Shraman Bhagvana Mahavira Part 2 Vibhag 1

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Catalog link: https://jainqq.org/explore/008002/1

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ŚRAMAŅA BHAGAVĀN
MAHAVIRA HIS LIFE AND TEACHING

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The Universities Commission Ministry of Education Snowdon Government of India:
Snowdon,
Simla I 27th July 1949.
My dear Sir,
I thank you very much for your letter of the 21st July, and the set of books you sent to me.
I am sorry to say that I have not been able to read them with the care and attention that they deserve. But I have seen enough to know that they must be of great value to students of religious thought.
With regards,
Your Sincerely Sd (Radhakrishanan)

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ŚRAMAŅA BHAGAVĀN
MAHĀVİRA HIS LIFE AND TEACHING
BY MUNI RATNA-PRABHA VIJAYA
VOLUME II PART I
LIFE
PARIMAL PUBLICATIONS DELHI
INDIA

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We would like to put on record our heart felt gratitude to Muni Shilchandra Vijaya Gani, a family member of the author, for arranging the permission to publish the present volumes.
Price : Rs. 2000/- for set of six volumes
First Published, 1948-50 Reprint Edition, 1989 Published by K, L, Joshi For Parimal Publications 27/28 Shakti Nagar, Delhi-110007. Distributed by Radha Publications 4378/4B, Murari Lal Street, Ansari Road Darya Ganj, New Delhi-110002. Phone : 261839 Printer: Delux Offset Printers Old Rohtak Road, Daya Basti Delhi-110035.

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INTRODUCTION.
ANTIQUITY OF JAINISM.
A few years ago, erroneous notions were held about the origin and history of the Jaina Religion. Some said that Jain ism was an offshoot of Buddhism or of Brāhmanism. Lord Mahāyira was looked upon as the first founder of this religion and that his doctrines were held to propagate atheism.
Recent studies and discoveries, however, have clearly proved that all these were wrong conclusious based upon an imperlect acquaintance with Jaina literature and Philosopby. Brāhmanism and Buddhism first attracted the notice of European scholars, who, engrossed in studying these religions, utterly lost sight of Jainism, and therefore, confounded it with Buddhism, Colour was lent to this wrong view by the accidental similarity between some of the incidents in the lives of Buddha and Lord Mahavira and between a few poląts of their teachings, and confusion was worse confounded.
Fortunately, however, these misconceptions are now being gradually removed, and Jainism is being acknowledged as a religion that can very well command superiority to Buddhism and Brāhmanism. Jainism has its message to teach the world-a mission which has been steadily kept in view by the Jaina saints and propagated by an almost uninterrupted succession of Jaina teachers from the earliest times to the present day.

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Jainism is a religion distinct from Buddhism and Brāhmanism. It studies the relation of man to the Universe in a way peculiar to iiself, and the solution it arrives at, is quite different from those of its two rivals.
In the sphere of Logic, it has developed the mode of reasoning called Syād-våda which stands in a class by itself.
In the sphere of Metaphysics, it gives an ultimate analysis of the Universe, which is its own, and has no counterpart in the other systems.
In the sphere of Practical Religion it lay's down the rules of conduct with a minuteness and comprehensiveness which are unsurpassable.
Thus looking at it from wbatever polnt of view we like, we have to admit that Jainism has a very valuable contribution to make to the uplllt of humanity which is the only one object of all religions.
IS JAINISM AN OFF-SHOOT OF BUDDHISM ?
That Jainiem was Aot an offshoot of Budd bisma is now acknowledged by all. This can be proved by adducing historical, and therefore, reliable evidence. It is stated in the Buddhist works that, of the six heresies that Buddha encountered, that of Jnāta -putra was one, and this refers to Mahavira who is so designated in Kalpa Sūtra, Uttarādhyayang, and other works.
Jnătaka was a subdivision of the Ksatriya caste to which Lord Mahāvira belonged. Jainism is referred to in the Buddhist works like Mahāvagga and Mahāparinivāna sūtra. In one work, a meeting of these two great teachers is described.
Certain doctrines, peculiar to Jainism like its Karma-vāda, are also referred to by the Buddhist works as already in vogue in the days of Buditha.

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On the other hand, it is interesting to note that in some Jaina works (for instance the Darshana. Sāra pritsen by Déva Nandi Acbārya ) Buddha is said to have been originally a disciple of Plþitāshrava-the sixth paint in succession from Pārsvanätha-i e. a Jain Monk.
Whatever the historical value of the tradition may be, it is sufficient to note that as a result of such references in Buddhist works, wę must look upon Jainism, 28 existing from times prior to Buddhism. Therefore, it was not an offshoot of Buddhism but a religion propounded independently of Buddhism.
Jainism is even more ancient than Buddhism. We have already seen that certain Jaina tenets had already been current in the time of Buddha.
The Mabābhārata refers to the Jaina doctrine in several places. Comparatively speaking, the references to Buddhism are much rarer. The reason of this is obvious. Jainism had been prevalent from remoter times than Buddhism, which, therefore, was naturally lens often mentioned in the Mahābhārata.
In the Ādi-parva, Uttanka is said to have seen a Kșapanaka on his return-journey to the preceptor, and Ksapaņaka means a Jaina saint.
In the Shānti-parva-Chapter 239, the Sapta Bhangi Naya is referred to.
In the Rāmāyaṇa, the word you śramaşa oceure in I. 14-22 where the commentator takes it to mean a Digambara saint.
has
These references are enough to show that Jainism been current in India from times anterior to Buddhism,
Some more historical proof can be brought forward in support of this statement.

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Some Mathura inscriptions bear testimony to the fect that even then, Rishabha-deva was looked upon as the 23rd. predecessor of Mahāvîra in the Tîrthankara-hood. The inscriptions are inscribed about 900 years after Lord Mabāvira. Had Lord Mahāvîra been the founder of Jainism we should have expected that the Jains of Mathurā would have dedicaled their inscriptions to Mahăvira and not to Rishabha-déva. The underlying idea, however is that Jainism prevelled in India from the times of Rishabha-déva, at least i. e. long before Mabăvira. Secondly, Pārsva-natha is now admitted to have been a historical personage. He flourical in the times of Brahmadatta who is so often referred to in the Buddha Jātaka stories. Bramadatta was a predecessor of Buddha by a long time. Therefore, Pārsva-natha who was con. temporary of Brahmadatta must also have flourished before Buddha. This, then, clearly means that Jainism is of greater antiquity than Buddhism. Modern scholars have now fixed about 800 B. C. as the date of Pārsva-nātha.
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HINDU SCRIPTURES AND PURANAS
The Hindu Scriptures and Purāņas also point to the same conclusion.
According to Bhāgvata Purāna, the origin of Jaloism is attributed to Rishabha-déva who flourished just in the beginning of the present period of Manu i-e many many croses of years ago.
Still older is the reference to the Jaina Tirthankaras in the * Vedas:
नैन्द्रं तद्वर्धमानं स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति न: पुरुषा विश्वदेवाः स्वस्ति नस्ताक्ष्यारिष्टनेमिः स्वस्ति नः ॥
(ugava amatan ) 1 Naindram tad-Vardhamānam Svasti pa Indro Vriddbaśsavāb svasti nah;
Puruşā viśva-dévāh svasti nastāksyo - r - Rista - Némih svasti nah
(Yajur-Védé Vaišva-dóvarcau)

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२ दधातु दीर्घायुस्वायवलाय वर्चसे सुपजास्वाय रक्ष रक्षअरिष्टनेमिः स्वाहा ॥
(पृहदारण्यके) 2 Dadhātu dirghāyuya-balāya varcase su-prajastvaya raksa rakṣa Arişta Némi svābā.
Brihad Aranyaké ३ ऋषभ एव भगवानन्ब्रह्मा तेन भगवता ब्रह्मणा स्वयमेवाचीर्णानि तपसा च प्राप्तः परंपदम् ॥
(आरण्यके) 3. Rişabba eva Bhagavān Brahmā téna Bhagavatā Brahmaņā
svaya-mévācirpāni Brahmāņi tapasă ca praptah Param Padam
(Aranyake) ४ वाजस्य नु प्रभव आबभूवेमा च विधा भूवनानि सर्वतः। स नेमिराजा परियाति विद्वान्मजां पुष्टि वर्धमानो अस्मै स्वाहा ॥
(यजुर्वेदसंहिता अध्याय ९ श्रुति २५) 4. Vājasya nu prabhava ābabhūvémā ca viśyā bhuvanāni
sarvatah | Sa Némirājā pariyāti vidvānprajān pustim Vardhamano asmal svāhā 11
(Yajur Veda Samhita Adhyāya 9 Śruti 25 ) ५ अर्हन्बिर्षि सायकानि धन्व अर्हनिष्कं यजतं विश्वरूपम् । अहमिदं दयसे विश्वमभुवं न वा ओजीयो रुद्र त्वदस्ति ॥
(तैत्तिरीयारण्यकं. प्र.४ अ. ५ मं. १७) ___Bhagavata Purana (Sec. V. 6-9)
All these references from the Vedas are taken from Tattva Nirnaya Prāsāda Grantha of Srimãn Vijayānanda Sūriji alias
Ātmaramji Mahārāja. A-3

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अईन्विमर्षि सायकानि धन्वेत्थाह स्तोत्येवैनमेतत् ।
(तैत्तिरीयारण्यक. प्र. ६ अ. ४.) 5. Arban-blbkarși sāyakāni dhanvétyāba stotyevainamétat
Arhan-bibharşi sayakānidhanva Arhanniskam yajatam vişva-rupam 1 Arbannidam daya86 viśva mabbhuvam na vā ojîyo Rudra tvadasti
६. कन्याकौपीनोत्तरासवादीनां त्यागिनो यथाजातरूपधरा निग्रन्या निष्परिग्रहाः ॥
(संघर्तश्रुतिः) [तत्त्वनिर्णयप्रासाद पृ. ५०६-५२३] 6. Kanthā Kaupinotarásāngādinám tyāgino yatoā=jätarūpa. dbarā virgranthā nisparigrahàh
(Samvartta Śrutih) [Tattva Nirņaya Prāsāda pp. 506-523]

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Comparative Antiquity of Jainism. 1934.
I propose in this article to place before the world, the result of investigation in comparative religion, in so far as it tends to fix the comparative ages of the two of the world's oldest religions, namely, Jainism and Hinduism. I am aware that my views are not very likely to be acceptable to the generality of the readers at present, but I am confident that they shall ultimately prevail. Such is always the case with all new things.
If I were not a Jaina it would be easier for me to say what I have to say, for in that case, I should not be exposed to attacks, vicious and otherwise, on the count of blas and bigotry inasmuch as the result of the investigations made by me, is the establishment of the greater antiquity of Jainism. Never the less, I give my reasons for this conclusion, and leave the reader to say what he likes about me and my method,
It is now established as the result of recent research, especially of the finds of Mohenjo-Dars that Jainism flourished actually long-long before the time of the twenty-third Tīrthankara Pārsva Nāth. The age of the finds at Mohenjo-Dara is probably 5000-7000 years ago in the past, Hinduism also flourished then, bide by side, with Jainism. The question is which of them is prior in time?
Of the scriptures of Hinduism, it is now recognized on all hands that the Rig Veda is the oldest, so that if we were to understand its origin we can only do so with the aid of the Rig Veda which appears to be the oldest written scripture extant.
From an essay on Comparative Antiquity of Jainism in Jainism and World Problems by C. R. Jain. 1934,

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The language of the Rig Veda is certainly older than the language of any of the Jalna Books, but this may be due to its expression being fixed up by poetry before that of any of the Jaina works, which are known to have existed in memory alone at one time. The test of language is, there-fore, unreliable, in this case, though if there was nothing to contradict it, it would carry the polat a. long way in favour of Hinduism.
But we shall turn to the intrinsic evidence of the oldest Véda. The question is, what was the religion of the people who possessed only the Rig Veda and none of the subsequent Accumulations and accretions of scriptural lore now possessed by the Hindus !
The Rig Veda has been subjected to a great deal of criticism by friend and foe in recent times, but no one has found in its four corners, aught but the worship of such things as Sun, clouds, fire and the like. There is no trace of the essentials of the Hindu Religion, as they are known today, in the hymns of the great Véda. Transmigration and Karma, Renunciation and Aeceticism, and Yoga are not to be found in the Rig Veda or at least have to be spelt out with great care from the text. The summum bonum - Nirvana-itself is not present to the mind in the medley of what appears to be pure Nature worship.
European scholars have, in reality not found anything but superstition and Idolatry in the poetry of the Rig Veda. If this view be taken to be true, then the purport of the Véda, would hardly be termed religion by any thoughtful person seeking to know what salvation implied and how was transmigration to be brought to an end, Karmas broken through, and Nirvāņa attained. As such, it would not be worth the while of a Jaina to seek to establish the greater anciency of his own religion, which, from the earliest times known, has consistently taught the Path to Bliss and Blessedness in Nirvana by the destruction of Karmas For, it is (rankly admitted in Jainism that Superstition and Enl ghtenment are coeval. Indeed the light may disappear from tim to time and re-appear again, but superstition in one form (

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another is inore or less continuous. The position would, then simply be this, that among religions, Jainism would be the oldest, but among the creeds that fostered nature-worship, that of the Rig Veda would be taken to be the most ancient.
But this view has been falsified by a scientific study of Comparative Religion. What this study has clearly revealed to me is that underlying this very seeming nature-worship, lies hidden a scientific teaching and a doctrine which is identical in all respects with the Teachings of the Jinas. The Sun, for instance, is emblematic of the Fulness of Knowledge, and not a gigantic moving star: Indra is the Soul embodied in Matter; Agnl is Tapascaraṇa which leads to release from the bondage of Karma and transmigration.
Those scholars who took the gods of the Rig Veda to stand for nature-powers, did not have the attention drawin to the possibility of a secret religious or spiritual interpretation, and, therefore, merely put down the creed of the Vedas as a form of a idolatry and superstition. I shall not attempt in this article to demonstrate the truth of my interpretation, but am content to refer the reader to my books in which the subject has been dealt with at great length, and the legends and myths of different countries and creeds have been interpreted in a scientific way. Here it is sufficient to state that my interpretations are in full accord with the true spirit of Hinduism and the elucidation of the Hindu Scriptures themselves.
I take it, then, that instead of being a mere ancient form of nature cult, the religion of the Rig Veda is revealed to be a scientific, and systematic one, the most remarkable feature of which, is its complete agreement with Jainisin, lu different lan.
*1. The Key to Knowledge 2 The Confluence of Opposites 3. Jainism, Christainity, and Science, 4. The Listing of the Veil or the Gems of Islam Parte I&II. 5. Risabha Deva -the Founder of Jainism,

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guage, Jainism, and Hinduism are found to be teaching the same thing, though one uses plain language, and the other is concealed in disguise, and mystifying thought.
When did any of them really originate, we do not know; we leave out of consideration the evidence to the contrary furni. shed by the Jalna Books. The only material form which a deduction for the greater anciency in favour of any one of them, can be drawn, thus, is the fact that they teach the same thing, and that the language of the Veda is allegorical, while that of Jainism is plain,
But I think that this fact is quite sufficient to determine the comparative ages of the two Faiths. For, it is quite clear that allegory must have bad a basis of prior fact to fix itself upon. If the Teaching was not known before, how could it be allegorized ? In other words, whoseover allegorized the doctrines of the Science of Salvation, must have known them, so that alle. gory is easily posterior to science or fact.
Shall we, now, try to seek a scientific basis for the alle. gories of the Rig Veda outside of Jainism ? But such an attempt is fore-doomed to fail, for we have not the faintest trace of any such religion if Jainism is to be rejected. The best thing is to recognize that such a rejection will be simply the outcome of prejudice, and not an act promp!ed by good reason. There has been no other scientific, and scientifically expressed religion in the world, and certainly there was none beyond 7009 years ago in the past.
It is not necessary for the purposes of this article to in. sist upon the absolute accuracy of the Teaching of Religion thou. gh I am fully convinced of it. The historian has not studied the subject, and cannot be readily expected to accept any ipsie dixit on the point It is sufficient for my present purpose if it is un derstood that the teachings of Rig Veda when properly inter preted and understood, reveal the same ground-work of scientificaily expressed thought as is found in Jainism. If it is once accepted, it would follow that both these religions namely Jainism,

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and Védicism are merely the work of the one and the same body of men, some of whom allegorized the Teaching of their Religion, while some did not. We can say, if we like, that there was a scientific religion of the ancient Aryans which is expressed in allegorical garb in the Rig Véda but which was handed down in plain language as Jainism to those who did not allegorize. Sharp differences would naturally arise between the followers of the two faiths, after the lapse of a sufficient time, when the purport and meaning of the allegories was obscured and lost, so that there is nothing surprising if the Hindus and the Jains, have not been the best of friends in the world for centuries.
The above conclusion is amply supported by the testimony of the Jaina Books; but even Hinduism acknowledges the great antiquity of Jainism naming its Founder Risabha Déva who lived, according to the testimony of certain of the Hindu Purapas millions of years ago. That religion flourished so far back in the past, might be questioned by those who have not studied it as a science; but there is nothing surprising in the antiquity if humanity itself was present-and modern science tells us that man has peopled the Earth for hundreds of millions of years-then.
It should be stated that the Jainas cannot be Hindudissenters by any possibility. Whenever there is a division in a community, the bulk of the creed remains the same, and common, to the parts or branches thus formed. The differences arise in respect of a few matters only. But if we regard Hinduism as non-allegorical, and then compare it with Jainism, the differences are very great. Their agreement is in respect of a few particulars only, excepting those matters which concern the ordinary mode of living (civilization). Even the ceremonies which appear to be similar are, in reality, different in respect of their purport, if carefully studied.
The Jainas regard the world as eternal; the Hindus hold it to have been created by a Creator. Worship in Jainism is offered only to men who have attained the Perfection of Godhood, but to no one else; in Hinduism its object is supposed to

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be a god who is the creator, and ruler of the world, Hinduism believes in a large number of additional gods; in Jainism there is no room for any one in the class of gods except Perfect Men.
The significance of worshlp Itself is different in the religions. In Jainism, the idea is only that of walking in the footsteps of a Model, to become like him; there is no prayer, and no offering of food, and unguents to please the Deity. In Hin. duiem it is the propitiation of gods for which worship is performed,
In respect of their Scriptures also, great differences prevail between Jalnism, and Hinduism. not one of the Books of the Hindus is acceptable to the Jains, nor do the Hindus acknowledge a single composition of the latter. The contents of these scriptures also differ very materially. Not one part of the four Vedas, and the 18 Pu:āņas of the Hindus is included in the Jaina Scriptures. Nor is any part of the Jaina Sacred Literature Included in the Hindu Books. The matters in respect of which there seems to be an agreement between the two communities are purely social; their significance wherever they have a religi. ous bearing is divergent. Ordinary agreement in respect of such matters is naturally to be expected wherever two communities are found living together for thousands of years especially intermarriages take place among them, as between the Hindus, and the Jains. Thus there is not an iota of evidence to support the notion that Jains are Hindu dissenters,

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From an Essay on Jainism by M. Guerinot. 1906.
When the Masters light went out at Păwă in 527 B-C the date most commonly accepted, one only of his eleven principal disciples was left surviving. It was Sudharman.*
But the work had been accomplished. Jainism had been provided with such a discipline and organisation, that it had nothing to fear in the centuries to come. In fact, it had been developing in an unbroken link and to-day it is the only religion on Indian soil which preserves those monastic orders that, in the sixth century B-C were so many heresies, from the point of view of the orthodox religion-Brāhmanism.
What then, was the significance of these religious communities, most of which had only a very brief existence!
The philosophical speculations which prevailed in India in the days of Mahāvira and whose origin could be traced back far far into even the houry Vėdic age, showed an antithesis of a peculiar strength.
On the one hand there was Being, one and universalWhether it was called Ātman or Brahma, according to the opinion of the moment, it possessed the flentitude of attributes and perfections. It was the Being one and simple, eternal and infinite, universal and immutable ineffiable and incomprehensible cause of every change. In a word, the Being impersonal, supreme, and happy.
---
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*M. Guerinot is wrong in making this statement as Sramana Bhagavān Mahavira left two surviving principal disciples viz Indrabhuti Gautama and Sudharman.
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On the other hand was the world many-sided and changing in a ceaseless round of change, domain of sorrows and misery.
It was in such a miserable world that the human soulthe individual Ātman is imprisoned. By Karma or deeds It is subjected to an interminable transmigration a hotch-potch of existences--Saṁsāra-right upto the day when, freeing itself at last, it assimilates or identifies itself with the Soul Supreme, with Brahma. Then, it reaches Deliverance.
Deliverance! This is the word which brings to a head the antithesis between Brahma and the Universe.
Under the influence of these ideas, people naturally exerted themselves to sever themselves from every tie, from every bond. The mears to bring about such & disengagement from worldly things, were various; some of them were very fantastic. But the one mos simple and most realizable consisted in being like a mendicant monk.
According to the teachings of Brahmanic religion, the state of an anchorite was counted among the four-Ashramas-i-e the successive stages of human existence. In the early days, these wandering ascetics-the sannyāsins as they were called, were recruited from the most cultivated caste-the Brāhmans.
Whatever, however, may have been the superiority which this social class arrogated itself, it could not claim as its sole monopoly, the Search alter Deliverance. In virtue of the same rights as the Brāhmans, members of other castes had the right to become anchorites, ascetics or mendicants. One by one appeared on the scene, the great masters who were not Brāhmans bringing the good news and showing the way to salvahonor Dellverance. Thus were constituted the orders like those of the Jains or of the Buddhists which recommended themselves preferably to the Ksatriyas and which were recruited from this warlike and princely caste. And what was more, they show no signs of any exclusiveness whatever and willingly received among them representatives of lower (other) castes.

