doNi vi therA koDinnA gotteNaM tiNNi tiSNi samasayAI vAyaMti / se teNaM aTTeNaM ajjo ! evaM buccai- samaNassa bhagavao mahAvIrassa nava gaNA, ekkArasa gaNaharA hotyA // 202 // savve vi ete samaNassa bhagavao mahAvIrassa ekkArasa vi gaNaharA duvAlasaMgiNo cauddasa puvviNo samattagaNipiDagadharA rAyagihe nagare mAsieNaM bhatte apANaeNaM kAlagayA jAva savvadukkha pahINA / there iMdabhUI, there ajjasuhamme siddhi gae mahAvIre pacchA doNi vi therA parinivvayA // 203 // je ime ajjattAe samaNA niggaMthA viharati, ete NaM savve ajjasuhammassa aNagArassa AvaccijjA, avasesA gaNaharA niravaccA vocchinnA // 204 //

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both taught a group of three hundred ascetics each. The Sthaviras Metarya and Prabhasa were both of the Kaundinya gotra and each taught a group of three hundred ascetics. For this reason, dear Sirs, is it being said that Bhagavan Mahavira had nine ganas and eleven ganadharas. pratyeka ne tInasau-tInasau zramaNoM ko vAcanA dI thii| kauDinya gotrIya sthavira metArya aura sthavira prabhAsa pratyeka ne tIna sau-tIna sau sAdhunoM ko vAcanA dI thii| he pArya! isa kAraNa se aisA kahA jAtA hai ki zramaNa bhagavAn mahAvIra ke nau gaNa aura gyAraha gaNadhara the| arthAt akampita aura acalabhrAtA kI eka vAcanA hone se aura metArya evaM prabhAsa kI eka vAcanA hone se kula nau vAcanAyeM hotI haiM / etadartha nau gaNa mAne gaye haiN| 203. zramaNa bhagavAn mahAvIra ke ye samasta gyAraha gaNadhara dvAdazAMgI aura caturdaza pUrva ke jJAtA the tathA samasta gaNipiTaka ke dhAraka the| ye samasta rAjagRha nagara meM jalarahita mAsika-bhakta tapa (anazana) karake kAladharma (nirvANa) ko prApta hue, yAvat sarva duHkhoM se mukta hue / sthavira indrabhUti aura sthavira prArya sudharma nAmaka donoM gaNadhara bhagavAn mahAvIra ke nirvANa ke bAda mukti ko ge| 203. All the eleven ganadharas and the nine ganas under Bhagavan Mahavira were versed in the twelve Anga and the fourteen Piirsa sacredtreatises; they knew the entire doctrine of the ganins. They all breathed their last in the city of Rajagsha, after practising the vow of taking one meal, without water, in a whole month. They, then, attained parinirvana, reaching a state beyond pain. Sthavira Indrabbuti and Sthavira Arya Sudharma were liberated after the parinirwina of Bhagavan Mahavira. 204. The present nirgrantha monks are all spiritual descendants of the ascetic Arya Sudharma; the other ganadharas have left no descendants. kalpamUtra 204. grAja-kala ye jo zramaNa nirgrantha vicaraNa karate haiM ve saba Arya sudharma anagAra kI santAneM haiN| zeSa dasoM garaNadharoM kI apatya-ziSya paramparA pRthaka na calane se vyuccheda ho gii| Jan Education International

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samaNe bhagavaM mahAvIre kAsavagotte NaM / samaNassa bhagavao mahAvIrassa kAsavagottassa ajjasuhamme there aMtevAsI aggivesaaynngotte| therassa NaM ajjasuhammassa aggivesAyaNaguttassa ajjajaMbU [nAma there aMtevAsI kaasvgotte| therassa NaM ajjajaMbuNAmassa kAsavagottassa ajjappabhave there aMtevAsI kaccAyaNasagotte / therassa NaM ajjappabhavassa kaccAyaNasagottassa ajjasijjaMbhave mere aMtevAsI maNagapiyA vacchasagotte / therassa NaM ajjasijjabhavassa maNagapiyA vacchasagottassa ajjajasabhadde there aMtevAsI tuMgiyAyaNasagotte // 20 // saMkhittavAyaNAe ajjajasabhaddAo aggao evaM therAvalI bhaNiyA, taMjahA-therassa NaM ajjajasabhahassa tuMgiyAyaNasagottassa aMtevAsI duve therA-there ajjasaMbhUyavijae mADharasagotte, there ajjabhaddabAhU pAINa Gutust ammar kalpasUtra 280 ein Education International

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205. zramaNa bhagavAna mahAvIra kAzyapa gotrIya the| kAzyapa gotrIya dhamaNa bhagavAna mahAvIra ke antevAsI sthavira Arya sudharma agnivaizAyana gotrIya the| ___ agnivaizAyana gotrIya sthavira Arya sUdharma ke antevAsI pArya jambU nAmaka sthavira kAzyapa gotrIya the| kAzyapa gotrIya prAyaM jambu nAmaka sthavira ke antevAsI sthavira pArya prabhava kAtyAyana gotrIya the| kAtyAyana gotrIya sthavira Arya prabhava ke antevAsI sthavira prArya zayyambhava vatsa gotrIya the| Arya zayyambhava / manaka ke pitA the| ___ manaka pitA, vatsa gotrIya Arya zayyambhava ke antevAsI sthavira Arya yazobhradra tuMgiyAyana gotrIya the| 206. Arya yazobhadra ke prAge kI sthavira-paramparA saMkSipta vAcanA ke dvArA isa prakAra kahI gaI hai| yathAtuMgiyAyana gotrIya sthavira prArya yazobhadra ke do sthavira antevAsI the- 1. mADhara gotrIya sthavira Arya sambhUtavijaya, aura 2. prAcIna gotrIya sthavira prArya bhdrbaah| 205. Sramana Bhagavan Mahavira was of the Kasyapa gotra. His disciple Sthavira Arya Sudharma was of the Agnivesayana gotra. Arya Jambu, the disciple of Arya Sudharma was of the Kasyapa gotra. Sthavira Arya Prabhava, the disciple of Arya Jambu, was of the Katyayana gotra. Arya Sayyambhava, the disciple of Arya Prabhava, was of the Vatsa gotra. Arya Sayyambhava was the father of Manaka. Sthavira Yasobhadra, the disciple of Arya Sayyambhava, was of the Tungiyayana gotra. 206. The brief list of the sthaviras after Arya Yasobhadra is recorded as follows: Sthavira Arya Yasobhadra had two disciples Sthavira Arya Sambhutavijaya of the Madhara gotra and Sthavira Arya Bhadrababu of the Pricina gotra. kalpasUtra 281

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LDowwws sgote| therassa NaM ajjasaMbhUyavijayassa mADharasagottassa aMtevAsI there ajjathUlabhadde goymsgotte| therassa NaM ajjathUlabhaddassa goyamasagottassa aMtevAsI duve therA-there ajjamahAgirI elAvaccasagotte, there ajjasuhatthI vAsiTThasagotte / therassa NaM ajjasuhathissa vAsiTThasagottassa aMtevAsI duve therA suTThiya-suppaDi dowww ANINVI kalpasUtra 282 For Povate & FB

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Sthavira Arya Sthilabhadra, of the Gotama gotra was the disciple of Arya Sambhutavijaya. mADhara gotrIya sthavira prArya sambhUtavijaya ke ziSya sthavira prArya sthUlabhadra gautama gotrIya the| gautama gotrIya prArya sthUlabhadra ke do sthavira antevAsI the - 1. elApatya gotrIya sthavira Arya mahAgiri, aura / 2. vAsiSTha gotrIya sthavira prArya suhasti / vAsiSTha gotrIya sthavira prArya suhasti ke do sthavira antevAsI the - 1. susthita, aura 2. supratibuddha / Arya Sthulabhadra had two disciples: Sthavira Arya Mahagiri of the Elapatya gotra and Sthavira Arya Suhastin of the Vasistha gotra. Arya Suhastin had two disciples : Susthita and Supratibuddha. Suuus kalpasUtra 283 ein Education International

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Fa buddhA koDiyakAkaMdagA vagyAvaccasagottA / therANaM suTThiya-suppaDibuddhANaM koDiyakAkaMdagANaM vagyAvaccasaguttANaM aMtevAsI there ajjaiMdadinne kosiygotte| therassa NaM ajjaiMdadinnassa kosiyagottassa aMtevAsI there ajjadine goymsgote| therassa NaM ajjadinnassa goyamasagottassa aMtevAsI there ajjasIhagirI jAissare kosiygotte| therassa NaM ajjasIhagirissa jAtisarassa kosiyagottassa aMtevAsI there ajjavaire goyamasagotte / therassa NaM ajjavairassa goyamasagottassa aMtevAsI cattAri therA-there ajjanAile, there ajjapomile, there ajjajayaMte, there ajjatAvase / therAo ajjanAilAo ajjanAilA sAhA niggayA, therAo ajjapomilAo ajjapomilA sAhA niggayA, therAo ajjajayaMtAo ajjajayaMtI sAhA niggayA, therAo amww kalpasUtra 284 ein Education International

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Both were known as Kotika Kikandaka. They were of the Vyaghrapatya gotra. Their disciple was Sthavira Indradinna of the Kausika gotra. Arya Indradinna's disciple was Sthavira Aryadinna of the Gotama gotra. Aryadinna's disciple was Arya Simhagiri of the Kausika gotra. Arya Simhagiri had the power of recollecting past lives. ye donoM koTika-kAkandaka kahalAte the aura donoM hI vyAghrApatya gotra ke the| vyAghrApatya gotrIya koDiyakAkandaka nAma se prasiddha sthavira susthita aura supratibuddha ke antevAsI sthavira prArya indradinna kauzika gotrIya the| kauzika gotrIya sthavira prArya indradinna ke antevAsI sthavira pArya dina gautama gotrIya the| gautama gotrIya sthavira prArya dina ke antevAsI sthavira Arya siMhagiri kauzika gotrIya the aura inheM jAti- smaraNa jJAna huyA thaa| kauzika gotrIya jAtismaraNa jJAnadhAraka sthavira pArya siMhagiri ke antevAsI sthavira prArya vajra gautama gotrIya the| gautama gotrIya sthavira prArya baca ke cAra sthavira antevAmI the...sthavira prArthanAgila. 2. sthavira prArya pomila (pamila), 3. sthavira Arya jayanta paura 4. sthavira Arya tApasa / sthavira Arya nAgila se prArya nAgilA zAkhA nikalI sthavira Arya pomila se prArya pomilA zAkhA niklii| sthavira Arya jayanta se prArya jayantI zAkhA niklii| sthavira Arya Simhagiri's disciple was Sthavira Arya Vajra of the Gotama gotra, Arya Vajra had four disciples : Sthavira Arya Nagila, Sthavira Arya Padmila, Sthavira Arva ____Jayanta and Sthavira Arya Tapasa. . These four founded the following sakhas : Aryanagila sakhi, Aryapadmila sikha, Aryajayanti sikha and Aryatapasi sakhi. kalpasUtra 285 ein Education International

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ajjatAvasAo ajjatAvasI sAhA niggayA iti // 206 // vittharavAyaNAe puNa ajjajasabhaddAo parato therAvalI evaM paloijjai, taM jahA-therassa NaM ajjajasabhahassa tuMgiyAyaNasagottassa ime do therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA-there ajjabhaddabAhU pAINasagotte, there ajjasaMbhyavijae mADharasagotte / therassa NaM ajjabhaddabAhussa pAINasagottassa ime cattAri therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA-there godAse, there aggidatte, there jaNNadatte, there somadatte kaasvgottennN| theraihito NaM godAsehito kAsavagottehiMto ettha NaM godAse nAma gaNe niggae / tassa NaM imAo cattAri sAhAo evamAhijjati, taMjahA-tAmalittiyA, koDIvarisiyA, poMDavaddhaNiyA, dAsIkhabbaDiyA // 207 // kalpasUtra 286 Jain Education Interational

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Arya tApasa se prArya tApasI zAkhA niklii| 207. In the detailed list, the sthavira-tradition 207. aba puna: vistRta vAcanA dvArA prArya yazobhadra ke after Arya Yasobhadra is recorded as follows : Age kI sthavira-paramparA isa prakAra dRSTigocara hotI", Arya Yasobhadra had two disciples who were as hai / yathA-tuMgiyAyana gotrIya sthavira prArya yazobhadra ke dear to him as his own sons. They were : Arya Bhadrababu of the Pracina gotra and Arya putra-samAna ye do prakhyAta sthavira antevAsI the, yathA-- 1. prAcIna gotrIya sthavira Arya bhadrabAha aura 2. mADharaH / Sambhutavijaya of the Madhara gofra. -gotrIya sthavira Arya smbhuutivijy| Arya Bhadrabahu had four disciples who were as dear to him as his own sons. They were : Sthavira prAcIna gotrIya sthavira prArya bhadrabAhu ke putra samAna . Godisa, Sthavira Agnidanta, Sthavira Yajnadatta ye kara prasiddha sthavira antevAsI hue, yathA-. and Sthavira Somadatta. All four were of the 1. sthavira godAsa, 2. sthavira agnidatta, 3. sthavira / Kasyapagotra. yajJadatta aura 4. sthavira somdtt| ye cAroM sthavira Sthavira Godasa was the founder of the Godasa kAzyapa gotrIya the| gana which has the following four sakhas : kAzyapa gotrIya sthavira godAsa se yahAM godAsagaNa Tamraliptika, Kotivarsiya, Paundravardhanika nAmaka gaNa niklaa| isa gaNa kI cAra zAkhAyeM isa / and Dasikarpatika. prakAra kahI jAtI haiN| yathA- 1. tAmraliptikA 2. koTivarSIyA, 3. pauNDravarddhanikA, aura 4. daasiikrpttikaa| am Lutus kalpasUtra 287 ein Education International

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therassa NaM ajjasaMbhUivijayassa mADharasagattassa ime duvAlasa therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA-naMdaNabhadde uvanaMde, there tIsabhadda jasabhadde / there ya sumaNabhadde, maNibhadde puNNabhadde ya // 1 // there ya thUlabhadde, ujjumatI jaMbunAmadhejje ya / there ya dIhabhadde, there taha paMDubhadde ya // 2 // B pumlaws bAvanamArAvAlA18IANE Dawon kalpasUtra 288 lain Education International For Private Personal Use Only wonw.jainelibrary.org

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Sweet 208. mADhara gotrIya sthavira Arya sambhUtivijaya ke putra-samAna tathA prakhyAta antevAsI ye bAraha sthavira the, yathA-1. nandanabhadra, 2. upananda, 3. tiSyabhadra, 4. yazobhadra, 5. sthavira sumanobhadra, 6. maNibhadra, 7. purNabhadra, 8. sthavira sthUlabhadra, 6. Rjumati, 10. jambu, 11. sthavira dIrghabhadra, aura 12. sthavira paannddubhdr| 208. Sthavira Arya Sambhutivijaya, of the Madhara gotra, had twelve disciples, dear to him as sons. They were : Nandanabhadra, Upananda Tisyabhadra, Yasobhadra, Sumanobhadra, Manibhadra, Purnabhadra, Sthulabhadra, Rjumati Jambu, Dirghabhadra and Pandubhadra. kalpasUtra 286 ein Education International

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kalpasUtra 20 therassa NaM ajjasaMbhUivijayassa mADharasaguttassa imAo satta aMtevAsiNIo ahAvaccAo abhiNNAyAo hotyA, taMjahAjakkhA ya jakkhadiNNA, bhUyA taha ceva bhUyadiNNA ya / seNA veNA reNA, bhagiNIo thUlabhaddassa // 1 // // 208 // therassa NaM ajjathUlabhaddassa goyamasaguttassa ime do therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA- there ajjamahAgirI elAvaccasagotte, there ajjasuhatthI vAsiTThasagotte / therassa NaM ajjamahAgiris elAvaccasagottassa ime aTTha therA aMtevAsI ahAvaccA abhiNNAyA hutthA, taMjahA - there uttare, there balissahe, there dhagaDDhe, there siriDDhe, there koDane, there nAge, there nAgamitte, there chlue rohagutte kosie gotteNaM / therehito NaM chaluehiMto rohagutehito kosiyaguttahito tattha

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Arya Sambhuta vijaya had seven nun disciples, dear to him as daughters. They were: Yaksa, Yaksadatta, Bhuta, Bhutadatta, as well as Sena, Vena and Rena, who were sisters of Sthulabhadra. mADhara gotrIya sthavira Arya sambhUtivijaya ke putrIsamAna tathA prasiddha nimnokta sAta antevAsiniyAM thIM, yathA-1. yakSA, 2. yakSadattA, 3. bhatA, 4. bhUtadattA, 5. seraNA, 6. veNA, aura 7. reNA, ye sAtoM hI sthUlabhadra kI bahineM thii| 206, gautama gotrIya sthavira pArya sthUlabhadra ke ye do antevAsI sthavira putra ke samAna tathA prasiddha the, yathA1. elApatya gotrIya sthavira Arya mahAgiri aura 2. bAsiSTha gotrIya sthavira Arya suhasti / elApatya gotrIya sthavira Arya mahAgiri ke putrasamAna tathA prakhyAta ye ATha sthavira antevAsI the, yathA-1. sthavira uttara, 2. sthavira balissaha, 3. sthavira dharnAddha, 4. sthavira ziraddhi, 5. sthavira kauNDinya, 6. sthavira nAga, 7. sthavira nAgamitra, aura 8. kauzika gotrIya sthavira SaDulUka rohagupta / kauzika gotrIya sthavira SaDulUka rohagupta 209. Sthavira Arya Sthalabhadra, of the Gotama gotra, had two disciples, dear to him as sons. They were: Sthavira Arya Mahagiri of the Elapatya gotra and Sthavira Arya Suhastin of the Vasisthagotra. Arya Mahagiri had eight disciples, dear to him as sons. They were : Sthavira Uttara, Sthavira Balissaha, Sthavira Dhanarddhi, Sthavira Sirardhi, Sthavira Kodinya, Sthavira Naga, Sthavira Nagamitra and Sthavira Saduluka Rohagupta of the Kausika gotra. Rohagupta was the founder of the Trairasika sikha. kalpasUtra ein Education International

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NaM terAsiyA sAhA niggyaa| therehito NaM uttarabalissahehito tattha NaM uttarabalissahagaNe nAmaM gaNe niggae / tassa NaM imAo cattAri sAhAo evamAhijjati, taMjahA-kosaMbiyA, somittiyA, koDubiNI, caMdanAgarI // 206 // ___ therassa NaM ajjasuhatthissa vAsiTThasagottassa ime duvAlasa therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA-there ajjarohaNe, bhaddajase mehagaNI ya kAmiDDhI / suTTiya-suppaDibuddhe, rakkhiya taha rohagutte ya // 1 // isigutte sirigutte, gaNI ya baMbhe gaNI ya taha some / dasa do ya gaNaharA khalu, ee sIsA suhatthissa // 2 // // 210 // therehito NaM ajjarohaNehito kAsavagottehito tattha NaM uddehagaNe nAma gaNe nigge| tassimAto cattAri sAhAto niggayAto, chacca kalpasUtra 262

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se pairAzika zAkhA niklii| sthavira uttara aura sthavira balissaha se uttara balissaha gaNa nAmaka gaNa niklaa| isa uttarabalissaha garaNa kI cAra zAkhAyeM isa prakAra kahI jAtI haiM, yathA1. kauzAmbikA, 2. saumitrikA, 3. koTumbinI aura 4. cndnaagrii| Uttara and Balissaha together founded the gana called Uttarabalissaha gana. This gana has four sikhis: Kosambika, Saumitriki, Kautumbini and Candanagari. 210. vAsiSTha gotrIya sthavira Arya sahasti ke nimnokta bAraha sthavira antevAsI the jo patra samAna aura prasiddha the, yathA- 1. sthavira Arya rohaNa 2. bhadrayaza, 3. megha gariNa, 4. kAmaddhi, 5. susthita, 6. supratibuddha, 7. rakSita, 8. rohagupta, 6. RSigupta, 10. zrIgupta gariNa, 11. brahma gariNa aura 12.soma grinn| anupama jJAnAdiguNa samUha ke dhAraka ye bAraha Arya suhasti ke ziSya the| 210. Arya Suhastin of the Vasistha gotra had twelve disciples, dear to him as sons. They were : Sthavira Arya Rohana, Bhadrayasa, Meghagani, Kimarddhi, Susthita, Supratibuddha, Raksita, Rohagupta, Rsigupta, Sriguptagani Brahmagani and Somagapi. Such were the twelve ganadharas, disciples of Arya Subastin. come 211. kAzyapa gotrIya sthavira prArya rohaNa se yahAM para uddehagaraNa nAmaka garaNa nikalA / usa gaNa se cAra zAkhAeM nikalIM aura chaha 211. Arya Rohapa, who was of the Kasyapa gotra, was the founder of the Uddeha gana. This gana has four sikhuis, divided into six kulas. kalpasUtra 263 ein Education International

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Amgi kalAiM evamAhijjati / se ki taM sAhAo? evamAhijjaMti, taMjahAudaMbarijjiyA, mAsapUriyA, matipattiyA, suvaNNapattiyA, se taM saahaao| se kiM taM [kulAiM] ? evamAhijjaMti, taM jahA-paDhamaM ca nAgabhUaM, bIaM puNa somabhUiaM hoi| aha ullagaccha taiyaM, cautthayaM hatthalijjaM tu // 1 // paMcamagaM naMdijja, chaTuM puNa pArihAsayaM hoi / uddehagaNassee, chacca kulA hoMti nAyavvA // 2 // // 211 // __therehito NaM siriguttehito hAriyasaguttehito ettha NaM cAraNagaNe nAmaM gaNe niggae / tassa NaM imAo cattAri sAhAo, satta ya kulAI evamAhijjaMti / [se ki taM sAhAo ? sAhAo evamAhijjati], taM jahA-hAriyamAlAgAriya, saMkAsiyA, gavedhuyA, vajjanAgarI, se taM saahaao| se kiM taM kulAiM? kulAiM evamAhijjaMti, taM jahA-paDhamittha kalpasUtra Jain Education Interational

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The sakhas are as follows: Udumbariya, Masapurika, Matipatrika and Suvarnapatrika. Sweat The six kulas are as follows: Nagabhuta, Somabhutika, Ardrakaccha, Hastaliya, Nandika, and Parihasaka. kula nikale, aisA kahate haiN| ve zAkhAeM kauna-kaunasI haiM ? uttara-ve zAkhAeM isa prakAra kahI jAtI haiM, yathA- 1. audumbarIyA, 2. mAsapUrikA, 3. matipatrikA aura 4. suvarNapatrikA / ye zAkhAyeM hai| prazna - ve kula kauna-kauna se haiM ? uttara-ve chaha kUla isa prakAra kahe jAte haiM, yathA- 1. nAgabhUta, 2. somabhUtika, 3. pAkaccha, 4. hastalIya, 5. nAndika, aura 6. pArihAsaka / ye udde hagaraNa ke chaha kula jaannaa| 212. hArita gotrIya sthavira zrIgupta se yahAM para cAraNa gaNa nAmaka gaNa niklaa| usa gaNa se cAra zAkhAeM nikalI aura sAta kula nikale, aisA kahate haiN| prazna - ve zAkhAeM kauna-kaunasI haiM ? uttara-ve zAkhAeM isa prakAra kahI jAtI haiM, jaise1. hAritamAlAgArika, 2. saMkAzikA, 3. gavedhukA aura 4. vajanAgarI, ye zAkhAyeM haiN| prazna - ve kula kauna-kauna se haiM ? uttara - ve kula isa prakAra haiM, jaise - 212. Sthavira Stigupta, who was of the Harita gotra, became the founder of the gaya called Carana. This gana has four sakhas, divided into seven kulas. Eucer kalpamUtra 265 The four sakhas are as follows: Haritamalagarika, Sankasika, Gavedhuka and Vajranagari. ein Education International

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vacchalijjaM, biiyaM puNa poidhammagaM hoi / taiyaM puNa hAlijjaM, cautthagaM pUsamittijjaM // 1 // paMcamagaM mAlijja, chaTuM puNa ajjaceDayaM hoi / sattamagaM kaNhasahaM, satta kulA cAraNagaNassa // 2 // // 212 // . therehito bhaddajarsehito bhAraddAyasaguhito ettha NaM uDuvADiyagaNe nAmaM gaNe nigge| tassa NaM imAo cattAri sAhAo tiNNi ya kalAI evmaahijjti|se kiM taM sAhAo? sAhAo evamAhijjaMti, taMjahAcaMpijjiyA, bhaddijjiyA, kAkaMdiyA, mehalijjiyA, se taM saahaao| se kiM taM kulAiM? evamAhijjaMti, taMjahA-bhaddajasiyaM taha bhaddaguttiyaM taiyaM ca jasabhadaM / eyAiM uDuvADiya-gaNassa hoMti tiNNeva ya kulAiM / 213 / therehito NaM kAmiDDhihito kuMDalisagohiMto ettha NaM vesavADiyagaNe nAmaM gaNe nigge| tassa NaM imAo cattAri sAhAo, cattAri amg potus kalpasUtra 266 For Private & Personal use only

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kalpasUtra 297 1. vatsalIya, 2. prItidharmaka, 3. hAridraka, 4. puSyamitraka, 5. mAlyaka, 6. Arya ceTaka, 7. kRSNasakhA, ye sAta kula cAraNa garaNa ke haiN| 213. bhAradvAja gotrIya sthavira bhadrayaza se yahAM para uDuvADiya gaNa ( RtuvATika garaNa) niklaa| usa gaNa se cAra zAkhAeM aura tIna kula nikale, aisA kahate haiN| prazna- ve kauna-kaunasI zAkhAeM haiM ? uttara- ve zAkhAe~ isa prakAra kahI jAtI haiM, jaise1. campAjikA, 2 bhadrAjikA, 3. kAkandikA aura 4. mekhalAjikA, ye zAkhAeM haiN| prazna- ve 'kula kauna-kauna se haiM? uttara - ve kula isa prakAra haiM, jaise- 1. bhadrayazika, 2. bhadragauptika zrIra 3. yazobhadrIya / ye uDuvADiya gaNa ke tIna kula haiN| 214. kuNDali gotrIya sthavira kArmAddha se yahAM para veSavATika garaNa nAma se garaNa niklaa| usa garaNa se cAra zAkhAeM aura cAra The seven kulas are as follows: Vatsaliya PrItidharmaka, Haridraka, Pusyamitraka, Malyaka, aryacetaka and Krspasakha.. 213. Sthavira Bhadrayasa, who was of the Bharadvaja gotra, founded the gana called Uduvadiya. It has four sakhas and three kulas. The sakhas are as follows: Camparjika, Bhadrarjika, Kakandika and Mekhalarjika. The kulas are as following : Bhadrayasika, Bhadragauptika and Yasobhadriya. 214. Sthavira Kamarddhi, who was of the Kundali gotra, founded the gana named Vesavatika It has four sakhas and four kulas.