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It is easy to imagine that these non-Brāhmanic communities were regarded with disdain and held at arm's length by the secta belonging to the proud caste of the Brāhmans. It was not louy, before these schisms became emphasized, and nonBrāhnianic communities posed as independent sects side by side with the Brāhmanic orders. This is why, according to the keen and judicious remark of Dr Jacobi, Jainism and Buddhism must not be regarded as the manifestations of sudden revolution, but rather as the result of a religious movement slow and continuous,
To tell the truth, it was actually by reaction, not against Brāámanism, but against the exclusiveness of the Brāhmans that these new monustic orders came into existence. To emancpate itself completely from the Brāhmanic religion, was to expose itself to a positive failure. During this period of iutense activity religion was to expose itself to a positive lailure. During this period of intense religious activity in central and Eastern India, during the sixth century before the christian era, many communities came into existence. Buddhist records, in particular, make out their lists sometimes very considerable Most of them succumbed Buddism itself was obliged to leave India, and to plant itself in the adjoining countries. Jainism alone succeeded in assuring to itself a solid destiny, prosperous, more and more every day. It was because Jainism alone was clever enough to take into account precisely the conditions of existence, that were offered to it.
India has always had but one religion-Brāhmanism. The truth of this proposition is obvious as regards the period we are now considering, more so thau in any other period. Jainism makes no mistakes about it.
From the prevailng philosophical speculations it borrowed its two fundamental doamas-those of Transmigration, and of Salvation. Thus it offered t.) the crowd the doctrines already familiar to it sincy so many centuries. But it rendered this doctrine more acceptable by cleansing it of all narrowness, and formalism that Brāh nans bad introduced there-in. In essence, noth

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ing eise characterised the reaction of Jainism against Brāhmanismu except the absence of the slightest regard for the authority of the Veday, and the flat denial as to distinctions of caste. And, even in the matter of caste, its rejiction by Jainism was much more a question of "theory" than of actual practice. The Jain Monks reserved to themselves doctrinal instruction; they played the role of spiritual directors; bu: they left it to the Brāhmanic priests the duty to carry out the customary ceremonies as to birth, marriage or deaib. And even in their temples by the side of the Tirihankaras-their prophets-the most venerated, -they accorded a place larger, and larger every day to Brāhmanic divinities.
By such methods, they procured for themselues a twosold advantage. On the one hand, they lived almost always in peace with the Brāhmanas. The latter except in a few critical questions did not make up their minds relentlessly to persecute the Jains as they did in the case of the Buddhists For in the Jaina temples they found their own gods, as well as, their customany functions. On the other hand they conciliated, and attracted the masses.
These reasons explain the success of Mahāvira, and the progress of his doctrines. Let us now estimate the historical importance of his own personal sbare,
In more than one place, the Buddhist writings speak of the Nirgrantha sect as one of the most important at the time when that religion was struggling into existence. From many points of view, the cred of the Nirgranthas presents the most complete analogy with that of the Buddhists. Both these scbools accord to (1) asceticism the highest place in the list of means to destroy Karmas, and to attain to Salvation (2) The theory of Kriyavād according to which the soul is affected directly by the actions, and the passio: s, is also common to both. (-) Just like is the doctrine of sia, and its Punishment. (4) Lastly, some pra

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ctices like fasting for instance, or the respect to the life of any living being, however low in the scale of existence are found in an identical from in both these sects. As a rule, therefore, whenever mention is made of these beliefs, in Buddhistic works, they are attributed to the Nirgrantha Näbtaputta i-e 10 Mahā. vira. But it stands to Dr. Jacobi's credit to have shown tbat the deci of the Nirgranthas existed before Mahāvīra. In all probabi. lity it must have been founded by Pårsva, the twenty-tzird, and one of the most venerated among the prophets of Jainism. There can no longer be any doubt that Pärsva was a historical person age. According to the Jain tradition he must have lived a buadred years, and died 250 years before Mahāvira. His period of activity corresponds thus to the VIII century B. C. His school could not be insignificant at the time whən Mabăvira commenced his preaching in the sixth century B. C The parents of the latter, were followers of the religion of Pārgva; and having attained a very old age they suffered themselves to expire through inanition-the only death for holy men according to this religion Mahāvīra himself must, therefore have been instructed in the doctrines of Pārsva, and it is thus not surprising that he retai. ned a great portion of the dogmas of Pārşvs.
Does this mean that he contents himself with appropriat ing to himself the teaching of Pārsva! Not at all, for the two schools however similar to each other by their numerous agreemeni, still display some capitai differences. We shall refer in this connection to Chapter XXIII of the Uttarādhyayana Sutra, so curious and so instructive.
One day Kesin, a disciple of Părgva, and Gautama, a disciple of Mahāvîra come across each other in a para near Śrā. vasti. Their followers asked each to his side. Is our law the right one, or that of these others ? Are our doctrines and conduct, the right one or those of these others ?' Divining the doubts which troubled their followers both Kesin, and Gautama proposed to put an end to it by free, and frank, explanation. They approached each other, and Kesin this interrogated Gulama “Th:

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Law laid down by the Great Sage Pārsva admits only four great vows, while that of Vardhamãda prescribes five (23). “ The jaw taught by Vardhamāna forbids clothing, while that of Great Sage Päráva permits an upper as well as a lower garment' ( 29 ) Both doctrines being meant for the same goal, why this difference ?
The reply of Gautama is perhaps not so clear as might be desired but it does, not the less, satisfy Kesin, and dissipate his uncertainties. In itself the reply is of little importance. The questions put by the disciples of Pārsva evidence the two lead. ing differences which separated these doctrin::s; Pärśva permitted clothing, Mahāvira prescribed nakidne-s; Pārsva admitted only four great vowe, Mahavira added a fifth that of chastity.
The part of Mahāvira is thus clearly marked. It was that of a Reformer. Initiated from his youth in the Doctrines of Pār. śva, the observances of this order soon appeared to him insufficient. Imbued with the idea of a rigorous penance, he preached nudity, and chastity, and it was no doubt on these two heads that the Jains-his followers differentiated themselves from the older school of the Nirgranthas.
Besides the Nirgranthas, there is still another sect which presents more than, one point of resemblance with the Jains. It is that of the Ajivikas, whose chief was Gośäla. This one accor ding to Dr. Jacobi, had ex: rcised the most considerable influence upon Mahāvîra. But the problem does not cease to be obscure. According to the Bhagavati Sūtra, Gośāla seems to have lived at first six years in the company of Mabāvira. Later on, he se paraled, started a new discipline, and established a new sectthat of ihe Ajivikas. Thus, he seems to have been an apostlate disciple of Mahāvīra; prescribing like Mahāvira, nudity, and the other observances common to both the schools.
This hypotheses is quite a legitimate one, and Mr. Hoerole accepts it On the other hand, Dr. Jacobi coneiders Mahā. vîra, and Gośāla to have been chiefs of two secta originally indepedent of each other. After living together for six year, with

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the intention to combine their orders, they nigat have fallen out very likely on the question as to who should lead the community thus combined. According to the second theory, the Ajivi. kas would be at least as ancient as the followers of Mahavira. According to Buddhist-records on which Dr. Jacobi bases bis argument, they could trace themselves back to very ancient time aud would be identical with the Acélakas, and Gosāla would be the successor of Nandi Vackha, and of Kisa Sänkicca.
It it easy to see how these two hypotheses are nutually antagonistic. It is possible that the Jain tradition has flattered Mahavira in making of Gogāla a disciple of Mahăvira But may it not be that the Buddhist tradition is erroneous when it confounds the Ajivikas with the Acelakas? It is difficult to pronounce definitely. The contemporary sects of Buddha and Mahā. vira were, as numerous as they were, as ihejr Lames were diife. rent. Or, may it not be that they are all one and the same, under these varying designations ? The research which would solve this question, bas hardly yet commenced.
The Jaina doctrine like that of the Buddhists, comprises three Gems -tħe Tri-ratnas-- i the True Faith, 2 the True Knowledge and i the True Conduct.
Faith - Jainism is an atheistic religion. A jain does not believe in a personal and supreme God He accords his faith to a Jina. The Jina alone has discovered and realized the way to Salvation and so it is in him that one must seck one's reluge and one's safety
Who, then, in a sina? Originally, he was a man, exposed like others to the miseries and sorrows of this world. But tbrough his personal exertions and by dint of # stead fast volition, he emancipates himself from the bonds of Karma. He chus discovers and can afterwards explain the way to Salvation.
Such was Mahāyira, But he was not the sole Jina. Each

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region of the world has 72 of which 24 belonged to the age that is over, 24 to the age to come.
In the regions, we inkabit-the Bhärata Varsha-in the age we live in, there have appeared twenty-four prophets of Jainism. They are ordinarily called Tirchankaras. They have their legends which the Jains recite piously every year at the period of their long lasting.
The first was Vraşabha (deva) or Adinath as he was also named. He was born in the country of Śrāvasti and lived 81,00000 million years. He attained Perfect Knowledge i-e Bodhi or Enlightenment under a Banyan tree. His distinctive mark is Bull. Next after him came Ajitagātha. Sambhav-nätha, Abhinandana, and Sumati-natha, all except Sambhava-nātba, bora at Ayodha. Their term of existence diminishes gradually till Sumati Náths lived only 4 million million years The sixth Tirthankara was Padma-prabha with a Lotus-button as his distinctive mark, followed by Su-pārsva who hailed from Benares with a svastika as his distinctive mark and attaining to Omniacience and Perfection under an Acacia. Candra-prabha the next has the Moon as his distinctive mark, whose name he bears. His successors Suvidhi Näth or Puspadanta, Sitala Nath, Shreyāgsa Näth, Vasupujya Swami Vimala Nāth, Ananta Nath and bharma Nāth are all of a secondary importance. The existence of the last mentioned did not pass one million years.
Shanti Näth the 16th lived for 100000 years, bearing the distinctive mark of an antilope It is a figure, the most venerated among the sains. The three next onez Kunthu Näth, Ara Näth
Translator's Note. If any discrepancy should suggest itself to a Jain reader in this proposition, the translator bege him to remember that he is only reproducing M, Guerinot's statements. It would seem as if there was some confusion in M. Guerinot's mind when he penned this passange. The ideas in the sentence are also mutually conflicting as Region suggests space, while ‘age' sbows time.

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and Malli Náth need only be mentioned. The animal charecterising the twentieth Tirthankara---Muni Suvrata-is a tortoise. The blue lotus. is the symbol of Nami Nath, born, they say, at Mathurā. while Némi-nätha almost his homonym pas born at Dwārkā-( Kathiawar ). All these Tirtbankaras belong to the region of myth. With the twenty-third, Pārśva Nāth we enter into the region of history and of reality. Still the greater part of the data are also legendary. He was born either at Benares or Shrāvasti!* He is represented as having a blue colour with a serpent for his symbol. Mabăvira has yellow colour and the Lion is his distinctive mark. It would seem to have been under a Teak tree that he attalned to Illumination.
The True knowledge. The True Knowledge- To give one's faith to the Jina is one of the conditions for Salvation. But to strive for this Soul's emancipation one must know with a fault, the truths taught; in other words, to have the True Knowledge,
There are five degress of True Knowledge
1. The direct perception or Mati- It is the knowledge that we obtain through the aid of our senses, and it tells us the property of things, colours, odours, sounds.
2. From the data of the senses, we can obtain the other elements of knowledge. It is the clear knowledge or Shruti-( Or better called Education ).
* He was born at Benares,
* Translator's Note-The elaborate technical terminology to describe properly these ideas in English has yet to be formed. It is a misfortune inseparable from scholarly exposition, that technical terms of one language would be renderd into another by expositions, outrivalling the original terms as regards in compreheneibility by ordinary minds, and yet missing that definitenes which the orignial terms have acquired through centuries of use, and association, M. Guerinot appears to the translator, exposed to this criticism in the present instances but in the absence of a recognized terminology, it is difficult to im
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3. The Avadhi or the knowledge determinative is the next, Superior Senses have no share in it, Soul alone, through its own powers, and without any intermedlary, knows the objects which cccupy a giver space with reference to Time, and Spaces. Thanks to the Avadhi for example, that the adepto know what takes place in distant regions or in the future.
4. The next is of an analogous character. Manah paryaya. Aids the knower in knowing the thoughts of others. (Or Spiri. tual Clairevoyance ).
5. Lastly, the supreme degree of Knowledge is Omnisci. ence-Kévala. It is Knowledge Absolute, and Perfect, and Unlimited to which neither the present nor the past nor the iuture is hidden. This is the knowledge of the Jinas.
As regards the metaphysical aspect of knowledge, the Jains have elaborated a most original system, which far surpa. sses the more celebrated or better known method of the sceptics. It is the doctrine of “May Be ” Syādvāda, which is opposed to the dogmatic assertion of the Brāhmans-the Astivāda -just like theory of the Void and Emptiness-the Shunyavāda of the Buddhas.
According to this system, every predication is nothing more than an expression of a simple possibility. It is possible, then, at one and the same time to affirm, as well as, deny the predicate by reference to the subject. Hence, there are seven legitimate modes-the Saptabhangi Naya. prove upon him. Though he does not use quite incomprehen. sible terms still be seems to have missed the meaning of these various kinds of knowledge as they appear to a born-Jain. It seems more appropriate for instance, to desöribe what he calls Direct Perception as Intelligence which is to be found even amo ng the lowest animal whether it bas on a sense or more. The second kind, again, will receive a fitter description if it be termed Education. Its traditional basis does not entitle it to be called, “Clear Knowledge," but still it is superior to the last preceding or Intelligence. Simple. The third might be styled with justice Logical Inference-and the fourth as Spiritual Claire-voyance.