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comg Sapan kulAI evamAhijjaMti / se kiM taM sAhAo? evamAhijjaMti, taM jahAsAvatthiyA, rajjapAliyA, aMtarijjiyA, khemalijjiyA, se taM saahaao| se kiM taM kulAiM ? kulAiM evamAhijjaMti, taM jahA-gaNiyaM mehiya kAmaDDhiaM ca taha hoi iMdapuragaM ca / eyAiM vesavADiya-gaNassa hoMti cattAri u kulaaiN||1||||214|| __ therehito NaM isiguttehito NaM kAkaMdarahito vAsiTusagottehito ettha NaM mANavagaNe nAmaM gaNe nigge| tassa NaM imAo cattAri sAhAo, tiNNi ya kulAiM evamAhiti / se kiM taM sAhAo? sAhAo evamAhijjati-kAsavajjiyA, goyamajjiyA, vAsiTThiyA, soraDiyA, se taM sAhAo / se kiM taM kulAiM ? kulAiM evamAhijjaMti, taM jahA-isigottiyattha paDhama, biiyaM isidattiyaM muNeyavvaM / taiyaM ca kalpasUtra 268

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The sakhas are as follows: Sravastika, Rajapalika, Antaranjika, and Ksemaliya. kula nikale, aisA kahate haiN| prazna - ve zAkhAeM kauna-kaunasI haiM ? uttara-ve zAkhAeM isa prakAra kahI jAtI haiM, jaise1. zrAvastikA, 2. rAjapAlikA, 3. antaraJjikA, aura 4. kSemalIyA, ye zAkhAeM haiN| prazna-ve kauna-kauna se kula haiM ? uttara - ve kula isa prakAra haiM, jaise- 1. gariNaka 2. medhika, 3. kAmaddhika aura 4. indrpurk| ye veSavADiya gaNa ke cAra kula haiN| The kulas are as follows: Ganika, Maighika, Kamarddhika and Indrapuraka, a 215. Sthavira Rsigupta Kakandaka of the Vasistha gotra was the founder of the Manavaka gana. It has four sitkihs and three kulas. 215. vAsiSTha gotrIya aura kAkandaka aise sthavira RSi gupta se yahAM mAnava gaNa nAmaka gaNa niklaa| usa gaNa se cAra zAkhAeM aura tIna kUla nikale, aisA kahate haiN| prazna- ve zAkhAeM kauna-kauna sI haiM ? uttara-ve zAkhAeM isa prakAra haiM, jaise-1. kAzya- jikA, 2. gautamIyA (gomAjikA), 3. vAziSThIyA, aura 4. saurASTrikA, ye zAkhAyeM haiN| prazna - ve kula kauna-kaunase haiM ? uttara - ve kula isa prakAra haiM, jaise - 1. RSigotraka, 2. Rpidattika, The Sikhis are as follows : Kasyaplya (Kasyavarjjika), Gautamlya (Gomarjjiki), Vasisthiya and Saurastrika. kalpasUtra 26 Jan Education International .

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abhijayaMtaM, tiNNi kulA mANavagaNassa // 1 // // 21 // therehito suTTiya-suppaDibuddhahiMto koDiya-kAkaMdarahito vagdhAvaccasagottehito ettha NaM koDiyagaNe nAmaM gaNe niggae / tassa NaM imAo cattAri sAhAo, cattAri kulAiM evamAhijjaMti / se kiM taM sAhAo? sAhAo evamAhijjaMti, taM jahA-uccAnAgari vijjAharI ya vairI ya majjhimillA ya / koDiyagaNassa eyA, havaMti cattAri sAhAo // 1 // se kiM taM kulAiM? kulAI evamAhijjaMti, taM jahApaDhamittha baMbhalijjaM, biiyaM nAmeNa vacchalijja tu| taiyaM puNa vANijjaM, cautthayaM paNhavAhaNayaM // 1 // // 216 // therANaM suTTiya-suppaDibuddhANaM koDiyakAkaMdagANaM vagdhAvaccasagottANaM ime paMca therA aMtevAsI ahAvaccA abhiNNAyA hutthA, taMjahA-there kalpasUtra 300

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3. abhijayanta, ye tIna kula mAnavagaNa ke haiN| The kulas are as as follows : Rsigotraka, Rsidattika and Abhijayanta. 216. Sthavira Susthita and Supratibuddha were both known as Kotika Kakandika, and were both of the Vyaghrapatya gofra. They were the founders of the Kotika gana. It has four sikhis and four kulas. 216. koTika-kAkandika nAma se prasiddha, vyAghrApatya gotrIya sthavira susthita aura supratibuddha se koTikagaNa nAmaka gaNa niklaa| usa gaNa se cAra zAkhAeM aura cAra kula nikale, aisA kahate haiN| prazna - ve zAkhAeM kauna-kauna sI haiM ? uttara - ve zAkhAeM isa prakAra haiM, jaise- 1. uccanAgarikA, 2. vidyAdharI, 3. vajI aura 4. mdhymikaa| ye koTika gaNa kI cAra zAkhAeM haiM / prazna - ve kauna-kauna se kula haiM ? uttara - ve kula isa prakAra haiM, jaise-1. brahmaliptaka, 2. vatsaliptaka, 3. vAriNajya aura 4. praznavAhanaka / The sakhas are as follows: Uccanagarika, Vidyadhari, Vajri and Madhyamiki. ___The kulas arc as follows : Brahmaliptaka, Vatsaliptaka, Vanijya and Prasnavahanaka. 217. koTika-kAkandika nAma se prasiddha, vyAghrApatya gotrIya sthavira sUsthita aura supratibaddha ke ye pAMca antevAsI sthavira unheM putra ke samAna priya tathA prakhyAta the |ythaa-1.sthvir 217. Sthaviras Susthita and Supratibuddha, both known as Kotika Kikandika, had the following five disciples, dear to them as sons. kalpasUtra

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ajjaiMdadinne, there piyagaMthe, there vijjAharagovAle kAsavagotte NaM, there isidatte, there arihdtte| therehito NaM piyagaMhito ettha NaM majjhimA sAhA niggayA / therehito NaM vijjAharagovAhito tattha NaM vijjAharI sAhA niggayA // 217 // _therassa NaM ajjaiMdadinnassa kAsavagottassa ajjadinne there aMtevAsI goyamasagotte / therassa NaM ajjadinnassa goyamasagottassa ime do therA aMtevAsI ahAvaccA abhiNNAyA hutthA, taM jahA-there ajjasaMtiseNie mADharasagotte, there ajjasIhagirI jAissare kosiyagotte / thereMhito NaM ajjasaMtiseNiehito NaM mADharasagottehiMto ettha NaM uccAnAgarI sAhA niggayA // 218 // therassa NaM ajjasaMtiseNiyassa mADharasagottassa ime cattAri therA kalpasUtra 302

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kalpasUtra 303 Arya indradinna 2. sthavira priyagrantha, 3. kAzyapa gotrIya sthavira vidyAdhara gopAla, 4. sthavira RSidatta, aura 5. sthavira pradatta / sthavira priyagrantha se yahAM madhyamikA zAkhA niklii| sthavira vidyAdhara gopAla se yahA~ vidyAdharI zAkhA niklii| 218. kAzyapa gotrIya sthavira prArya indradina ke antevAsI prAryadina gautama gotrIya the| - gautama gotrIya sthavira Aryadina ke ye do antevAsI sthavira putra ke samAna tathA prakhyAta the| yathA 1. mADara gotrIya sthavira zrArya zAntisena aura 2. jAtismaraNaprApta kauzika gotrIya grArya siMhagiri / mADhara gotrIya sthavira prArya zAntisena se yahAM uccAnAgarI zAkhA niklii| 216. mADhara gotrIya sthavira prArya zAntisena ke ye cAra antevAsI sthavira These were Sthavira Arya Indradinna, Sthavira Priyagrantha, Sthavira Vidyadharagopala of the Kasyapa gotra, Sthavira Rsidatta and Sthavira Arahadatta. Sthavira Priyagrantha was the founder of the Madhyamika sakha. Sthavira Vidyadharagopala, was the founder of the Vidyadhari sakha. 218. Sthavira aryadinna of the Gotama gotra, was the disciple of Sthavira Arya Indradinna. Sthavira Aryadinna had two disciples dear to him as sons, namely, Sthavira Arya Santisena of the Madhara gotra and Sthavira Arya Simhagiri of the Kausika gotra. Arya Simhagiri possessed the power to recollect past lives. Sthavira Arya Santisena was the founder of the Uccanagari sakha 219. Arya Santisena had four disciples dear to him_as_sons: namely, Sthavira arya Srepika,

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kalpasUtra 304 aMtevAsI ahAvaccA abhiNNAyA hotthA, [taMjahA - ] ( graM01000) there ajjaseNie, ajjatAvase, ajjakubere, there ajjaisipAlie / therehito NaM ajjaseNiehiMto ettha NaM ajjaseNiyA sAhA niggayA / therehito NaM ajjatAvasahito ettha NaM ajjatAvasI sAhA niggayA / therehito NaM ajjakuberehito ettha NaM ajjakuberA sAhA niggayA / therehito NaM ajjaisipAliehiMto ettha NaM ajjaisipAliyA sAhA niggayA // 216 // therassa NaM ajjasIhagirissa jAIsarassa kosiyagottassa ime cattAri therA aMtevAsI ahAvaccA abhiNNAyA hotyA, taMjahA - there dhaNagirI, there ajjavaire, there ajjasamie, there arahadine / therehiMto NaM ajjasamiehito goyamasagottehiMto ettha NaM baMbhaddIviyA sAhA

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Sthavira Arya Tapasa, Sthavira Arya Kubera and Sthavira Arya Rsipalita. putra-samAna tathA prakhyAta the| yathA-1.sthavira Arya zreNika, 2. sthavira prArya tApasa, 3. sthavira Arya kabera. aura 4. sthavira Arya Rssipaalit| sthavira Arya dheNika se yahAM Arya-zreriNakA nAma kI zAkhA niklii| sthavira prArya tApasa se yahAM Arya-tApasI zAkhA kA prAdurbhAva huaa| sthavira Arya kubera se yahAM Arya-kuberA zAkhA utpanna Sthavira Arya Srenika was the founder of the Srenika sakhi, Arya Tapasa of the Aryatapas! sakha, Arya Kubera of the Aryakubera sikha and Arya Rsipalita of the Aryarsipalita sakha. sthavira Arya RSipAlita se yahAM Arya-RSipAlitA zAkhA kA prAdurbhAva huaa| 220. jAti-smaraNa-prApta, kauzikagotrIya sthavira Arya siMhagiri ke ye cAra antevAsI sthavira unheM pUtra-samAna priya tathA vikhyAta the, jaise- 1. sthavira dhanagiri, 2. sthavira prArya vajra, 3. sthavira Arya zamita, aura 4. sthavira Arya arhadinna / gautama gotrIya Arya zamita se yahAM brahmadIpikA nAmaka zAkhA kA 220. Sthavira Arya Sinhagiri had four disciples, dear to him as sons : namely, Sthavira Dhanagiri, Sthavira Arya Vajra, Sthavira Arya Samita and Sthavira Arahaddinna. Arya Samita was the founder of the Brahmadipika sakha. kalpasUtra 305

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niggayA / therehito NaM ajjavairehito [goyamasagottehito] ettha NaM ajjavairA sAhA niggayA // 220 // therassa NaM ajjavairassa goyamasagottassa ime tiNNi therA aMtevAsI ahAvaccA abhiNNAyA hotthA, taMjahA-there ajjavairaseNie, there ajjapaume, there ajjarahe / therehito NaM ajjavairaseNiehito ettha NaM ajjanAilI sAhA niggyaa| therehito NaM ajjapauhito ettha NaM ajjapaumA sAhA niggayA / therehito NaM ajjaraheMhito ettha NaM ajjajayaMtI sAhA niggayA // 221 // therassa NaM ajjarahassa vacchasagottassa ajjapUsagirI there aMtevAsI kosiyagotte / therassa NaM ajjapUsagirissa kosiyagottassa ajjaphaggumite there aMtevAsI goyamasagotte / kalpasUtra 306 Jan Education International For Private & Personal use only

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Arya Vajra, who was of the Gotama gotra, was the founder of the Aryavajra sikhi. prAdurbhAva huaa| gautama gotrIya sthavira Arya vaca se yahA~ pArya-vajA nAmaka zAkhA prArambha huii| 221. gautama gotrIya sthavira prArya vajra ke ye tIna antevAsI sthavira vatsa-sadRza tathA prakhyAta the, jaise - 1. sthavira Arya vajrasena, 2. sthavira prArya padma aura 3. sthavira Arya rth| sthavira Arya vanasena se yahAM Arya-nAIlI (nAgilA) zAkhA niklii| sthavira prArya padma se yahAM pArya-padma zAkhA prArambha 221. Sthavira Arya Vajra had three disciples, dear to him as sons, namely, Sthavira Arya Vajrasena. Sthavira Arya Padma and Sthavira Arya Ratha. Arya Vajrasena was the founder of the Aryanagila sakhi, Arya Padma of the Aryapadma sakhi and Arya Ratha of the Aryajayanti sakhi. Commun - sthavira Arya ratha se yahAM pArya-jayantI zAkhA prArambha huii| 222. vatsa gotrIya sthavira Arya ratha ke antevAsI sthavira pArya puSyagiri kauzika gotrIya the| kauzika gotrIya sthavira Arya pUSyagiri ke antevAsI at sthavira Arya phalgumitra gautama gotrIya the| 222. Arya Pusyagiri, of the Kausika gotra, was the disciple of Arya Ratha, who was of the Vatsa gotra. The disciple of Arya Pusyagiri was Arya Phalgumitra of the Gotama gotra. kalpasUtra ein Education International

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Pucas vaMdAmi phaggumittaM ca goyamaM dhaNagiriM ca vaasittuN| kocchaM sivabhUiM pi ya, kosiya dojjaMtakaNTe ya // 1 // taM vaMdiUNa sirasA, cittaM vadAmi kAsavaM gottaM / nakkhaM kAsavagottaM, rakkhaM pi ya kAsavaM vaMde // 2 // vaMdAmi ajjanAgaM ca goyama jehilaM ca vaasiddhuuN| viNDaM mADharagottaM, kAlagamavi goyamaM vaMde // 3 // goyamagottakumAraM, sappalayaM taha ya bhaddayaM vaMde / theraM ca ajjavuDDhaM, goyamaguttaM namasAmi // 4 // taM vaMdiUNa sirasA, thiracitta-carittanANasaMpannaM / theraM ca saMghavAliyakAsavagottaM paNivayAmi // 5 // vaMdAmi ajjahatthi ca kAsavaM khaMtisAgaraM dhIraM / gimhANa paDhamamAse, kAlagayaM ceva suddhassa // 6 // vaMdAmi ajjadhammaM ca suvvayaM sIlaladdhisaMpannaM / jassa nikkhamaNe devo, chattaM varamuttamaM vahai // 7 // hatthaM kAsavagotaM, dhamma sivasAhagaM paNivayAmi / auB kalpasUtra 308

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223. gautama gotrIya phalgamitra, vAsiSTha gotrIya dhanagiri, kotsa gotrIya zivabhUti tathA kauzika gotrIya dauSyantakRSNa (dojjatakaNTa) kI vandanA karatA huuN| 1 / una sabhI ko zira jhukAkara, bandana kara, kAzyapa / gotrIya citta kA vandana karatA hai| kAzyapa gotrIya nakSa aura kAzyapa gotrIya rakSa kA bhI vandana karatA huuN|2| _gautama gotrIya Arya nAga aura vAziSTha gotrIya jehila ko namaskAra karatA hai| mADhara gotrIya viSNU / aura gautama gotrIya kAlaka kA bhI vandana karatA hai|3| gautama gotrIya kumAra, sappalaya (sampalita) tathA / bhadraka ko namaskAra karatA huuN| gautama gotrIya sthavira Arya vRddha ko bhI namaskara karatA huuN|4| una sabhI ko zira jhukAkara, vandana kara, sthira citta vAle, cAritra aura jJAnasampanna, kAzyapa gotrIya sthavira saMghapAlita ko praNAma karatA hai|5|| kAzyapagotrIya, kSamA ke sAgara, dhIra Aya hasti kA vandana karatA hU~ / pArya hasti grISma Rtu kA prathama mAsa aura zuddha pakSa arthAt caitrazukla meM kAladharma ko prApta hae the|6| jinake dIkSA grahaNa ke samaya devoM ne uttama chatra ko dhAraNa kiyA thA, aise suvratI aura zIla-labdhi. sampanna prArya dharma kA vandana karatA huuN| 7 / kAzyapa gotrIya hasta aura zivasAdhaka dharma ko praNAma karatA hai| 223. I bow to Phalgumitra, the Gotama; Dhanagiri the Vasistha; Sivabhati, the Kautsya and Dausyantakrsna the Kasyapa. I bow my head to them and to Citta of the Kasyapa gotra. I bow to Naksa, the Kasyapa as well as Raksa, the Kasyapa. I bow to Arya Naga, the Gotama; Jehila the Visistha; Vispu, of the Midhara gotra; Kalaka, the Gotama; Kumara, Sampalita and Bhadraka as well as Sthavira Arya VIddha of the Gotama gotra. I bow my head to them all and offer my veneration to Sthavira Sangbapalita, tranquil of heart and possessed of true knowledge and virtue. I bow to Arya Hastin, the abode of peace and endurance (ksanti), the steadfast one who passed away in the first month of summer, on the fourth day of the bright fortnight of Caitra. I bow to Arya Dharma, who was persevering in his vows and steadfast in moral discipline. When he left his home, the gods attended him with parasoles. I bow to Hasta, of the Kasyapa gotra, and to Dharma, who was steadfast in his pursuit of kalpasUtra Jan Education International

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sIha kAsavagotaM, dhamma pi ya kAsavaM vaMde // 8 // suttattharayaNabharie, khamadamamaddavaguNehiM saMpanne / devaDDhikhamAsamaNe, kAsavagotte paNivayAmi // 9 // 223 // ||ch|| pus teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre vAsANaM savIsairAe mAse viikkate vAsAvAsaM pajjosavei // 224 // ___ se keNa?NaM bhaMte ! evaM vuccai-samaNe bhagavaM mahAvIre vAsANaM savIsairAe mAse viikkate vAsAvAsaM pajjosavei ? jao NaM pAeNaM agArINaM agArAiM kaDiyAiM ukkaMpiyAiM chaNNAI littAiM guttAI ghaTAI maTThAiM saMpadhUmiyAiM khAodagAiM khAyaniddhamaNAI appaNo aTThAe kalpasUtra 310 Bain Education International

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kAzyapa gotrIya siMha aura kAzyapa gotrIya dharma kA bhii| vandana karatA huuN| 8 / sUtra-rUpa aura usake artha-rUpa ratnoM se bhare hue, kSamA, dama aura mArdavAdi guNoM se sampanna, kAzyapa gotrIya devaddhigaNi kSamAzramaNa ko praNAma karatA hU~ / 6 / spiritual welfare. I also bow to Simba of the Kasyapa gotra as well as Dharma the Kisyapa. I bow to Devarddhi Ksamasramana, of the Kasyapagotra, who was an abode of kindness, self-restraint and gentleness, and was possessed of the gems of canonic sutras along with their true meaning. Sadhu Samacari (Being rules for sadhus during their rain-resort) 224. In those times, in those days, Sramana Bhagavan Mahavira had commenced his paryusana (rain resort) after a month and twenty days of the rainy season had passed. 225. And why, now, is it being said that Bhagavan Mahavira commenced his paryusana (rain resort) after a month and twenty days of the rainy season had passed ? By this time most house-holders have spread their houses with mats, whitewashed them, covered them, plastered, polished and levelled them, cleansed them, fenced them and purified them with incense-smoke. They have also dug gutters and constructed drains. And they have made pujus sAdhu-samAcArI 224. usa kAla aura usa samaya zramaNa bhagavAna mahAvIra varSAkAla ke bIsa rAtri sahita eka mAsa vyatIta hone para arthAt pApAr3hI cAturmAsI se pacAsa dina vyatIta hone para varSAvAsa rhe| 225. he bhagavan ! yaha kisa kAraNa se aisA kahA jAtA hai ki thamaNa bhagavAna mahAvIra varSA-Rtu ke bIsa rAtri sahita eka mAsa vyatIta hone para varSAvAsa rahe? uttara - kAraNa yaha hai ki usa samaya prAya: karake gRhasthoM ke ghara cAroM ora se caTAiyoM Adi se AcchAdita hote haiM, saphedI kiye hue hote haiM, Dhake hue hote haiM, lepana kiye hue hote haiM, cAra dIvArI se surakSita hote haiM, ghasa karake samAna kiye hue hote haiM, zuddha kie hue hote haiM athavA mulAyama kiye hue hote haiN| dhUpoM se sugandhita kiye hue hote haiM, khude hue jalAzaya se yukta hote haiM, khudI huI nAliyoM se yukta hote haiM, svayaM ke liye Guitas kalpasUtra ein Education International

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kalpasUtra 312 kaDAI paribhuttA pariNAmiyAiM bhavaMti / se teNaTTeNaM bhaMte ! evaM buccaisamaNe bhagavaM mahAvIre vAsANaM savIsairAe mAse vikkate vAsAvAsaM pajjosavei // 225 // jahA NaM samaNe bhagavaM mahAvIre vAsANaM savIsairAe mAse viikkate vAsAvAsaM pajjosavei, tahA NaM gaNaharA vi vAsANaM jAva pajjosaviti // 226 // jahA NaM gaNaharA vAsANaM jAva pajjosaviti, tahA NaM gaNaharasIsA vi vAsANaM jAva pajjosaviti // 227 // jahA NaM gaNaharasIsA vAsANaM jAva pajjosaviti, tahA NaM therA vi vAsANaM jAva pajjosaviti // 228 // jahA NaM therA vAsANaM jAva pajjosaviti, tahA NaM je ime ajjattAe samaNA niggaMthA viharaMti, ee vi NaM vAsANaM savIsairAe

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kalpasUtra 313 ThIka kiye hue hote haiM, svayaM ke nivAsa kiye hue hote haiM, jIva-jantu rahita svaccha kiye hue hote haiN| isa kAraNa se aisA kahA jAtA hai ki zramaraNa bhagavAn mahAvIra varSA Rtu ke bIsa rAtri sahita eka mAsa vyatIta hone para varSAvAsa rahe / 226. jaise zramaNa bhagavAn mahAvIra varSA Rtu ke bIsa rAtri sahita eka mAsIta hone para vAsa rahe haiM, vaise hI gaNadhara bhI varSA Rtu ke paMcAsa dina vyatIta hone para varSAvAsa rahe haiN| 227. jaise gaNadhara varSA Rtu ke pacAsa dina vyatIta hone para varSAvAsa rahe haiM, vaise hI gaNadharoM ke ziSya bhI varSA Rtu ke pacAsa dina vyatIta hone para varSAvAsa rahe haiN| 228. jaise gaNadhara - ziSya varSA Rtu ke pacAsa dina vyatIta hone para varSAvAsa rahe haiM, vaise hI sthavira bhI varSARtu ke pacAsa dina vyatIta hone para varSAvAsa rahe haiN| 226. jaise sthavira prASAr3hI cAturmAsI se pacAsa dina vyatIta hone para varSAvAsa rahe haiM, vaise hI Aja-kala jo mani vicarate haiM. vidyamAna haiM, ve bhI bhASAr3I their houses comfortable for themselves and suitable for the season ( parinamitani). This is why it is being related that Bhagavan Mahavira commenced his paryusana (rain-resort) only after a month and twenty days of the rainy season had passed. 226-231 The ganadharas followed the example set by Bhagavan Mahavira. The disciples of ganadharas followed the ganadharas. Other sthaviras followed the foot-steps of these disciples. Present sramanas - nirgranthas do as these sthaviras had done. Our teachers and acaryas do the same. We, too, follow in their wake. We commence our paryusana after a month and twenty days of the rainy season is over. LB

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kalpasUtra 314 mAse vikkate jAva pajjosaviti // 229 // jahA NaM je ime ajjattAe samaNA niggaMthA vAsANaM savIsairAe mAse vikkate vAsAvAsaM pajjosaviti, tahA gaM amhapi AyariyA uvajjhAyA vAsANaM jAva pajjosaviti // 230 // jahA NaM amhaM AyariyA uvajjhAyA vAsANaM jAva pajjosaviti, tahA NaM amhevi vAsANaM savIsairAe mAse vikkate vAsAvAsaM pajjosavemo | aMtarAvi ya se kappai pajjosavittae, no se kappaitaM rayaNa uvAyaNAvitta // 231 // vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthoNa vA savvao samaMtA sakosaM joyaNaM uggahaM ogihnittA NaM ciTThiuM ahAlaMdamavi uggahe // 232 //

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The par yusana may be commenced carlier than the fiftieth night of the season, but not later, cAturmAsI se pacAsa dina vyatIta hone para varSAvAsa rahate haiN| 230. jaise jo Aja-kala zramaNa nirgrantha prASADhI cAturmAsI se pacAsa dina vyatIta hone para varSAvAsa rahe haiM vaise hI hamAre prAcArya, upAdhyAya bhI barSA-Rtu ke pacAsa dina vyatIta hone para varSAvAsa rahate haiN| 231. jaise hamAre prAcArya, upAdhyAya varSA-Rtu ke pacAsa dina vyatIta hone para varSAvAsa rahate haiM vaise hI hama bhIpApAr3hI cAturmAsI se pacAsa dina vyatIta hone para varSAvAsa rahate haiM / isa samaya se pUrva bhI varSAvAsa rahanA kalpatA hai (ucita hai, zAstrokta hai), kintu usa rAtri kA ullaMghana karanA nahIM kalpatA hai, ucita nahIM hai| arthAt varSARtu-pASAr3hI cAturmAsI se pacAsavIM rAtri kA ullaMghana nahIM karanA cAhie, pacAsavIM rAtri se pUrva hI varSAvAsa kara lenA cAhie / 232. varSAvAsa meM rahe hue nirgrantha aura nirgranthiniyoM ko cAroM ora pAMca kosa (16 kilomITara) taka avagraha ko dhAraNa kara rahanA kalpatA hai / pAnI se gIlA hamA hAtha jaba takana sUkha jAya taba taka bhI avagraha meM rahanA kalpatA hai aura bahuta samaya taka bhI rahanA kalpatA hai, parantu ava graha ke bAhara rahanA nahIM kalpatA hai / 232. Monks and nuns who have arrived at a rain-resort for the scason, should limit their area of movement to an extent of five kosas (approximately sixteen kilometres) all around. They can dwell for a short or a long period anywhere within this limit but it is not proper to go beyond it. kalpasUtra ein Education International

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kalpasUtra 316 vAsAvAsaM pajjosaviyANaM kappati [niggaMthANa vA niggaMthINa vA ] savvao samaMtA sakosaM joyaNaM bhikkhAyariyAe gaMtuM paDiniyattae / jattha NaM naI nicoyagA niccasaMdaNA no se kappai savvao samaMtA sakosaM joyaNaM bhikkhAyariyAe gaMtuM paDiniyattae / eravatI kuNAlAe jattha cakkiyA siyA egaM pAdaM jale kiccA egaM pAdaM thale kiccA evaM cakkiyA, evaM NaM kappai savvao samaMtA sakosaM joyaNaM bhikkhAyariyAe gaMtuM paDiniyattae / evaM no cakkiyA, evaM NaM no kappai savvao samaMtA sakosaM joyaNaM bhikkhAyariyAe gaMtuM paDiniyattae // 233 // vAsAvAsaM pajjosaviyANaM atthegaIyANaM evaM vRttapuvvaM bhavai - ' -'dAve bhaMte ! evaM se kappas dAvittae, no se kappai paDigAhittae || 234 // vAsAvAsaM pajjosaviyANaM atthegaIyANaM evaM vRttapuvvaM bhavati - 'paDi

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233. During paryusana, monks and nuns may move to and fro for a distance of five kosas all around in order to collect alms. But in case there is a perennial and deep river intervening within this bound, it is not proper to. move for the whole distance of five kosas. However, if the river be like Eravati, which flows near the town of Kunala, a river which can be crossed by keeping one leg in the water and one leg out it, then it is quite proper for monks and nuns to move for a distance of five kosas all around; but not otherwise. 233. varSAvAsa meM rahe hue nirgrantha aura nirgranthiniyoM ko cAroM ora pAMca kosa taka bhikSAcaryA (gocarI) ke liye jAnA aura vApisa AnA kalpatA hai| jahAM nadI sarvadA pAnI se bharI huI aura sarvadA pravAhamAna ho vahAM sabhI tarapha pAMca kosa taka bhikSAcarI (gocarI) ke liye jAnA aura vApisa pAnA nahIM kalpatA hai| airAvatI nadI kuNAlA nagarI meM hai| jahAM eka para pAnI meM rakhakara calA jA sakatA hai aura eka paira pAnI se bAhara rakhakara calA jA sakatA hai vahAM aise sthala para cAroM ora pAMca kosa taka bhikSAcarI ko jAnA aura vApisa pAnA kalpatA hai| kintu aisA zakya nahIM hai to cAroM ora pAMca kosa taka bhikSAcarI ke liye jAnA aura pAnA nahIM kalpatA hai| 234. varSAvAsa meM rahe hue kitane hI zramaNoM ko pUrva meM hI isa prakAra kahA huA hotA hai ki, "he bhadanta ! tuma denA" to unheM isa prakAra denA kalpatA hai kintu svayaM ke liye svIkAra karanA nahIM klptaa| 235. varSAvAsa meM rahe hue kitane hI zramaNoM ko prArambha meM hI isa prakAra kahA huA hotA hai ki, 'bhadanta! tuma lenA' to unheM isa prakAra lenA kalpatA hai kintu dUsaroM ko denA nahIM kalpatA hai| 234--236. During paryusana, a monk may be instructed "Give Sir". He is then permitted to give as instructed, but it is not proper for him to accept for himself. Or, his instructions may be : "Accept Sir" in which case it would be proper for him to accept. But if his instructions are "Accept Sir, kalpasUtra 317 ein Education International

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Samme gAhe bhaMte!' evaM se kappai paDigAhittae, no se kappai daavitte|235|| vAsAvAsaM pajjosaviyANaM atthegaiyANaM evaM vRttapuvvaM bhavai-'dAve bhaMte! paDigAhe bhaMte!' evaM se kappai dAvittae vi paDigAhittae vi|236| ___ vAsAvAsaM pajjosaviyANaM no kappati niggaMthANa vA niggaMthINa vA haTThANaM AroggANaM baliyasarIrANaM imAo nava rasavigaIo abhikkhaNaM 2 AhArittae, taMjahA-khIraM, dahi, navaNIyaM, sappi, tillaM, guDaM, mahuM, majja, maMsaM // 237 // __ vAsAvAsaM pajjosaviyANaM atthegaIyANaM evaM vRttapuvvaM bhavati, 'aTTho bhaMte ! gilANassa ?' se ya vaejjA 'aTTho' / se ya pucchyivve'kevatiteNaM aTTho?' se ya vaijjA-'evaieNaM aTTho gilANassa' / jaM se Eucl kalpasUtra 318

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Give Sir", then he can either accept for himself or give as he pleases. 236. varSAvAsa meM rahe hue kitane hI nirgranthoM ko prArambha meM hI isa prakAra kahA hayA hotA hai ki, 'he bhadanta ! tuma denA, he bhadanta ! tuma grahaNa karanA' to unheM isa prakAra se dUsaroM ko denA pIra svayaM ko grahaNa karanA kalpatA hai| 237. varSAvAsa meM rahe hae zramaNoM aura zramaNiyoM ko jo hRSTa-puSTa hoM, niroga hoM, baliSTha zarIra vAle hoN| unheM ina nau rasa-vikRtiyoM ko punaH punaH khAnA nahIM kalpatA hai| jaise-1. kSIra-dUdha, 2. dahI, 3. navanItamakkhana, 4. ghI,5. tela, 6.gur3a, 7. madhu, 8. madya aura 6. maaNs| 238. varSAvAsa meM rahe hue kitane hI sAdhuoM ko prArambha meM hI isa prakAra kahA huA hotA hai ki, 'he| bhagavan ! glAna (asvastha, bImAra) ke liye AvazyakatA hai ? yadi vaha kahe ki prayojana hai, to usake pazcAt usa glAna-bImAra se pUchanA cAhie ki kitanI mAtrA meM AvazyakatA hai? usase pUchakara uttara de ki 'asvastha / vyakti ko itane pramANa meM (dUdha, dahI Adi kI) AvazyakatA hai| vaha asvastha vyakti jitane pramANa kI AvazyakatA batalAve 237. For monks and nuns of a strong physique, who are in good health and are free of disease, it is not proper to partake regularly of the following nine savoury stuffs which are contaminated by nature (rasa-vikrtayal) : milk, butter, ghee, oil, jaggery, honey, liquor and meat. 238. During, paryusana many monks and nuns are asked : "Is it (i.e.any of the above) required for the sick?" If the sick monk were to say "Yes, it is required". Then he should be asked "How much is required? In reply it would be said : "So much is needed for the sick". One should, then, accept, as alms, just the quantity that is needed. One should request for just the need kalpasUtra 316 *zAstrakAra ne yahA~ sAmAnya pATha ke rUpa meM vikRtikAraka nau uttarAdhyayana sUtra adhya. 6 gAthA 70-71 Adi-meM madhu, madya padArthoM kI gaNanA dete hue madhu, madya aura mAMsa kA ullekha kiyA aura mAMsa ko aprazasta evaM mahAvikRtikAraka mAnate hue inake ho aisA pratIta hotA hai| kyoMki, bizeSa pATha ke rUpa meM zAstroM- grahaNa bhakSaNa kA pUrNarUpeNa niSedha kiyA gayA hai jo jaina-paramparA nizItha0 udde0 3. sUtra 28, nizItha bhASya gA0 1565, 3166 sammata hai| Only

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pamANaM vadati se ya pamANao ghettavve / se ya vinnavejjA, se ya vinnavemANe labhejjA, se ya pamANapatte 'hou, alAhi' iti vattavvaM siyaa| se kimAhu bhaMte ! evaIeNaM aTTho gilANassa / siyA NaM evaM vayaMta paro vaijjA-'paDiggAhehi ajjo !' tumaM pacchA bhokkhasi vA pAhisi vA evaM se kappai paDigAhittae, no se kappai gilANanIsAe paDiggAhittae // 23 // __ vAsAvAsaM pajjo0 atthi NaM therANaM tahappagArAiM kulAI kaDAI pattiyAiM thejjAiM vesAsiyAiM sammayAiM bahumayAiM aNumayAiM bhavaMti, jattha se no kappati adaThTha vaittae 'atthi te Auso ! imaM vA 2?' / TOne Comme kalpasUtra 320 Bain Education International

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utane hI pramANa meM una vastuoM ko grahaNa karanA amount and accept it if the request be granted. caahie| lAne ke liye jAne vAlA prArthanA kare aura Having received the required amount one should prArthanA karatA huA (dugdhAdi padArtha) prApta kre| jaba say "No more, this is enough." If the donor icchita padArtha pramANa meM prApta ho jAya to 'basa, paryApta were to ask, "Why do you say so Sir ?" then one should answer, "This is the quantity needed for hai' isa prakAra use kahanA caahie| usake pazcAt padArtha the sick". If the donor were then to say. "Take dene vAlA dAtA yadi kahe ki, 'he bhagavan ! basa, paryApta more, Sir, you can eat the rest yourself or give it hai' aisA Apa kyoM kahate haiM ? to, uttara meM grahaNa karane to another," then in such a case it would be proper vAlA zramaNa kahe ki, 'rugNa ke liye itanI hI Avazya- to accept the extra gift; but to accept it in the name katA hai|' aisA kahane para bhI kadAcit padArtha-dAtA of the sick person would not be proper. grahastha yaha kahe ki 'he prAya! pApa grahaNa kareM, pApa vAda meM khA lenA athavA pI lenA' isa prakAra kA saMlApa hA ho to AvazyakatAnusAra adhika mAtrA meM padArtha lenA kalpatA hai| parantu rugNa vyakti ke nAma se yA bahAne se adhika grahaNa karanA nahIM kalpatA hai| 236. varSAvAsa meM rahe hue sthaviroM ke tathAprakAra ke 239. During paryusana, many monks develop kulAdi kiye hue hote haiM, jo prItipAtra hote haiM, sthiratA relations of friendliness or of constancy or favour vAle hote haiM, vizvAsapAtra hote haiM, sammata hote haiM, or liking or cordiality towards particular families. bahumata hote haiM, anumati vAle hote haiM, una kuloM meM But it is not proper for monks, when visiting such ____families, to demand, "Sir, do you have such and jAkara, icchita padArthoM ko na dekhakara una sthaviroM ko such a thing?" Why, now, is this being said ? isa prakAra kahanA nahIM kalpatA - "he AyuSman ! yaha vastu yA vaha padArtha Apake yahAM para hai ?" kalpasUtra 321 ein Education International

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kalpasUtra 322 se kimAhu bhaMte! saDDhI gihI gilai vA, teNiyaM pi kujjA // 238 // vAsAvAsaM pajjosaviyassa niccabhattiyassa bhikkhussa kApati evaM gorakAlaM gAhAikulaM bhattAe vA pANAe vA nikkhamitta vA pavisittae vA, nannattha AyariyaveyAvacceNa vA uvajjhAyaveyAvacceNa vA tavassiveyAvacceNa vA gilANaveyAvacceNa vA khuDDu khuDDiyAe vA avaMjaNajAeNa vA // 240 // vAsAvAsaM pajjosaviyassa cautthabhattiyassa bhikkhussa ayaM evaie visese - jaM se pAo nikkhamma puvvAmeva viyaDagaM bhuccA piccA par3igahagaM saMlihiya saMpamajjiya, se ya saMtharejjA, kappar3a se taddivasaM teNeva bhattaTTeNaM pajjosavittae, se ya no saMtharejjA, evaM se kappai

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prazna -he bhagavan ! una sthaviroM ko aisA kahanA Because a house-holder, who is of a staunch faith, nahIM kalpatA isakA kyA kAraNa hai ? uttara - isa prakAra might then be tempted to purchase the thing kahane se zraddhAvAn gRhastha vaha vastu navIna grahaNa kare, ____requested for, or even steal. kharIdakara lAe athavA corI karake bhI le paae| ataeva aisA nahIM kahanA caahie| 240, varSAvAsa meM rahe hae nityabhojI zramaNa ko 240. It is proper, during paryusaya, for a monk, gocarI ke samaya bhojana athavA pAnI ke liye gahastha ke who is eating one daily meal, to visit the homes of kula kI tarapha eka bAra nikalanA aura eka bAra praveza house-holders only once during the day with the purpose of accepting food as alms. But when he karanA kalpatA hai| kintu prAcArya kI vaiyAvRtya kA is serving an acarya, or a teacher, or one who is kAraNa ho, upAdhyAya kI sevA kA kAraNa ho, tapasvI practising asceticism, or a sick brother or a young kI sevA kA kAraNa ho, asvastha kI sevA kA kAraNa novice of an unripe age, then he may make more ho, jinake dAr3hI-mUMcha ke bAla na Aye hoM, aise nanheM-nanheM ___than a single round of the house-holders' homes. sAdhu-sAdhviyoM kI vaiyAvRtya kA kAraNa ho to eka se adhika bAra bhI usa kula kI tarapha jAnA-pAnA kalpatA hai| 241. varSAvAsa meM rahe hue caturthabhakta karane vAle zramaNa 241. There are special instructions for those monks who take only one meal out of four regular ke lie yaha vizeSatA hai ki upavAsa ke pazcAt meals during peryusana. Such a monk should go (pAraNaka ke dina) prAtaH gocarI ke liye nikala kara out in the morning for alms-begging only on the pahale bikaTaka (nirdoSa) bhojya padArtha grahaNa kare aura day he intends to break his fast. He should partake nirdoSa pAnI piie| usake pazcAt pAtra dhokara, poMchakara, of uncontaminated food and should drink uncon taminated water. He should then rinse and rub sApha kara, utane hI bhojana-sAnI se usa divasa vaha his almsbowl clean. The food he has partaken of nirvAha kre| should suffice him for the day. If not, he may go Emg' ein Education International

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doccaM pi gAhAvaikulaM bhattAe vA pANAe vA nikkhamittae vA pavisittae vA // 241 // vAsAvAsaM pajjosaviyassa chabhattiyassa bhikkhussa kappaMti do goyarakAlA gAhAvaikulaM bhattAe vA pANAe vA nikkhamittae vA pavisittae vA // 242 // vAsAvAsaM pajjosaviyassa aTThamabhattiyassa bhikkhussa kappaMti tao goyarakAlA gAhAvaikulaM bhattAe vA jAva pavisittae vA // 243 // vAsAvAsaM pajjosaviyassa vikiTrabhattiyassa bhikkhussa kappaMti savve vi goyarakAlA gAhAvaikulaM bhattAe vA jAva pavisittae vA / 244 / vAsAvAsaM pajjosaviyassa niccabhattiyassa bhikkhussa kappaMti savvAiM pANagAiM paDigAhittae // 24 // kalpasUtra 324 Jain Education Interational

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once again towards the homes of house-holders and ask for more. 242. A monk, who is taking one out of six regular meals, may, on the day he intends to break his fast, make two rounds of house-holders' homes asking for alms. aww yadi utane hI bhojana aura pAnI se usakA nirvAha nahIM ho sakatA hai to dUsarI bAra bhI gRhastha kula kI pora bhojana-pAnI grahaNa karane ke liye use jAnA-pAnA kalpatA hai| 242. varSAvAsa meM rahe hue chaTThabhakta karane vAle bhikSu ko gocarI ke samaya bhojana lene ke liye athavA pAnI lene ke liye grahastha kUla kI ora do bAra jAnA-pAnA kalpatA hai| 243. varSAvAsa meM rahe hae aSTamabhakta karane vAle zramaNa ko gocarI ke samaya bhojya-padArtha lene ke liye athavA pAnI lene ke liye gRhastha kula kI ora tIna bAra jAnApAnA kalpatA hai| 244, varSAvAsa meM rahe hue vikRSTa bhakta (aSTamabhaktatIna upavAsa se adhika tapa) karane vAle zramaNa ko pAhAra athavA pAnI ke liye pratyeka samaya arthAta jisa samaya icchA ho, usI samaya gRhastha kula kI ora jAnA aura AnA kalpatA hai| 245. varSAvAsa meM rahe hue nityabhojI sAdhu ko sabhI prakAra kA pAnI lenA kalpatA hai| 243. A monk who is taking one out of eight regular meals, may, on the day he breaks his fast.. make three rounds of house-holders' homes asking for alms. 244. A monk who may be fasting for a still longer period, may, on the day he intends to break his fast, go whenever he pleases to make a round of the house-holders' homes. 245. Monks, who eat a meal a day during paryusana, are allowed to take all permitted drinks. kalpasUtra 325 ein Education International

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vAsAvAsaM pajjosaviyassa cautthabhattiyassa bhikkhussa kappaMti tao pANagAiM paDigAhittae, taMjahA-usseima, saMseima, cAulodagaM / 246 / ___ vAsAvAsaM pajjosaviyassa cha?bhattiyassa bhikkhussa kappaMti tao pANagAiM paDigAhittae, taMjahA-tilodagaM tusodagaM javodagaM // 247 // vAsAvAsaM pajjosaviyassa aTThamabhattiyassa bhikkhussa kappaMti tao pANagAiM paDigAhittae, taMjahA-AyAma, sovIraM, suddhaviyaDaM vA / 248 / ___ vAsAvAsaM pajjosaviyassa vikiTThabhattiyassa bhikkhussa kappati ege usiNaviyaDe paDigAhittae, se vi ya NaM asitthe no vi ya NaM sasitthe // 249 // vAsAvAsaM pajjosaviyassa bhattapaDiyAikkhiyassa bhikkhussa kappai ege usiNodae paDigAhittae, se vi ya NaM asitthe no ceva NaM sasitthe, mms kalpasUtra 326

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246. Those who are partaking of one meal out of four regular meals, should take only three kinds of drinks : water mixed with flour, clear vegetable soup (sain.svedima) or water boiled in rice (tandulodaka). 246. varSAvAsa meM rahe hae caturthabhakta karane vAle bhikSuka ko tIna prakAra kA pAnI lenA kalpatA hai| yathA-1. utsvedima (pATA mizrita pAnI) 2. saMsvedima (ubAlI huI bhAjI jise ThaMDe jala se dhoyA jAya vaha pAnI), aura 3. cAulodaka (cAvala kA paanii)| 247. varSAvAsa meM rahe hue SaSThabhakta karane vAle zramaNa ko tIna prakAra kA pAnI lenA kalpatA hai, yathA - 1. tilodaka, 2. tuSodaka aura 3. jvodk| 248. varSAvAsa meM rahe hue aSTamabhakta karane vAle nirgrantha ko tIna prakAra kA pAnI lenA kalpatA hai, yathA1. pAyAma (avasAvaraNa), 2. sauvIra (kAMjI) aura 3 zuddhavikaTa (ussnnjl)| 246. varSAvAsa meM rahe hue vikRSTabhakta (aSTamabhakta se adhika tapa) karane vAle bhikSa ko ekamAtra uSNa vikaTa (zuddha uSNa jala) grahaNa karanA kalpatA hai| vaha bhI annakaraNa rahita kalpatA hai, annakaraNa sahita nhiiN| 250. varSAvAsa meM rahe hae bhakta pratyAkhyAnI (anazana karane vAle) zramaNa ko ekamAtra upraNodaka (garma jala) grahaNa karanA kalpatA hai| vaha bhI anna-karaNa rahita, anna-kaNa sahita nhiiN| vaha bhI kapar3e se chAnA huaA, binA chAnA huprA nhiiN| 247. Those partaking of one meal out of six regular meals should take only these drinks : sesamum-water, chaff-water or barley-water. 248. Those partaking of one out of cight regular meals should take only the following three drinks : avasravana, sour gruel (sauvira i.e. kanji) or hot water. Guntur 249. Those who break their fast after still longer periods may take only hot-water unmixed with any grain. 250. Those abstaining from food altogether should also take only warm water, unmixed with grain, The water should be filtered and pure and should be taken in limited quantities. kalpasUtra 327 ein Education International

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kalpasUtra 328 sevi yaNaM paripUe no ceva NaM aparipUe, se vi ya NaM parimie no ceva aparimie, [ se viNaM bahusaMpaNNe no ceva NaM abahusaMpaNe ] | 250 vAsAvAsaM pajjosaviyassa saMkhAdattiyassa bhikkhussa kappaMti paMca dattIo bhoyaNassa paDigAhittae paMca pANagassa ahavA cattAri bhoyaNassa paMca pANagassa ahavA paMca bhoyaNassa cattAri pANagassa / tattha NaM egA dattI loNAsAyaNa mittamavi paDiggAhiyA siyA, kappai se taddivasaM teNeva bhattadveNaM pajjosavittae, no se kappai doccaM pi gAhAvaikulaM bhattAe vA pANAe vA nikkhamittae vA pavisittae vA // 251 // vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA jAva uvassayAo sattagharaMtaraM saMkhaDa sanniyaTTacArista ittae / ege

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vaha bhI parimita, aparimita nahIM / [vaha bhI jitanA cAhie utanA hI, adhika yA kama nahIM] / 251. varSAvAsa meM rahe hue, nizcita saMkhyAvAlI dattipramANa pAhAra lene vAle zramaNa ko pAMca datti bhojana ko aura pAMca datti pAnI kI grahaNa karanA kalpatA hai / athavA cAra datti bhojana ko pAMca datti jala kI lenA kalpatA hai / athavA pAMca datti bhojana kI aura cAra datti jala kI grahaNa karanA kalpatA hai| vahAM namaka ke karaNa jitanA bhI jisakA prAsvAda liyA gayA ho, vaha bhI eka datti ginI jAtI hai| aisI datti svIkAra karane ke pazcAt usa zramaNa ko usa dina usa bhojana se hI nirvAha karanA kalpatA hai / usa bhikSu ko dUsarI bAra punaH gRhastha kula kI ora bhojana athavA pAnI ke liye nikalanA aura praveza karanA nahIM kalpatA hai| 252. varSAvAsa meM rahe hue, nirgrantha aura nirgranthiniyoM ko upAzraya zayyAtara (niSiddha) ghara se sAta gharoM taka jahAM saMkhaDi (jImanavAra) hotA ho, vahAM gocarI ke liye jAnA nahIM klptaa| kitane ho aisA kahate haiM ki zayyAtara-gRha ke atirikta sAta ghara taka jahAM jImanavAra 251. During paryusana, a monk who vows tc accept a fixed number of gifts should take oply five gifts of food and five of drinks; or he may accept four gifts of food and five of drinks; alternatively, he may accept five gifts of food and four of drinks. The little salt that he partakes of, should be counted as one whole gift. The day he accepts such a gift of food, he should be content with this gift for the whole day and accept no more. He should not go out towards house-holders homes seeking for alms again. awww Eutus 252. During paryusara, it is not proper for those monks or nuns, who are observing a rule of visiting only certain homes, to go to a house where a festive meal (sankhadi) is being cooked, if the house lies within a range of seven houses from the house in which they are lodged. Some say that they should not go to a festive meal in a house, if the house be within a range of seven houses counting the house in which they are lodged. kalpasUtra 329 ein Education International