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or,
In fact we can. (1) Affirm the existence of a thing from one point
of view (2) Deny that thing from another point of view
(3) Affirm and deny simultaneously, the existence of a thing with reference to different period
(4) If it was a question of affirming at the same time the existence of a thing under the same conditions at the same moment one would be able to say nothing about this thing
In the same way, one can predicate nothing about a thing under certain circumstances.
5. That it crists, (6) That it does not exist 7) That it exists or does not exist at the same moment,
What now is the teaching of the Jinas? What truths must one have to know the Road to Salvation ?
The Universe i-e the totality of the worlds, and what they contain is uncreated, and eternal. It is constituted by two sorts, of substances -On the one hand, Jiva or the Living Being or the Soul; on the other, the A Jiva which is subdivided into five substances viz (A) Dharma or Religious law or Righteousness. (B) A-dharma the antagonist of the preceding one, call It sin or unrighteous conduct (C) Kāla or Time which operates in two ways | The Utsarpini or the period of continuous progressive development, and the Avasarpini or the period of pro gressive decadence (D) Ākāsha or Space, and (E) Matter or Pud. gala. The material atoms by their combination form the four elemente, earth, fire air, and water.
From the combination of these elements result the beings and bodies which are classed as follows :-(1) The elementary

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particles of earth, fire, air, and water. (2) Planis or the Veget: ble world. (3) The inhabitants of the Nether Regions. (4) Lower animals. (5) Higher animals (6) Men and gods.
The differentiating attribute of a living being is Know ledge or Jñāna which pervades the whole universe. Each being each object, each particle, however low, it might be, -bas a soul. These souls are mutually independent. In the lowest beings they are without intelligence, with knowledge. Their distinctive mark is as though veiled. It has only a potential existence. With the superior beings, it rises, on the contrary, to the level of consciousness.
As a consequence of its union with matter, Being is sub jected to Karma i-e to acts, and their consequences. In a manner of speaking, Karma regulates the transmigration of souls. The cycle of existences (Ek Samsāra ) is worked in accordance with the Karma. If its acts were meritorious, and in accordance with the religious Law, the soul after death passes into the body of a superior class; it animates a god or a man of a high family. If its acte were bad, in opposition to Dharma, the soul falls in the hierarchy of beings. It becomes the soul of an animal, or of an inhabitant of hells or attaches itself to a plant or to an elemental particle.
Karma, thun is for the soul cause of its enslavement. It tightens the links which attaches the souls to matter, and then gives rise, in an infinite series, to new acts. This is a condition of sorrow Hence, the sage who has coraprehended the causes of sorrow, must apply himself incessantly to the diminution of actions and to combat their ill-effects. He must master bis senses, and destroy his passions. In a word, be rnust suppress activity. In proportion as he prevents the Karma being renewed, he anni hilates its consequences.
Asceticism.
Asceticism-chat is the way to Salvation. Then break finally the chains that link tbe soul to matter. The living being

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Jiva-realizes entirety, and completely, Its differerstbjäting attri: bute-Knowledge. The soul becomes emancipated, and goes to inbabit the region beyond universe. It is tht Nirvāņa-Life, absolute, and perfect, without troubles, and without sorrows, where Soul Is Pure Intelligence. It is ' says the Uttarădbyayana Sūtra in poetic terms in the Chapter XXIII already cited, " A place, sure yet difficult to attain, where there is neither old age nor death, neither pain nor sorrow. That is what is called Nirvăņaor the freedom from pain or Perfection. It is a sure pl&ce, peaceful, and happy, that the great sages have obtained Ic is an eternal place but difficult to arrive at. The sages who have reached there, are freed from griefs. They have put an end to the course of their existences."
True Conduct. The True Conduct-While the True Knowledge shows you the way to Deliverance, the True Conduct enables you to realize that state. The fain Morality or Ethics may be summa: rised in the five following vows :
1. Never to kill a Living Being-the famous principle of
A himsă. (Non-injury). 2. Not to tell a lie. 3. Not to take what has not been given. 4. To abstain from sexual relations. 5. To renounce everything, and consider nothing as one's
own property.
The practice of these five great vows is easy apparently ut as a matter of fact, it corresponds to an asceticism so severe that you will search in vain for its equivalent in any other religion.
The Jain mont swears as he is required by a solemn formula to observe these five vows He then becomes a member of the tommunity. A new condition of existence dates for him

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from that day. He becomes indifferent to weal or woe to life or death. He renounces his wealth. He abandons his home, his family, his country, covered with a miserable cloth with the beggar's bowl in his hand. He wanders in strange, unfamiliar places to beg bis daily bread. He must never pass more than a single night in the same place, except in cases of great necessity. A cloth covering his month guards him from killing invisible beings in the air he breathes. For this reason, he must filter the water he drinks, and sweep the place he reposes in. He must abstain from bath or the toilette, He must give the minutest attention to his least movement. He must measure his speech, and master his sentiments in order to prevent murderous acts in himself or in those that approach him. Sweet and gentle to tbe animal world, he respects the life in the plants, and in malter,- for they contain souls-sacred for him.
But above all, it is during the rainy season that the Jain monk devotes himself to practices both internal, and external which are exacted from him by a most rigorous asceticism. He undergoes a constant discipline. He purifies his body and soul. Humble, und devoted before the master of his choice, he studies the holy works and meditates upon the words of the Prophet. He reads the lives of the Tirthankaras. He ponders over the grief and misery prevailing in the world. He submits his conscier.ce to a most searching examination. If he has committed a fault, he freely confesses it, and manifests a most sincere repen. tance. He imposes upon himself a long fast, inflicte upon him self the most cruel pains, even mutilates himself at times, and subjects bimself to the most violent, and painful exercises. The sage who has the True Knowledge, knows that he has the right to basten his Emancipation by permitting his end through want of food. Suicide by simple inanition is the death par excellence, of saints.
Such an asceticism demands a force of will very rare amo. ngst men, Such a System of Ethics can be applied only to a very small circle. Hence these five great vows are not expected

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from the Jain laity. The latter are under regulations more bumane and more easy to accomplish. Like theft, and false-hood, intentional, and wilful murder, they are forbidden. They must show charity to their fellow-beings, and be gentle towards animals; for them, the vow of chastity assumes the more modest dimensions of conjugal fidelity. By a strict honesty, and probity, they must not seek to augment their fortune immeasurably. They must be sober, and must abstain from strong liquors, and such and such food-for example meat-88 it would necessitate the death of an animal For the same reason, the profession of agriculture is forbidden to them, for the point of the harrow in breaking up the ground, kjlls a multitude of insects In a word, for the laity, Jaina ethics descends to the level of normal life the life of all, and of every day. However, it is not, therefore, the less grandly austere in demanding of the individual, everything that renders the soul strong, compassionate, and resigned.

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Ahimsā as the key to World Peace.
30th August 1933. If I were asked to name one remedy for all forms of ills, the flesh is hair to. I would at once say-Ahimsă.
Ahimsā, which means Not Hurting, Not Injuring-is the principal weapon of Jainism to fight with against all kinds of evils, and misfortunes. By practising it, men have attained to the Divine State, and all that is implied in that expression. It is not a mere theory that I am putting before you; times out of number, has the principle been put to the test, and never been known to fail.
Jainism points out the natural antagonism between the Soul, and Matter; the body is the prison of the soul, and flesh its bitterest enemy. Owing to the dominion of the flesh, the soul is undergoing suffering in a number of ways, and all its rank, and power have been lost. Immortal by nature, it is now living terror-struck with Death; though Omaniecient and Blissful, in its own right, it is ignorant, and miserable now !
Yet its Divine nature has not been altogether destroyed; only its perfection in that regard has been curtailed, and impo sed upon as if its wings were sewn up, and it has been reduced to the condition of helplessness in consequence.
The evil influences of the flesh can, however, be destroyed
* Taken from " Jainism, and World Problems by Mr. C. R. Jain-Bar-at-Law-Adapted from a lecture delivered by him at Morrison Hotel Chicago U. S. A, under the auspices of the World Fellowship of Faiths on 30th August 1933 at 8 a. m.

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and the soul released from its power; and Ahlmea is the one weapon which can actually bring about this devoutly wishedfor consummation.
Wherever Ahimsa has been put into practice, it has speedily cut the bondage of flesh, and restored the lost Divinity and Perfection, to the Soul, Jainism, therefore, rightly lays all the stress it can, on the practising of a-kimsă; that is, non-violence under all circumstances,
The significance of a-himsa is that you should hurt no one by word, thought, or deed; and you must not even entertain the desire to hurt any one For, the doctrine is applicable to all the three stages of evil-doing, namely-intention, preparation, and the actual commission of the wrongful deed.
He, who practises ahimsa, must also refrain from employIng another to do the hurtful act; and he should not encourage one who has done the deed after-wards, otherwise, he would become tainted with the evil as an accessory after the act as they put it in the terminology of Law.
In regard to its scope, ahimsa is not limited to humanity; on the contrary, its application must be extended to all living beings. The Jains rejoice when they read in the scriptures of other religions, statements like this-"I require mercy and not sacrifice!" These adequately show how far the scope, and the protection is to be extended. Let it be clearly understood that if you have no love for the life in the animal, you will not have it for man either. There is no such thing as a sudden rush of affection for one form of life all at once.
Show no violence to any one; hurt no one; injure nonenot even an insect-this is the Gospel of Life For, life is dear to all, and ahimsa actually allows all to enjoy life, unhampered, and unmolested by any one else. Ahimsa really means-molest no one, not even your own soul !
Those who hurt or injure others without justification,
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hurt their own souls first.
You cannot injure any one or even entertain the desire to molest him without becoming tarnished with the taint of the contemplated evil. It is even conceivable that the being whom you wish to hurt, may escape scatheless; but the action (even the thought) makes a mark on your dis position, engenders, strengthens, or modifies an evil tendency in the mind, and in this way, affects your own soul by blackening its character. Thus, all actions involving himṣā (evil doing ), leave a dark stain on the soul of the doer of inequity. The future destiny of the soul is composed of its own disposition or chara. cter. Where the character is merciful, and marked with love, and solicitude, and sympathy, the future is excellent, and joyful and glorious; but where the heart has become hard, black, cruel merciless, and unfeeling, there you have nothing but misfortune and calamity in store for its possessor.
It is not possible to go into detail in the time-limit of a short speech in a gathering like this. The philosophy of ahimea can be understood only with time, and labour. For this reason, one of the great teachers of our race said to the inquirer-Go and learn what that meaneth-'I will have mercy, and not sacrifice ' He did not explain it even at the time when he said "If you knew what that meaneth, I will have mercy, and not sacrifice. " In Jainism you will find a complete, and completely scientific explanation of the whole doctrine.
The operation of ahimsa is not confined to the unperceived Kingdom of Spirit-the Kingdom within, so to seak. It extends equally to the outside world. Abimsă will purify, ennoble, and sweeten life in all departments, and establish brotherly relations among men, and communities, and nations, as surely as it will purge the heart of all evil inclinations, and traits. For, ahimsa is love, and nothing but love. Those alone, can be expected to live upto ahimsa who are actuated by pure love for others.
Love and hatred are the two principles on which people act in their dealings with others. Friendship, good will, mutual

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esteem and an abiding sense of unity of interests result on the path of love. Fear is destroyed along with distrust, and misunderstandings.
Hatred leads to opposite kinds of results; misunderstand ings increase, and distrust is the prevailing cha.acteristic. Hatred is the cause of all quarrels, and wars.
Where love would unite, hatred would separate, and antagonize. If you wish to live peacefully with the world, you should follow the line of love. It may be that at times gain seems to lie in the grasp of the nation that is ready to help itself at the cost of others; but the taint of selfishness is cure to contaminate the National Conscience, and bear fruit in due course of time, however tardily it may be
To the nations of the world, Jainism proclaims with the voice of thunder to-day-"Come brothren forget your entities and your hatreds; embrace one another like brothers; you don't need to shed each other's blood. Away with the armies, and with your armaments! Men are aiready groaning under the burden of taxation, and will perish before you know waere you stand. Learn to live by ahims and love one another. You shall not need to arm yourself to the teeth any more. Do you think armies, and warlike equipments can afford anything like real protection to you? Lock at the fate of the great white Czar of all the Russians! He was slain by his own helpless peasants, who only a few days before, dared not stand in his august presence without trembling! Gone is the Kaiser too who was the lord of mighty armies !"
The surest means of safety is love, and nothing but love. But it must be an emotion of the heart-a real live sentiment that stirs us constantly to action-not a mere wordy avowal. Where love reigus, there is no room for fear.
The science of Modern Politics is at war with the Science of Peace and has led us into trouble, and the difficulties which the statesmen are unable to solve satis factorily, because of their

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selfish motives. Let the Doctrine of Love, as implied in the message of Ahimsa Paramo Dbarmah-non-violence is the highest Religion as taught by the Great Tirthankaras-Now replace the mad rush for power, and personal self-aggrandisement, and selfglorification. Your reward will be sweet yet.
Let me add that only he will be found willing, and able to practise abimsă and universal love, who has understood the nature of his soul, and of the enmity of che flesh and of the friends, and allies of the enemy. Only be will have his heart saturated with the ennobling, friend-making, peace-engendering emotion, who knows that by loving others, he helps his own soul to grow strong, while in hating any one even a lowly worm, he only helps the enemy that is the fash, and weakens, and eae. rvates his real sell I
In practical life, ahimsa will be found to be the one suro means of taming savage natures, It will civilize the un-civilized barbarian, and make him a good and desirable citizen. The hou. nebolder who is involved in the world, and still very far away from sainthood, practises it with a little qualification. He cannot emulate the saint in this regard. For, while the saint will hurt no one, on any account, the good layman will yield to the noed for defending himself in the practice of abimsā. But he will never he the aggressor himself; and wheu compelled to defend himself he will use only just sufficient force to over-power the enemy. The King who knows how to temper justice with mercy is therefore protected by ahimsă. The layman also longs to enter sainthood one day, to be able to practise ahimsă properly.
The saint who has renounced the world, and who wishes to make the conquest of his lower nature as speedily as he can, tries to observe the vow of ahimsā with absolute rigidity, in all respecto so far as it is physically possible to do so. The highest saints who bave attained the Ideal of Life namely-the Supreme Status,-are able to practise Universal Love, without any kind of qualification. Their nature is changed in the end. They attain

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to deification and the Perfection of Divinity. All this is due to abimsă--the Principle of Love- the attribute of the Gods.
From the stand-point of human psychology, also, there are two kinds of men in the world who are or at least should be, above racial and religious distinction. These are the really sainuly men who practise Universal Love, as a part of their religious discipline, and the enlightened lay-men who are fully Impressed with the brother-hood of man and the fact that in wishing evil to any one else one actually injures one's own soul. Observation and the study of human psychology support the view that a true saint will ever regard all humanity as his brethren, and will never think of hurting or harming any one in the least degree. To such a caint the practising of Universal Love comes easy. He looks upon none as his enemy If a man abuse him he is not displeased with him; if one persecutes him, he will be thinking of only one thing-how to serve him?
The man who does not practise Universal Love, does not love all beings alike. He will not be loving the animals and is sure to be indifferent even to the fale of the millions and millions of human beings whom he does not love. Many who prosess to follow the ideal of love in their lives, do not hesitate to devour the flesh of poor unfortunate animals.
It is idle to expect from such men that they will steadfastly adhere to the nobler view under all circumstances. During the last Great European Wars, religious priests on both sides went on blesking their own armies, aud malntained that they were fighting the wars of righteousness. Yet both sides professed the same religion which was surely intended to be one of love. The explanation is that the sentiment was no deeper in their case than the lining membrane of their lips; their hearts were not affected by it.
The past nistory of other nations also reveals the same sad truth in most cases Probably the only exception is furnished by the followers of the Jains religion who practise the rule of

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abimsă. It is impossible for a Jaina saint to bless any offensive weapon or armies that are marching against their fellow men. There is not one 108tance, where the Jaina saints bav: forgotten themselves and their religious obligation in this regard. The Jaina saint is really the one man who practices Universal Love He will not hurt even an insect. Let alone inau. He has left the world behind, and will not, on any account, Icok bac's His heart is saturated with abimsā; be even coutrols his bodily automatism, and will never even in thought, wish harm to another living being, be he man or animal. Really, it is only when a man has become so far filled with Universal Love that we can considenıly rely upon him under all circumstances. He wiose ideals are no longer in or of the world, will certainly not degrade himself by doing base worldly things like setting up invidious and hateful distinction amongst men.
The Jaina doctrine of Universal Love (ahimi) which is altogether scientific, and grounded on raiional laws, is the one thing that is needed if we are ever sincerely 10 get over our prejudices. Nothing else will ever succed. Can we not rely on the modern civilization to exclude prejudice from the hearts of men ! I do not think we can.
Shall we not be able to arrive at the era of peace on earth through ma:erialistic trajaing, and the treaties of Nations ? Most certainly not. For, materialism only offers peaceful rest in the grave to the individual, and only cares for the society; but the curbing down of passions is a matter of the individual heari, and materialism possesses no susficient inducement for its acco. mplishment. It is, in reality, our materialism that is responsible for much of our greed, and coveteousness, and through them, for our hateful deeds. It will be a bit of very agreeble news, if materialism were to start teaching renunciation. As for the trea ties of nations; did we not observe their real value during the last (two) wars? Why compel me to say that, to him who thinks

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he is strong enough to defy the whole world, the treatles have not as much value as the scrap of paper on which they are written ?
Neither superstition, nur general education on materialistic lines, will then, be found adequate to change the hearts of men. What is required is the knowledge of the Laws of Nature that come into operation in connection with our emotions, and how they affect the soul, and the relations of nations, and communi ties of men. For, once it is recognized that the Soul is an entity whose welfare is cf paramount importance, and which is affected by its emotions, and beliefs - beneficially by the emotions of Love and most harmlully by those of selfishness ard hatred-men will certainly refrain from doing what is harmful, and allopt the Rule of Love.
Now my point is that in order to impress a rational mind, like that of a modero boy or girl, you have to convince him or her of the need for peacefulness, and alter his or her emotional nature destroying the element of savageness, and bar. barian greed from the heart. A rationally inclined mind cau never for all times, be impressed with dogma, and ill-rounded reason; and without the training, and control of the emotions, it is not possible to make a man a real lover of peare. And th: test of the rial love of peace is that one should che:rfully ofler hjs cloak also, when his coat is claimed at lar,
Let me say one word more as to the difference between the modern thought, and Religion when properly understoolMoleru thought has confined its attention to the world of the Senses, where brute nature is found to be red in tooth, and claw. It knows nothing of the Kingdom of the Soul or Kingdom of God which is within. It therefore from its own point of view righly points out the main characteristic of life which is the struggle for existence, and the survival of the fittest. There is no question of moral fitness here; but only of the physical, and mental that is to say, intellectual fitness.

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Religion, on the other hand, shows what enormous, and almost incredible possibilities lie within our reach, if we would cultivate inner trar quility on the lines of abimså. And let me further add that, in Jainism there is no possibility of any one's being persecuted on the ground of his being an enemy of a god. In Jainism, there is so place for such a contingency as it does not acknowledge the being, and existence of any creator or ruler divine or manager of the world whose enmity man could possibly incur. The Perfect Souls are the only gods in Jainism, and none else ! Thus Jainism is the true refuge for all afflicted souls, and all beings.
To sum up :-If you want to establish lasting peace on carth you must make men love one another. But you cannot cbange men's hearts by a mere stroke of your pen, or by prea. ching to them a sermon on sympathy, and good-will. You must engender the emotion of love by showing the paramount importance of its need and value in the first instance.
What is needed is the broad-casting of the kind of education that will excite the sentiment in the hearts of men on natura!, and social grounds, and will fill it with love, and keep it filled for a'l times. Nothing else will ever success as is mani. fest from a perusal of the pages of World's History, and the records of the religious persecutions of the past. Jainism to-day invites the world through the great assemblage of its leaders, to study the Science of Love, that is the Doctrine of Ahim å to be able to put an end to all forms of hatred and prejudice, and to fill the bearts of men with Love for one another.
I shall now turn to the Jaina view of things, and devote the rest of this article* in working out the consequences of practising the principle of ahimsā, in various departments of life and externa! i-e national, and international peace.
*laternational Peace-in Jainism and World Problems pp. 151-154,

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(1) For the Individual, Jainism points out that the Soul is a simple substance as distinguished from a compound which survives bodily death, because death only overtakes compound things, but not simple elements. It cannot, therefore, die out, and will have to re-incarnate elsewhere. The organizing forces of the body are the energies which constitute its disposition or will. The will is constantly undergoing modification in consequence of individual action, so that the future conditions of life will be controlled altogether by the kind of disposition one makes for oneself. There is no condition of embodied life that is not threatened with calamity and death, nor any that is free from misery and pain. But those who live on the principle of ahimsă, scon succeed in destroying their animal nature, and thus become freed from the disposision that is the cause of re-incarnation and suffering in the world.
Soul-nature is a thing that is purely divine, so that when one attains to the purity of his soul nature, one comes into the enjoyment of Unlimited Knowledge, and Happiness, and Power, and Immortality. It is, therefore, clearly to the advantage of the individual to practise Universal Love. There is no other way of escaping from undesirable re-births,
Materially also, the practising of such virtues as truthfu!ness, justice, forgiveness, mercy, self-denial, and temperance must bring Peace of Mind, popularity, respect, and prosperity to the individual He can have No Enemies left in the world, but only Friends all round.
(2) From the
National Point of View-abimsa will be found to be the source of confidence and good-will. It wil! do away with the need for heavy armaments; it will not tol ra e long-range guns, nor poison-gas, nor the bombing of cities and suburbs from aeroplanes. With the reduction of the military and the police, there will be immediately a reduction of taxation, and life will once more become tolerabie and joyous Nation will live at peate with nation; pass-ports will be unknown, so will
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be the temperment that seeks ment. Men will practise the phrase "Live and let live" in reality and truth
exploitation and self-aggrandisegolden rule summed up in the
(3) Excessive industrialisation will be checked under ahimsa. We are all eager to become Manufacturers to-day. Under the guidance of ahimsa, life will be simplified; manufactures will be limited; and mechanization will be restricted. Every Nation will be self-supporting, and self-dependent, growing its own foods
At the present rate of " progress", the day is in sight when everywhere there will be manufacturers and producers, but no-where buyers! Reduction in the number of factories wil at once strike at the root of un-employment, since they render idle more men than they employ It is a bad policy to £tarve many to fill the pockets of a few.
4. The Doctrine of Love will also induce legislators to find means of suitably dealing with the problem of excess of women over men, which in its turn, will also go to reduce unemployment, and along with the check on excessive industria lization will root it cut altogether i might mention in this

connection that, for those countries where the number of men is smaller that of women, ahiņā (love) favours the marrying of two women to one may The advantage from this will be manifold; social life will be purified, and girls will not be under the temptation of employing uam ral, and even immoral devices to "catch" bu bands. Those who cannot get married under monogamous law, and who are driven for no fault of theirs except that they happen to endowed with the animal appetites like their married brethren and sisters, to seek clandestine amour. will no longer be forced to a lite of hypocrisy, and shame. Abortions will not be practised as they are in thou-ants to day; and infanticide will become a thing of the past. These are only a few of the advantages that will flow from the practice. The opposi tion to it is merely a matter of zid (sentiment; many women who find themselves unable to be reconciled to the idea of sharing their husbands with another woman, in reality are actu
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ally doing so today, and in a worse form, though un-aware of the fact. There can be no valid objection or the ground of religion either. Several of the Biblical patriarchs had more wives than one. We have no right to expect peaceful nationalism while millions of women are forced to kad un?appy lives the day of reckoning is not far olf. Girls have already begun to usurp the the places of men in business circles. Let us note that the proper place for the woman is the home and the nursery-not the business-house. It is for man to earn; not for the woman. She is to spend profitably for man, and for herself too, as his partner in life, what be bas earned by labour or skil!. You cannot reverse the natural role for long, without very gruve consequences resulting from a disregard of Nature's Law
5. Finally, in our international relations, the practising of the doctrine of Universal Love will at once make men, and natlons respected, and loved. To-day, the K:y-note of Interna. tional Policy is fear; we hate every one, and are hated by every nne in our turn Peace is maintained only through fear of each Other's brute force There is not freedom even for the nations that are free, who are and have to rem in armed to the teeth. True freedom consists in being free from fear altogether. If we aspire to enjoy true National Freedom for ourselves, we must first set our neighbours free from fear of ourselves. The mea. Bure of our in reality, is the measure of the freedom of our neighbours near, and remote.
Abimsā is Universal Love and will a:tain this high ideal however much it may be beyond the conception of men to-day.
Love; and you are sure to be loved there is cnly one condition- let your love proceed from the heart but riot from the tongue.

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Killing for Pleasure.
Killing for pleasure, shows the most appalling ignorance of the nature of the soul. It is tragic that man should take delight in destroying life-vital stuff that he shares with every other living creature, human, or otherwise. He is utterly unaware of the grave consequences that recoil on himself from such brutal and meritless act. If the state of mind of a person who hunts for pleasure is analysed, three factors are seen.
First-There is a total absence of thought of the pain and harm he is inflicting on innocent souls.
Second-He is entirely engrossed in his own pleasure.
Third He is completely devoid of feeling for the suffering of his victims.
We, thus, find that his predominant characteristics are thoughtlessness, selfishness, and heartlessness. Can the soul encounter greater obstacles on the path of spiritual unfoldment? Is there a more dangerous enemy of his soul than the hunter's own self. If he had any idea at all of what he was really doing, he would be able to give up his special form of pleasure quickly enough.

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Flesh Eating.
1
I can think of yet another evil the eradication of which be obvious to all souls desirous of Salvation-namely-flesh-eating It is an abominable and disgusting practice; both for the animal whose carcase has been slaughtered to provide the flesh, and for those who find pleasure in such filthy provender.
We shut our eyes to Christ's own plea :-"But go ye and learn what that meaneth I will have Mercy, and not Sacrifice." We disregard his command. "Thou shalt not kill." We want to say that he meant, Thou shalt not kill man alone; animals thou mayest kill and devour".
16
Why should we so callously demand of others, their precious lives, that our filthy perverted appetites may be gorged? With so much brutal indifference towards the sacrifice of that life which is so precious to every one of us who eats meat? We deliberately shut our eyes to the fact that, life is dear to all; just as we keep away from the abattoir that when we sit down to enjoy our pork or beef we may not have the squeals or bellows of pain and terror ringing in our ears, see the frightned eyes appealing in vain for mercy, nor remember the writhings of the bleeding, dying carcases. What are we made of that we can so comfortably and easily reconcile ourselves to so much wretchedness to please our palate? In very truth, we eat up our char.ces of Salvation. The Scul is athirst with the longing to enjoy its natural qualities of joy, omniscience, power and immortal life. And the best we can do for it, is to feed it with the sources of its destruction-the very things that keep it outcast from its own country- the Kingdom of Heaven.
When those who eat meat are possessed of half th knowledge of the Nature of Life, that is contained in the scie

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tific interpretation of the Scriptures, they will never dream of quibbling over this question to eat meat or not to eat meat ? They wili no longer say that only life as contained in the human body is to be respected and that it is of no account if it happe. os to be cast in animal (lower ) form. As a matter of fact if we have no respect for Life itself, we have none for animal or man) As we can see at the present time, for, while he animal is looked upon as provender for stomach ; Mar is regarded as fit fcdder for guns,
We have seen tbat all killing is harmful to the soul. Nor is it any the less so, if it is for food The same evil traits of selfishness, the ughilessness, and beartlessness are engendered by killing, and eating flesh, giving rise to the saine excessive agl. tation of the soul wbich renders it more vulnerable to the mate rial Influx The disposition, tender by na:ure, is hardened {010 becoming callous and cruel. This implies change and no change takes place in au organism without the intervention of a modi. fying material cause. In circumstances such as this, when violent emi tion" are aroused, the inaximum changes cerur, and the soul's natural purity is defiled. Because the incis of killig and Litting flesh, are extremely selfish, and hard-hzaried 09:5, th-ee iw characieristics alrady majfeated, are ingruia d still desper into its substance, giving rise to stiil deeper impurity.
It is custodiary for most people to think that bleeb-foodsmeats, eggs, extracis etc are necesary for health, and for that reason insist on including them in their diet. But it is becoming more and more recognized in the materialist's world of to-day and even among the orthodox medical men, that tiey are not essential in any sense of the term, and tha: They are quite capable of doing more harm than good, 1:) many disea:es they are belrig eliminated from the diet or at least drastically reduced.
They produce over-acidity in the body, clogging it, and thereby, reducing its energy and efficiency. They lower the

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vitality of the system, and encourage prostration and coarsening of the nerves. At the same time, they feed desires and passions over-stimulating them.
But listen to what an eminent modern physician has to Bay on the subject. Doctor Bircher of Zuich, has evidently given much care and consideration to the question of diet. In his book "Food Scince for All" he writes "Neither with flesh nor with poultry, nor eggs, nor caviare, not even with cow's milk can one strenghthen the weak much less cure the sick, So many thousands have already had dearly to expiate such ignorrant experiments; they have paid for them, with early death or with long illness. The excessive proteids in the food are not only a bad source of energy-their breaking down in assimilation grievously overloads the organs, as any chemist, familiar with the facts, can tell you.
The observance of rules which aim at imparting health and strength to the body and the elimination of all softness and habits of luxury, is a necessity for the layman. Plainly it is his duty to make his body capable of bearing the constantly increasing strain of trial and hardship involved in the more severe forms of self-denial. For this season, food plays the most important role in the physical training for asceticism,
As the American in vestigator Mac Collum says:
Diet is an essential, if not the most important factor for spiritual, moral, physical, and cultural development and for resistance to disease."
We have just seen that the constitution of the body and the condition of the nerves are directly affected by the food taken in. Has it not be said that we are what we eat? If the nerves are to respond to the impulses of the will, in the desired manner, they are to be purified of any grossness they have accumulated. When impure fco is allowed to coar.en them and the matter of the brain, none of the desired results can be hoped

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for.
This is recognized by Dr. Bircher-Benner. "By means of a heavy, dimly-lighted diet-rich in all the different kinds of flesh and stimulants, people not only invite diseases, they build within themselves barricades against the wisest and the most powerful friend of their life against the spirit. Thus, we find from another aspect of the scul's good.-Yet another urgent reason, why the layman gives up all flesh-food.
2
"<
Many people and among them, a fair number who consider themselves vegetarians, place touching faith in the value of flesh foods such as the egg in the diet. Dr. Bircher-Benner entirely refutes the idea of their value. He takes the egg and proceeds to show-how much value there is in it. The hen's egg is a complete synthesis of food-material for the first period of growth of a living being. But try to feed a human being on hen's eggs alone, or even with a diet in which hen's eggs form the chief constituent. This person will soon fall ill. The digestive organs will refuse to act, the kidneys will excrete albumen, and will generally become inflamed. And if you do not soon abandon year experiment the grave injury to his organism will cost him his life. Why? Because the wisdom of life, designed the foodmaterial of the egg only for the life-stage of the embryo-chicken, characterised by certain conditions for a stage of most rapid growth without motion." He says the same thing about Milk. Again it is expressly for the new-born animal, not the grown
up man.
VITAMINS.
His book, also, contains a discussion on vitamins. But what are the vi amins? he asks. Something intangible, something that exists-that acts, and yet something that no one has been able to find" He explains that they originate only in the vegetable kingdom. This he thinks, makes the relation of animal to vegetable food more readily understood. He argues that it is known that vitamins are contained in animal products like cod liver oil,

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milk and eggs. It is evident, then, that anlmal life can preserve and store the vitamins taken in their food. So that at least when the animal is alive, they are always present in their orl. ginal vegetable values though mixed, so the Doctor explains with other such substances which, as regards nutrition, act rather as ballast. He concludes from this that milk, eggs, and animal organs also possess nutritive value, and that beasts of prey who swallow their victims alive and with the blood flourish on purely animal food. His next words are of particular value and interest to us. He says :- ' But things become quite different when the animal is slavghtered, the blood removed, and when the cellular tissue and organs have passed through the rigor mortis, and the boiling, roasting, smoking, or salting process'. Experiments show, he says, that, then, valuable energy is lost-energy that from the polat of view of the nutrition of the eater of such food is a sericus loss. “Therefore, he declares, the nutritive value of the flesh preparations consumed by the human being, is utterly deficient and Inadequate. It is true that decomposable masses which more over are mixed with characteristic stimulants are subjected to humau assimilation, and a feverish activity is started in the organs of digestion, and assimilation which gives an illusionary feeling of strength, but this is only, in small part, nourishmentrather it is encumbrance, and deception. If you feed a person on butcher's meat, fiab, and poultry only, he will succumb, in s surprisingly short space of time, to severe poisoning.'
Vegetarian Diet. Dr. Bircher-Benner has discovered the fact that plants represent condensed Sun-light-an essential for health, He says of it :
"The meaning of this discovery, will be, at once, evident to you when you hear that it is as much as to say; for human nourishment, fruits, buts, and raw salads have the highest value, foods of animal origin have the lowest ". If this is so, then certainly, it seeins odd that we rest content to partake of the essen
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tials of life like vitamins
a second-hand manner. Is it not more sensible to go straight to the original sources of supply instead of receiving them second-hand?
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חן
Let us bear this important discovery in mind, and turn now to the Doctor's presentation of the case for the vegetarian diet.
"With vegetable foods, the case is altogether different. It is now proved that, on a fruit, and nut diet, man can grow up, flourish, and perform full physical, and mental work, and enjoy splendid health. Whole Nations e-g the Japanese whose diet consists exclusively of vegetables with un-polished rice as a basis, flourish, and exhibit high physical, mental, and moral vir tues. In Japan, the man of the people-not for sooth, the Europeanised Japanese physician does not believe, as does The European, in the strength of flesh food. Accordingly, the riksha-men who had to run, twenty-five miles a day, and whom Prof. Baelz of Tokio had offered meat for their extra-ordinary achievement, begged to be allowed to leave it, as it made them feel too tired and they could not run so well as before. From these facts, we must conclude, whether we will or not, that the energy-relations of fresh vegetables correspond with the requirements of the human organism to a far greater extent, than do the best animal foods such as milk, and eggs; indeed that they alone completely meet the need. This result completely corresponds with my theory of the essential nature of chemical nutritive energy, and its original identity with Sun-light ".
Plainly, it is the Doctor's firm belief that the vegetarian diet is the perfect one for health, and efficiency.

"These plant food-units contain everything which the human organism requires, and in the right proportions enough of the various proteids-a wealth of the best energy -giver, the carbohydrates from which fats can at any time be formed in the organism or the fats themselves; the minerals necessary for life (the nutritive salts) in the excited state, and in the right proportions; and accordingly, also, the vitamins or supplementary

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or creative substances which are arousing so much attention. No one need, therefore, wonder any longer that man can amply Dourieb himsell, grow, and keep well with these alone, that the ox, horse, stag, roe, and even the elephant can build up their proteid rich bodies from grasses, herbs, leaves, and blossoms. Not only the ninety-six percent of energy consumption in the maintenance of life but also the four percent, the requirement for building up the body-substance is entirely provided by these plant food-units. There is no reason to fear that their proteidcontent will be insufficient. They are a complete food.
"It is true, Dr. Bircher-Benner continues " that in the animal economy, also, the wisdom of life knows how to deal carefully with these nutritive values, and to store them up in the animal body, so that the animal food substances, and organs contain them and can serve man as sood; but man does not consume the animal in the live state with skin, bones, and blood like the beast of prey. He consumes parts of the animal after it is dead, and after more or less elaboration by heat. Thus, the original nutritive values suffer a not inconsiderable change. That The European attributes such a high value to "proteid rich " flesh food is one of the fatal, fundamental errors-". No doubt vegetable focds also suffer a certain amount of deterioration in the processes of cooking, roasting or baking; but not to the same extent, and things like fruits, nuts, salads, are usually eaten uncooked
It appears from this, that the would-be vegetarian has nothing to fear on health grounds from the adoption of such a diet. Quite the reverse in fact; from this aspect as fro:n every other his gain is enormous. And, he need lave no fear that his sense of taste will revolt against such a ciet. All the many vegetables, fruits, nuts, cereals, together with sufficient quantities of milk and its different preparations-yoghourt, cream, cream. cheese and the like-Sugar and a few-wholesome condiments and spices-offer a great variety. From these, materials varied and satisfying trenus-can be built up-with a proper understanding of

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conservative cooking and a little thought and practice-which are delicious, bland, and nutritions in their nature.
Certainly, thought, combined with knowledge and same care, is required in the preparation of vegetarian menus. But that is because, as mea!-eaters we are so taken up with our pouliry and game, meat and fish, that most of us have never learnt to cook anything else, and have absolutely no idea how delicious other foods can taste when properly prepared.
There remains one other point to be mentioned before the subject of meat-eating is lest. I havd after had it said to me that fruits and vegetables, ton, have life and that I am cruel and kill when I eat them, I agree because I cannot do otherwise, and reply that as I have not yet been able to train myself to abstain from eatiog altogether, I restrict my depredations until I can to those that are least harmful. From the point of view of the resulting barm and effect, all killing is not identically che game. Vegetables belong to the one-sensed type of life. They possess only the sense of touch, and are seemingly lifeless. Animals are the five-censed beings, only distinguishable from ourselves by the gift of intellect - which so many of us who possess it abuse or forget to use.
The Killing with vegetables, does not produce the same revulsion of feeling is us that the sight of carcases and the slaughtering of living animals does or should do. Vegetables do not writhe when they are cut and torn open; thep have no visible sease-organs that in animals look so stark and grim in death; they do not appeal for mercy with eyes and shrieks. Therefore, unlike the meat eater, he who eats fruits and vegetables, has not to shut bis eyes to so much pain and suffering on the part of the victims of his ay petite. The layman can, if he so wishes, go without eating fruits and vegetables for certain perlods. He can, say for a day, every now and then avoid them altogether, confining his eating to such things as coreals, milk. bread etc. In this way, he expresses something of bis regret for eating even them and at the same time, softens and purifiei his heart still further.