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Suites puNa evamAhaMsu-no kappai jAva uvassayAo pareNa sattagharaMtaraM saMkhaDi sanniyaTTacArissa itte| ege puNa evamAhaMsu-no kappai jAva uvassayAo paraMpareNa saMDi sanniyaTTacArissa ittae // 252 // " vAsAvAsaM pajjosaviyassa no kappai pANipaDiggahiyassa bhikkhussa kaNagaphusiyamittamavi vuTTikAyaMsi nivayamANaMsi pajjosavittae // 253 // vAsAvAsaM pajjosaviyassa pANipaDiggahiyassa bhikkhussa no kappai agihaMsi piMDavAyaM paDiggAhittA pajjosavittae, pajjosavemANassa sahasA vuTTikAe nivaejjA, desaM bhuccA desamAdAya pANiNA pANi paripihittA uraMsi vA NaM nilijjijjA, kakkhaMsi vA NaM samAhaDijjA, ahAchannANi vA leNANi vA uvAgacchijjA, rukkhamUlANi vA uvAgacchijjA, jahA se pANisi dae vA dagarae vA kalpasUtra 330

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Others do not include the house of lodging within the count. 253. During paryusaya, monks and nuns who use only their palms for their begging bowls, should not seek alms when it is raining, even if the rain be nothing more than a fine spray. Dutwws sump hotA ho vahAM zramaNoM aura dhamariNayoM ko jAnA nahIM klptaa| katipaya kA yaha mantavya hai ki upAyaya- zayyAtara graha se lagAkara paramparA se pAte hae gharoM meM jahAM saMkhaDI ho vahAM jAnA nahIM klptaa| 253. varSAvAsa meM rahe hae karapAtrI zramaraNa ko karaNamAtra bhI sparza ho isa prakAra kA vRSTikAya giratA ho (varSA kI phuhAreM par3atI hoM),aisI dazA meM (pAhArAdi ke lie) jAnA nahIM kalyatA hai| 254. varSAvAsa meM rahe hue karapAtrI zramaraNa ko piNDapAtra-gocarI lekara jahAM ghara na ho arthAta khule AkAza meM bhojana (gocarI) karanA nahIM kalpatA hai| pAcchAdana rahita khule sthAna meM baiThakara bhojana karate samaya acAnaka vRSTikAya gire (varSA ho jAve) to jitane bhAga ko khA liyA hai use khAkara aura bace hue| zepa khAdya padArthoM ko lekara, hAtha se Dhaka kara, usa hAtha ko sIne se cipakAkara rakhe athavA kAMkha (bagala) meM chipAkara rkhe| aisA karake vaha zramaNa jahAM gRhasthoM / ke samyaka prakAra se pAcchAdita ghara hoM, usa tarapha jAya / athavA vRkSa ke nIce kI ora jAya / jisa hAtha meM bhojana hai usa hAtha se pAnI kI baMdoM- phuhAroM Adi 254. It is also not proper during such a rain for these monks and nuns to eat their food in an uncovered spot. These monks and nuns, having accepted food as alms, should not partake of it in an open place devoid of houses. If they happen to be eating in an open place and a sudden shower of rain were to fall, then they should cover the remaining food with their palm and hide it under the chest or the arm-pit. They should then move towards well-covered houses or trees: they should do their best to shelter the food from rain-drops and sprays of falling water. kalpasUtra 331 ein Education International

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kalpasUtra 332 dagaphusiyA vA no pariyAvajjai // 254 // vAsAvAsaM pajjosaviyassa pANipaDiggahiyassa bhikkhussa jaM kiMci araphusiyamittaM pi nivaDai, no se kappai bhattAe vA pANAe vA nikkhamittae vA pavisittae vA // 255 // vAsAvAsaM pajjosaviyassa DiggadhArissa bhikkhussa no kappai vagdhAriyavuTThikAryasi gAhAvaikulaM bhattA vA pANAe vA nikkhamittae vA pavisittae vA, kappar3a se apavuTThikAryasi saMtaruttaraMsi gAhAvaikulaM bhattAe vA pANAe vA nikkhamitta vA pavisittae vA // 256 // ( graM. 1100 ) vAsAvAsaM pajjosaviyassa niggaMthassa ya gAhAvaikulaM piMDavAyapasiure aNupaviTThassa nigijjhiya 2 vuTTikAe nivaijjA, kappai se ahe ArAmaMsi vA ahe uvassayaMsi vA ahe viyaDagihaMsi vA ahe

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kI virAdhanA na ho isa prakAra vaha zramaNa vyavahAra kre| 255. varSAvAsa meM rahe hue pANi-pratigrAhI- karapAtrI bhikSu ko kaNamAtra bhI sparza ho, isa prakAra kI bArIka / phuhAreM par3atI hoM, taba bhojana athavA pAnI ke liye gRhastha kuloM kI tarapha nikalanA aura praveza karanA nahIM klptaa| 256. varSAvAsa meM rahe hue pAtradhArI zramaNa ko / avicchinna dhArA se varSA barasa rahI ho, taba bhojana athavA pAnI ke liye gRhasthakUloM kI ora nikalanA aura praveza karanA nahIM klptaa| yadi alpa varSA ho rahI ho taba andara sUtI vastra aura usa para UnI vastra / por3hakara, tathA pAtra evaM rajoharaNa ko acchI taraha pAcchAdita kara bhojana athavA pAnI ke liye grahasthoM ke gharoM kI tarapha jAnA aura pAnA kalpatA hai| 257. varSAvAsa meM rahe hae aura gocarI ke liye gRhasthoM ke gharoM kI ora gaye hue pAtradhArI zramaNa aura zramariNayoM ko jaba ruka-ruka kara varSA barasa rahI ho, taba bagIce meM jhAr3a ke nIce, athavA upAzraya ke nIce, athavA vikaTa gRha (khule ghara) meM, athavA vRkSa ke nIce jAnA kalpatA hai| 255. Monks and runs, who have just their palms as their begging bowls, should not start on their round of alms towards house-holders' houses, seeking food stuffs or drinks, if it be raining and if the falling drops be large enough to be felt on the body. 256. Monks and nuns who carry bowls, should not go seeking alms towards house-holders' homes when it is raining hard. They may go out if the rain be slight, provided they take care to cover themselves with an under-garment and an overgarment. aulu 257. During paryusana, bowl-carrying monks or nuns, who have proceeded towards the homes of house-holders in order to seek alms, may take shelter under a grove, or in a house, or an open hall without walls (vikala-grha) or a tree, kalpasUtra ein Education International

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kalpasUtra 334 rukkhamUlaMsi vA uvAgacchittae, tattha se puvvAgamaNeNaM puvvAutte cAulodaNe pacchAu bhiliMgasUve kappati se cAulodaNe paDiggAhittae, no se aus liMgasUve paDiggAhittae / tattha se puvvAgamaNeNaM puvvAutte bhiliMgasUve pacchAutte cAulodaNe, kappai se bhiliMgasUve paDiggAhittae, no se kappai cAulodaNe paDiggAhittae / tattha se puvvAgamaNeNaM do vipuvvAuttAI kappaMti se do vi paDiggAhittae / tattha se puvvAgamaNeNaM do vi pacchA uttAiM, no se kappaMti do vi paDiggAhittae, je se tattha punvAgamaNeNaM puvvAutte se kappai paDiggAhittae, je se tattha puvvAgamaNeNaM pacchAutte, se no kappai paDiggAhittae // 257 // vAsAvAsaM pajjosaviyassa niggaMthassa gAhAvaikulaM piMDavAyapaDiyA aNupaviTThassa nigijjhiya 2 vuTTikAe nivaijjA, kappara se ahe

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kalpasUtra 335 uparokta sthAnoM meM jAne ke bAda, vahAM usa sthAna para zramaNa athavA zramaNI ke pahuMcane ke pUrva hI yadi taiyAra kiyA huA cAvala prodana milatA hai aura pahuMcane ke pazcAt pIche se taiyAra kiyA huA "bhiliMgasUpa" (dAla Adi) prApta hotA hai, taba zramaNa athavA zramaNI ko cAvala prodana grahaNa karanA kalpatA hai kintu bhiliMga sUpa grahaNa karanA nahIM kalpatA hai / vahAM pahuMcane se pUrva hI taiyAra kiyA huA bhiliMgasUpa ( dAla grAdi) milatA hai aura pahuMcane ke pazcAt taiyAra kiyA huA cAvala zrodana milatA hai, taba unheM bhiliMga sUpa grahaNa karanA kalpatA hai, kintu cAvala-prodana grahaNa karanA nahIM kalpatA hai / ukta sthAna para pahuMcane se pUrva hI yadi donoM vastueM taiyAra kI huI prApta hotI haiM taba unheM donoM hI vastueM grahaNa karanI kalpatI haiM / ukta sthAna para pahuMcane ke pazcAt yadi donoM vastueM banAI jAtI haiM to unheM donoM hI vastuoM ko svIkAra karanA nahIM kalpatA hai / ukta sthAna para pahuMcane ke pUrva jo bhI vastu taiyAra ho, use grahaNa karanA kalpatA hai aura jo bhI padArtha unake vahAM pahuMcane ke pazcAt banAyA gayA ho, vaha grahaNa karanA nahIM kalpatA hai / 258. varSAvAsa meM rahe hue aura bhikSA ke liye gRhasthakuloM kI ora gaye hue pAtradhArI nirgrantha aura nirgranthiniyoM ko jaba raha-rahakara varSA ho rahI ho, taba if it starts raining interminittently. And when tarrying in such places, if they are offered either a dish of rice which had been cooked before their arrival or pulse-soup which was cooked after their arrival, then they may accept the rice but not the soup. If both soup and rice were cooked before their arrival, then they may accept both. If both rice and soup were cooked after their arrival, then they should accept neither of the two. They may accept whatever has been cooked earlier but nothing that has been cooked after their arrival. 258. During paryusana, bowl-carrying monks may take any of the above-mentioned shelters in case of intermittent showers.

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kalpasUtra 336 ArAmaMsi vA ahe uvastayaMsi vA ahe viyaDagihaMsi vA ahe rukkhamUlaMsi vA uvAgacchittae, no se kappai puvvagahieNaM bhattapANeNaM velaM uvAyaNAvittae, kappai se puvvAmeva viyaDagaM bhuccA pacchA paDiggahagaM saMlihiya 2 saMpamajjiya 2 egAyayaM bhaMDagaM kaTTu [ jAva sese sUrie ] jeNeva uvassae teNeva uvAgacchittae, no se kappara taM raryANi tattheva uvANAvitta // 258 // vAsAvAsaM pajjosaviyasa niggaMthassa gAhAvaikulaM piMDavAyapaDiyA aNupaviTThassa nigijjhiya 2 vuTTikAe nivaijjA, kappara se ahe ArAmaMsi vA ahe uvassyaMsi vA jAva uvAgacchittae, tattha no arrs egassa naggaMthassa egAe ya niggaMthIe egayao ciTThittae, tattha no kappai egassa niggaMthassa duta ya niggaMthINaM egayao ciTThittae,

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udyAna kI dIvAra kI chAyA meM prathavA upAzraya ke But they should not put aside the alms they may nIce, athavA vikaTagRha ke nIce, athavA vRkSa ke nIce have collected and idly while away their time in calA jAnA kalpatA hai| vahAM jAne ke bAda pUrvagahIta / such places. They should rather partake of their uncontaminated food and drink as soon as they bhojana pAnI ko rakhakara samaya naSTa karanA nahIM kalpatA reach a shelter. They should, then, rinse their hai| ukta sthAna para pahuMcate hI vikaTaka - nirdoSa bhojana bowls properly, rub and scrub them clean, secure pAnI ko khA-pIkara, pAtra acchI taraha sAphakara, dhokara, them together and proceed towards the house they eka sAtha acchI taraha se bAMdhakara, sUrya zeSa rahe, usa are lodged in, before the sun sets. It is not proper samaya taka unheM upAdhaya kI ora jAnA kalpatA hai| for them to spend the night in that place. kintu ukta sthAna para usa rAtri ko vyatIta karanA nahIM kalpatA hai| 254 varSAvAsa meM rahe hae aura gocarI ke liye gahasthoM 259. During paryusara, monks and nuns may ke gharoM kI ora gaye hae pAtradhArI nirgrantha aura take shelter as noted above, but it is not proper for nirgranthiniyoM ko, jaba raha-raha kara varSA ho rahI ho usa / a lone monk to be in the company of a lone nun samaya, udyAna ke nIce, athavA upAzraya ke nIce, yAvat ___in such a place. calA jAnA kalpatA hai| 1. vahAM para akele zramaNa ko akelI zramaNI ke sAtha eka sthAna para rahanA nahIM kalpatA hai, 2. vahA~ akele thamaNa ko do zramaNiyoM ke sAtha eka sthAna para rahanA nahIM kalpatA hai / auB kalpasUtra

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comww tattha no kappai duhna ya niggaMthANaM egAe ya niggaMthIe egayao cidvittae, tattha no kappai duhna ya niggaMthANaM dula ya niggaMthINaM egayao ciTThittae / asthi yA ittha keti paMcame khuDDa-khuDDiyAe vA annesi vA saMloe sapaDiduvAre evaNhaM kappai egayao cidvittae / 256 / __vAsAvAsaM pajjosaviyassa niggaMthassa gAhAvaikulaM piMDavAyapaDiyAe aNupaviTThassa nigijjhiya 2 vuTTikAe nivaijjA, kappai se ahe ArAmaMsi vA ahe uvassayaMsi vA uvAgacchittae, tattha no kappai egassa niggaMthassa egAe ya agArIe egayao ciTThittae, evaM cubhNgo| atthi yA ittha keti paMcamae therA vA theriyA vA annesi vA saMloe sapaDiduvAre evaM kappai egayao ciTThittae // 260 // kalpasUtra 338 For Pelvate & Personal use only

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Nor is it proper for a lone monk to be in the company of two nuns, or for a lode nun to be in the company of two monks, or for two monks to be in the company of two nuns. But if a fifth person is present, even if he or she be a novice monk or a novice nun, or if the place can be observed by others or if all doors are open, then it is proper for them to be together. The same rule applies in case of nuns and lay-men. 3. vahAM do sAdhunoM ko akelI sAdhvI ke sAtha eka sthAna para rahanA nahIM kalpatA hai| 4. vahAM do sAdhunoM ko do sAdhviyoM ke sAtha eka sthAna para rahanA nahIM kalpatA hai| kintu yadi usa sthAna para koI pAMcavAM vyakti vidyamAna ho, cAhe vaha kSullaka ho yA kSullikA ho, athavA anya dUsare loga unheM dekha sakate hoM, athavA ghara ke cAroM tarapha ke dvAra khule hue hoM to unheM ekatra rahanA kalpatA hai| 260. varSAvAsa meM rahe hue aura bhikSA ke liye gRhastha kuloM kI ora gaye hue pAtradhArI zramaNa ko jaba raharaha kara varSA barasa rahI ho, taba use bagIce ke nIce, athavA upAzraya ke nIce calA jAnA kalpatA hai| vahAM para akele nigrantha ko akelI zrAvikA ke sAtha ekatra rahanA nahIM kalpatA hai / yahAM para bhI ekatra na rahane ke saMbandha meM pUrva-sUtra ke samAna hI cAra aMga samajha lene caahie| kintu yadi usa sthAna para pAMcavAM koI vyakti vidyamAna ho, cAhe vaha sthavira ho yA sthavirA ho, athavA anya logoM kI dRSTi una para par3a sakatI ho, athavA ghara ke cAroM ora ke dvAra khule hue hoM, taba unheM ekatra rahanA kalpatA hai| ein Education International

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kalpasUtra 340 [ evaM caiva niggaMthIe agArassa ya bhANiyavvaM // 261 // ] vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA apariNNaNaM apariNNayassa aTThAe asaNaM vA pANaM vA khAimaM vA sAimaM vA DiggAhittae / se kimAhu bhaMte ? icchA paro apaDiNNae bhuMjijjA, icchA paro na bhuMjijjA // 262 // vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA udaulleNa vA sasiNidveNa vA kAeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA AhArita // 263 // se kimAhu bhaMte ? satta siNehAyayaNA, taMjahA-pANI, pANilehA, nahA, nahasihA, bhamuhA, aharoTThA, uttrotttthaa| aha puNa evaM jANijjA

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261. isI prakAra sAdhvI aura zrAvaka ke ekatra rahane ke sambandha meM pUrva-sUtra ke anusAra cAra aMga kahane caahie| 262. varSAvAsa meM rahe hue zramaNa aura zramaNI ko dUsare kisI ke kahe binA athavA dUsare ko sUcanA diye binA unake nimitta prazana, pAna, khAdima aura svAdya padArthoM ko grahaNa karanA nahIM kalpatA hai / prazna - he| bhagavan ! aisA kyoM kahate haiM ? uttara - dusare kisI ke kahe binA yA dUsare ko pUche binA lAye hue prazanAdi pAhAra ko usakI icchA hogI to vaha bhakSaNa karegA, icchA nahIM hogI to vaha nahIM khaayegaa| 263. varSAvAsa meM rahe hue nirgranthoM aura nirgranthiniyoM ko yadi unake zarIra para se pAnI TapakatA ho yA unakA zarIra gIlA (Ardra) ho to unheM azana, pAna, khAdima paura svAdima padArthoM kA bhakSaNa karanA nahIM kalpatA hai| 264. he bhagavan ! aisA Apa kisa kAraNa se kahate haiM ? uttara - zarIra ke sAta bhAga snehAyatana batAye gaye haiN| arthAt zarIra meM sAta bhAga aise haiM, jahAM pAnI Tika sakatA hai / ve sAta snehAyatana isa prakAra haiM :- 1. donoM hAtha, 2. donoM hAthoM kI rekhAyeM, 3. nAkhuna, 4. nAkhuna kA agrabhAga, 5. bhauheM, 6. dAr3hI aura 7. maMcha / jaba nigraMtha aura nirgranthinI ko aisI pratIti ho jAya ki 262. It is not proper during paryusana to seek alms in the form of food-stuffs, drinks, savoury meals or delicacies for the sake of another person unless he has been asked to do so or unless the person for whom the food-stuff is intended has been apprised of this. Why is this being said ? Because a person, for whom another brings something without his asking for it or without his being aware of it, may or may not partake of it, doing as he pleases. 263. During paryusana, monks and nuns should not partake of any food-stuff if their body is wet or moist. Suta 264. Why is this being said ? Because there are seven parts of the human body which retain moisture : namely, the two hands, the lines on the hands, the nails, the nail-tips,the brows, the lower lip and the upper lip. When a monk is certain that there is no moisture on his body, then he may partake of his meal, kalpasUtra ein Education International

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kalpasUtra 342 vigaodae se kAe chinnasiNehe, evaM se kappara asaNaM vA pANaM vA khAimaM vA sAimaM vA AhAritae // 264 // vAsAvAsaM pajjosaviyANaM iha khalu niggaMthANa vA niggaMthINa vA imAI aTTha suhumAI, jAI chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jANiyavvAiM pAsiyavvAiM paDilehiyavvAiM bhavaMti, taM jahA - pANasuhumaM, paNagasuhumaM, bIyasuhumaM, hariyasuhumaM, pupphasuhumaM, aMDasumaM leNasuhumaM, siNehasumaM // 265 // se kiM taM pANasahame ? pANasuhume paMcavihe pannatte, taMjahA - kiNhe, nIle, lohie, hAlide, sukkille / atthi kuMthU aNuddharI nAma, jA foyA acalamANA chaumatthANaM no cakkhuphAsaM havvamAgacchai, jA aTTiyA calamANA chaumatthANaM

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kalpasUtra 343 unakA zarIra jala rahita ho gayA hai, ArdratA rahita ho gayA hai, taba unheM azana, pAna, khAdima aura svAdima padArthoM kA bhakSaNa karanA kalpatA hai| 265. yahAM varSAvAsa meM rahe hue zramaNa aura zramaNI ko ye ATha sUkSma avazya jAnane caahie| pratyeka chadmastha sAdhu aura sAdhvI ko ye ATha sUkSma punaH punaH jAnane cAhie, dekhane cAhie aura punaH punaH pratilekhanA karanI cAhiye / ye ATha sUkSma isa prakAra haiM :1. prAraNa sUkSma, 2. panaka sUkSma, 3. bIja sUkSma, 4. harita sUkSma, 5. puSpa sUkSma, 6. aNDa sUkSma 7. layana sUkSma aura sneha sUkSma / 266. prazna - vaha prANasUkSma kyA hai ? uttara- prANasUkSma (atyanta bArIka jo sAdhAraNa netroM se na dekhA jAe) pAMca prakAra kA kahA gayA hai| yathA1. kRSNa raMga ke sUkSma prAraNa, 2. nIle raMga ke sUkSma prANa, 3. lAla raMga ke sUkSma prANa, 4. pIle raMga ke sUkSma prANa aura zveta raMga ke sUkSma prANamanurI (jantu) kunthuzrA nAmaka sUkSma prANI hai| vaha kunthumrA yadi sthira rahatA hai, gamanAdi kriyA nahIM karatA hai, to chadmastha sAdhu aura sAdhvI kI dRSTi meM sahasA nahIM prAtA hai| yadi vaha asthira aura calAyamAna ho to chadamastha 265. During paryusana, monks and nuns should be intently aware of the following eight kinds of minute beings and remain constantly alert in detecting them. These beings are living beings, fungi, seeds, sprouts, flowers, eggs, habitats and moisture particles. 266. What are minute living beings ? They are said to be of five varieties: black, blue, red, yellow and white. There is an extremely minute being called Anuddhari which, when it remains still and unmoving, cannot be readily perceived by a monk or a nun who is still in a state of relative ignorance.

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cakkhuphAsaM havvamAgacchai, jA chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jANiyavvA pAsiyavvA paDilehiyavvA bhavai, se taM pANasuhume // 1 // // 266 // se ki taM paNagasahame? paNagasuhame paMcavihe paNNatte, taMjahA-kiNhe nIle, lohie, hAlidde, sukkille| atthi paNagasuhume taddavvasamANavaNNae nAmaM paNNatte, je chaumattheNaM niggaMtheNa vA niggaMthIe vA jAva paDilehiyavve bhavati / se taM paNagasahame // 2 // // 267 // se ki taM bIyasuhame ? bIyasahame paMcavihe paNNatte, taMjahA-kiNhe jAva sukille / asthi bIyasuhame kaNNiyAsamANavaNNae nAmaM pannatte, je chaumattheNaM niggaMtheNa vA niggaMthIe vA jAva paDilehiyatve bhavati / se taM bIyasuhame // 3 // // 268 // kalpasUtra 344

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kalpasUtra 345 zramaNa aura zramaNI ke dRSTipatha meM zIghra hI zrA jAtA hai / ataeva chadmastha nirgrantha aura nirgranthinI ko punaH punaH use jAnanA cAhie, dekhanA cAhie aura pratilekhanA karanI caahie| yaha prANasUkSma huA / 267. prazna vaha panakasUkSma kyA hai ? uttara- panakasUkSma ( lIlana- phUlana) pAMca prakAra kA kahA gayA hai / jaise - 1. kRSNa raMga kI panaka, 2. nIle raMga kI panaka, 3. lAla raMga kI panaka, 4. pIle raMga kI panaka aura 5. sapheda raMga kI panaka / panaka arthAt lIlanaphUlana, phuggI yA sevAla jo pratyanta bArIka hotI hai| vaha dravya ( vastu) ke sAtha mila jAne ke kAraNa eka samAna varNa raMga vAlI hotI hai, aisA kahA gayA hai| isaliye chadmastha nirgrantha aura nirgranthinI ko use acchI taraha se jAnanA cAhie, yAvat pratilekhanA karanI cAhie / ise panaka sUkSma kahate haiM / 268. prazna bIsUkSma kise kahate haiM ? uttara- bIjasUkSma pAMca prakAra kA kahA gayA hai| jaise - kRSNa bIja sUkSma, yAvat zveta bIja sUkSma / choTe se choTe karaNa ke samAna varNa-raMga vAlA bIjasUkSma kahalAtA hai / ataH chadmastha nirgrantha aura nirgranthinI ko unakI puna:punaH yAvat pratilekhanA karanI caahie| ise bIjasUkSma kahate hai| But it can be easily perceived when it moves. Monks and nuns should be constantly alert in order to detect this being and should remain intently aware of it. 267. What are minute fungi ? They are said to be of five varieties: black, blue, red, yellow and white. There are some fungi which are of the same colour as the substance on which they grow. Monks and nuns should remain constantly alert in order to detect them. 268. What are minute seeds? They are of five varieties: black, blue, red, yellow and white. There are some minute seeds which are like minute particles of sand and have the same colour. Monks and nuns should be constantly alert in order to detect them.