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CONTENTS
Introduction :--
CHAPTER I. Descent from Prāņat déva-loka-¡1) Conception -(2) Vision of Dreams -(4) Description of Sakréndra-(20) Kartika Śétha Katha-(22) Sakra-stava-(25).
CHAPTER II. Sakra-stava (contd )-(33) The Strange Events-(39) Birth in High and Low families-(49) Bed-chamber of Trisalā-dévi-(68) Vision of Dreams-Description of the First Four Dreams. (69-74)
CHAPTER III. Description of the Remaining Dreams(75-87) Night-vigil-Siddhārtha rising up in the morning-(96) Going for exercise, bath etc.-(97) Calling for Interpreters of Dreams-(104) Assembly-hall-Arrival of Interpreters-(105) Story of 500 warriors. (107) (109)
CHAPTER IV. Explanation of the fruit of the dreams(110-130) Increase of gold and wealth in the palace of Siddhartha(131-136) Immobility of the foetus-(136) Lamentations of TrišalāMätä-(137) Determination of Vardhamana Kumāra not to renounce the world during the life-time of his parents-(152) Movements of the foetus-(150) Rejoicing-(150) Valuable information about the nourishment of the foetus-Birth of Vardhamāna Kumāra. (159)
CHAPTER v. Horoscope of Vardhamana Kumara. (166–174)
CHAPTER VI, Celebration of Birth-festival by Indras and gods and goddesses-Abbişeka ( anointing ) by Indras and gods and Indrāņis and goddesses on Mount Su-Méru. (175-200) Celebration of Birth-festival by Siddhărtha. (200-210)

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CHAPTER VII. Early Life-Naming-(2109 Playing with boys-(214) Molestation by a piśāca-Going to School-(218) YouthMarriage-(225) Family Relation-Death of Parents-(238) Request to King Nandivardhana for permission to renounce the world(239) Samvatsarika Dăna-(241) Request of Lokāntika gods to Vardhamāna Swāmi. (244-248)
CHAPTER VIII, Diksă Mahotsava-Dikşā-(249--278)
CHAPTER IX. Period of Chadmastha Kala of Ascetic Life-First Year of Ascetic Life-(280) Going to Kūrmāja-grāmaRemaining in Käyotsarga outside the village-(282) Gift of the half the portion of divine garment to Soma Brāhmio-Molestation froin a cowherd-(282-281) Went to Kollāga Sannivésā early next morning-(285) Break-fast at the bcuse of a Brāhmin named Banula-(285) Went to Morāga Sanniveśa; Guest of Jvalana Śarmā in one of the cottages of Duijianta hermits-(288) Taking of five abhigrabas (minor vows)-(291) Went to Asthika (Vardhamana) grāma-First Rainy Season at Asthika-grāma-passed with a continuous fasting of eight periode of a fortnight each-Molestation from Sulapāņi Yakşa-(306) Ten Great Dreams-Astrologer Utpala saying out the meaning of the dreams-(314) Second Year of Ascetic Life (316) Morāga Sanniveśa-Acchandaka-316) To Uttara Vācāla-On the way, while crossing the bank of Suvarna-kulā River, the remaining half of the divine garment slipped down from the shoulder of the Bhagavān and was taken away by Soma (332-294) Brāhmin who was following him for the other half-Kanaka khala aśrama-Caņd - kausika sarpa-(323) Gobhadra-(32 ) Vidyāsiddha(328) Candralekhā (331) Candrakantā-(332) Dharma-ghosa Sūri(347) Preaching-(347) Muni Gobhadra-(355) Candakusika tāpas(356) Caņdakausika sarpa biting Bhagavān-(359) Enlightening Caņdakausika sarpa-(359) Svétambikā-Pradési king-On way to Surabhipura-Meeting of Pradesi Rājā; Crossing ihe River Ganges in a small wooden boat-Molestastion (rom Nāga Sudanstra déva (soul of the lion severed into two pieces by Tripristha Vāsu déva) Kambala and Sambala dévas came to the rescue of the boat-(370) Thupāga Sannivéfa-Puspa astrologer-(370) Festival at Bhandir Vana

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Going to Rajagrlba. Jinadas and Sadhu-dāsi-Second Ralny Season at Nalandã (a suburb of Rājagriha)-in the house of a weaver named Arjuna, observing four fastings of one month each. (380) First breakfast at Vijayaśeth's house-Second breakfast at Anan. dageth's house.- Third at Sunanda Śt th's house and the Fourth breakfast was at the house of a Brāhmin named Babula in Kollāga Sanniveśa-Third Year of Ascetic Life-(382) Going to Suvarna khala grāma-Cowherds preparing rice-pudding in an earthen pot (382) Gośāla becomes a niyata-vādi-83) To Brāhmana-grāmaUpananda-Going to Campă Nagari for rainy season - Third Rainy Season at Campā Nagari doing various asanas (meditative postures) and observing two fastings of two mouths each-(384) Fourth Year of Ascettc Life-(384) Went to Kollāga Saunivéśa-In meditation outside the village-Simba and Vidyunmati-Gośäla heaten-(385) To Pātrālaka grāma-Khandaka and Dantalikā-Gošala beaten-(385) To Kumāra Sannivesa-Muni Candra Ācārya killed at night under suspicion of a thief-Mahotsava by gods-To Caurāka-grāma-Gośāla bound to a wooden frame on suspicion of being a spy from enemy regions, and when Áramaņa Bhagavan Mahävira was being similarly bound he was set free by two female hormits Somā and Jayanti sisters of astrologer Utpala. Went to Prista Carnpā.-Fcurih Rainy Season at Prişta Campă observing a fasting of four months and practising varicus asanas (meditative postures ). Breakfast outside the town-(390) Fifth Year of Ascetic Life-(391) Went to Śrāvasti and remained in kåyotsarga outside the town-Pitridatta and his aife Mritavatea-(392) To Haladruta-grāma-In mediation under a haridru tree-(393) Scorching of both feet-(394) In the temple of Vasudeva at Mangalā-(395) To Kalumbūkā-grāma-(396) Mégha and Kā!a-h: sti. To Rādba-bhūmi-(Murshidabad District) molestation froin vulgar people-(397) To Purņa kalasa grāma Molestation from two robbers-(397) To Bhadilla Nagari capital town of Malaya) - Fifth Rainy Season at Bhadilla Nagari observing fasting of four months practising various meditative postures-(3:8) Sixth Year of Ascetic Life-(398) To Kayali Samāgama - Jambusanda Tambāya Sannivéśa-Nandiśéna Sthavira-Gośälaka had quarrel with some of his pupils-Kūpiya Sannivéśa.--Imprisoned as spies but set

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free by two parivrăjikas named Vijayă and Pragalbba - To Vaigali. Gośäla becomes separated- Stayed at a blacksmith's work-shop; Asault by the black-smith-Went to Grāmāk Sannivéśa-Bibhélaka Yaks. History of Bibhélaka Yakşa-To Śăliśirsaka-grāma-It was winter time-Mo'estation from Kataputaná Vāņa-Vyantari.-(456)
To Bhadrikā Nagari-Sixth Rainy Season at Bhadrikā Nagariobserving a fasting of four months (437) At this place Bhagavān acquired Lokāvadhi sñana while experiencing the molestation of Kataputană.
CHAPTER X. Period of Cbadmastha Kala (Cont) of Ascetic Life-Seventh Year of Ascetic Life.-439) Went to Magadha-desa and stayed there moving about during winter and summer months and practising various vows.-To Alambhikā Nagari-Seventh Rainy Season at Alambhikä observing a fast of four months.-(439) Eighth
Year of Ascetic Life.-(439) Went to Kundaka Sannivéśa-Maddnă Sannivega-(440) Bahusāla-Lohärgala-(441) Caught under suspicion of a spy and brought before King Jitsatru, but set free by the advice of astrologer Utpala who happened to be with the king-To Purimatăla-In meditation outside the town. (441) Vaggura śråvaka (442) To Rajagriha-(454) Eighth Rainy Season at Rājagriha observing a fasting of four months-(454) Ninth Year of Ascetic Life(454) With the idea of destroying many Karmas simultaneously, Bhagavān went to Vaira-bhūmi. Harsh molestation from anarya (uncivilized) people for six months. (454). Ninth Rainy Season in Vajra-bhūmi with a fasting of four months-Tenth Year of Ascetic Life-To Siddhārthapura and Kurma-gråma. Questioned by Gośāla about the tila plant-Vaiśyāyana Tāpasa outside the village-(466) Jesting by Gośäla-Throwing of Téjo-léśyā towards Gośāla whose life was saved by Bhagavān by the use of Sita-lisya (467) Gośāla gets separated-To Vaitāli Nagari. Sankha, playmate of Siddhår tha Rajă honoured Bhagavān with devotion-(469) River Gandakika to be crossed by boat-Boatman detained him for fare but was soon set free by Citra the daughter's son of Sankha-(:70) Went to Vānijya-grāma and remained in Kāyotsarga outside the town, Ananda s}āvaża, foretold through his Aradhi Jňāna, the Bhagavān's acquisition of Kévala Jñāna within a few years-(172) To Śrāvasti.

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Tenth Rainy Season at Śrāvasti Nagari observing a fasting of four months-(470) Eleventh Year of Ascetic Life-In Kāyotsarga at Sănuşaştika observing sixteen lasts, and practising Bbadra, Mahi bhadra and Sarvato-bhadra Pratima-Breakfast at the house of Ananda Gathāpati-Went to Draghabhumi sull of mlécchas (bar barians)-Remained in contemplation in a temple of Polāsa Yaksa outside Pédtāla-grāma-Mo'estation from Sangama déva-(476). Twenty tormenting harassments during one night-( 477-433 ). Inability to get pure food for six months as it was daily polluted by Sangama. Having failed in his attempt. Sangama goes awaySangama driven away from déva-loka (787) Break-fast at the house of an old cowherdess-(488) To Ālambhikä-Stull by Vidyut Kumāréndra-(483) Svetambika Nagari-(489) Stuti by Harissaha Indra-Srāvasti-(489) The idol of Skanda-Kausa nbi Nagari-(490) Candra and Sūrga in mula (original) vimāna-Vāņārasi NagariStuti by Saudharmendra-Rājagrika-Stuti by Isanendra-Mithila Nagari-Honoured by King Janaka and extolled by Dharanéadra, To Vaisāli-Eleventh Rainy Season at Vaisāli-In contemplation with a lasting of four months-Stuti by B:ūtānanda ( King of the Bhujanga-dévas)-Jirņa Setha śrāvaka-(491) Abhinava Śréşthi-492) Kévali-desana-493) Twelvth jear of Ascetic Life-After breakfast at Abhinava Śresthi's house, Bhagavān went to Susumārapura. In contemplation under a Asoka tree in Aśoka-khanda-Utpåta of Camarendra-(494) History of Camarendra-(495) To Bhogapura Nagara. Molestation by a kşatriya named Mahendra-(504) To Nandi-gråma. Adored by Nandi (a friend of King Siddhārtha) (509) To Méndhaka-grama-Molestation by a cowherd-(578) To Kaufámbi Nagari-King Satānika-Mrigāvti-Abhigraha (vow) of śramana Bhagavān Mahāvīra-(510) King Dhdhivāhana and Queen Dhāripi of Campå Nagari-Vasumati daughter of Dhäriņi-Dhanävaha Setha and Müla Séthāni-Candanā-(514) Pitiable condition of Candadā (519) Fulfilment of the abhigraha of Sramana Bhagavān Mabăvira. Bhiksā of dry Udada beans tropa Candana-(521). To Su-mangala. grāma-(524) Stuti by Sanat Kumāra Indra-To Sukşetra Sannivega. (524) Homage by Indra of Mahendra déva-loka-To Pälaka-grāma Molestation by Dhāhila-(524) Went to Campă Nagari. Twelvth

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Rainy season at the Agnihotra-sālā of Svātidatta Brahmapa at Campă Nagari observing four fastings of one month each, and attended constantly by Manibhadra and Purņabhadra Vānevyantara Indras-Svātidatta asked a number of questions on Ātmã (Soul) to Sramaņa Bhagavān Mahavira and they being answered in detail to his entire satisfaction, the Brahmaņa was greatly pleased, and he had high respect for Bhagavān-Thirteenth year of Ascetic Life-(525) To jrimbhika-grama. Indra did dramatic performance before Bhagavān, and said that he would have Kévala. Jñāna on a certain day-To Médhaka-grama-Homage by Camarendra (525) To Saņmāni-grāma and remained in Kāyotsarga out side the village-Molestation from a Cowherd-Thrusting of poinied sticks into both the ears of Bhagavān-(526) Went to Madhyam Apäpā Nagari-Siddarthi Vasik and Kharaka Vaidya saw Bhagavān with the salya when he went to Siddharth's house for alme-(525) Both the Vapik and the Vaidya followed Bhagavan and they. removed the sticks from his ears when he was in Kâyo.sarga-. (528) Thus, Sramaņa Bhagavān Mahāvira passed 12 years (Twelve years and a half) as a Chadmastha Ascetic,

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Order of Sanskrit Alphabets used in the Book.
ri, ri

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śramaņa Bhagavān Mahāvira.
VOLUME II
Part I.
CHAPTER 1
ते णं काले णं ते णं समए णं समणे भगवं महावीरे पश्च हत्युत्तरे होत्था। तं जहा-हत्युत्तरादि चुए, चइत्ता गब्धं वकंते, हत्युत्तराहि गम्भाओ गणं साहरिए, हत्थुत्तराहिं जाए. हत्थुराहिं मुण्डे भवित्ता अगाराओ अणगारिकं पन्चइए, हत्थुत्तराहि अणन्ते, अणुत्तरे, निव्वाघाए, निरावरणे, कसिणे, पडिपुण्णे, केवलबरनाणदंसणे समुषन्ने। साइण । परिनिव्वुए भयवं ।। १ ।।
i Té ņam kālé ņam té ņam samaé ņam samaņé bhagavam Mahāviré panca Hatthuttaré hotthā. Tam jahā - Hatthuttarābim cué, caittā gabbham vakkanté. Hatthultarāhim gabbhāo gabbham säharié, Hotshuttarāhim jāé Hatthuttarâhim munde bhavitlā āgārão aņagāriam pavvaié, Hatthuttarāhin añanté, aņuttare, nivvāghaé nirāvarane kasine, padipunne', Kevala varananadamsané, samuppanne, / Sāiņā parininvué bhayapam. 1

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1. During that age, at ibat time, ( that is to say, at the end of the fourth cycle of the present Avasarpiņi era ), the five (important) events of (the life) of Sramanna Bhagavān Mahavira happened agai? Hatthuttaré ( during the constellation, whose next is gta Hasta'; nanely--- In Uttarăpbālguņi he descended (from the tenth heaven named gora Prāņat ) and having descended, entered the womb, In Uttarāphālguņi, he was transferred (from the womb of Dévānandā to the womb of Trišalã). In Uttarāphā. Iguni, he was born. In Uttaraphalguni, tearing away the hair ( of his head ard heard with his own hands, and becoming at the same time, free from all worldly desires and passions), he left his house ard became a recluse. In Uttarāphälguņi, be acquired the most excellent केवलशान Kevala Jiana and केवल दर्शन Kevala Darśana,- Perfect Krowledge and Perfect Intuition-which is infinite, supreme, unobstructed, uncovered, complete, and perfect. The Venerable Saint acquired Final Liberation in Svāti,
CONCEPTION.
ते णं काले णं ते णं समए णं समणे मगवं महावीरे जे से गिम्हाणं चउत्थे मासे अट्ठमे पकखे आसाढसुद्धे तस्स णं आसाढसुद्धस्स छही पकखे णं महाविजयपुप्फुत्तरपवरपुण्डरीआओ महाविमाणाओ वीसं सागरोवमटिइआओ आउवखएण, भववखएण, ठिइक्खएणं, अणन्तरं चयं चइत्ता, इहेब जम्बुद्दीवे दीवे भारहे वासे दाहिणभरहे इमीसे ओसप्पिणीए सुसमसुसमाए समाए विइकंताए. सुसमाए समाए विइकंताए सुसमदुस्समाए समाए विइक्वंताए, दुस्समसुसमाए समाए बहुविइक्कताए सागरोवमकोडाकोडीए बायालीसाए वाससहस्सेहिं ऊणियाए पंचहत्तरीए वासेहिं अद्धनवमेहि अ मासेहिं सेसेहिं इक्कवीसाए तित्थग्नरेहिं इक्खागकुलसमुप्पन्नेहिं कासवगुत्तेहि, दोहि अ हरिवंसकुलसमुप्पन्नेहि गोयमगुत्तेहि, तेवीसाए तित्थयरेहिं

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बहकतेहिं समणे भगवं महावीरे चरमतित्थयरे पुव्वतित्थयर निद्दिद्धे प्राणकुण्डग्गामे नयरे उसमदत्तस्स माहणस्स के डालसगुत्तस्स भारिआए देवानंदार माहणीए जालंधरसगुत्ताए पुव्वरत्तावरत्तकालसमयंसि हत्थुत्तराहिं नक्खत्तेणं जोगमुवागएवं आहारवकंतीए, भववकंतीए, सरीरबकंतीए, कुछसि गन्मत्ताए वकं ॥ २ ॥
V n
2. Té nam kalé nam té nam samaé nam samané bhagaMalāvné jé sé gimhāņam cautthé masé aṭṭhame pakkhé Asāḍhasuud é tassa nam Asaḍha uddhassa chautthé pakkhé nam Mahāvijaya Pupphuttarapavarapund iria mahāvimāṇāö visam sāga rovamatthijā āukkhaéṇam bhavakkhaéņam thiikkhaéṇam anantaram cayam caittà, ihéva Jambuddivé dive Bharahé vasé dāhiņāddhaBharahé imise Osappinîé susama susamãe samãé viikkantāé susamãé samǎé viikkantae, susamadussamãé samãe viikkantaé, dussamasusamäé samãé bahu-viikkantãe, sāgarovamakodā-kodié bāyālīsāé vāsasahasséhim uniãé pachahattarié vasehim addhanavaméhim a māséhim séséhim ikkavisãé titthayaréhim Ikkhāgakula samuppannéhim Kāsavoguttéhim, dohi a Harivamsa kula samuppannéhim Goyama guttéhim, tévisãe titthayaréhim vaikkantéhim Samané Bhagavam Mahaviré carama titthayaré puvvatitthayaranidditthé Mahana-kundaggāmé nayaré Usabhadattasa māhaṇassa Kodālasa guttassa bhariae Dévaṇandãé mahaṇié Jalandharasa guttaé puvvarattavarattakālasamayamsi Hatthutarāhim rakkhattéņam jogam. uvāgaéņam ähäravakkantie, bhavavakkantié, sariravakkantîé, kucchimsi gabbhatãé vakkanté. 2
2 During that age, at that time, Śramana Bhagavān Mahavira having descended, on the sixth night of the fourth month of and eighth fortnight of summer, i-e on the sixth day of the bright half of the month of Aṣāḍha, from the most excellent fana Vimana, (celestial chariot,) the all-victorious and eminently beautiful gacanta Puspottara Vimana (which is like a white lotus among other vimans) without an interval, on

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4
the termination of his allotted period of twenty säga ropams of residence there, of his divine body, and of his existence as a god (among gods) here, into this Bhārata varsa in Jambudvipa, into the southern half of Bnārata varsa when, of the present Avasarpiņi era, the (first) Suṣama-susama age of four koḍā kodi sägaropams), the (second) Suṣama age (of three koda-kodi sāgaropams), the (third) Suṣama-duḥṣama age (of two kodākodi sāgaropams) and a greater portion of the (fourth) Duḥsamasusama age (of one koda-kodi sāgaropama less forty-two thousand years) had elapsed, and only seventy-five years and eight months and a half of the fourth age were remaining, after twenty-one Tirthankaras of इक्ष्वाकु Iksvaku race and काश्यपगोत्र Kasyapa gotra and two Tirthankaras of gf Harivamsa and a Gautama gotra, on the whole twenty-three Tirthankaras (of the present series) had preceded-Sramaņa Bhagavan Mahavira, the last Tirthankara of the present series-whose advent had been foretold by previous Tirthankaras-took the form of a foetus in the womb of Brāhmaṇi Dévānanda of Jalandhara gotra, the wife of Brahmana Risabha datta of Koḍāla gotra, in the Brahmanical part of the town of Kuṇḍagrāma, during the middle of the night, when the Moon was in conjunction with the constellation Uttaraphalguni-the consteliation whose next is Hasta-after leaving off divine food, divine existence, and divine body. 2
-VISION OF DREAMS
समणे भगवं महावीरे तिन्नाणोवगए आवि होत्था, इस्लामिति जाण, चयमाणे न जाणइ, चुएमि त्ति जाणइ-जं स्यणि च णं समणे भगवं महावीरे देवाणंदाए माहणीए जालंघरसगुत्ताए कुच्छिसि गन्भत्ताए चक्कंते, तं रयणि चणं सा देवाणंदा माहणी सयणिज्जंसि सुत्तजागरा ओहीरमाणी ओहीरमाणी इमे एयारूवे, उराले, कल्लाणे, सिवे, धन्ने, ¿með afsaðų azza qıyfqvi qufaar of afeger || ||

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GET: 74-192-mte- t-79-afe-for - - T9HAT-ATT-fantom-450-5492-fafé 7 ll 8 11
3. Samaņé Bhagavam Mabăviré tinvāņovagaé āvihotthā, calssămi tti jāņai, cayamäņé na jāņai, cuémi tti jāņai–jam rayanim ca ņam samaņe bhagavam Malāviré, Dévāņandāė māhayie Jālan. dharasa-guttāé kucchimbi gabb hat'äé vakkanté, tam rayaạim ca ņam să Dévāņar dā māhani dayamjjamsi suttajägarā ohira!nāņi ohiramāņi imé éārūve urālé kallāņé, sivé, dhanné, inangalle sasoite, cauddasa mahasurniņé pāsitiā ņam padibuddhā, 3
Tam jabā:-- Gaya-vasaha-siha-abbisèya-dāma-sasi-diņayaram-jjhayamkumbham. Paumasara-sägara--vimāṇabhavana-rayaņuccaya-sihim ca 4.
3 Śramaņa Bhagavān Mahāvira possessed (at the time of conception ) three kinds of Knowledge. ( viz 1 gfaara Mati jnäna, Sensual knowledge 2 yatia Śruta jnina and 3 para 97 Avadhi jnāna Visual Knowledge ). He knew that he would descend; he did not know (at that moment ) that he was descending (because of the infinitesimally sinä'l period of time taken during the descent ); and that he knew that he had descended.
During the night, in which Sraamana Bhagavan Mahavira took the form of a foetus in the womb of Brahinani Divāna-- ndā of Jālandhara gotra, Brahmaņi Dévanaadā was ou bud chuch, in a condition between sleeping and waking-taking fits of sle: p-and having seen the lollowing noble, prosperous happy, fortunale, auspicious, and beautiful fourteen great Jreams she wok up. 3

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To wit:-1 An elephant. 2 A bull. A lion 4 The anointing of Sri Devi (Goddess of Wealth) 5 A garland 6 The Moon 7 The Sun 8 A banner 9 A Kalaga (a festal jar fig 2 10 A lotus-lake 11 A sea 12 A celestial chariot 13 A heap of jewels and 14 A smokeless flame.
तए णं सा देवाणंदा माहणी इमे एयारूवे उराले जाव चलहस महामुमिणे पासिता णं पडिबुद्धा समाणी हतचित्तमाणंदिआ, पीइमणा, परमसेामगसिआ, हरिसवसविसप्पमाणहिअया, घाराहयकयंत्रपुष्फगं पिव समुस्ससिअरोमकूवा, सुमिणुग्गहं करेइ। मुमिणुग्गहं करित्ता सयणिज्जाओ अब्भुटेई, अब्भुट्टित्ता अतुरिअमचवलमसंभंताए अविलम्वियाए रायससरिसीए गईए जेणव उसमदते माहणे तेणेव उवागच्छइ, उागच्छि ता उसमदत्तं माहणं जएग विजएगं वद्धावेइ, बद्धाविता भदासगवरगया आसत्था वीसत्था सुहासणवरगया करयलपरिग्गहियं दसनहं सिरसावत्तं नत्थए अंजलिं कट्ठ एवं बयासी ॥ ५ ॥
एवं खलु अहं देवाणुप्पिया अज्ज सयणिज्जसि सुत्तनागरा ओहीरमाणी ओहीरमाणी इमे एआरूवे उराले जाव सस्तिरीए वउद्दसमहामुमिणे पासित्ता णं पडिबुद्धा । तं जहा-गय जाव सिहिं च ॥ ३ ॥
5 Toe namn så Dévanauda malam iné éyaruve java cauddasa inahasumiņé päsittà un padibuddhā samāņi, hat hu turha citam. an india, pinaņa, param isoman isia harisavasavi sappamãihiayā, dhärähayakayainbapupphagain, piva samu ss usid. oinakūvå sumiņu. ggabam karéi sumiņuggham karittä sayanijā) abbbathéitta aturiamacavalama sambhantāe avilambiyãe, räyahaingasarisie gaie jéņeva Usabhadatté māhané ténèva uvāzacchai uvagacchittă Usabha-dattam māhaņam jaèņain vijaèņım vaddhāvèi, vadihāvittá bhaddäsaravaragayā āsaktbā visattha subasan vataya karayalapi. riggahiyam dasanahamn sirasāvattam matthie injalin kattu évain vayası. 5

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6. Évam kkalu aham devāņuppiyā ajja sayaņijjansi suttajāgaiä сhiran āņi (hiron āņi iné tyārīve uiāle jāva sassirié caud dasa malāsı biņé järiltā ņam padibuddhā / Tam jahä-Gaya, jāva... Sihim ca. 6.
5 Then, Brāhmaṇi Dérānandā, having seen these, such, noble etc fourteen great dreams, woke up; she,-astonished contented, rejoicing in her mind, with her mind full of affection, exceedingly cheerful at heart, with her heart widening under the influence of great delight and with the hair of her body bristling with joy in their pores like the powers of Kadamba
eta (Adinā Ccrdifolia ) sprinkled with showers of rain, --firmly fixed the dreams, in her mind. Having fixed the dreams, she rose from her couch. Having risen, neither hasty nor unsteady, nor bewildered, without delay, and with a galt resembling that of a HEA Rāja-hamsa (royal swan ) she went (to the place) where Brāhmaņa Risabha-daita was. Having gone there, she gave Brāhmana Risabha-datta greetings of victory and triumph-(victory is acquired in one's own country, and triumph in foreign lands). Having greeted him, she sat down comfortably in a splendid chair; becoming free from exertion and well-com posed, and joialng the palmy of her both hands so as to bring the ten nails together, and turning them round the head, she raised the folled hands to her fore-head as a reverential salution ) and spoke thus:
6 Certainly, indeed, O beloved of the gods! when to-day, I was in my bed, in a condition between sleeping and waking - taking fits of sleep -I woke up having seen the following such nuble etc beautiful fourteen great dreams. Namely -- An Elephant etc... ... ... till a Smokeless fame.
एएसि णं देवाणुप्पिा उरालाणं जाव चउद्दसण्हं महासुमिणाणं के मण्णे कल्लाणे फलवित्तिविसेसे भविस्सइ ? तए णं मे उसमदत्ते माहणे देवाणदाए माहणीए अन्तिए एअमद्रं सुच्चा निसम्म हट्ट नाव हिअए धाराहयकयंवपुष्फगं पिव समुस्ससियरोमकूवे मुमिगुग्गई करेइ, करित्ता ईहं

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अणुपविसइ, ईहं अणुपविसित्ता अप्पणो साहाविएर्ण मइपुव्वएणं बुद्धिविण्णाजेणं तेसिं सुमिणाणं अत्युग्गहं करेइ, अत्युग्गहं करित्ता देवाणदं माहणि एवं क्यासी ॥ ७ ॥
7 Eésim ņam Dêvāņuppiā. urālāņam jāva caudassanham mabāsumiņāņam ké maņné kaitaņé phalavittivi: ésé bhavissai? Tae ņam sé Usabha-datie māhaņé, Dévāņandās mābanie antié éannattham Bucă, nisamma, hattha tuttha java hiaé dhārā kayamba pupphagam piva samussani; aromakūvé, sumiņuggham karéi, karitkā iham aņupuvisai, tham aņupavisitiä appano sāhāvienam malpuvvaéņam buddhiviņņaņéņam tésim sumiņaņam atthuggabam karói, atthuggabam karittā, Dévāņaudam mābanim évam vayāsi. 7
7 What O beloved of the gods: as I positively believe, will be the propitious happy reward and increase in livelihood, portended by these noble etc, fourteen great dreems ? Then, Brāhmaṇa Rişabba-datta, having heard and having perceived this matter from Brāhamani Dévānandā, he,-astonished, contented etc, with a heart wideving etc, with the hair of his body bristling with joy in their pores like the flowers of Kadamba (Adinā Cordifolia) sprinkled with ehowers of rain.-fixed the dreams in his mind. Having fixed them, he stuidied their meaning thoroug.
hly. Having studied their meaning, he grasped the (exact) meaning of those dreams by means of his natural clever intell. igence. Having grasped their ( exact) meaning. he spake to Brāhmani Dévånandā thus:
उराळा णं तुमे देवाणुप्पिए मुमिणा दिवा, कल्लाणा णं सिवा धन्ना मंगला सस्सिरीआ आरुग्गतुहिदीहाउकल्लाणमंगलकारगा गं तुमे देवाणुप्पिए, मुमिणा दिटा, तं जहा-अत्थलाभो देवाणुप्पिए, भोगलामो देवाणुप्पिए, पुत्तलाभो देवाणुप्पिए, सुक्खलाभो देवाणुप्पिए एवं खलु तुमं देवाणुप्पिए नवण्डं मासाणं बहुपडिपुनाणं अट्ठमाणराइंदिआणं विइकंताणं सुकुमालपाणिपायं अहीणपडिपुण्णपंचिंदिअसरीरं लक्वणनंजणगुणोववे अं

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माणुम्माणपमाणपडिपुमसुजायसव्वंगसुंदरंगं ससिसामाकारं कंतं पिअदसण सुरुवं दारयं पयाहिसि ॥ ८ ॥
8. Urālā ņam tumé dévāņuppie suiniņā ditthā kallaņā nam sivā dhannā mangalā sagsirîâ ārugga-tutthi-dibāu-kallāņa mangalla-kārază ņam tumé dévāņupplé sumiņā ditthā, um jahāatthalābho dévāņuppié, bhogalābho devāņuppie, putta-lübho dévānuuppé, sukkhalābho dévāņuppié, évam khalu tumain dévāņuppe navanham māsāņam bahupadipunuāņa'n addhatthi-māņarāindiānam vilkkantāŋam eukumālapaņipāyam, ahiņa padipuņņapancindlasariram lakkhaṇavanjaņaguņovaveam māņummāņapamānapadipunuasujāyasavvargasundarangam, sasisoinākāram kantam placlamsaņam surūvam dārayam payāhisi, 8
8. You have, O beloved of the gods I seen noble dreams. O beloved of the gods ! You have seen prosperous, happy, fortunate, auspicious, beautiful dreams which will bring health, contentment, long life, prosperity and blessing. That is to say, O beloved of the gods ! we shall acquire wealth, 0 beloved of the gods! we shall have objects of enjoyment, o beloved of the gods ! we shall have a son, o beloved of gods ! we shall have happiness. Really indeed, 0 beloved of the gods ! after the lapse of nine complete months and seven and a half days, you will give birth to a lovely, delightful, handsome boy, whose hands and feet are soft whose body contains coinplete welldeveloped five organs of sense, with lucky marks and signs of excellent quality-a boy on whose body all the limbs are well-formed and of full volume, measure, and length-a boy with a pleasant appearance iike that of the Moon.
A Tîrthankara, as well as a Cakravartin, has one thousand and eight auspicious marks and signs on his body; a Bajadéva, as well as a Vāsudeva, has one hundaed and eight auspicious marks and signs on his body: and other fortunate persons have thirty-two such marks and signs on their bodies. They are:

Page #77

૧૪ ૧૫
૧૬
૧૭ ૧૮
૧૯
૨૦
૨૧
छत्रं तामरसं धन् रथवरो दम्भोलि कूर्मांशाः । वापी स्वस्तिक तोरणानि च सरः पञ्चाननः पादपः ।
* ETTF 93-2017 TTATX 4FAT TITI en part de natawa maradt fel!?!
उक्षा पताका कमलाभिषेकः सुदामकेकी घनपुण्यभाजाम् ।। Chatram tämarasam dhanu rathavaro dambholi kumā ikušās,
22 23
28
2
RE
Ris
૨૮ ૨૯
૩૦
32
1
aslikao
10
ia toranāni ca sarah pancānanah pädapah,
17 ajau sainudra kalasilu prasāda nutsyā
18
Caki
yavā,
26
Yüpa siúpa kamaydali
91
A
9
kamandalūn Javanibhrit saccāmaro darpanah, Uksā palåkā kamalabhişikah sudā'na keki ghanapuyyabhājām.
I Firy fortunate persons have the following thirty-two Incky marks and sigus on their bodies. viz I. A canopy 2. A red lotus 3. A bow 4 An excellent chariot 5. A thunder-bolt 6. A tortoise 7. A goad for elephants 8. grit Väpi, a well with payed stairs 9, rafta Svastika an auspicious mark-a cross with ends bent round 10. TOT Torana-an auspicious flower-buntiog placed on portal arch 11. A lake 12. A lion 13. A tree 11, A Cakrat a discus 15. A concha 16. A pair of elephan:8 17. An ocean 18 A pair of Kalasa, vestal jars 19. A palace 20. Fishes 21. JAT: Yavāḥ, markings resem. bling Barley-corns 22 A sacrificial pillar 23 raised domeshaped monument 24 A Kamandalu, a wooden or metallic water-pot used by ascetics 25 A mountain 26 A yak-tall chowrie 27 A mirror 28 A bull 29 A Aag 30 The anointment with lotus 31 A beautifal yarlarid and 32 A pea-cock,
Another m'thod of describing the thirty-two marks and signs on the body, is the following:

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इह भवति सप्तरक्तः बहुमतः पञ्चमूक्ष्म-दीर्घश्च ।
त्रिविपुललघुगम्भीरा द्वात्रिशल्लक्षणः स पुमान् ॥१॥ 1 Iha bhavati saptaraktah saçunatan panca sükşm:1-dirghasca; Trivipulalaghugambhîro dvālrisallakşanan sa pumān. 1.
1. The inan whose uudernamed seven, víz-nails soles of feet, palms of bands, tongue, lips, palate, and corners of eyes are red; whose slx, viz arın-pit, heart-region, 11:ck, nose, nails, and face with forehead, are elevated; whose tive, viz-teeth, skin, hair, joints of fingers, and nails are slender; whose five, vizeyes, heart, rose, chin, and upper extremities are long: whose three, viz-forehead, chest, and fac. are capacio:18; whose tiiree, viz-neck, legs, and the mult generative organ, are short; ind the three, viz-valour, voice, and navel, are deep. The inun possessing the abovename thirty-two quolities is ( considered as ) a man with the thirty-two marks and signs of a fortunate man.
मुखमधं शरीरस्य, सर्व वा मुखमुच्यते । ततोऽप नासिका श्रेष्ठा नासिकायाव लोचने ॥ १ ॥ 2011 th aut afte, 741 H127 THTSSHEI
यथा रूपं तथा वित्त, यथा शीलं तथा गुणाः ॥२॥ 1. Mukhamardham sarasya sarvam vä mukhamucyatė;
Tato’pi sāsikā śrèsthā nasikāyā:ca locane, 2. Yathā rotré tatbā silem, yathā nāsă tatha "rjavam;
Yathā ripam tilthā villam, yatha silam ta hä gumā”.
1. The face is half the portion of the body, or, it snay be said to be the entire part of it; the nose is better than the face; and the eyes are beiter than th nose.
2. As are the eyes, so is the morality; as is the uose, 6.) is the honestv; JN is the beauty, so is the prosperity, and as is the inorality. So are the virtues.

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३ अतिहस्वेऽतिदीपेऽतिस्थूले चातिकशे तथा ।
अतिकृष्णेऽतिगौरे च षट्नु सत्त्वं निगद्यते ॥ ३ ॥ 3. Atihrasvetidirghetisthulé catikrish; tathā; ___Atikrisne tigauré ca satsu sattvam nigadyaté. 3
3. Strong character is spoken of in the six, namely in those who are too short, in those wbo are too tall, lo those who are too fat, in those who are too thin, in those who are too black, and in those who are too white.
४ सद्धर्मः सुभगो नीरुक सुस्वप्नः मुनयः कविः ।
सूचयत्यात्मनः श्रीमान् नरः स्वर्गगम ऽऽगमौ ॥ ४ ॥ 4. Saddharmaḥ subhago niruk susvapnaḥ sunayaḥ kavih;
Sucayatyatmanah srimān narah svargagama" gamau. 4
4. The man who practises religious austerities, who is lucky, who is free from disease, who has auspicious dreams, who is well-behaved, and who is wise, (that fortunate man) indicates his departure to the celestial world ( in his next life ) and his descent from it also.
५ निर्दम्भः सदयो दानी दान्तो दक्षः सदाऋजुः ।
मर्त्ययोनेः समदूतो भविता च पुनस्वया ॥ ५ ॥ 5 Nirilambhaḥ sadayo dāní dānto dakşah sadārijuh; Martyayonėh samudbhüto bhavită ca punastatbā. 5
5. A man, who is candid, who is kind-hearted, who is charitable, who has restraint over his passions, who is wise, and who is always straight-forward, (that man) has come from the human world and he will be a human being, agaln, in the next life.
६ मायालाभक्षुधालस्यवहाहारादिचेष्टितैः ।
तिर्यग्योनेःसमुत्पत्ति, ख्यापयत्यात्मनः पुमान् ॥ ६ ॥

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13
6 Mārā-lobha-ksudhā!asya bahvārādicestitain;
Tiryagonèh sami, pattim khyāpayātmanan pumăn 6
6. A man having deceit, avarice, insatiate hunger, Idleness and gorma:dising tendencies, establishes his coming from the class of a lower animal
७ सरागः स्वजनद्वेषी दुर्भाषो मूर्खसंगकृत् ।
शास्ति स्वस्य गताऽऽयातं नरो नरकवर्त्मनि ॥ ७ ॥ 7 Sarāgaḥ svaja advėşi durbhăz o mürkhasangakrit; Šāsti svasya gutāyātam naro warakavartmani. 7
7. A man who is passionate, who cuvies his relatives, who uses filthy language, and who associates himself with foolish persons--( that man) indicates his departure to hellish regions (in his next life), and his coming from it also.
E sadf afegit unit for: #5-2017
वामा वामेऽतिनिन्धः स्यादिगन्यत्वे तु मध्यमः ॥ ८॥ 8 Āvarto dakşiņé bhāgé dakṣiṇaḥ śubhakrinnrinām;
Vāmo vāmé'tinindyaḥ syāddiganyatvé iu madhyamaḥ 8.
8 A right circle on the right side of the body is indicative of good results; a left circle on the left side is indicative of censurable results; while a circle in any other locality is indicative of mediocre results.
• अरेखं बहुरेखं वा येषाम् पाणितलं नृणाम् ।
ते स्युरल्पायुषो निःस्वा, दुःखिता नाऽत्र संशयः ॥ ९ ॥ 9 Arékbam bahüresham va yesām paņi-talam nripäm;
Té syuralp&yuso niņsvā duḥkhitā nātra gambayaḥ. 9.
9 'Those persons, whose palms of hands contain no llues or many lines, are short-lived, poor, and unhappy. There is no doubt in this

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Also,
Persons whose palms of hands are red, are wealthy; with grecu palms of hands, a man is a drunkard; with yellow palms, he is full of lust; and with black palms of hands, the man is a pauper. It is better to have the hands of a male, hard; that hardness should not be the consequence of hard labour, but it must be natural. It is better to have the hands of a female soft.
While looking out for signs and lines in hands, in the case of a male, It should be the right hand that should be investigated, while it should be the left hand in the Case of a female.
He whose palms of hands are elevard is charitablydisposed; whose palms are superficial is " pauper, and he whose palms of hands are round and deep like a bowl, is a wealthy man. The fingers of the hand should be thin and straight.
१० अनामिकाऽन्त्यरेखायाः कनिष्ठा स्याद् यदाऽधिका ।
धनवृद्धिस्तदा पुंसां, मातृपक्षे । बहुस्तथा ॥ १० ॥
10 Anamika antyarékhayan kanistha syad yada'dhika; Dhanavriddhistada pumsām mātripakṣo bahustatha
10 A man whose little unger is longer than the lastjoint of the ring-finger, has increase in wealth, and the number of relatives on the maternal side is great.