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kalpasUtra 346 se kiM taM hariyasuhume ? hariyasuhume paMcavihe paNNatte, taM jahAfood jAva sukille / asthi hariyasuhume puDhavIsa mANavaNNae je chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jANiyavve pAsiyavve paDilehiyavve bhavati / se taM hariyasuhume // 4 // // 269 // se kiM taM pupphasahame ? pupphasuhume paMcavihe paNNatte, taMjahA - kiNhe jAva sukille / atthi pupphasuhame rukkhasamANavaNNae nAmaM paNNatte, je chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jANiyavve jAva paDilehiyavve bhavati / se taM pupphasuhume // 5 // // 270 // se kiM taM aMDame ? aMDasuhume paMcavihe paNNatte, taMjahA - uddasaMDe, ukkaliyaMDe, pipIliyaMDe, haliyaMDe, hallohaliyaMDe, je chaumattheNaM

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kalpasUtra 347 26. prazna harita sUkSma kise kahate haiM ? uttara- harita sUkSma pAMca prakAra kA kahA gayA hai| yathA zyAma harita sUkSma, yAvat zveta harita sUkSma / pRthvI ke raMga ke samAna harita sUkSma (vanaspati) kA raMga hotA hai / ataH chamastha zramaraNa aura zramaNI ko bAraMbAra jAnanA cAhie, dekhanA cAhie aura pratilekhanA karanI caahie| ise harita sUkSma kahate haiN| 270. prazna vaha puSpasUkSma kyA hai ? uttara- puSpasUkSma pAMca prakAra kA kahA gayA hai| jaisekRSNa puSpa sUkSma, yAvat zveta puSpa sUkSma / vRkSa ke varNa. ke samAna puSpa sUkSma kA varNa kahA gayA hai| ise chadmastha sAdhu aura sAdhvI ko nirantara jAnanA cAhie, yAvat pratilekhanA karanI caahie| yaha puSpa sUkSma huA / 271. prazna vaha aNDa sUkSma kyA hai ? - - uttara- aNDa sUkSma pAMca prakAra kA kahA gayA hai| yathA - 1 DaMka dene vAlI madhumakSikA, khaTamala Adi ke graNDe, 2. makar3I ke aNDe, 3. cIMTiyoM ke aNDe, 4. chipakalI ke aNDe ra 5. kAkar3A ( giragiTa ) ke 1 ma 269. What are minute sprouts ? They are of five varieties and of the same five colours as above. There are some sprouts which have the same colour as the earth. Monks and nuns should be constantly alert in order to detect and protect them. 270. What are minute flowers? They are also of the same five varieties and the same colours as above. There are some minute flowers which are of the same colour as the tree on which they grow. Monks and nuns should be constantly alert in order to detect them. 271. What are minute eggs ? They, too, are of five varieties: eggs of insects that sting, of spiders, ants, lizards and chameleons.

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kalpasUtra 348 niggaMtheNa vA niggaMthIe vA jAva paDilehiyavve bhavati / se taM aMDa // 6 // // 271 // se kiM taM leNasuhame ? leNasuhume paMcavihe paNNatte, taMjahA - uttigaNe, bhiMguleNe, ujjue, tAlamUlae saMbukkAvaTTe nAmaM paMcame, je chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jANiyavve jAva paDile hiyavve bhavati / se taM leNasuhume // 7 // // 272 // se kiM taM siNehasuhume ? siNehasuhume paMcavihe paNNatte, taMjahAussA, himae, mahiyA, karae, harataNue, je chaumattheNaM niggaMtheNa vA niggaMthIe vA abhikkhaNaM 2 jAva paDilehiyavve bhavati / se taM siNehasuhume // 8 // // 273 //

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sAdhu aura sAdhviyoM ko ina sUkSma aNDoM kI nirantara, Monks and nuns should be constantly alert in yAvat pratilekhanA karanI caahie| yaha aNDa sUkSma humaa| order to detect and protect them. 272. prazna - layana sUkSma kyA hai ? 272. What are minute habitats ? uttara - layana arthAt bila jo atyanta bArIka hone __They are of five kinds : ant-holes and the like, se sAdhAraNa netroM se na dekhA jA sake, vaha layana sukSma furrows, holes, cavities which widen on the inside hai| vaha layana sUkSma pAMca prakAra kA kahA gayA hai| like the base of a palm-tree and wasps' nests which yathA-1. uttagalayana-gadheyA athavA cIMTI prAdi jIvoM are shaped and grooved like conches, Monks and ke rahane ke bila, 2. bhiguleNa arthAt pAnI sUkhane ke nuns should remain constantly alert in order to pazcAt jahAM darAreM par3a gaI hoM, una darAroM meM banAye detect them. gaye bila, 3. ujjUe arthAt sAmAnya bila, 4. tAlamUlaka arthAt tAr3a vRkSa ke samAna Upara se saMkucita aura bhItara se vistRta bila, aura 5. zambukAvarta arthAta zaMkha kI prAkRti vAle bhramara Adi ke bila / chadmastha bhikSu aura bhikSuNI ko ye bila nirantara jAnane, yAvat pratilekhanA karane yogya haiM / yaha layana sUkSma huaa| 273. prazna - vaha sneha sUkSma kyA hai ? 273. What are minute moisture particles ? uttara - sneha arthAt gIlApana / sneha sUkSma pAMca They are of five varieties : dew, frost, fog, prakAra kA kahA gayA hai| yathA-1. prosa, 2. hima, hail-stones and small water-particles that stick to 3. kuharA, 4. aole aura 5. haratanu arthAt bhUmi kA / the tips of grasses. Monks and nuns should remain bhedana kara nikalI huI jala kI bUMda / chadmastha zramaNa constantly alert in order to detect them. paura zramaNI ko ina pAMca snehoM ko bAraMbAra jAnanA cAhie yAvat pratilekhana karanA caahie| yaha / sneha sUkSma huaa| kalpasUtra 346 ein Education International

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mmmoti vAsAvAsaM pajjosavie bhikkhu icchijjA gAhAvaikulaM bhattAe vA pANAe vA nikkhamittae vA pavisittae vA, no se kappai aNApucchittA AyariyaM vA uvajjhAyaM vA theraM vA patti vA gaNi vA gaNaharaM vA gaNAvaccheyayaM vA jaM vA purao kAuM viharati, kappai se ApucchittA AyariyaM vA jAva jaM vA purao kAuM viharai-"icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe gAhAvaikulaM bhatAe vA pANAe nikkhamittae vA pavisittae vA" te ya se viyarijjA evaM se kappai gAhAvaikulaM bhattAe vA jAva pavisittae vA, te ya se no viyarejjA evaM se no kappai gAhAvaikulaM bhattAe vA jAva pavisittae vA / se kimAhu bhaMte ! ? AyariyA paJcavAyaM jANaMti / 274 / COM Eutus kalpasUtra 350

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kalpasUtra 351 athavA 274. varSAvAsa meM rahe hue bhikSu ko prahAra athavA pAnI ke liye gRhasthakuloM kI tarapha jAne aura thAne kI icchA ho to, AcArya se, athavA upAdhyAya se, sthavira se, athavA pravartaka se athavA garie se prathavA garaNa mukhya se athavA garagAvacchedaka se, athavA jisa kisI kI AjJA meM vicaraNa kara rahA ho, usase anumati liye binA jAnA nahIM kalpatA hai| kintu prAcArya se yAvat jisakI AjJA meM vicara rahA hai, usase pUchakara anumati lekara jAnA thAnA kalpatA hai| bhikSu unheM isa prakAra pUchatA hai "he bhagavandhanumati prApta hone para maiM AhAra athavA pAnI ke liye gRhasthoM ke gharoM kI ora jAne aura Ane kI icchA rakhatA huuN|" isa para yadi ve anumati pradAna kareM to usa zramaNa ko gRhasthakuloM kI zrora bhojana aura pAnI ke liye nikalanA tathA praveza karanA kalpatA hai| yadi ve prAjJA pradAna nahIM kareM to usa bhikSu ko gRhastha gharoM kI tarapha bhojana aura pAnI ke liye jAnA thAnA nahIM kalpatA hai| prazna - he bhagavan ! Apa aisA kyoM kahate haiM ? uttara- prAjJA dene athavA na dene meM AcAryagaNa pratyavAya vighnoM ke jAnakAra hote haiN| 274. During paryusana, monks and nuns desirous of making a round of house-holders' homes for seeking alms, should not set out without the permission of either the acarya, or the upadhyaya, or the sthavira, or the master ( pravartaka ), or the ganin, or the head of the gana, or the founder of the gana, or whoever be the superior. They may go only if they have permission to go. A monk should so address his superior, "Sir, with your permission I want to set out towards householders' homes in order to seek alms". He may go if permission is granted; but not otherwise. Why is this being laid down? Because acaryas know of good or bad consequences (pratyavaya). .

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Tomme evaM vihArabhUmi vA viyArabhUmi vA annaM vA jaM kiMci paoyaNaM, evaM gAmANugAmaM dUijjittae // 275 // vAsAvAsaM pajjosavie bhikkhu icchijjA aNNari vigaI AhArittae, no se kappai se aNApucchittA AyariyaM vA jAva gaNAvaccheyayaM vA jaM vA purao kaTu viharai, kappai se ApucchittA NaM taM ceva-icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe annAra vigaiM AhArittae, taM evaiyaM vA evatikkhutto vA, te ya se viyarejjA evaM se kappai aNNAraM vigaI AhArittae, te ya se no viyarejjA evaM se no kappati aNNari vigaiM AhArittae / se kimAha bhaMte ! ? AyariyA paccavAyaM jANaMti // 276 // kalpasUtra 352 ein Education International

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275. isa prakAra vihArabhUmi, athavA vicArabhUmi, athavA anya kisI prayojana ke liye, vA eka grAma se| dUsare gAMva jAnA Adi samasta pravRttiyoM ke liye pUrvokta prakAra se anumati prApta karanI caahie| 276. isI prakAra varSAvAsa meM rahA huA zramaNa yadi kisI bhI prakAra kI eka vigaya lenA cAhe to, prAcArya se, athavA yAvat gaNAvacchedaka se, athavA jisakI anujJA meM vicaraNa kara rahA ho, usase pUche binA use vaisA karanA nahIM kalpatA hai| prAcAryAdi se pUchakara use isa prakAra karanA kalpatA hai| sAdhu unase isa prakAra pUche"he bhagavana ! ApakI prAjJA prApta hone para maiM koI bhI eka vigaya ko itane pramANa meM aura itanI bAra khAnA cAhatA huuN|" aisA puchane para ve yadi svIkRti pradAna kareM to usa bhikSuka ko koI eka vigaya khAnA kalpatA hai| yadi ve anumati pradAna nahIM kareM to usa sAdhu ko koI bhI vigaya grahaNa karanA-khAnA, nahIM kalpatA hai| prazna - he bhagavan ! Apa aisA kisaliye kahate haiM ? uttara - prAcArya hAni-lAbha ko jAnate haiM / The same rule applies for monks and nuns who wish to set out for their place of study (vilharabhumi), or for easing nature or for any other purpose including movement from one village to another. 276. Similarly, if a monk wishes to partake of any contaminated (vikyta) food stuff or drink during par yusana, he should not do so without the permission of his superiors. He may do so only if permitted. A monk should so address his superior : "Sir, with your permission, I wish to take such and such a contaminated substance in such and such and a quantity and so many times". If permitted, he may partake of the said substance but not otherwise. Why is this rule being laid down ? Because the acaryas know of good and bad consequences. kalpasUtra 353 ein Education International

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vAsAvAsaM pajjosavie bhikkhU icchijjA aNNAra teicchiaM AuTTittae, taM caiva savvaM // 277 // __vAsAvAsaM pajjosavie bhikkhU icchijjA aNNayaraM orAlaM tavokamma uvasaMpajjittA NaM viharittae, no se kappai aNApucchittA, taM ceva savvaM // 27 // ___ vAsAvAsaM pajjosavie bhikkhU icchijjA apacchimamAraNaMtiyasaMlehaNAjUsaNAjusie bhattapANapaDiyAikkhie pAovagae kAlaM aNavakaMkhamANe viharittae vA nikkhamittae vA pavisittae vA, asaNaM vA pANaM vA khAimaM vA sAimaM vA AhArittae vA, uccAra-pAsavaNaM vA *photus army alwa kalpasUtra

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277. varSAvAsa meM vahAM rahA hA sAdhu kisI bhI prakAra kI cikitsA karavAne kI icchA rakhatA ho to isa sambandha meM sArA kathana pUrvasUtra ke samAna hI samajhanA caahie| 278, varSAvAsa meM sthita zramaraNa koI eka prakAra kA zreSThatama tapa-karma-tapazcaryA svIkAra kara vicaraNa karane kI icchA kare to prAcAryAdi kI anumati ke binA karanA nahIM kalpatA hai / isa sambandha meM bhI sArA kathana pUrva-sUtra ke samAna hI samajhanA caahiye| 276. varSAvAsa meM sthita bhikSu saba se antima mAraNAntika saMlekhanA (anazana) kA Azraya lekara usa anazana dvArA zarIra ko naSTa karane kI icchA se pAhAra aura pAnI kA tyAga kara, pAdapopagata - vRkSa kI taraha nizcala hokara, mRtyU kI AkAMkSA nahIM rakhatA hamA vicaraNa karane kI abhilASA rakhe aura isa dRSTi se kahIM jAnA aura pAnA cAhe, athavA (anazana karane ke pUrva) azana, pAna, khAdima aura svAdya padArthoM ko bhakSaNa karane kI icchA kare, athavA mala-mUtrAdi tyAga 277-279. The same procedure should be followed if a monk desires a medical cure or wants to make a great ascetic endeavour; also if he wishes to undertake a fast till he breathes his last by giving up all food and drink and by becoming motionless like the trunk of a tree, awaiting death without wanting it; and with this aim in mind he wants to go to or come to some place or to partake of certain food-stuffs, or togo out for easing nature, or to undertake canonic studies or to keep religious vigils. He should not do any of these without permission. Gewerbe kalpasUtra 355 ein Education International

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kalpasUtra 356 pariTThAvittae, sajjhAyaM vA karittae, dhammajAgariyaM vA jAgarittae / no se kappai aNApucchittA, taM caiva // 279 // vAsAvAsaM pajjosavie bhikkhU icchijjA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA aNNayariM vA urvAhaM AyAvittae vA payAvitta vA / no se kappai [egaM vA aNegaM vA apaDiNNavittA ] gAhAbakulaM bhattA vA pANAe vA nikkhamittae vA pavisittae vA, asaNaM vA pANaM vA khAimaM vA sAimaM vA AhArittae, bahiyA vihArabhUmi vA viyArabhUmi vA sajjhAyaM vA karittae, kAussaggaM vA ThANaM vA ThAie / atthi yA ittha kei ahAsaNihie ege vA aNege vA atus se evaM vadittae - 'imaM tA ajjo ! [ tumaM] muhuttagaM viyANAhi jAva tAva ahaM gAhAvaikulaM jAva kAussaggaM vA ThANaM vA ThAittae'

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karane kI icchA kare, athavA svAdhyAya karane kI icchA kare, athavA dharmajAgarikA ke sAtha jAgata rahane kI icchA kare, to use ye sabhI pravRttiyAM prAcAryAdi kI anumati ke binA karanI nahIM kalpatI haiN| ina samagra pravRttiyoM ke sambandha meM bhI pUrva-sUtra ke anusAra hI kahanA caahie| 280. varSAvAsa meM rahA humA dhamaNa vastra, athavA pAtra, athavA kambala, athavA pAdapoMchanaka, athavA anya koI upadhi ko dhUpa meM tapAne kI icchA rakhe, athavA dhUpa meM vAraMvAra tapAne kI icchA rakhe, to tatsambandhI eka yA aneka vyaktiyoM ko sUcanA diye binA use gRhasthoM ke gharoM kI ora bhojana athavA pAnI ke liye jAnA aura pAnA nahIM kalpatA hai, athavA azana, pAna, khAdima paura svAdima kA bhakSaNa karanA nahIM kalpatA hai, vihArabhUmi yA vicArabhUmi kI tarapha jAnA nahIM kalpatA hai, svAdhyAya aura kAyotsarga karanA nahIM kalpatA hai tathA dhyAnAdi ke liye khar3A rahanA nahIM kalpatA hai| jahAM eka athavA aneka sAdhu vidyamAna hoM taba unase usa dhamaNa ko isa prakAra kahanA cAhie- 'he pAryoM! yApa kucha samaya taka isa tarapha dhyAna rakha, jaba taka ki maiM gRhastha-kuloM kI ora jAkara AtA hUM, yAvat kAyotsarga karatA hUM athavA dhyAnamudrA meM khar3A rahatA huuN|' 280. If, during paryusara, a monk wishes to put such articles as his robe, or bowl, or blanket, or the towel used for wiping the feet, or any of his other belongings in the heat of the sun, then he should inform one or more persons of this fact before setting out for seeking alms with a view to partake of his meals or before setting out for casing nature or visiting the temple (vihira-bhiimi) or before going out for canonic lessons or for practising the posture of giving up the body' (kayotsarga) by standing or by lying down. If there are one or more monks nearby, they should be so addressed "Sir, please keep an eye on this for a moment, while I may be away for such and such a purpose". kalpasUtra 357 ein Education International

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[se ya se paDisuNijjA, evaM se kappai gAhAvaikulaM taM ceva / se ya se no paDisuNijjA, evaM se no kappai gAhAvaikulaM jAva kAussaggaM vA ThANaM vA ThAittae] // 280 // ___ vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA aNabhiggahiyasejjAsaNieNa hottae, AyANameyaM, aNabhiggahiyasijjAsaNiyassa aNuccAkuiyassa aNaTAbaMdhissa amiyAsaNiyassa aNAtAviyassa asamiyassa abhikkhaNaM 2 appaDilehaNAsIlassa appamajjaNAsIlassa tahA tahA NaM saMjame durArAhae bhavai / aNAyANameyaM, abhigahiyasejjAsaNiyassa uccAkuviyassa aTTAbaMdhissa miyAsaNiyassa mnp kalpasUtra 358 Jan Education International

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kalpasUtra 356 ve yadi bhikSu ke isa kathana ko svIkRti pradAna kareM to usa sAdhu ko bhojana-pAnI ke liye gRhastha-kuloM kI ora jAnA prAnA kalpatA hai, yAvat dhyAnamudrA meM khar3A rahanA kalpatA hai| yadi ve bhikSuka ke ukta kathana ko svIkAra nahIM kareM to usa bhikSuka ko gRhapati kuloM kI ora jAnA-mAnA, yAvat kAyotsarga karanA yA dhyAnamudrA meM khar3A rahanA nahIM kalpatA hai / 281. varSAvAsa meM rahe hue zramaNoM aura zramaNiyoM ko zayyA aura Asana kA abhigraha kiye binA rahanA nahIM kalpatA hai| yaha prAdAna hai arthAt doSoM kA kAraNa hai - jo sAdhu aura sAdhvI zayyA aura grAsana kA abhigraha nahIM karate haiM, unheM jamIna se UMcA nahIM rakhate haiM, sthira nahIM rakhate haiM, akAraNa ho unheM bAMdhate rahate haiM, binA mApa ke prAsana rakhate haiM, AsanAdi ko dhUpa nahIM dikhAte haiM, samitiyoM meM sAvadhAna nahIM rahate haiM, punaH punaH pratilekhanA nahIM karate haiM aura bArambAra pramArjanA nahIM karate haiM, unako tathAprakAra se saMyama kI ArAdhanA karanA kaThinatama hotA hai / yaha anAdAna hai arthAt doSa rahita hai jo zramaNa athavA zramaNI zayyA aura grAsana kA zrabhigraha karate haiM, zayyAdi ko jamIna se UMcA rakhate haiM, sthira rakhate haiM, unako nirarthaka punaH punaH nahIM bAMdhate haiM, pramANa yukta ghAsanAdi rakhate haiM, If the person addressed, promises to look after the said article during the monk's absence, he may go, but not otherwise. 281. During paryusana, monks or nuns should give proper attention to their mattresses and seatspreads. The reason is this: a monk who does not pay due attention to his mattress or his seat spread, and does not store it at a sufficient height from the floor, or does not secure it properly, tying it with too long a string, or not making sure that the string is of the right size or does not keep these articles in the sun when necessary, or does not make proper of them (samiti-rahita), or does not inspect them at regular intervals and does not clean them frequently-such a monk will find it exceedingly difficult to practise self-control.

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AyAviyassa samiyassa abhikkhaNaM 2 paDilehaNAsIlassa pamajjaNAsIlassa tahA tahA NaM saMjame suArAhae bhavati // 281 // vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthINa vA tao uccArapAsavaNabhUmIo paDilehittae, na tahA hemaMtagimhAsu jahA NaM vAsAsu, se kimAhu bhaMte! ? vAsAsu NaM ossaNNaM pANA ya taNA ya bIyANi ya hariyANi ya bhavaMti // 282 // __ vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthINa vA tao mattagAiM gihnittae, taM jahA-uccAramattae, pAsavaNamattae, khelamattae // 283 // vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA paraM pajjosavaNAo golomappamANamitte vi kese taM raNi uvA ka kalpasUtra 360

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kalpasUtra 361 samaya-samaya para grAsanAdi ko dhUpa dikhAte rahate haiM, samitiyoM kA sAvadhAnI se pAlana karate haiM, punaH punaH pratilekhanA karate haiM aura punaH punaH pramArjanA karate haiM, unako usa usa prakAra se saMyama sukhArAdhya hotA hai| 282 varSAvAsa meM sthita sAmuyoM aura sAdhviyoM ko zauca aura laghuzaMkA ke liye tIna sthAnoM kI pratilekhanA karanI caahie| jisa prakAra unheM varSA Rtu meM karane kA hotA hai, usa prakAra unheM hemanta Rtu aura grISma Rtu meM karane kA nahIM hotA / prazna- he bhagavan ! aisA kisa kAraNa se kahate haiM ? uttara- varSA Rtu meM prANadhArI kSudrajIva, tRraNa, bIja, (phUla) aura harita ye sabhI adhikatara punaH punaH hote rahate haiN| 283. varSAvAsa meM sthita zramaraNoM aura zramaNiyoM ko nimnokta tIna prakAra ke pAtroM ko grahaNa karanA kalpatA hai zauca ke liye, dhUpa ke liye aura kaphAdi cUkale ke liye / - 284. varSAvAsa meM rahe hue sAdhuyoM zraura sAdhviyoM ko mastaka para gAya ke roma jitane bhI keza hoM to paryuSaraNa arthAt prASAr3hI caumAsI se pacAsaveM dina kI rAtri kA ullaMghana karanA nahIM kalpatA / But a monk who pays due attention to his mattress and his seatspread will find self-control easy to acquire. 282. During paryusana, monks and nuns should very carefully inspect the places where they go for easing nature. An extreme care is not necessary during winter or summer, but it is during rains. Why so? Because during rains living beings, grasses, seeds, fungi and sprouts multiply frequently. 283. During this season, monks must keep three pots with them: one for excreta, one for urine and one for sputum. 284. If before paryusana, a monk (or a nun) has any hair on his head-even if it be as short as the hair on a cow's back-he should not let it grow after the night on which paryusana commences,

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yaNAvittae / ajjeNaM khuramuMDeNa, vA lukkasiraeNa vA hoyavvaM siyaa| pakkhiyA ArovaNA, mAsie khuramuMDae, addhamAsie kattarimuMDe, chammAsie loe, saMvaccharie vA therakappe // 28 // ___ vAsAvAsaM pajjosaviyANaM no kappai niggaMthANa vA niggaMthINa vA paraM pajjosavaNAo ahigaraNaM vadittae, jo NaM niggaMtho vA niggaMthI vA paraM pajjosavaNAo ahigaraNaM vayati, se NaM 'akappeNaM ajjo! vayasI' ti vattavve siyaa| jo NaM niggaMtho vA niggaMthI vA paraM pajjosavaNAo ahigaraNaM vayai, se NaM nijjUhiyavve siyA // 28 // ___ vAsAvAsaM pajjosaviyANaM iha khalu niggaMthANa vA niggaMthINa vA kalpasUtra 362 ein Education International