११ मणिबन्धात् पितुर्लेखा लेखे दे यान्ति तिम्रो
करभाद्विभवाऽऽयुषेोः । तर्जन्यंगुष्ठाकान्तरम् ॥ ११ ॥
argut èıqatar:
23 dvi dar zarftan: Mavmssyfa
तेषां गात्रधनाऽऽयूषि सम्पूर्णान्यन्यथा न तु ॥ १२ ॥
11 Mapibardhat piturlekha kurabhad-vibhavá'yuṣob; Lekhe dvé yanti tisro'pi arjanyanguṣthakāntaram.
For Private Personal Use Only

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15
12 Yéşăm rékba imastisraḥ sampūrṇā doṣa-varjitāḥ;
Téṣām gotra-dhana"yümṣi sampurṇānyanyathā na tu 12
11 The paternal line-the line of Gotra-starts from the wrist-joint; the line of prosperity and the line of life, both of them, start from the outer portion of the palm between the wrist joint and the little finger. These three lines proceed towards the portion of the hand between the thumb and the index finger. 11
12 If these three lines are perfect and without defects, they indicate perfection in regard to gotra, wealth, and age-limit; otherwise not.
?a eggerà a archspeed fiftatean i पश्चविंशतया ज्ञेया स्वावत्यः शरदां बुधैः ॥ १३ ॥
13 Ullanghyanté ca yāvatyo 'angulyo jivitarékhayā; Pancavimśatayo jnéyāstāvatyaḥ śaradām budhaiḥ 13
of a
13 The wise should know the time-limit of age person (in this world) by each period of twenty five years, for every finger the line of life goes by (the fingers) 13
That is to say, if the line of life goes beyond only the little finger, it indicates an existence of life only for twentyfive years; if it goes beyond the little finger and reaches as far as the ring finger, it indicates an existence of life for fifty years; if the line of life, transgresses the little the ring, and the middle finger, it indicates an age-limit of seveny-five years, and beyond that time-limit, if the line of life goes further.
If the off-shoots from the line of life, point towards the wrist-joint, it indicates prosperity; and if they point towards the fingers it indicates adversity.
If the

ten Urdhva-rékha-the upward line starting

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16
from the wrist-joint-goes towards the thumb, it iridicates, happiness, increase in wealth and acquisition of countries. If the upward line goes towards the index finger, the person will either be a king or bis equal. If the upward line goes towards the middle finger, it means that the man will either become a religious preceptor or & commander of arinies. If the upward line goes towards the ring finger, it indicates that the man will be a wealthy traveller. If the upward fine points towards the little finger, it indicates that the man will 'se a tavourite of the public.
Between the thumb and the gotra line, there is the line for brothers and sisters; between the line of life and the wrist jolnt, is the line of progeny; and between the line of life and the little finger, is the line of wives.
१४ यवैरंगष्ठमध्यस्थैविद्या-ख्याति-विभूतयः ।
शुलपक्षे तथा जन्म दक्षिणांगाध तैः ॥ १३ ॥ 14 Yavairanguşthamadhyasthal-r-vidyākhy &ti-vibhūtes aḥ;
Suklapakşe tathā janma dakšiņārejusthaisca taiḥ 14.
14 The presence of the sign of a barley-grain in the middle of the thumb, indicates knowledge, fame, and prosperity. If the sign of a barley grain is in the middle of the right thumb, it indicate birth during the bright-half of the month.
१५ न स्त्री त्यजति रक्तासं, नार्यः कनकपिङ्गलम् ।
दीर्घवाहु न चैश्वर्य न मांसोपवितं सुखम् ॥ १५ ॥ 15 Na strî tyajaii raktākşam 1ā’arthaḥ kanakapingalam;
Dirghabāhum na caisvayarı na mãnsopacitam sukbam 15 15 A woman does not leave the rec-eyed; wealth does not leave the man whose eyer. are yellow like gold; prosperity does not leave one whose upper extremities are long; and happiness does not leave the man who is fleshy.

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17 १६ चक्षुःस्नेहेन सौभाग्यं, दन्तस्नेहेन भोजनम् ।
वपुःस्नेहेन सौख्यं स्यात्, पादस्नेहेन वाहनम् ॥ १६ ॥ 16 Caksuh-znéhéna saubhāgyam, dantasachena bhojanam;
Vapuḥ-snéhóna saukliyam syāt, pādasnéhéna văbar in 16
16 Greasiness of eyes indicates good luck; grcasiness of teeth indicates the acquisition of good food; greasiness of the body will bring happiness; and the greasiness of feet is indica. tive of acquisition of conveyances. १७ उरोविशालो धनधान्यभागी, शिरोविशाला नूपपुङ्गवश्च ।
कदिविशाला बहुपुत्रदारो, विशालपादः सततं सुखी स्यातू ॥ १७ ॥ 17 Uroviśālo dhanadhänyabhogi, siroviśālo nripapurigavasca; ___Kativifalo bahu-putradaro, visalapādah satatam sukhi syat.
__17 The broad-chested one will enjoy wealth and property; the large-headed one will become a great king; the widehipped will have a large number of progency and wives; and he who has roomy feet will always remain happy
Persons who measure one bundred and eight fingers in height, are called the best men; those who measure ninety-six fingers, are mediocre men; while persons measuring eighty-four fingers or less in height, are considered to be people of a low grade.
९-१० से वि ष णं दारए उम्मुक्कवाळमावे विनायपरिणयमित्ते जोव्वणगमणुप्प रिव्वेअ-जउव्वे अ-सामवेअ-अथव्यगवेअ इतिहासपंचमार्ण निग्घंटु छुट्टाणं संगोवंगाणं सरहस्सागं चउण्डं वेआणं सारए पारए वारए. धारए सडंगपी, द्वितंतविसारए संखाणे [सिक्खाणे ] सिक्खाकप्पे वागरणे छंदे निरुत्ते जोइसामयणे अन्नेमु अ बहुसु बंभण्णएसु परिवायएस नएम सुपरिणिहिए आविभविस्सइ ॥ ९॥

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से उरालाण तमे देवाणुप्पिए ! सुमिणा दिट्ठा, जाव आरुग्गतुद्वि-दीहाउअ-मंगल-कारगा गं तुमे देवाणुपिए। सुमिणा दिह ति की मुज्जो मज्जो अणुवूहई . १० ॥
9. Sé vi a mam dāraé mankkabalabhavé vinnāya pariyayamitté jovvanag amanuppal! Riuvvéa Jiruvvea Sāmavéa Athavvanavéa-itihãsapancamāņam Nighingucbatthāņam samgovangānam sara hassāņaı cauņham Veāņam sāraé pārae văraé dháraé sadangavi, satthitantavisāraé samkläņe ( sikkhāņe] sikkha-kappe Vāgarané Chardé Nirutté Joisāmayané annésu a babusu hambhannaósu parivvāyaésu naécu suparişitthló ävib Avissai. 9
10 Tam yrālā ņam tuiné dérāņupplé! sumiņā dittā, jāva Arugga-tutti-dihāu a--mangalla kāragā nam tumé devāņuppie ! sumiņā ditjhá tti kastu bhujjo bhujj) aņuvūhai, 10
9 Besides, this child on completing iba state of childhood (ins on reacbing his age of 8 years) will have accurate scientific krowledge ia aris On reaching the state of youth, he will be so clever in the four Védas-Rig Veda, Yajur Veda, Sama Veda, Atharvana Véla with Purāņa as the fifth and Nigbantu as the sixth, together with their main divisions ( 117 Anga ) and 3913-Upānga supplementary aildenda, and in the knowledge of tveir real internal meaning, that he will become a teacher and professor (in these subjects), will check all incorrect readings there-in aid will be able to fully reinin in his memory all that he would learn. He will also be profjciunt in the Sām. khya Pbilosophy of Kapila, in Arithir etic, in works on religious rites, in work: on religious Ceremonies, in works relating to sacrificial fires, in the treaty kinds of works on 01 TOT Vyakarani, (Gram nar), in works on 37 Chhinda, (Prosody), in works on Farofati Nirukti, (Etymological consructtion of words and syllables), in wo, k3 on F ag Jsoris, Science of Astronomy and he will also be very clever in many other Šāstras benefi

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cial to Brāhmals, and also in those relating to GFCAIFF Pari vrăjaka School of Philosophy.
10. O Beloved of the Gods! You have seen noble dreams, You have seen, O Beloved of the Gods ! dreams which will bring you health, contentment, long life, prosperity, and freedon from noisfortunes. So saying, 'se extolled the dreams repeatedly
११ तए णं सा देवाणदा माहणी उसमदत्तस्स मारणस्स अंतिए ए ममदं सुच्चा निसम्म हट-तुट जाव हिअया करयलपरिंग्गहि दसनह सिरसावत्तं मत्थए अंजलि कह उसमदत्तं माहणं एवं बयासी ॥ ११ ॥
१२ एबमेअं देवाणुप्पिा ! तहमेअं देवाणुप्पिया! अविवहमेयं देवाणुप्पिया ! असंदिद्धमेअ देवाणुप्पिया : इच्छि अमेअं देवाणुप्पिया ! इच्छिअपडिपिछअमेअं दवाणुप्पिया ! सचे णं एस अट्टे से जहेयं तुम्भे वयह ति कडु ते मुपिणे सम्म पडिच्छइ---- पडिच्छित्ता उसमदत्तेणं माहणेणं सद्धिं उरालाई माणुस्सगाई भोगभोगाई झुंजमाणा विहरद ॥ १२ ॥
11 Taé nain să Dévānandă mäbani Usabbadattaska māhanassa antie sanattham succă nisanıma hattha-tuttha jāva hiaya karayalapariggabian dasanaham sirsăvattam matthaé anjaliin kattu Usabhadattami māhaņaņ évam vayäsi. 11
12 Evameal devānupriya ! tahaméam divāpappaya ! avitahanéyan devāņuppijä! a sandiddhaweyam, devāuuppiya ! {cchiameya duvānuppijă ! ic:hid - padiccbiyaméyam devānuppiya ! sacce am esi aihe : jahéyam tubbhé vayaha tti kațțu té suminé sammain padicchai / padicchitia Usabhadatienam māhaneyam saddhim urālāin! māņussagāim bhogabhogāim bhniijamānā viharai. 12
___II Then, Brah nani Devananda, having heard this meaning (of dreams ) froin Brălunaqa Rişabba-dalth and having fixed

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it in her mind, she became satified, contented etc, her heart full of joy; and having folded the paling of her two bands in a way to bring the teu nails of her hands together, and turning them round three times, and having placed the folded hands in front of her forebead, she addressed Brāhmana Risabha-datta thus:--
___12 It is so. O beloved of the gods ! It is really so, 0 beloved of the gods! It is us it stands, O beloved of the gods ! It is undoubtedly so, O beloved of the gods ! It is so desired by ine, I beloved of the gods ! it is accepted by me, o beloved of the gods! It is desired and accepted by me, o beloved of the gods ! It is as true as you say. So saying, she fully accept -ed the dreams; and having fully accepted thein, she remained with Brāhmaṇa Rişahba-datta, enjoying the excellent human worldly pleasures.
__ १३ ते णं काले णं ते णं समए णं सक्के, देविंदे, देवराया, वज्जपाणी पुरंदरे, सयक्कर, सहस्सक्खे, मघवं, पागसासणे, दाहिमलोगाहिवई परावणवाहणे, सुरिंदे, बत्तीसविमाणसयसहस्साहिबई, अरयंबरवत्यधरे, आलइअमाल. मउरे, नवहेमचारचित्तचंचलकुंडलविलिहिज्जमाणगल्ले, महिडिए, महज्जुइए महब्बले, महायसे, महाणुभावे,महामुक्खे,भासुरबोंदी, पलंबवणमालधरे, सोहम्मे कप्पे, सोहम्मवर्दिसए विमाणे, सुहम्माए समाए सकसि सीहासणंसि, से पं तत्य बत्तीसाए विमाणावाससयसाहस्सीणं, चउरासीए सामाणियसाइस्सीणं, सायनीसाए तायत्तीसंगाणं, चउण्हं लोगपालाणं, अण्हं अग्गमहिसीणं सपरिवाराणं, तिण्हं परिसाणं, सत्तण्हं अणिआणं, सत्तण्ह अणिवाहिबईणं, बउर्जा चउरासीणं आयरक्खदेवसाहस्सीणं, अन्नेसिं च बहूणं सोहम्मकप्पषा सीणं पेमाणिआणं देवाणं देवीण य, आहेचचं पोरेवचं सामि भट्टितं, महत्तरगत्तं आणाईसरसेणाव, कारेमाणे पालेमाणे, महयाइयनदृगीय-वाइ अतंती-सलताल-तुडिय-घणमुइंग-पडपडहवाइअरवेणं दिव्वाई भोगभोगाई झुंजमाणे विहरइ ॥ १३ ॥

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maüḍdé
13 Té nam kālé nam té gam samaé nam Sakké, dévindé dévarāyā, vajjapāņi, purandaré, sayakkau, sahassakkhé, Maghavam Pāgasāsaņé dahipaddhalogāhival, érāvaṇavāhané, surindé, battisavimāṇasayasahassāhivai, arayambaravatthadharé a'aiamālanavahemacă ucittacancalakuṇḍalavilihijjamāṇagallé, hiddhié, mahajjuié, mahabbalé, mahāyasé, maḥāṇubhāvé mahāsukkhé, bhāsurbondi, palambavaṇamāladharé Sohaminé kappé, Sohammavadimsaé vimané, Suhammãé sabbãe, Sakkamsi sihasan-msi, se nam tattha battisāé vimāņavā sasayasāhassiņam, causāsié sāmāņi yasahassīņam, tāyattîṣāé tāyaltisagānam, cauņham loga-palāņam, atthanham agga mahisīņam saparivārāņam, tinham parisāņm sattaṇham aṇiāņam, sattaņbam aṇiyāhivaiṇim, cauṛham caurāsīņam ayarakkhadévasāhassīņam, annésim, ca bahūņam Sohamma kappavāsīņam vémāņiāņam dévāņam deviņa ya, āhévaccam porévaccam, sämittam bhaṭṭittam mahattaragattam aṇāisara séņāvaccam, kāremāņe pālemāṇe, mahayābaya-nattagîya-vāiatanti tala-tāla-tuḍiya ghaṇam uinga-paḍupaḍaha vāla ravéņam divvāim bhogabhogaim bhunjamāné viharai 13

13 During that age, at that time, Śakra, the lord of gods, more shining than other delties by his lustre, and having a Vajra-thunder-bolt-in his hand, known as पुरंदर Purandara, the destroyer of sirong-holds of demons, also called Śatakratu, (as he observed the fifth religious vow of a Śravaka, known as argnfant Sräddha pratimă, one hundred times during his previous birth as if Kartika Seth; know as Sahasrākṣa-possessing one thout and eyes-being assisted in his activities by the thousand eyes of his five hundred godministers; also known as a Maghavan, The Bounteous Indra, or the god a Maghã, who has dense clouds under his control; also called mea, Pākaśāsana the chastiser of the demon Pāka, (Pāka,) the Lord of half the portion of the Loka to the south of Mount Méru; whose arga Vahana-Special vehicle-is Airāvaṇa (elephant); the chief of the gods, the lord
ma
For Private Personal Use Only

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of thirty-two hundred i bousand Fantas Vinkinas celessial cars ; who puts on garments as clean as the sky without dust who has put on garlands and crown in their proper places, whose two cheeks are broked by charming, embellished swinging carpendants of fine gold, the most prosperous, the met brilliant, the most powerful, the most renowned, the rnost glorious, the most bappy, with a shining body, with a garland of milny coloure reaching right to his feet; who was in Saudharma Kalpa, in the celestial car Sandharma Avatainaka in the audience hall Sudh - rman, in the lion - seated throne Sakra; he who exercises aud maintains supreme rule, guidance, leadership, supreme authority, and general courmandership over (I thirty-two hundred thousand celestial abodes, over (2) eighty-four thousand Frafra Sämänikir gods, (gous with a rank similar to that of himself ), over (3) thirty-three Traini: Trāyatrimśāb, protecting gods ( held in high esteem by the Indra) (4) the four guardians of the world, (5) the eight chief queens with their retinue, over (6) torte assemblies, (7) seven armies, (8) seven commanders of á nies, over 9) eighty-four thousand guardian-gods in each of the four directions, and over (10) numerous other Vuimānika grids and goddesses residing in Saudharma Kalpa The Indra was enjny. ing the enjoyable divine pleasures, amid the great ringing sound of dancing, songs, musical performances, inus!c of strinyod instrum ents ( Viņā), rhythmical clapping of hands, the Turya, the great drum and the clear sound of the beating of the kettle-drun.
Here, the Sakra has been described us mana satakratn, the observer of the fifth religious vow of a Śrävska, a hundred times, during his previous lise as Fafá to Kartika Śth. The soul of Kārtikin Śstb, was born as Sandharmendra during his next life, on account of his practising such religious observances, The account of Kārtika Seth rune as follows :
THE STORY OF KĀRTIKA ŠETH
At aferftaggor ac Prithivibhūşaņa Nagarn, a town named Prithivibhūşaiņa, there was a king named TETOT Prajāpāla,

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There lived, in that town, a
very wealthy pious Śrāvaka named Kartika Seth who was a great favourite of the king. He observed the fifth religious vow of a Śravaka, one hundred times, and was hence known as Śatakratu.
One day, a wandering ascetic of the Gairlka sect, named Gairika, who had observed fasting for one month, came to the town, and all the people of the town except Kārtika Seth became his devotees Gairika having come to know it, was greatly enraged with Kartika Seth.
invited
Gairika for dinner at his
me
One day, the king palace. Galrika said 'I will come to your palace for dinner, if Kartika Seth serves food. The king agreed to the proposal, and calling Kārtika Seth to his presence, said "You entertain Gairika with food at my palace." Kartika Śéth said "O sovereign! under your Majesty's command, I will entertain him". When Kartika Seth was serving food to Gairika who was taking his meals in the palace, Gairika Impudently began to practise jokes with Kartika Seth, by passing his fore-finger across his own nose, implying how Kartika Seth had been humbled down.
25
Kārtika Seth thought-" If
had previously taken Diksa,-Initiation into an Order of Monks, I would not have been obliged to undergo such humility With this idea prevailing in his mind, Kārtika Seth received Diksä from Bhagavan Sri Muni Suvrata Swami, along with one thousand and eight merchants' sons. In due course of time, he studied the Twelve Angas. Having very carefully observed his duties as an ascetic for twelve years, the soul of Kartika Seth was born during his next life, as Saudharmendra, as a result of his practising severe austerities during his ascetic-life, and Gairika was born As elephant Airāvana, the Indra's special vehicle.