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He should shave it with a razor or pluck it out before that date. Thereafter, he should clean it every fortnight. A monk who uses a razor should use it once a month. One who uses scissors should use it once in half-a-month. He who makes a habit of plucking out his hair, should do so once in six months. Sthaviras should pluck out their hair once a year. isase pahale hI, pAryoMko ustare se muNDana athavA luMcana karake keza-rahita ho jAnA caahie| pakSa-pakSa (pandrahapandraha dina) meM prAropanA (saphAI) karanI caahie| ustare se muNDita hone vAle ko mAsa-mAsa meM muNDana karAnA cAhiye / kaiMcI se muNDana karAne vAle ko pandrahapandraha dina meM muNDana karavAnA caahie| lucana karane vAle ko chaha mAha meM luMcana karanA cAhie aura sthaviroM ko sAMvatsarika loca karanA caahie| 285. varSAvAsa meM rahe hue zramaNoM aura zramariNayoM ko| paryuSaNa ke pazcAt - adhikaraNa-yukta (kalaha, vivAdayukta) vANI bolanA nahIM kalpatA hai| jo sAdhu yA sAdhvI paryuSaNa ke pazcAt asaMyamita vANI bolatA hai, use isa prakAra sambodhana karanA cAhie-he Arya! isa prakAra kI vANI bolane kA prAcAra nahIM hai, pApa jo bola rahe haiM, vaha ucita nahIM hai, prakalpya hai / jo sAdhu yA sAdhvI paryuSaNa ke pazcAt doSapUrNa vANI bolatA hai, use apane samUha meM se niSkAsita kara denA caahie| 286. nizcaya hI yahAM para varSAvAsa meM rahe hae nirgrnthoN| aura ninthiniyoM ko 285. It is not proper for monks and nuns to use harsh words after the commencement of paryusana. He who does so should be thus cautioned : "Sir, the language you use, is improper". If he persists in using harsh words he should be asked to leave the group. 286. Anticipating bitterness, quarrels and dissentions between monks, let young monks ask the forgiveness of their elders and let elders ask the forgiveness of the young on the very day the par yusana commences. ein Education International For Private & Personal use only

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awww ajjeva kakkhaDe kaDue vuggahe samuppajjijjA, sehe rAiNisaM khAmijjA, rAiNievi sehaM khAmijjA, (graM. 1200) khamiyavvaM khamAviyavvaM, uvasamiyavvaM uvasamAviyavvaM, saMmuisaMpucchaNAbahuleNa hoyavvaM / jo uvasamai tassa asthi ArAhaNA, jo na uvasamai tassa natthi ArAhaNA, tamhA appaNA ceva uvasamiyanvaM, se kimAhu bhaMte ! ? uvasamasAraM khu sAmaNNaM // 286 // __vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthINa vA tao uvassayA gihnittae, taM jahA-veuvviyA paDilehA sAijjiyA pamajjaNA // 287 // vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthINa vA Famous kalpasUtra 364 ein Education International

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One should be forgiving and seek forgiveness. One should be tranquil at heart and seek to appease. One should speak with others about the true import of the sacred lore. He who is tranquil will attain the goal. He who is restless cannot attain it. Therefore be tranquil. What for? Because tranquility is the essence of asceticism. abpm aAja ho- paryuSaNa (saMvatsarI) ke dina hI karkaza aura / kTu-kleza utpanna ho to, zaikSa arthAt laghu sAdhu, rAnika arthAt pUjya gurujanoM se kSamA yAcanA karale aura gurujana bhI choTe zramaNoM se kSamA yAcanA krle| kSamA yAcanA karanA, kSamA pradAna karanA, upazama dhAraNa karanA, upazama dhAraNa karavAnA, sanmati rakhakara samIcIna rIti se sUtrArtha sambandhI paraspara pRcchA karane kI vizeSatA rakhanI caahie| jo upazama dhAraNa karatA hai, usakI ArAdhanA hotI hai aura jo upazama dhAraNa nahI karatA hai, kaSAya bhAvoM kA tyAga nahIM karatA hai, usakI pArAdhanA nahIM hotI hai| ataeva svayaM ko upazama dhAraNa karanA caahie| prazna -he bhagavan ! aisA kyoM kahA hai ? uttara-nizcaya se zramaraNa-dharma kA sAra upazama-kSamA hI hai, isalie aisA kahA hai| 267. varSAvAsa meM rahe hae zramaNoM aura dhamarigayoM ko tIna upAzraya rakhanA kalpatA hai| inameM se do upAdhayoM kI samaya-samaya para pratilekhanA karanI cAhie aura tIsarA upAzraya jo upayoga meM A rahA ho, usakA puna:- pUnaH pramArjana karanA caahie| 288. varSAvAsa meM sthita nirgranthoM aura nirgranthiniyoM ko 287. During paryusana, monks should occupy three lodging-places. Proper attention must be paid to two of them, but the third which is being used should be more frequently cleansed. " kalpasUtra 365 ein Education International

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kalpasUtra 366 aNNayariM disi vA aNudisa vA uvagijjhiya bhattapANaM gavesittae / se kimAhu bhaMte ! ? osaNNaM samaNA bhagavaMto vAsAsu tavasaMpauttA bhavaMti, tavassI dubbale kilaMte mucchijjA vA paDijjA vA tAmeva disi vA aNudisaM vA samaNA bhagavaMto paDijAgaraMti // 288 // vAsAvAsaM pajjosaviyANaM kappai niggaMthANa vA niggaMthINa vA jAva cattAri paMca joyaNAiM gaMtuM paDiniyattae, aMtarA vi se kappai vatthae, no se kappaitaM raryANi tattheva uvAyaNAvitta // 288 // icceiyaM saMvacchariyaM therakappaM ahAsuttaM ahAkappaM ahAmaggaM ahAtacca sammaM kAraNa phAsittA pAlittA sobhittA tIritA kiTTittA

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koI eka dizA yA vidizA ko uddiSTa kara bhojana-pAnI kI gaveSaNA karane ke liye jAnA kalpatA hai| prazna -he bhagavan ! aisA kisaliye kahA hai ? uttara-zramaNa bhagavanta varSAvAsa meM vizeSa rUpa se tapazcaryA meM saMlagna rahate haiM / tapasvI zArIrika dRSTi se durbala aura thAnta hote haiM / kadAcit ve mArga meM calate hue mUrchA ko prApta ho jAeM yA bhUmi para gira jAe~ usa dazA meM yadi ve usa nizcita dizA yA vidizA meM gaye hoM to thamaNa bhagavanta unakI khoja kara sakate haiN| 286. varSAvAMsa meM rahe hae zramaNoM aura thamariNayoM ko glAna kI vaiyAvRtya sevA ke liye yAvat cAra athavA pAMca yojana (52 kilomITara athavA 65 kilomITara) taka jAkara vApisa AnA kalpatA hai| athavA isa maryAdA ke bhItara vahAM rahanA bhI kalpatA hai / kintu sevAdi kArya pUrNa hone para, eka rAtri bhI vahAM vyatIta karanA nahIM kalpatA hai| 260. isa prakAra isa sAmvatsarika sthavirakalpa ko sUtrAnusAra, kalpa arthAt prAcArazAstra kI maryAdAnusAra, dharmamArga ke anusAra, yathopadiSTa ko bhalIbhAMti mana, vacana, kAyA dvArA AcaraNa kara, pAlana kara, zuddha kara athavA zobhana rIti se dIpita kara, 288. During paryusana, monks should chose aforehand a single specific direction in which they would set out for seeking alms. And why so? Because, during paryusana, monks undertake vigorous penances and become weak and frail of body. A monk may, perhaps, on his round fall down in a swoon. A search can then be readily made for him by other revered monks in the direction which he had predetermined for his round. 289. In case of urgent need, monks and nuns are permitted to travel upto a distance of four or five yojanas (approximately 52 to 65 kilometers) and then return. They may spend as much time as is necessary for the purpose of the journey but they should return the day their work is over and not spend another night. 290. Monks who follow these rules of conduct in conformity with canons, precepts, and pronouncements, kalpasUtra 367 ein Education International

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(AKKIKROCKOO280X250SKAR wwwwwwwWOVINOTICE ArAhittA ANAe aNupAlittA atthegaIyA samaNA niggaMthA teNeva bhavaggahaNeNaM sijjhaMti bujhaMti muccaMti parinivvAyaMti savvadukkhANamaMtaM kareMti, atthegaiyA docceNaM bhavaggahaNeNaM sijhaMti jAva savvadukkhANamaMtaM kareMti, atthegaiyA tacceNaM bhavaggahaNeNaM jAva aMtaM kareMti, sattaTubhavaggahaNAI nAikkamati / 260 / omgh Dowwws kalpasUtra 368 Jan Education intamational For Private &Personal use Only

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kalpasUtra 36e jIvana paryanta pAlana kara, dUsaroM ke sanmukha pratipAdita kara, samyak prakAra se prArAdhana kara, bhagavAn kI prAjJAnusAra anupAlana kara kitane hI zramaNa nirgrantha usI bhava meM siddha hote haiM, buddha hote haiM, mukta hote haiM, parinirvANa ko prApta hote haiM aura samasta prakAra ke duHkhoM kA anta karate haiN| kitane hI dUsare bhava meM siddha hote haiM, yAvat samasta duHkhoM kA anta karate haiN| kitane hI tIsare bhava meM siddha hote haiM, yAvat sarva duHkhoM kA anta karate haiN| kitane hI sAta prATha bhavoM se adhika saMsAra meM paribhramaNa nahIM karate haiM arthAt sAta prATha bhavoM ke bhItara hI siddha hote haiN| doing so in the right manner with their mind, speech and body rightly intent, may attain perfection in this very life and become enlightened and free after having observed these rules with virtue and purity till the end of their lives and having taught them to others. They may thus attain parinirvana and reach a state beyond pain. Other such monks may attain this state in their next life. while some may reach it in their third life. Still others will not have to wander in this samsara for more than seven or eight lives: they will attain perfection within this period.

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kalpasUtra 370 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre rAyagihe nagare guNasilae ceie bahUNaM samaNANaM bahUNaM samaNINaM bahUNaM sAvayANaM bahUNaM sAviyANaM bahUNaM devANaM bahUNaM devINaM majjhagae ceva evamAikkhai, evaM bhAi, evaM paNNavei, evaM parUves pajjosavaNAkappo nAma ajjhaNaM ahaM sahejayaM sakAraNaM '

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AprUR 261. usa kAla usa samaya rAjagaha nAmaka nagara meM, gUNazilaka nAmaka caitya meM, bahuta zramaNoM, bahuta dhamaNiyoM, bahuta dhAvakoM, bahuta zrAvikAoM, bahuta devoM, bahuta deviyoM ke madhya meM baiThe hue zramaNa bhagavAna mahAvIra isa prakAra kathana karate haiM, isa prakAra bolate haiM, isa prakAra pratipAdana karate haiM, isa prakAra prarUpaNA karate haiM aura 'pajjosavaNAkalpa' paryapazamana arthAt kSamApradhAna kalpa-prAcAra nAmaka adhyayana ko artha sahita, hetu sahita, kAraNa sahita, 291. In those days, at thattime, Sramana Bhagavan Mahavira sat surrounded by myriads of iramanas, sramanis, lay-men, lay-women, gods and goddesses in the Caitya called Gunasilaka in the town of Rajagrha. He spoke thus and uttered these words. He repeatedly proclaimed the Paryasanakalpa, with Hows kalpasUtra 371 ein Education International

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sasuttaM saatthaM saubhayaM savAgaraNaM tti bemi // 291 // bhujjo bhujjo uvadaMsei pajjosavaraNAkappo smmtto| dasAsuyakkhaMdhassa aTThamajjhayaraNaM sammattaM // commg (aM. 1216) kalpasUtra 372 Jain Education Interational

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mantra sahita. atha sahita, ubhaya sahita arthAt sUtrArtha sahita aura vivecanapUrvaka bArambAra varNana karate haiM, aisA maiM kahatA huuN| its import, its mode of observation, its proper rationale, its causes, its text and meaning along with explanations. paryuSaNAkalpa samApta huaa| Thus ends the Paryusanakalpa. dazAzrutaskandha sUtra kA pAThavAM adhyayana samApta huaa| The Eighth Chapter of Dabisrutaskandha. Cuf granthAgramAna-anuSTup zloka parimANa se bAraha sau solaha zloka pUrNa hue| kalpasUtra 373

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kalpasUtra 374 kappasuttaM sammattaM Wan

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citra - paricaya zAstradAna : puNyArjana ke lie dhArmika pustakoM kA dAna, jaina samAja meM sadaiva sadkArya mAnA jAtA rahA hai| aise dAna ko bahuta Adara prApta hai aura zikSA ke mahatva kA hI rUpa "jJAna pUjA" hai, jo kArtika zukla paMcamI ko sampanna hotI hai / asaMkhya citrita evaM pracitrita hastalikhita pothiyoM se bhare jaina grantha bhaNDAroM ke pIche bhI jJAna ke prati yahI grAdara bhAvanA kAma kara rahI thii| isa kSetra meM zramaNa zramaNiyoM evaM zrAvaka-zrAvikAoM, saba kA hI yogadAna rahA / zramaraNoM ne apane prabhAva se aura zrAvakoM ne prArthika sAdhanoM dvArA sahayoga diyaa| zramaNoM ke yogadAna kI carcA karate hue DA0 kastUracandajI kAsalIvAla kahate haiM ki prAcArya bhadrabAhu se lekara 16vIM zatAbdI taka unameM bar3e prabhAvazAlI vyakti hue, jinakA janatA ke Upara bar3A prabhAva thaa| ve samagra deza kI paidala yAtrA karate aura jaina bauddhika varga meM dhArmika pustakoM kA mahatva batAte, grAcArya kuMdakuMda umAsvAmI, siddhasena, devanandI, devadhariNa, akalaMka, haribhadra sUri, jinasena, guNabhadra evaM hemacandra Adi vidvAna zramaNa zreSThoM ne na kevala apanI kRtiyoM se zAstra bhaNDAroM kI vRddhi kI varan janatA meM pothiyoM ke likhane ke mahatva para upadeza bhI diye / ina zramaNoM ne bhAvI pIr3hI ke hitArtha, apane jIvana kA sarvottama bhAga ina jJAna bhaNDAroM kI sthApanA meM lagAyA / " * DA0 kastUracanda kAsalIvAla, jaina grantha bhaNDAsaM ina rAjasthAna, jayapura 1967, pRSTha 4

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(ii) kahanA kaThina hai ki zAstradAna kI isa paramparA kA prArambha kaba se hunA, kintu nizcaya hI usakI zuruAta pATaliputra adhivezana ke bAda huii| isa sabhA meM jainamata kI maukhika zruta paramparA ko likhita rUpa dene kA nirNaya kiyA gayA aura isI kA agalA kadama thA - grantha bhaNDAroM kI sthApanA / zAstradAna ke liye kisI pustaka vizeSa kA vidhAna nahIM thA, kintu mahAvIra tathA anya tIrthaMkaroM ke jIvana se sambaddha hone ke kAraNa isa kArya ke liye kalpasUtra vizeSa lokapriya rahA / upadeza taraMgiraNI meM kahA gayA hai ki gujarAta ke rAjA kumArapAla (1143-74) ne ikkIsa zAstra bhaNDAroM kI sthApanA kI aura pratyeka ko kalpasUtra kI eka-eka svarNAkSarI prati bheMTa kI / citraNa mAdhyama ke zrAdhAra para kalpasUtra ke citroM ko do bhAgoM meM vibhAjita kiyA jA sakatA hai - tAlapatra athavA bhojapatra para bane citra evaM kAgaja para kAgaja ke Ane se pahale bhArata meM dhArmika granthoM ke citraNa ke liye tAlapatra hI lokapriya thaa| gilagita (kAzmIra) se prApta bauddha hastalikhita pothiyoM meM kucha tAlapatra para haiM para anya bhojapatra para ina pothiyoM kI paTaliyoM para citra bane haiN| isI prakAra madhyakAlIna pUrvI bhArata, baMgAla, bihAra evaM nepAla meM bauddha granthoM kA aMkana tAlapatroM para huyA / ye pothiyAM usa kSetra kI kalAtmaka gatividhiyoM se hameM avagata karAtI haiN| tAlapatra : sacitra kalpasUtra tathA kAlaka-kathA kI prAcInatama jJAta prati saMghavI nA pADA nA bhaNDAra, pATana meM hai, jisakI tithi 1278 I0 hai / isameM kula do citra haiM - eka meM do jaina sAdhviyAM aura dUsare meM do zrAvikAeM banI haiM / isI saMgraha meM kalpasUtra evaM kAlaka kathA kI dUsarI prati bhI hai, jisakI tithi 1276 I0 hai / ye donoM hI tAlapatra para haiM / isa pothI ke pAMcoM citra jaina devI-devatAoM ke yathA brahmazAnti yakSa evaM lakSmI devI ke aMkanamAtra haiN| kAlakramAnusAra isake bAda ujhamaphoI dharmazAlA, grahamadAbAda meM saMgrahita kalpasUtra evaM kAlakAcArya kathA AtI hai, jisameM tAlapatra para chaH citra bane haiN| saMkare patroM para cAra paMktiyAM likhI gaI haiM, jo do khaNDoM meM vibhAjita haiM, unameM se dUsarA hissA eka caukora khAne se punaH do hissoM meM baMTa jAtA hai aura isI caukorakhAne meM mahAvIra ke

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Etus ( jIvana se sambaddha citra bane haiN| ina citroM kA aMkana pAramparika paddhati meM huA hai aura ye alaMkaraNa pradhAna haiN| isI yuga evaM zailI kI dUsarI prati seTha mAnandajI maMgalajInI peDhI, IDara meM hai, jisameM mahAvIra ke jIvana se sambaddha cauMtIsa citra haiN| ina citroM ke pradhyayana se spaSTa hai ki jaina devI-devatAoMoM ke paramparAgata aMkana hote hue bhI ye kalAtmaka haiN| pRSThabhUmi sAdI, prAkRtiyAM nukIlI evaM paralI grAMkha yukta haiN| rekhAMkana sarala kintu nizcita hai / inameM sImita raMgoM kA prayoga huA hai| pRSThikA meM lAla aura citraNa ke liye hare, pIle evaM kAle raMgoM kA prayoga huA hai / yahIM nahIM ina citroM meM zailI kA vikAsa bhI dikhAI detA hai, udAharaNArtha ujhamaphoI-saMgraha-kalpasUtra ke mahAvIra janma vAle dRzya meM parade kA thor3A sA aMza dikhAyA gayA hai kintu IDara vAle citroM meM isI kA bar3A vistRta aMkana huA hai / iDara IDara ke citroM meM sone kA prayoga bhI milatA hai, jise DA0 motIcandra phArasa se liyA mAnate haiN|' kAgaja : jinacandrasUri (1956 - 1166 ) ke liye likhita dhvanyAloka kI prati se isa bAta kA saMketa milatA hai ki lekhana kArya ke kiye kAgaja kA upayoga 12vIM zatI ke madhya se hone lagA thA, kintu citraraNa ke liye saMbhavataH isakA prayoga 14vIM zatI ke madhya se pahale nahIM huaa| kyoMki isake pahale kI kAgaja para citrita koI prati nahIM miltii| muni jinavijayajI ke saMgraha meM surakSita vi0 saM0 1424 (1367 I0) kA kalpasUtra hI aba taka prApta, kAgaja para banI prAcInatama prati hai / rASTrIya saMgrahAlaya meM 1381 I0 kI banI kalpasUtra evaM kAlaka kathA kI eka prati hai / * vibhinna saMgrahoM meM kalpasUtra kI pacAsoM se adhika sacitra pratiyA~ surakSita haiM aura sthAnAbhAva ke kAraNa pratyeka ke viSaya meM carcA karanA yahAM saMbhava na hogA, ataeva zailI ke vikAsa kI dRSTi se mahatvapUrNa pratiyoM para hI DA0 motIcandra jaina miniecara peMTiMga phAma vesTarna iNDiyA, ahamadAbAda 1646, pRSTha 34 www.jainelibrary.brg

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Google vicAra kiyA jAyegA / muni jinavijayajI saMgraha kI prati ke atirikta priMsa oNpha velsa saMgrahAlaya, vambaI kI prati bhI 14vIM zatI kI ho sakatI hai| eziyATika sosAiTI, bambaI ke saMgraha meM kalpasUtra kI eka citrita prati hai, jisakI tithi vi0 saM01472 (1415 I0) hai| muni jinavijayajI vAlI prati kI taraha isakI bhI pRSThikA lAla hai aura sone kA yatra-tatra prayoga huaA hai / 1415 I0 kI dUsarI prati seTha prAnandajI kalyANajI peDhInA jJAna bhaNDAra, liMbaDI meM hai| zailI kI dRSTi se 1427 I0 kI 'iNDiyA Aphisa lAibrerI, laMdana' vAlI prati ullekhanIya hai| isa meM lAla evaM kAlI jamIna para raupyAkSaroM meM kalpasUtra kA pATha likhA huA hai| tIrthakaroM ke jIvana ke dRzya bar3e vistAra se citrita kiye gaye haiN| mukhya citra ke hAziye bar3e alaMkaraNa yukta haiN| isa paramparA kA prArambha isa prati se hotA hai, jisakA pUrNa vikasita rUpa 'devazAno pADo bhaNDAra' vAlI prati meM dekhane ko milatA hai| _ hemacandrAcArya jJAna mandira, pATana, meM kalpasUtra ke kucha patre haiM jo kalAtmaka dRSTi se vizeSa ullekhanIya nahIM haiN| prAcArya jaya sUrIzvarajI ke saMgraha kI 1432 I0 vAlI prati meM tIrthaMkaroM ke jIvana se sambaddha ikkIsa citra haiN| 15vIM zatI kA uttarArddha kalpamatra citrA kA svarNayuga thA aura isa kAla kI kUcha kRtiyAM alaMkaraNa kI dRSTi se atyuttama evaM aMkana meM advitIya haiN| 1436 I0 ke mAMDU kalpasUtra (rASTrIya saMgrahAlaya) se hI isakI jhalaka milane lagatI hai| isa svarNAkSarI prati kI viSayavastu paramparAgata hote hue bhI vAtAvaraNa, dRzya saMyojana evaM raMga-yojanA meM kalAkAra ne apanI kalpanA evaM kuzalatA kA paricaya diyA hai| isa prati se yaha bhI jJAta hotA hai ki pazcimI bhAratIya zailI kI mukhya dhArA kA prasAra aba mAlavA prAdi anya kSetroM meM hone lagA thaa| isI prakAra kI eka prati 1465 I0 meM jaunapura (u0 pra0) meM husena zAha zarkI ke rAjya meM banI, jise hapinI thAvikA ne banavAyA thaa| pazcimI bhAratIya zailI meM banI isa prati meM prAkRtiyAM nukIlI haiM aura paralI prAMkha bhI vidyamAna hai| pATha svarNAkSaroM meM lAla jamIna para likhA hai / hAziyoM meM phUla pattiyoM ke saMyojana se bane alaM ( iv ) Jain Eduction Internations

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( " ) karaNa haiM, jo 15vIM zatI ke vAstu meM prayukta TAiloM ke alaMkaraNoM se milate haiM / isa citrAvalI meM raMga-yojanA tathA kArIgarI ke vikasita takanIka ke darzana hote haiM / saMbhavataH sarvAdhika sundara evaM vipula citrita kalpasUtra kI prati devazA no pAr3o bhaNDAra, grahamadAbAda kI prati hai / yadyapi isa para koI tithi nahIM dI gaI hai kintu zailI kI dRSTi se ise prAyaH 1475 I0 meM rakhA jA sakatA hai| paramparAgata viSaya tathA saMyojana nizcita hone se kalAkAra ko mukhya dRzya meM to apanI pratibhA dikhAne kA vizeSa avasara na milA para hAziyoM meM to vividhatA bikharI par3I hai| ghane vRkSAdi tathA phUloM vAle paudhe, raMgIna cir3iyA, jIvanta pazu, jharanoM evaM tAlAboM meM snAna karate pArasI loga aura vividha raMgoM ke vastra pahane vibhinna mudrAoM meM aMkita kanyAeM isa citrAvalI kI vizeSatAeM haiN| isa pothI kA pramukha AkarSaNa bharata ke nATyazAstra para grAdhArita vibhinna nRtya evaM saMgIta kI mudrAeM haiN| ye hI prAkRtiyAM paravartI rAgamAlA citroM kA pUrvarUpa haiM / kalpasUtra citraNa ke kSetra meM pazcimI bhAratIya zailI kI saMbhavataH yahI sabase bar3I upalabdhi thii| isake bAda bhI yadyapi kAma to hotA rahA, kintu isake jaisI kRti nahIM banI / 15vIM zatI I0 ke antima caraNa meM kalpasUtra kI kaI pratiyAM banIM, jo zailI kI dRSTi se acchI haiM / 16vIM zatI meM bhI zrAvakagaNa sacitra kalpasUtra banavAte the aura apane guruyoM ko bheMTa karate the / prastuta prati, rAjasthAna prAcya vidyA pratiSThAna, jodhapura ke saMgraha meM hai ( gra0 saM0 5354) / isakA citraraNa vi0saM0 1563 ( I0 san 1506 ) meM rAjasthAna ke bhInamAla nagara meM huyA thA jo prAcIna kAla meM sAMskRtika evaM dhArmika kendra thA / bhAnumeru ke upadezoM se prerita ho lolA zrAvaka evaM usake parivAra ke sadasyoM ne vAcaka vivekazekhara ke liye yaha prati taiyAra krvaaii| isameM 136 patra haiM, jinameM 36 citra bane haiN| isa prati kA vistRta paricaya prastAvanA meM diyA jA cukA hai ataeva yahAM usakI vizeSa carcA na kara citroM kI zailI aura unase sambaddha vivaraNa diye jAyeMge / kAgaja ke lambe patroM para pratyeka meM sAta paMktiyAM likhI haiM aura inhIM para lambotare khAnoM meM

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Farmer Eutus 36 citra bane haiM jo tIrthaMkaroM ke jIvana se sambaddha haiM / kalpasUtra meM kevala cAra tIrthaMkaroM ke jIvana se sambaddha ghaTanAeM variNata haiM, isa kAraNa zeSa bIsa tIrthaMkaroM ko do citroM (saM0 27 evaM 28): pratyeka meM baiThe hue dasa-dasa tIrthakara batAye haiM / sonA, lAla evaM nIle raMgoM kI pramukhatA hai, kahIM-kahIM kAle kA prayoga citra ko adhika prabhAvazAlI banA detA hai / 15vIM zatI uttarArddha ke kalpasUtra-citroM meM sone kA prayoga khUba huA hai| aisA pratIta hotA hai ki samRddha jaina samAja apane dhana kA upayoga citrakalA ke liye udAratA se kara rahA thaa| prastuta pothI meM siddhArtha, trizalA tathA anya rAjakIya vyaktiyoM ke prAsAdoM meM kaI prakAra ke alaMkaraNa dikhAI dete haiN| vastroM meM bhI madhyakAlIna kI taraha yathA haMsa, phulle Adi bane hue haiM, jo tatkAlIna gujarAta meM chape vastroM meM milate haiN| isa pustaka ke citra pazcimI bhAratIya zailI meM bane haiM, jisakI vizeSatAeM, prAkRti tathA cehare meM nukIlApana aura paralI A~kha hai| yahAM isa zailI ke sambandha meM do zabda kahanA anupayukta na hogaa| elorA, madanapura evaM kailAzanAtha (kAMcIpurama) ke bhitti citroM meM ajantA zailI kA apabhraMza svarUpa dikhAI par3atA hai, jisameM paralI prAMkha aura nukIlApana hai / yadyapi uparyukta sabhI mandira jaina nahIM haiM, yathA elorA kA kailAza mandira zivAlaya hai kintu 20vIM zatI ke prArambha meM prAnanda kumArasvAmI ne jaba baoNsTana saMgraha kA sUcI-patra likhA to usameM ise 'jaina' zailI kA nAma diyaa| bAda meM kumArasvAmI hI apanI pustaka 'hisTrI oNpha iNDiyana eNDa inDoneziyana pArTa' meM ise 'gujarAtI' kahate haiM / DablyU. nArmana brAuna ne ise 'zvetAmbara jaina' tathA 'pazcimI bhAratIya' donoM hI nAma diye / vaiSNava viSaya vAle citroM ke prakAza meM Ane para zIghra hI ye nAma anupayukta lagane lge| rAya kRSNadAsa ne 'pazcimI bhAratIya zailI' ko pasanda nahIM kiyA, kyoMki 1465 I0 kA kalpasUtra pUrvI bhArata jaunapura meM banA thA / apanI pustaka 'bhArata kI citrakalA' (prakAzita 1636) meM vaha ise 'apabhraMza' kahate haiN| unake anusAra yaha ajaMtA zailI kA tadbhava rUpa hai aura tatkAlIna bhASA bhI isI nAma se jAnI jAtI hai. prataeva apabhraMza nAma hI ucita hai| besila gre ke anusAra bhaugolika AdhAra para diyA gayA nAma arthAt pazcimI bhAratIya zailI hI sarvAdhika suvidhAjanaka hai| Jain Education vi ) For Pelvate & Personal use only

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isakA nAma cAhe jo bhI ho, itanA nizcita hai ki yaha madhyakAlIna bhArata kI atyanta mahatvapUrNa zailI hai, jisase bAda meM rAjasthAnI zailiyAM nikalIM aura isane mugala zailI ke nirmANa meM bhI mahatvapUrNa yoga diyA (jaisA ki mugala citrakAroM ke nAma sUrajI gujarAtI, bhImajI gujarAtI se spaSTa hai nizcaya hI inhoMne pahale pazcimI bhAratIya zailI kI zikSA lI hogii)| Eutut citra-vivaraNa 1. siMha evaM hAthiyoM vAle Asana para baiThe mahAvIra / vaha mukuTa evaM AbhUSaNa dhAraNa kiye hue haiM aura unake donoM ora eka-eka saMgItajJa, cAmaradhArI evaM sevaka khar3e haiN| (pR0 4) : 2. siMhAsana para virAjamAna mahAvIra ke prathama ziSya paTTadhara gautama svAmI aura unake donoM ora sevaka khar3e haiM / hAtha meM mAlA hai aura unhoMne sAdhu veza dhAraNa kara rakhA hai, jise citra meM sunahalI jamIna para budakiyoM dvArA dikhAyA gayA hai / (pR0 6) 3. devAnandA ke caudaha svapna, zrIdevI ke cAroM ora bane hAthI, vRSabha, siMha, sUrya, candra, mAlA-yugala, dhvajA, kalaza, sarovara, ratnarAzi, prAsAda, kSIra-samudra evaM agnizikhA / (pR0 14) 4. indra -siMhAsana para baiThe caturbhuja indra, nRtya dekha rahe haiM, sAtha meM sevaka / (pR0 22) 5. indra-stava-chatrayukta susajjita siMhAsana para baiThe indra mahAvIra kI vandanA kara rahe haiM, indra ke donoM pora eka-eka caamrdhaarii| (pR0 30) 6. UparI hisse meM harinagameSI dvArA devAnandA ke garbha kA suSuptAvasthA meM garbhaharaNa aura nicale bhAga meM trizalA kI kukSi meM garbha-sthApana / (pR0 50) 7. prAsAda meM sotI trizalA evaM pIchI liye khar3I sevikaa| (pR0 60) ( vii )

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8. trizalA ke caudaha svapna / (pR0 62) hai. citra do bhAgoM meM vibhakta hai, UparI bhAga meM do vyaktiyoM ke sAtha mallayuddha karate hue siddhArtha aura nIce caukI para baiThe siddhArtha do vyaktiyoM se tela mAliza karavA rahe haiN| (pR0 102) 10. trizalA dvArA siddhArtha ko svapna-jJApana : rAjakIya chatrayukta siMhAsana para baiThe siddhArtha aura unake samakSa Asana para baiThI trishlaa| (pR0 116) 11. svapna vicAra - trizalA dvArA dekhe gaye svapnoM para vicAra karate cAra paMDita / (pR0 118) 12. UparI bhAga meM apanI sevikAoM se sthira-garbha ke viSaya meM bAta karatI huI zoka-saMtaptA trizalA aura nIce garbha meM gati anubhava hone ke bAda prasanna vadanA trishlaa| (pR0 134) 13. mahAvIra janma : mahAn dharma-pravartaka mahAvIra apanI mAM kI goda meM : leTI huI trizalA aura pAsa meM khar3I huI daasii| (pR0 140) 14. mahAvIra kA janmAbhiSeka : UparI hisse meM mahAvIra ko goda meM liye meru parvata para baiThe indra, jinake donoM ora do indra haiN| UparI bhAga meM indra kA susajjita chatra evaM usake donoM ora megha kA pratinidhitva karate hue do vRSabha bane haiN| (pR0 144) 15. dIkSA-mahotsava ke samaya zibikArur3ha mahAvIra : isa zibikA kA nirmANa zakra ne kiyA thA / mahAvIra rAjakIya vastrAbhUSaNa dhAraNa kie huye haiM aura unake donoM ora nartakiyAM evaM zaMkhavAdaka haiN| (pR0 166) 16. dIkSA grahaNa ke samaya paMcamuSTi loca karate hue mahAvIra : apane mUlyavAn vastrAbhUSaNoM ko tyAgane ke pazcAt mahAn upadezaka, apane bAloM kA lucana kara zakra ko de rahe haiM / (pR0 172) SUB ( viii ein Education International

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( ix ) 17. mahAvIra tapasyA : vana meM kAyotsargaM mudrA meM khar3e mahAvIra / citra meM do vRkSoM dvArA vana kA aMkana kiyA gayA hai| mahAvIra ke eka ora vaidya aura dUsarI ora caravAhA hai| tapasyArata mahAvIra svAmI para AkramaNa karate sarpa evaM bAgha / ( pR0 174 ) 18. samavasaraNa meM mahAvIra : cAra daravAjoM evaM tihare dIvAroM vAle ghere meM virAjamAna mahAvIra / cAroM konoM meM sarpa, hAthI, siMha evaM anya jAnavara bane haiN| citra meM nicale bhAga meM haMsa-paMkti ( pR0 184 ) 16. siddha svarUpa mahAvIra ISat prAgbhAra meM siddha-zilA para zrAsIna mahAvIra / unake siMhAsana ke Upara pratIkAtmaka chatra banA hai| siddha-zilA ke nIce parvata aura svAmI ke donoM ora do vRkSa ( pR0 160 ) 20. gautama gaNadhara : zramaNa-veSa ( sunahalI jamIna para sapheda buMdakiyAM ) meM chatrayukta siMhAsana para zrAsIna mahAvIra svAmI ke paTTa ziSya gautama gaNadhara ( pR0 164 ) 21. pArzvanAtha siMhAsana para virAjamAna teIsaveM tIrthaMkara pArzvanAtha, unake mastaka para sAta phanoM kA sarpa hai| tIrthaMkara ke donoM ora eka-eka bAMsurI vAdaka evaM sevaka haiN| ( pR0 208 ) 22. citra do bhAgoM meM vibhakta hai Upara kamaTha kI paMcAgni tapasyA, nIce apane sevaka se sarpa nikalavAte pArzvanAtha (hAthI para virAjamAna pArzva kI prAjJA se unake sevaka kA lakar3I kATanA aura usameM se sarpa kA prAkaTya ) | ( pR0 212 ) 23. pArzva tapasyA : kAyotsarga mudrA meM khar3e pArzva, meghamAlI deva kA zrAkramaNa aura nAgarAja dharaNendra dvArA unakI sevA ( pR0 216 ) 24. Upara kRSNa kI zrAyudhazAlA meM nemikumAra dvArA zaMkhavAdana, nIce kRSNa kA nemikumAra ke sAtha bala- parIkSaNa | ( pR0 226 ) 25. kRSNa evaM unakI patniyoM kA nemikumAra se vivAha ke lie Agraha / ( pR0 228 )

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|| 26. nemikumAra kI bArAta / citra ke UparI hisse meM vadhU rAjImatI evaM azvArUr3ha vara nemikumAra / nIce : vivAha bhoja meM kAma lAye jAne vAle jaanvr| (pR0 230) 27. mandira meM virAjamAna daza tiirthkr| (pR0 242) 28. mandira meM virAjamAna daza tIrthakara / (pR0 248) 26. prathama jaina tIrthaMkara AdinAtha (RSabhadeva) prathama rAjA evaM samasta-kalAoM, hasta kauzaloM tathA vijJAna ke guru / (pR0 254) 30. hastakauzaloM ke guru rUpa meM RSabhadeva dvArA kumbhakAra-karma / (pR0 258) ___31. RSabhadeva kA rAjyAbhiSeka : siMhAsanArUr3ha AdinAtha, unake tilaka karatA huA indra tathA donoM ora saMgItajJa / (pR0 260) 32. mahAvIra ke gyAraha gnndhr| (pR0 276) 33. kozA ke sammukha sArathi dvArA dhanurvidyA kA pradarzana evaM zirobhAga para suI yukta sarasoM ke Dhera para nRtyarata koshaa| (pR0 282) 34. Upara : siMha ke rUpa meM sthUlibhadra, nIce : apanI bahinoM ke sammukha mUlarUpa meM sthUlibhadra / (pR0 288) 35. upadeza dete hue prAcArya / (pR0 368) 36. prAcArya kA upadeza sunatA huA zrI saMgha / (pR0 370) DaoN. candramaNi siMha ein Education International

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(xi) PAINTINGS OF KALPASUTRA SASTRADANA-the gift of religious books to secure merit has always been considered a virtuous act among the Jains. They have great reverence for such gifts and perform a special Jnana puja (or wisdom worship) on the fifth day of the bright half of the month of Kartik (September-October). This idea of reverence for learning acted as the main inspiration in the creation of Jain Sastra (or Grantha) bhandaras filled as they are with illustrated (and unillustrated) manuscripts. Both monks and sravakas contributed in this field equally-monks by their influence on the society and sravakas through their financial resources. Illustrating the monk's contribution Kastoor Chand Kasliwal observed, "Since Acarya Bhadrabahu upto 16th C. A. D. there were powerful personalities among them and their influence on the public was tremendous. They used to travel throughout the country on foot and explain to the Jain intelligentsia the importance of the sacred texts. Acarya Kunda Kunda Umaswami, Sidhasena, Devanandi, Devardhigani, Akalank, Haribhadra Suri, Jinasena, Gunabhadra and Hemchandra etc. not only filled the shastra bhandars with their own works but preached the importance of writing down the manuscripts to the masses. They took initiative in the foundation of these blandars. They spent the best part of their life in establishing these store-houses of knowledge for the posterity". It is difficult to say when did this tradition of Sastradina start but it must have been after the assembly of Pataliputra in which it was decided to record the oral traditions of Jain faith; a further stage was to establish Granth bhandars. There was no specific rule for Sastradana-means there were no 1. Dr. Kastoor Chand Kasliwal, Jaina Grantha Bhandars in Rajasthan, Jaipur 1967, p. 4

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(xii) prescribed religious texts for giving in gift, but Kalpasitra being the life of Mahavira and of the other Jain pontiffs was quite popular for this purpose. Upadesatarangini mentions that Raja Kumarapala (1143-74) of Gujarat established 21 Sastra bhandars and presented each of them a copy of Kalpasitra written in gold letters1. On the basis of medium of illustration, Kalpasitra paintings may be divided into two groupspalm leaf and paper. Before paper, palm leaf was a popular medium for illustrating such religious texts all over India. Some of the Buddhist texts found at Gilgit (Kashmir) were written on palm leaf others on birch bark, wooden covers of these manuscripts are illustrated, similarly Buddhist text were written and illustrated in medieval eastern India namely Bengal, Bihar and Nepal; on palm leaf. A number of them are available to show us the artistic activity of that region. The earliest known copy of an illustrated Kalpasitra and a version of Kalak Katha is of A. D. 1278 in the Sanghavina Padana Bhandar Patan. It has only two miniatures of two Jain nuns and two sravikas. Another work, a Kalpasutra and Kalaka Katha of 1279 A. D., is in the same collection. All five miniatures of this text are merely iconographical representations of Jain deities, namely Brahmasanti Yaksha and Lakshmi devi. The next in chronological order is Kalpasutra Kalkacarya Katha in the collection of Ujjamphoi Dharmasala, Ahmedabad, which has six miniatures on palm leaf. Narrow folios of this text have four lines of written text divided into two panels and the second part is again separated into two by an almost rectangular panel depicting scenes from Mahavira's life. These illustrations are decorative and are painted on a traditional pattern. Other manuscripts of the same period and style is in the collection of Seth Anandj! Mangalji ni Pedhi, Idar. It has thirty-four paintings illustrating various episodes from the life of Mahavira. 1. Moti Chandra, Jain Miniature Painting from Westren India, Ahmedabad 1949. p. 3

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A study of these miniatures shows that though iconographical representations of Jain deities, they do not lack the warmth of a work of art. Background is plain, figures are angular with farther eye, drawing is simple but sure, limited colours are used-red for background, with green, yellow and black or the illustration. Moreover, they also show a development in style, for example Ujjamphoi Collection Kalpasitra has a narrow curtain in the scene illustrating "Birth of Mahavira", the same curtain becomes much more elaborated in the Idar miniature. The Idar miniatures also show the use of gold which Moti Chandra thinks was probably learnt from the Persians." On-Paper DHVAN YALOK-A manuscript written on paper for Jinacandra Suri (1156-1166 A. D.) indicates that paper was being used by mid 12th C. for writing but it seems for illustration patrons and painters used the traditional medium till the mid 14th C. as no paper illustrated examples exist prior to that period. A copy of Kalpasutra, dated V. S. 1424 (A. D. 1367) in the collection of Muni Jinavijayaji is the carliest known work on paper. Next comes a dated (1381 A. D.) copy of Kalpasutra and Kalaka Katha in the National Museum collection. There are more than fifty illustrated copies of Kalpasutra known from various collections and it is difficult to talk about each one of them here, therefore only those, which are recognised as important from a stylistic point of view, will be discussed. Besides the copy in Muni Jinavijayaji's Collection, an illustrated Kalpasutra in the Prince of Wales Museum, Bombay could be a 14th C. work. The Asiatic Society, Bombay has an illustrated copy of Kalpasatra dated V.S. 1472 (1415 A. D.). In this copy also, like Muni Jinavijayaji's copy the background is red and gold is used here and there; (xiii) 1. Moti Chandra, Jain Miniature Paintings from Western India, Ahmedabad 1949, p. 34. For Pelvate & Personal use only

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( xiv) another copy bearing same 1415 date is in the collection of Anandji Kalyanji ni Pedhi na Jnana bhandar, Limbdi. A copy of Kalpasutra in the India office library, of 1427 shows remarkable development in tradition. The text is written on black and red ground with silver ink. Scenes from tirathankaras' life are painted very elaborately and the main pictures also have a decorative border-a tradition, the fully developed form of which can be seen in the Devasano pado bhandar copy. Hemachandracharya Jnana Mandir, Patan has a copy of Kalpasutra and a few painted folios which are important for documentation purpose but do not have much aesthetic merit. A dated (1432 A. D.) Kalpasutra from the collection of Acarya Jai Surisvaraji has twenty-one illustrations but are merely traditional representation of Tirathankaras' lives. The later half of fifteenth century was a golden period for Kalpasutra illustrations and some of the works done in this period are superb in quality of design and excellent in execution. This quality started showing from Mandu Kalpasutra dated 1439 in the National Musuem collection. It is written in golden letters on crimson ground. Though the traditional theme dominates the atmosphere, composition and colour scheme display the artists' great imagination and skill. It also shows that the main stream of western Indian style was spreading out into a different region namely Malwa. Another manuscript of the same quality was painted at Jaunpur in 1465 A. D. during the reign of Huseyn Shah. Work was commissioned by Harshini Sravika. Painted in characteristic Western Indian style, figures are angular and have the protruding eye. The text is written on red ground with gold ink. Borders have floral designs, very close to decorative motifs on tiles used in 15th C. architecture. This set displays an advanced technique of draughtsmanship and colour application. Possibly the most lavishly illustrated Kalpasutra is in Devasano pado bhandar, Ahmedabad It does not bear any date but stylistically can be assigned to Ca. 1475 A. D. Because of the traditional

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pattern, artists did not get much chance to show their imagination and skill in the main scene but the borders show variety. Lush vegetation, colourful birds, lively animals, persian figures bathing and girls in dancing poses wearing elaborately patterned clothing, painted in brilliant colours are main characteristics of this set. The main attraction of this series is musical modes and dancing poses based on Bharata's Natyusastra. These figures are the predecessors of Ragamala illustrations. This set was perhaps the highest achievement in the field of Kalpasitra illustration, and though work continued nothing similar could be produced. A number of copies of Kalpasitra were painted in the last quarter of the 15th C. and are good examples of this style. Such work also was going on in the 16th C. and Sravakas took great delight in commissioning Kalpasatra and presenting them to their gurus. The present copy from the collection of Rajasthan Oriental Research Institute, Jodhpur (No. 5354) was written at Bhinamala in A. D. 1506 (V. S. 1563). Bhinamala, an ancient town in Rajasthan, was then a great cultural and religious centre! Lola Sravak and his family, inspired by the preaching of Bhanumeru, had this copy made for the use of Vivekashekhar, the Vacaka or teacher. It has 136 folios and 36 illustrations. A general introduction to this manuscript has already given in the preface and therefore only its pictorial qualities will be discussed here. Long paper folios have seven lines in each and 36 scenes from the life of the Tirthaikaras are painted in slightly elongated panels. As the Kalpasstra mentions acts of only four Tiratharkaras the other twenty are shown in two miniatures (Nos. 27 and 28) - ten seated in each. Gold, red and blue dominate the palette and black touches make each more impressive. Gold was used profusely in Kalpasatra illustrations in late 15th C. It seems that the affluent Jain Society was willing to spend part of their wealth on painting. In our manuscript's illustrations the palaces of Siddhartha, Trisala and of other royalties show a good number ( xv ) 1. Dashrath Sharma, Rajasthan Through the Ages, Bikaner 1966, p. 444. For Private & Personal use only

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( xvi ) of decorative motifs. Clothing also demonstrate medieval patterns - geese, rosettes etc. found especially on printed fabrics from Gujarat. The paintings in this manuscript are in typical Western Indian style with angular features and farther eye. It may be necessary here to say a few words about that style. Wall paintings of Ellora, Madanpur and Kailashnath (Kanchipuram) show a decadent form of Ajanta tradition, which has a projecting farther eye and angularity in human features-the main characteristics of this style. Though the wall paintings mentioned above are not in Jain temples alone (The Kailash temple at Ellora for example is dedicated to Siva) in the beginning of 20th C. when A.K. Coomaraswamy wrote his catalogue on Jain art, he called this "Jain" style. Later, in his book History of Indian and Indonesian Art, he terms this style as "Gujarati". It is just labelled "Svetambar Jain" and then "Western Indian" by Norman Brown. Such names soon seemed unappropriate when the Vaishnava texts, came to light. The term "Western Indian" did not appeal to Rai Krishnadasa because of the Kalpasutra dated 1465, which was prepared at Jaunpur (U. P.) in Eastern India. In his book Bharat Ki Chitrakala published in 1939, he calls the style Apbhramsa defining it as a "Corrupt" form of Ajanta painting after the language then in use which also has the same name. Basil Gray feels that "The simple geographical title is the most convenient." Whatever its name may be, it is certain that "Western Indian" style is one of the most important schools of medieval Indian painting and one from which Rajasthani styles later emerged and that it contributed considerably in the making of Mugbal style (as indicated by the names of Mughal painters such as Surji Gujarati and Bhimji Gujarati who must have been trained first in Western Indian style). 1. Basil Gray and Douglas Barrett, Painting of India, Skira 1963, p. 54

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DESCRIPTION OF PLATES 1. Mahavira sits in Padmasana on a throne supported by lions and elephants. He wears ornaments and a crown. A musician, Chowrie bearer and attendant stand to each side. (P.4) 2. Mahavira's first disciple Gautamaswami sits on a throne with two attendants on either side. He has mala in his hand and is wearing a monk's dress which has white dots on a golden ground. (P. 6) 3. Devananda's fourteen dreams-an elephant, a bull, a lion, sun, moon, a pair of garlands, a banner, a Kalasa, brilliant flower, lotus, lake, heeps of jewels, celestial palace and ocean of milk are arranged with a figure of the anointing of goddess Sri in the centre. (P. 14) 4. Indra's court : four handed Indra sits on a throne with his attendants and watches a dance performance. (P. 22) 5. Indra praising Mahavira : four armed Indra sits on his lavishly decorated throne with parasol, and praises Mahavira with his folded hands, above Indra is attended by two chowrie bearers.(P. 30) 6. Harinaigmesi takes Mahavira's embryo from sleeping Devananda's womb and places it in Trisali's womb who is lying on a couch. (P. 50) 7. Trisala sleeps in her palace on a decorated couch while an attendant stands beside ber with pichhi. (P. 60) 8. Trisala's fourteen dreams. (P. 62) Toomas ( xvii)

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9. Siddhartha wrestling : the painting is divided into two panels--the upper portion shows Siddhartha wrestling with two other men and the lower panel depicts two persons applying oil on Siddhartha who is sitting on a Cauki. (P. 102) 10. Trisala relates her dream to Siddhartha : he sits on a throne with royal parasol and Trisala on a couch facing him. (P.116) 11. Discussion about the dream : four interpreters of Trisala's dreams appear in the painting in two panels. (P. 118) 12. Trisala's grief and joy : the upper half shows dejected Trisala talking with her attendants about the stagnant embryo. The lower half depicts cheerful Trisala after she felt movement of the baby in her womb. This joy is expressed in the colourful costumes of Trisala and her minds. (P. 134) 13. Birth of Mabavira : the great teacher is in his mother's arm; Trisala is lying on a couch wbile a maid stands beside her. (P. 140) 14. Mahavira's lustration and bath : on the top of Mt. Meru Indra sits with Mahavira on his lap attended by two Indras representing 63 who came to bathe the child. Indra's decorated parasol is in the upper most panel along with two bulls symbolising clouds. (P. 144) 15. Mahavira in a royal Sivika carried by four men: the Sivika was prepared by sakra. Mabavira dressed in royal costume and ornaments is accompanied by dancers on either sides and conch players on the top. (P. 166) 16. Mahavira plucks his hair : after removing all his valuable dress and ornaments, the great teacher plucked his hair and gave it to sakra. (P. 172) ( xviii) ein Education International

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17. Mabavira's trials : He stands in Kayotsarga mudra in a forest represented by two trees. The physician Kharaka and the cowherd stand on either side. Snakes and a tiger attack him. (P. 174) 18. Samavasarana of Mahavira, who sits in padmasana within a triple walled enclosure with four gateways. Snake, elephant, lion and other animals are in the four corners. There is a row of geese at the bottom. (P. 184) 19. Mahavira the Siddha: a perfected being, on Siddhasila in Ishat pragbbara. He sits on a throne which has a symbolical parasol at the top, trees on each side, and a mountain at the bottom. (P. 190) 20. Gautama Ganadhara, the chief disciple of Mahavira, dressed in monk's costume (golden ground with white dots) sits on a throne with parasol. (P. 194) 21. Parsavanatha : twenty-third Tirathan kar sits on a throne supported by lions and elephants, with seven headed serpent hood above his head. There are two musicians on the upper portion playing on flute and attendants on each side. (P. 208) 22. The painting is divided into two panels--the upper half shows Kamatha performing the five-fire penance and the lower half illustrates Parsava rescuing the snake (Parsava on elephant back asks his servant to cut the wood from which the snake comes out). (P. 212) 23. Parasvadath doing penance, standing in kayotsarga mudra along with the attack of Meghamalin and counter activities of Dharanendra, the King of Nagas. (P. 216) 24. The painting is divided into two panels -the upper panel illustrates Nemikumar blowing Krishna's conch and in the lower portion Krishna tries to bend Nemikumar's hand. (P. 226) 25. Krishna and his wives urge Nemikumar to marry. (P. 228) ein Education International

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( xx ) 26. The marriage party of Nemikumar. The painting shows Nemikumar on horse-back and his bride Rajimati sitting on a couch in the upper panel. The lower half illustrates Nemikumar watching animals kept for the marriage feast. (P. 230) 27. Ten Tirathankaras seated in a temple. (P. 242) 28. Ten Tirathankars seated in a temple. (P. 248) 29. Tirathankara Adinatha (or Rishabhanatha) the first Jain pontiff was also the first king and teacher of arts, crafts and sciences. (P. 254) 30. As a craft teacher Rishabhanath is shown making pot, riding on elephant. (P. 258) 31. Coronation of Rishabhanath the first king. He sits on a throne and Indra puts Tilaka on his forehead. Two musicians in attendance. (P. 260) 32. Eleven ganadharas of Mahavira. (P. 276) 33. The charioteer displaying his skill in archery in front of kosha the courtesan while she dances on heaps of mustard seeds and the needle. (P. 282) 34. The painting illustrates two scenes: Sthulibhadra in front of his sister in the form of a lion in the upper panel, in the lower panel Sthulibhadra in human form. (P. 288) 35. An Acarya preaching. (P. 368) 36. The Acarya's audience. (P. 370) -Dr. Chandramani Singh

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( xxi ) anagAra anazana abhigraha arahaMta avagraha avadhijJAna, avadhijJAnI avasarpiNI kaThina pAribhASika zabdAvalI - zramaraNa, muni, sAdhu / gRha kA tyAgakara paMca mahAvrata dhAraNa karane vAlA nirgrantha / - prazanAdi cAroM prakAra ke padArthoM kA tyAga karanA / - niyama, nizcaya, dRr3ha saMkalpa / - pUjA ke yogya, pUjya, sarvajJa, nispRha, parigraha rahita, karmazatru kA nAza karane vAlA, bhava-bhramaNa rUpI bIja kA nAza karane vAlA aura jinadeva | - * cAturmAsa meM eka sthAna para rahane ke bAda Asa-pAsa ke kSetroM meM Ane-jAne kI maryAdA kA nirdhAraNa karanA / - parokSa jJAna, indriyoM kI sahAyatA ke binA rUpI padArthoM kA hone vAlA jnyaan| aisA jJAna jise prApta huprA ho vaha avadhijJAnI / - kAlacakra kA ardhabhAga, apakarSa kA yuga / pRthvI, vRkSa prAdi vastuoMoM kA svArasya aura manuSyoM ke puruSArtha zrAdi guNoM kA jisa kAla meM kramazaH hrAsa hotA rahe, vaha samaya / isa avasarpiNI ke chaH ArA haiM, yathA- 1. suSama-suSamA, 2. suSamA, 3. suSama-duSamA, 4. duSama-suSamA, 5. duSamA aura 6. duSama-duSamA / zravasvApinI - manuSya Adi ko pragAr3ha nidrA meM sulAne vAlI vidyA /

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( xxii ) zraSTamabhakta aSTAMga mahAnimitta - lagAtAra ATha samaya ( vakta) taka zrAhAra (bhojana), pAnI, khAdya aura svAdya padArthoM kA tyAga, athavA pAnI rahita AhAra, khAdya aura svAdya kA tyAga, kiMvA 3 dina kA upavAsa (telA ) / AdAnabhANDamAtra nikSepaNA samiti - dekhiye, 'samiti' / zrAbhogika zrArttadhyAna 1. aMga vidyA, 2. svapna vidyA, 3. svara vidyA, 4. bhUvidyA, 5. lakSaNa vidyA, 6. rekhA vijJAna, 7. AkAza vijJAna, aura 8 nakSatra vijJAna / uparokta ATha nimitta-vidyAoM dvArA zubhAzubha, lAbha-lAbha jJAna ko pradarzita karane vAlA zAstra / zrAsvAdana IryAsamiti utsvedima AyAma AyuSya karma - dekhie, 'karma' / dvArA - avadhijJAna-prApti se lekara kevalajJAna utpanna hone taka sthira rahane vAlA jJAna / - cAvala Adi kA dhovana, zrosAmaNa / - kAlacakra jisa prakAra ratha, gAr3I Adi ke cakke lage hote haiM vaise hI kAla rUpI ratha ke bhI ArA (cakra) hote haiN| bAraha grAroM kA eka kAlacakra hotA hai jo 20 koTA- koTi sAgaropama kA hotA hai | kAlacakra ke chaH AArA avasarpiNI kAla tathA chaH prArA utsarpiNI kAla kahalAtA hai| - prAttaM arthAt apriya evaM pratikUla saMyogoM meM pIr3A se utpanna hone vAlA dhyAna arthAt vikalpa, kuvikalpAdi vicAra | - karaNamAtra ko bhI cakhanA, svAda lenA / - dekhie, 'samiti' / - ghATA Adi kA dhovana /

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Duwas utsapiNI - kAlacakra kA ardhabhAga, utkarSa kA yuga / pRthvI, vRkSa Adi vastuoM kA svArasya aura manuSyoM ke puruSArtha prAdi guNa jisa kAla meM uttarottara vRddhi ko prApta hote rahate haiM vaha samaya / isa utsarpiNI ke chaH pArA haiM :- 1 duSama-duSamA, duSamA, suSama-duSamA, 4 duSama-suSamA, 5 suSamA, sussm-sussmaa| upapAta - devayoni evaM naraka yoni meM janma grahaNa krnaa| uSNavikaTa - ubalA huA garma jala / Rjumati - manaparyavajJAna kA eka bheda / isa jJAna se mana ke bhAva jAne jAte haiM / yaha jJAna utpanna hone ke bAda naSTa bhI ho jAtA hai tathA adhika vizuddha bhI nahIM hotaa| eSaNA samiti - dekheM, 'samiti' / karma - prAtmA ke mUla svarUpa ko pAcchAdita karane vAlI sUkSma paudgalika zakti karma kahalAtI hai / isa karma ke pATha bheda haiM :-1. jJAnAvaraNa-jJAna zakti ko prAvaraNa arthAt pAcchAdita karane vAlA karma, 2. darzanAvaraNa - darzana arthAt sAmAnya bodha ko pAcchAdita karane vAlA, 3. mohanIya - Atmabodha ko rokakara mohapAza meM phaMsAne vAlA, 4. antarAya - puruSArtha, dAna, lAbha, bhoga Adi meM bAdhA DAlane vAlA,5. vedanIya-sukha aura duHkha kA nimitta banane vAlA, 6. mAyuSya-manuSyAdi bhavoM meM jIvana-dhAraNa kA nimitta, 7. nAma-gati, sthiti, jAti, yaza, apayaza Adi kA nimitta, 8. gotra-uccatA nIcatA Adi kA bodhaka / prArambha ke cAra karma 'ghAtI' aura zeSa cAra 'aghAtI' karma kahalAte haiN| kAusagga - saMkalpa-vikalpoM se mukta hokara, khar3e rahakara dhyAna karane kA eka prakAra kA prAsana / kAyagupti -dekheM, 'gupti' / patws wws ( xxiii )

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Pune kulakara - kula kI vyavasthA karane vAlA / yuga ke prArambha meM jaba mAnava-prajA kula evaM samUha ke rUpa meM vyavasthita nahIM thI, usa samaya meM sarvaprathama kUla-vyavasthA kA prArambha karane vAle kulakara khlaae| isa avasarpiNI meM sAta kulakara hue haiN| kevalajJAna - akhila vizva ke jar3a aura cetana ke bhUta, bhaviSya aura vartamAna kAlIna samasta bhAvoM ko jAnane vAlA sarvazreSTha jnyaan| kauzAlika -kauzala deza meM utpanna / bhagavAna RSabhadeva kA vizeSaNa / Rtu -vaidika paribhASA meM yaha zabda yajJa kA vAcaka hai kintu jaina paribhASA meM upAsaka ke AcaraNa karane yogya eka prakAra kI tapazcaryA hai / kSullaka - choTI avasthA meM dIkSita sAdhu / khAdima - - phala Adi khAdya padArtha / gaNadhara - tIrthakara ke mukhya-ziSya jo garaNa kI vyavasthA karate haiN| gaNAvacchedaka - gaNa (gaccha) kI surakSA aura vikAsa ke lie muni-vRnda ko saMyama Adi kI dRSTi se sambhAlane __ vAlA pramukha / gaNipiTaka - dvAdazAMgI (bAraha aMgoM kA vAcaka) gaNI - gaNa (munisamUha) kI vyavasthA karane vAlA athavA prAcAryoM ko zAstrAbhyAsa karAne vAlA vyavasthApaka praacaary| gandhahastI -zreSTha jAti kA hAthI, jisake zarIra se eka viziSTa prakAra kI gandha (mada) nikalatI hai, usa gandha se anya hAthI bhaya khAte haiM / ( xxiv)

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gupti pur -vivekapUrvaka prAtma-saMyama, niyamana karanA gupti hai| gupti ke tIna bheda haiM - 1. manogupti - mana kA saMyama, 2. vacana gupti - vANI kA saMyama, aura 3. kAyagupti - zarIra kA saMyama / gotrakarma -dekheM, 'krm'| godohAsana - gAya ko dohate samaya gvAlA jisa Asana (prakAra) se baiThatA hai, usa Asana ko godohAsana kahate haiN| cakravartI -chaH khaNDoM kA sArvabhauma samrAT / caturthabhakta -lagAtAra cAra vakta taka AhAra Adi kA tyAga, kiMvA eka dina kA upavAsa / caturdazabhakta - lagAtAra caudaha vakta taka AhAra Adi kA tyAga, kiMvA chaH dina kA upavAsa / cyavana -devatA evaM nAraka ke AyukSaya ko cyavana kahate haiM arthAt deva aura nAraka kI mRtyu / cyuta -deva evaM naraka gati meM mRtyu prApta krnaa| caturdaza pUrva -jaina paramparA ke mUla aMga-zAstra bAraha haiN| bArahavAM aMga dRSTivAda hai| dRSTivAda ke antargata caudaha pUrva pAte haiN| caudaha pUrvo ke nAma isa prakAra haiM :- 1. utpAda pUrva, 2. agrAyaNI pUrva, 3. vIryAnuvAdapUrva, 4. astinAstipravAda pUrva, 5. jJAnapravAda pUrva 6. satyapravAda pUrva, 7. prAtmapravAda pUrva, 8. karmapravAda pUrva, 6. pratyAkhyAna pUrva, 10. vidyAnuvAda pUrva, 11. kalyANavAda pUrva, 12. prANAvAya pUrva, 13. kriyAvizAla pUrva, 14. lokabindusAra pUrva / caturdaza pUrvadhara- caudaha pUrvo kA jise pUrA jJAna ho, use caturdaza pUrvadhara athavA caudaha pUrvI kahate haiM / cAulodaka -cAvala kA dhovana / chaTTa bhakta - lagAtAra cha samaya (vakta) ke pAhArAdi kA tyAga, kiMvA do dina kA upavAsa (belaa)| ( xxv ) Jan Eduction Internations

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javodaka -jau kA dhovana / jAtismaraNa jJAna - pUrva janma kA jJAna / jyotiSika - sUrya, candra, graha, nakSatra, tArA prAdi jaina paribhASA ke anusAra jyotiSika deva kahalAte haiM / jJAna - kisI bhI padArtha kA vizeSa prakAra kA bodha / tilodaka - tila kA ghoyA huA pAnI, dhovana / / tIrthakara - tIrtha kI sthApanA karane vAlA, dharmacakra kA pravartaka / tuSodaka -tuSa (chilakA) dAla Adi chilake vAlI vastu kA dhovana / datti - eka bAra saMlagna va akSatadhArA rUpa se diyA jAne vAlA grAhAra-pAnI cAhe eka bAra meM eka karaNa bhara pAhAra diyA jAya yA eka bUMda jala, vaha eka datti kahalAtI hai| darzana - kisI bhI padArtha kA sAmAnya jJAna / dvAdazAMgI -jainAgamoM meM bAraha aMga (zAstra) mukhya haiM - AcAra, sUtrakRta, sthAnAMga, samavAya, bhagavatI, jJAtAdharmakathA, upAsakadazA, antakRddazA, anuttaropapAtikadazA, praznavyAkaraNa, vipAka aura dRSTivAda / nagaraguptika - nagara kI vyavasthA karane vAlA adhikArI, kotavAla Adi / nAma karma -dekheM, 'krm'| paDilehaNA - upayoga meM Ane vAle vastra, pAtra Adi upakaraNoM ko samaya-samaya para dekhanA / paryApti - zarIra, indriya Adi kI pUrNa racanA / ammu ( xxvi ) Bain Education Intemotional

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palyopama -vizeSa prakAra kA samaya (kAla) sUcaka mApa / jo saMkhyA aMkoM dvArA prakaTa na kI jA sake, use upamA dvArA prakaTa karanA / palya-vizeSa prakAra kA mApa, upama-upamA dvArA kAla gaNanA karanA palyopama kahalAtA hai, arthAt saMkhyAtIta varSa, asaMkhya kAla / pAdapopagamana - anazana grahaNa karane ke pazcAt maraNa-paryanta vRkSa kI taraha zarIra ko sthira rakhate hue samAdhistha || amma pAna -pIne kA sAdA evaM svaccha paanii| pAriSThApanikA samiti - dekheM, 'smiti'| puruSAdAnIya - puruSoM meM prAdaraNIya evaM zreSTha / bhagavAn pArzvanAtha kA vizeSaNa / pauruSI -jisa samaya apanI praticchAyA puruSa pramANa ho vaha samaya, samaya kA bhAga vizeSa / sAmAnyatayA 3 ghaMTe kA samaya, eka prahara / pratimA - sAdhu evaM zrAvaka ke sAmAnya niyamoM ke atirikta viziSTa prakAra ke kaThora niyama tathA tapazcaryA / sAdhu kI bAraha tathA zrAvaka kI gyAraha pratimAeM haiN| pravartaka - saMyama kI zuddhi tathA zAstrAbhyAsa meM preraNA dene vAlA adhikArI zramaNa / prahara - 3 ghaMTe kA samaya, dina-rAta 24 ghanTe ke ATha prahara mAne jAte haiM / prAyazcitta -doSoM kA zodhana / snAna karane ke pazcAt zarIra ko athavA anya kisI kArya meM vighna na ho, etadartha zarIra para athavA zira para bhasmAdi DAlanA, kAlA DorA pahananA, kAlA bindu lagAnA / baladeva -trikhaNDa ke adhipati vAsudeva kA bar3A bhAI / balikarma - gRha devatA kA pUjana / SIR ( xxvii )

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bhakta-pratyAkhyAna- bhojana evaM pAnI athavA bhojana mAtra kA tyAga / bhavanapati -eka vizeSa prakAra kI devajAti, jo adholoka ke bhavanoM meM rahatI hai| bhASA samiti - dekheM, 'samiti' / maDamba -grAma-sthala vizeSa, jisake cAroM ora eka yojana taka koI gAMva na ho| maNDalIka -eka deza kA adhipati, raajaa| manaparyavajJAna - dUsare ke mana kI avasthA tathA bhAvoM ko jAnane vAlA jJAna / manogupti - dekheM, 'gupti'| mAraNAntika saMlekhanA- maraNa paryanta anazana grahaNa kara, zarIra, indriya aura kaSAyoM ko kSINa karanA / muSTi loca - muTThI bhara kara sira ke bAloM ko ukhAr3anA, loca krnaa| yavanikA - pardA vizeSa / rasa-vikRti -jina sarasa khAdyoM evaM peya-padArthoM ke sevana se vikRti-vikAra utpanna hote hoM use rasa-vikRti (vigaya) kahate haiM / vigaya nau prakAra kI hai-dUdha, dahI, makkhana, ghI, tela, gur3a, madya, madhu aura mAMsa / lokAntika - eka vizeSa deva jAti / isa jAti ke deva brahmaloka ke anta meM rahate haiM aura tIrthaMkara ke dIkSA grahaNa ke samaya pAkara jana-kalyANa ke liye unase prArthanA karate haiN| vacanagupti - dekheM, 'gupti' / - vAda-vivAda, zAstrArtha karane meM nipuNa tathA usameM aparAjita rahane vaalaa| vAnavyantara - eka prakAra ke deva jo bhUta-pizAca ke nAma se pukAre jAte haiM / vAsudeva - tIna khaNDa kA adhipati, samrAT / Conjun (xxviii) vAdI ein Education International

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vikaTa -nirdoSa aahaar-paanii| vikRSTa bhakta - jahAM grAma kI paMcAyata baiThatI hai athavA jahAM loga milakara baiThate haiM, vaha sthAna, cabUtarA Adi / vigaya -dekheM, 'rs-vikRti'| vicAra-bhUmi - zaucAdi ke liye nirvadya sthAna / vipulamati - manaparyavajJAna kA bheda / isa jJAna se mana ke bhAva-vicAra jAne jAte haiN| yaha vizeSa vizuddha hotA hai tathA kaivalya-prApti taka sthira rahatA hai| vihAra-bhUmi - caitya, mandira prAdi kA pavitra sthAna / vRSTikAya - varSA, bUMdeM yA phuhaareN| vedanIya karma - dekhie, 'krm'| vaikriyalabdhi - zarIra ko choTe-bar3e Adi vibhinna rUpoM meM badalane vAlI zakti vizeSa / vaikriya samudghAta- zarIra ko tathA zarIra-paramANUyoM ko vizeSa rUpoM meM badalane ke lie kI jAne vAlI viziSTa prakAra kI prkriyaa| vaimAnika deva - zreSTha vimAnoM meM utpanna hone vAle deva vizeSa / zuddha vikaTa - ubalA huaA garama jala / zrutakevalI - caudaha pUrvo kA jAnakAra vidvAn / SaSTitantra - sAMkhya tatvajJAna kA grantha, jisameM sATha tatvoM kA nirUpaNa hupA hai| saMkhaDI -miSTa-pakvAnna, miThAI Adi jisa sthAna para bana rahI ho, athavA bhoja Adi kA sthAna / saMsvedima - vRkSa ke patte yAdi ko ubAla kara, una para chiTakA jAne vAlA ThaMDA pAnI / ( xxix ) www.iainelibrary.org

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sandhipAla - rAjyoM ke bIca vigraha Adi ko sulajhAkara sandhi karAne vAlA adhikArI, rAjadUta / samiti - muni jIvana meM viveka, sAvadhAnI tathA yatanApUrvaka gati karane ko samiti kahate haiM / yaha samiti pAMca prakAra kI hai-1. IryA samiti - sAvadhAnI va yatanA pUrvaka clnaa| 2. bhASA samitiviveka va yatanApUrvaka bolnaa| 3. eSaNA samiti - muni jIvana meM khAne-pIne yogya padArtha, pahanane yogya upakaraNa tathA upayoga meM Ane yogya anya vastuoM ke lie zuddha evaM nirdoSa vastu ko sAvadhAnI va yatanApUrvaka grahaNa krnaa| 4. AdAna bhANDamAtra nikSepaNA samiti - vastra, pAtrAdi upakaraNoM ko yatanApUrvaka uThAnA va rkhnaa| 5. pAriSThApanikA samiti-phaikane yogya va tyAgane yogya bAla, nakha, thUka, kapha, mUtrAdi ko jIva-rahita nirdoSa tathA nirjana sthAna meM sAvadhAnI tathA vivekapUrvaka chor3anA, tyaagnaa| sAgaropama -asaMkhya palyopama jitanA kAla sAgara kahalAtA hai| sAgara se upamita kiyA jAne vAlA kAla sAgaropama kahalAtA hai| sauvIra -kaaNjii| sthavira - jJAna, tapa, cAritra, avasthA Adi meM anubhavI vRddha muni / svapnalakSaNapAThaka - svapna sambandhI zAstroM kA jnyaataa| svAdima - mukhavAsa athavA svAdya khAdya padArtha / harinagameSI - indra ko padAti-senA kA senApati, vizeSa kAryadakSa dUta aura garbha-parivartana Adi kalAmoM meM pravINa / santAna prAdi ke lie isa deva kI vedakAla meM bhI pArAdhanA kI jAtI thii| veda paramparA meM isakA nAma 'naigameSI' athavA 'naigama' kahA jAtA hai| ( xxx ) Jan Education International For Private & Personal use only .

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A SELECT GLOSSARY Anga : The main corpus of the Jain canon. This consists of twelve treatises, cleven of which are extant according to Svetambara tradition. Arhat : A great religious leader, deserving supreme veneration. An Arhat is one who has become free of desire, attachment and worldly possession. He is a great soul who has destroyed the bonds of karma, washing away the stains that cause endless rebirth. Avadhi-knowledge : Intuitive cognition that occurs without the aid of the sense-organs. Avasarpini : According to Jain conception, Time moves like a wheel repeating itself in endless cycles. Every turn of this wheel has two phases : those of progression and regression. Avasarpint is the name given to the regressive phase. This is the time when all things-men, beasts and material objects-move away from the state of perfection towards gradual degeneration. Avasarpini has six stages known as spokes (ura); each stage takes the world a step lower towards degeneration. The stages are in succession : susama-susama, susama, susama duhsama, duk sama-supama, duk sama and, finally duhsama-duhsama. Baladeva : The elder brother of a Vasudeva (see Vasudeva). Bhavanapati : A specific group of gods who reside in the nether regions. Cakravarti: a universal monarch. Gana : A specific group or congregation of monks. Ganadhara : A principal disciple of a Tirtharkara. He leads and looks after a gana (see above). ( xxxi) wwwjainelibrary.org

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Ganin : A teacher who acts as the chief of a group of monks. A ganin may, alternatively, be a person who teaches the Jain canon and other scholarly disciplines to the monks. Harinaigamesin : Indra's ambassador and chief of infantry. This god was worshipped popularly during later Vedic times. It was believed that he had the power to bestow children. He was also known as Naigamesin or Naigama. Karma : This according to Jain belief, consists of subtle particles that stick to the soul, veiling its true nature. Karmas are of eight kinds : 1. Jianavarana : Karma that veils true knowledge. 2. Darsanivarana : Karma that veils one's vision and ordinary power of understanding. 3. Mohaniya : Karma that tempts the soul towards attachment to things. 4. Antaraya : Obstructive karma that acts as an impediment to a man's realisation of his human, moral and spiritual goals. 5. Vedani ya : Karma that causes feelings of happiness or pain. 6. Ayusya : Karma which is responsible for making a being live a life in various worlds of existence. 7. Nama : Karma which causes beings to move or rest. This is the karma which gives a man a good or a bad name. Nama is also responsible for the state (jati) one is born in. 8. Gotra : Karma responsible for the higher or lower status of a person. Kayotsarga: A posture for meditation, in which the Yogi remains standing, free of thoughts and desires. Kevala-knowledge : A knowledge in which everything that happens in the world is cognised. This know. ledge embraces all time: past, present and future, as well as all states of being, conscious or material. (xxxii) Jan Education International www brary on

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Kosalin: An epithet used for Arbat Rsabha because he belonged to the Kosala region. Lokantika : A class of gods that dwell at the extremes of Brahmaloka. Palyopama : Time that cannot be reckoned in figures : an immeasurable period. Parva-treatises : Perhaps the oldest part of the Jain canon. Parvas are fourteen in number. They are said to have formed the twelfth Anga named Drsli vida wbich is not extant. Rasa-vikrti : A food or drink which produces an adverse effect. Sagaropama : Innumerable palyopamas (see palyopama). Sthavira : An elderly monk, respected due to his deep knowledge as well as his ascetic and moral qualities. Sruta-kevalin : One who knows the fourteen Parva - treatises. Tirtharikara : A great religious leader who propagates the true dharma. Utsarpini : The reverse of avarsarpini (sce above). Utsarpini is the name given to the progressive phase of the wheel of Time. During this phase all things move towards a state of gradually increasing perfection. Like avasarpini, utsarpini also has six stages (aris): dulsama duhsama, duhsama, susama-duh sama, duksama-susama, susama and susama-susama. Vaimanika deva: Gods who dwell in the heavenly abodes called vimanas. (xxxiii)

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