The elephant knowing that the sou! born as Saudharinéudra, tried to run away.
For Private Personal Use Only
of Kartika Seth was The Indra holding

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him tightly, mounted him, sitting on his head. The elephant, with an intention of terrifying the Indra, assumed iwo forms, and the Indra assumed two. The elephant then assumed four forms, and the Indra did the Eame. The Indra, thereupon, knowing the real nature of affairs, thru Avadhi Jnana, threatened the elephant. The elephant then assumed his natural form,
The Indra, with such a retinue, was enjoing the pleasures of celestial happiness amid the sound of music of continuous dramatic performance, lute, clapping of hands, and other stringed instruments, and amid the solemn heating of the drum which produces deep sound like that of rouring of clouds, and the attractive sound of the kettle-drum. 13
१४ इमं च णं केवलकप्पं जंबुद्दीवं दीवं विउलेणं ओहिणा आमोएमाणे विहरइ । तत्य णं समणं भगवं महावीरे जंबुदीने दीवे, मारहे वासे, दाहिणडमरहे, माहणकुंडग्गामे नयरे, उसमदत्तस्स माहणस्स कोडालसगुत्तस्स मारियाए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भताए वत्तं पासइ । पासित्ता हह-तु-चित्तमाणंदीए, नंदिए, परमाणदिए, पीइमणे, परमसोमणस्सिए, हरिसत्रसविसप्पमाणहिअए, धाराहयकयंब-सुरहि कुसुम-चंचुमालइअ-ऊसलिअरोमकूवे, विअसियवरकमलाणणनयणे, पयलिस वरकडग-तुडिअ-केजर-मउड-कुंडल-हारविरायंताच्छे, पालापलंघमाणघोलंतभूसणधरे, ससंममं तुरिअं चवलं सुरिंदे सीहासणाओ अभुटे । अब्भुद्वित्ता पायपोढाओ पचोरुहइ । पचोरुत्तिा वेरुलिय-परिहरिद्वजण निउगोवचिअमिसिमिसितमणि रयणमण्डिआओ पाउआओ ओमुअइ। ओइत्ता एगसाडि अं उत्तरासंग करेइ । करित्ता अंजलिमउलि अग्गहत्थे तित्ययराभेमुहे सत्तटुपयाइं अणुगच्छइ । अणुगच्छित्ता वामं जाणुं अंबेइ, अंचिता वाहिणं जाणुं धरणितलंसि साहटु तिक्खुत्तो मुद्धाणं धरणितलंसि निवसेइ। निवेसित्ता ईसि पच्चुनमइ । पच्चुनमित्ता कडग-तुडिय-थंभिभाओ भुआओ

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१
साहरइ । साहरिता करयलपरिग्गहिअं दसनरं सिरसावसं मत्थए अंजलि कडु एवं वयासी ॥ १४ ॥
नमुत्थु णं अरिहंताणं भगवंताणं आइगराणं तित्थयराणं सयंसंबुखाणं पुरिमुत्तमाणं पुरिससीहाणं पुरिसवरपुंडरीयाणं पुरिसवरगंधहत्यीणं लोगुत्तमाणं लोगनाहाणं लोगहियाणं लोगपईवाणं लोगपजोअगराणं अभयदयाणं चक्खुदयाणं मग्गदयाणं सरणदयाणं जीवदयाणं बोहिदयाणं धम्मदयार्ण धम्मदेसयाणं धम्मनायगाणं धम्मसारहीणं
14. Imam ca ņam kévala - kappam Jambūddivam divam viuléņam obiņā abhoémåné viharai / Tattha ņam Samaņam Bhagavam Mahāvīram Jambūddive divé Bhārahé vāsé dahiņāddha Bhārahé Mābaņa - kuņdaggāme nayaré Usabhadatiassa māhanassa Kodālasaguttassa bhāriyāé Dérāņandãé māhanie Jālandharasaguttãé kuccbimsi gabbhattáé vakkantam pāsai / Päsittă hattha-tuttha cit tamānandié, nandit, paramānandie plinare, paramasomanassié, barisavasavisappamāṇabiyaé dharabaya Kayamba surahi-kusuma-cancumālaiya ūsasiyaromakūve, vlyasiya varakamalanana-nayane, payaliya-vara-kadagatudia-kéura - maud --kuņdala-hāravirāyantavacché palamba - palamban āṇagholanla bhūsaņadharé, sasambhamas. turiyam cavalam surindé sībāsaņão abbhutthéi | Abbhuttaitā pāyapidbão paccorahai ! paccoruhittā véruliya-varitharittha-anjaņa-niunovaciamisimisinta masi-rayapa - mandiyão pāuão omual | Omuitta égasädiam
terästägam karei ! Karittă anjali-mauli-aggabatthé Titthayardbhimulad sattatthapayāim aņugacchal | Anugacchitia tämam jāņum ancéi, / Aacittā dāhiņam jānum dharnitalamsi sähatta tikkhutto muddhanam dharaṇitalamsi nivésél / Nivesittā īsim paccunnamal / paccunnamittā kadaga-Iudiya-thambhiāö bhuāö säharāi ! Sāharittā karagalapariggahian dasana ham sirasăvattam matthab anjalim kattu evam vayāsi. 14
15. "Famutthu nam Arihantānam bhagavantānam, aigaranam titthayarānam, sayamsambuddhāyam, purisuttamānam, purisa

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sihăņam, purisavarapuņdariyāṇam, purisavaragandhahatthiņam, loguttamāṇam, Ioganāhāņam, logahiyāṇam, logapaivāņam, logapajjok garānam, abhayadayāṇam, chakkhudayāṇam, maggadayānam. saraṇadasāņam, jîvadayāṇam, bohidayāṇam, dhammadayāņam dhammadésayāņām, dhammanāyagāņam dhammasāı ahiņam
15. The Saudharmendra, then, remains, seeing often, the whole of Jambū dvîpa through the medium of his extensive Avadhi jñāna. There, he sees Sramıņa Bhagavān Mahāvīra taking birth as a foetus in the womb of Dévānandā brāhmani of Jalandhara gotra, wife of Rişabha-datta brāhmaṇa of Kodāla gotra, in Brāhmaṇa Kundagrāma nagara in the southern half of Bharata Ksétra of Jambū dvipa; and having seen him, the Indra-pleased, satified, delighted, full of joy, full of great joy, full of affection, with a heart expanded with joy, with the hair of his body erect and bristing with joy like the fragrant flowers of Kadamba tree sprinkled by showers of rain, with his face and eyes blooming like an excellent expanded lotus flower, with bis bracelets, armlets, diadem, and ear-pendants shaking with bewilderment caused by extreme delight on seeing the Bhagavān, with his breast appaering beautiful with neck-laces, with a very long pearl neck-lace swinging to and frorises up abrupty, cagerly, and swiftly from the lion-seated throne. Having risen up, he gets down from the foot-stool and having got down, he removes from his feet, two pādukās met foot-wear studded with Vaidurya Ratna, best Rişta Ratna and Anjana Ratna by clever artisans. and beset with glittering Candra Kānla and other gems and Karkétana and other precious stones; having removed them, égasādiam uttarasaigam karéi एगसाडि उत्तरासंगं करे । puts on his upper garment (a scarf about nine feet long and about three feet wide, encircling the upper portion of his body iu such a way, that the centre of the cloth remains in the right axilla and the two ends touch the upper porion of the left shoulder in the form of a loose tie and hanglog in front and behind ); having done it, the Saudhaméndra, with his two bands folded

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to from a cavity and kept in front of his forehead, goes seven or eight steps towards the Tirthankara, and having gone there, keeps the left knee high and the right knee on the ground, and applies his head three times to the ground; and having done so, bends his body forward a little, and having bent his body, raises his arms which were arrested by bracelets and arm. lets; and having raised them, the Saudharmendra, with his two hands folded to form an anjali ( a cavity ) bringing his ten nails together, moving the anjali around his head, and keeping It in front of his forehead, spoke ibus:
(1) Namutthu nam Arihantāņa ery o ftaTui Obeieauce to the Aribants (who have destroyed enemies in the form of evil karmas.) (2) Bhagavantāņam nemu, To him who possesses the twelve attributes indicated by the welve out of the fourteen meanings of the word Bhaga it. They are | Sürya The Sun, 2 Jñāna Knowledge, 3 Māhātmya ATENT Greatness, 4 Yaśa The quality of pacifying the animosities of creatures having natural antipathy towards each other, 5 Valrãgya a tiszt Indifference to worldly objects, 6 Mukti affi Liberation, 7 Rūpa F9 Beauty, 8 Virya afte Strength, 9 Prayatna gam Effort (in practising austerities ) 10 Icchā The desire ( for salvation of the living beings of the universe ) 11 Laxmi geoft Wealth, 12 Dharma sh Duty. 13 Aiśvarya
SaT Prosperity, and 14 Yoni alfa Female organ of generation. So far as Bhagavān is concerned, out of these fourteen meaninys, the first viz Sürya and the last viz Yoni are to be excluded. The remaining twelve neunings are therefore:--Jnā. navān #art Possessing Knowledge 2 Māhatinyavān Healt Possessing greatness 3 Yaśasvin Teta Possessing the faculty of pacisying the animosities of living beings who have natural antipathy towards each other, as for instance, a peacock having a natural antipathy towards a serpent, a dog towards & cat, a cat towards a mouse etc 4 Vairūgyavān Straata Possessing Indifference towards worldly pleasures. 5 Muktivan falla Possessing Lib..ation. 6 Rūpavan grata Possessing handsome form 7 Viryaván fald Possessing unlimited strength 8 Pra

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yatnavân garantert Practising great exertion ( in austerities ) 9. Icchāyān 1751917 Desirous of the Salvation of all the living beings in the universe, 10 Lakşmivän hat Having the superabundant wealth expressive of thirty--four supernatural wowers, 11 Dha! maván efart Mindful of various religious duties, and 12 Aiśvaryaván a sarana Possessing supreme glory as he is always served by kings, emperors, crores of gnds and the various Indras (3) Aigarāņam IFTTTO, The originator of the Dharma, with regard to his individual Tîrtha; (4) Titthayarāņam Ferreparatui The founder of the Tirtha or Sangha i-e an institution consisting of four elements viz Sadhus ry Sadhvi arreft Nuas, Srāvaka pia Lay-men-jains and Śrávigas wat Lay-women-jains or the institutor of the first Ganadhara TUTETT the leader of the Order of Monks; (5) Sayam sambuddhāņam aggro, One who has developed Knowledge without instruction of any one else. (6) Purisuttamāņam gfight, One who is the best of all men ( being a treasure of innumerable qualities.) (7) Purisasihāņam ofte error One who is as brave as a lion among all men-because he is strong enough to destroy the enemies in the shape of Karmas, because he has patience in enduring sufíerings, and because he is dauntless in troubles; (8) Purisa-vara puņdariyánam gfchatý retratoi, him who is like an excellent white lotus among men-just as, a white lotus is produced in mire, grows higher and higher by water, and then remains quite aloof from both the mire and water, in the same manner, the Bhagavān is born in the mire of Karmas, grows with the relish of enjoyments, and gradually leaving aside both the Karmas and pleasures, remains perfectly aloof; (9) Purisavara gandhaliatthigam gitarrardto, To him who is like an excellent Gandha-hasti is fear Rutting elephant. Just as other elephants run away by the smell of a Gandha-hasti, in the same manner, famines, epidemic diseases, and other pestilences disappear by the perfumed fragrance of the winds wherever the Bhagavan goes; (10) Loguttamāņam yaratot To him who is the best among righteous people because he

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has thirty-four supernatural powers. (11) Loga-nāhāņam -- FITTO To him who is the lord of righteous people, because he is the medium of the acquisition of Right Knowledge etc by others, and because he protects them; (12) Loga-hiyanam stofarof To him who does good to all auimals because he is the propagator of the principle of Mercy towards all animals; (13) Loga-paîvåņam tagaratut To him who is like a lamp to the people, because he is able to destroy the darkness of Mithyatva; (14) Loga-pajjoagarāņam 7991TTIVI To him who is the Illuminator of all substances in the universe (like the Sun ): (15) Abhaya-dayanam Tu To him who is the bestower of Abhaya 2 Freedom from the seven kinds of fear. The seven kinds of fear are:---Ihaloka bhaya at Fear from a human being or a beast to a human being 2 Paraloka bhaya prat Fear from a god or a deinigol. 3 Ādāna bhaya pratap Fear of wealth and property to be stolen away by robhers. 4 Akasmad bhaya *THEW Fear caused by an occurrence without any visible external cause. 5 Maraya blaya #Tony Fear of death. 6 Ājivika bhaya waitianta Fear about the means of one's maintenance, and 7 Apayasa bhaya STOUTHT Fear of disrace. Arihanta Bhagavān is the bestower of Abhaya because he is able to remove these seven kinds of fear. (16) Cakkhu-dayānam CETATOR To him who gives an insight into the Sacred Knowledge. ( 17 ) Magga-dayāṇam Horrei To him who gives Samyag Jnana Africana Right Knowledge, Samyag Durśana mpira Right Perception, and Samyag Caritra F a st Right Conduct leading to the Path of Liberation; (18) Saraņa dayāṇam eturgau To him who gives shelter to people terrified by the miseries of the Samsāra, ( 19 ) Jiva dayanam facio To him who gives a blate in which there is no death but endless existence or Mokşa with an absence of birth and death or who bears compassion towards living beings; (20) Bohi-daysnam afetTIO To him who gives Sainyaltya; (21) Dhamma dayanam ghai To him who has instituted two kinds of Dharma viz 1 Deša Virati Dharma fracfaa Duties of

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partial vows for house-holders and 2 Sarva Virati perfetta Dharma-Total Vows for ascetics, ( 22 ) Dhamma-desayanam PATARTITOf To him who is the preceptor of Dharma (23) Dhamma nāyagāņam par To To him who is the leader of Dharma. (24) Dhamma-särahīņain Arcatui To him who is like a charioteer to the chariot of Dharma. Just as, a charioteer brings a chariot running astray to the right path, in the same manner, the Bhagavån brings the people going astray to the Path of Duty. It is illustrated by the story of Mégha Kumāra,
One day, śramaņa Śri Mahavira Swāmi going from village to village, caine to the pleasure-garden outside the town of Rajagriha (IFUSE There, Śrenika For F was the kirg and Dhariņi stron was his queen. They had a son named Mégha Kumāra. King Sreņika, Mégha Kumāra, and others, went to give their respects to Him. On hearing the preaching of Śramaņa Bhagavín Mahāvîra, Mégha Kumara became indifferent to worldly pleasures. He abandoned his eight wives, and having received the permission of his parents with some hesitation, wiis initiated into an Order of Monks by śramaņa Bhagavan Mabāvīra. Mégha Kamara was then entrusted to elderly Sādhus for the purpose of teaching him Sūtras and tbeir meanings and the duties of a Sadhu.
At night, while spreading their beddings in an order of seniority, the bedding of Mégha Kumāra came at the end just near the door of the Upāśraya. The budding of Mégha Kumāra became completely filled with the dust of the feet of Sådhus going out for urination, and coming in and so, he could not get even a moment's sleep at night. So, he thought “ Where is my royal hedding ! and how to wallow thus on the ground ! How long should I suffer this affliction ! In the morning, I will take the permission of the Bhagavan, and returu bome" With this idea in his mind, when during the morning, Mézha Kumara went to the Bhagavan, Śramapa

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Bhagavân Mahavira addressing him with sweet words, said
0 child! You had an evil meditation at night, but that is not considerate. You have suffered innumerable agonies of hellish regions for many sāgaropams in your previous lives. What is this trifling inconvenience in comparieon to those agonies? Who but a fool would accept servitude leaving aside the prosperity of a cakravartin ? Who will be foolish enough to take a piece of stone instead of a Cintāmaņi Ratra fala forza a gem of magical power supposed to yield to its POESeseor every thing wanted ! O Mégha ! if one can safely get through the agonies of hell, how can he not safely get through the minor troubles of human life? Is it advisable for a wise man to leave aside Cáritra Dharma aftur-the vows of an ascetic-for an insignificant comfort ! It is better to die than to abandon the vows taken. Physical suffering in the observation of Căritra Dharma anfast the duties of an ascetic is rewarded with Right Knowledge, and therefore, it is very beneficial Besides, you had suffered much bodily suffering in your previous lives while doing virtuous actions, and hence you are enjoying the wealth of a very wide kingdom. Now hear the account of your previous life.
During your third previous life, you were a large white elephant with six tusks, named Sunéruprabha gÀCTH in the region of Mount Vaitādhya walcz and the lord of one thousand semale elephants. One day, a severe fire cccurred in the forest. Fearing danger, you began to run away. While runnirg away, you became very thirsty and happened to coine to a small lake full of mud. Not knowing a better path to enter the lake, you became immersed in the mud, You were far from dry land and also could not each water in the mean time, an elephant who had previous animosity towards you came there and wounded you with blows with his tasks. Having suffered unbearable pain for seven days, you died, having completed an age-liinit of one hundred and twenty years.
After your death, you were again born as a red elephant with four tusks in the region of Mount Vindbyācala fàxo

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and were the ford of seven hundred female elephants. One day, on seeing fire in the forest, you had a remembrance of your previous life. You therefore prepared a circular area, about four kośa in diameter, free from grass with an idea of escaping from the danger of the fire, and used to root out grass and creepers that would grow there in the commencement of the rainy season and also at the end.
A severe fire broke out, however, in that forest, and all the animals living in the forest, came to the circular area and remained there. You also came running there. There was not an inch of space in the circular area You ralsed up one of your feet for the purpose of allaying itching sensation. Meanwhile, a rabbit owing to over-crowding came and occupied the space created by the raising of your foot; as you were setting your foot down after allaying the itching, you saw a rabbit there. Out of compassion for the rabbit, you held up your foot, bent upwards for two days and a half. When the fire subsided and all the animals went away to their respective places, the rabbit also went away, but as the veins of your foot became unusually swollen and stiff, while you were trying to lay down your foot on the ground, you fell down at once on the ground. Suffering the pangs of hunger and thirst for three days, but full of compassion, you died after completing an age-limit of one hundred years. You-the soul of the elephant-are born in this life as a son from the womb of queen Dhāriņi, wife of Śréņika Rājā "O Mégha Kumāra ! yon suffered such unbearable pains out of compassion even during your life as a lower being, and so, you are born in this life in a royal family. Now, just tbink for a moment, how much you will gain by undergoing bodily suffering for observing the duties of an ascetic. O Mégha! you were without Right Knowledge during your life as a lower being, still, out of compassion for living beings, you did not mind unbearable pains, why do you now vex at being touched by the feet of worthy Sädhus even after acquiring Right Knowledge ? These Sādhus deserve to be worshipped by the whole world, and the

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dust of the feet of such pious Sadhüs can only be touched by meritorious persons. You should not, therefore, be pained at being touched by the feet of these worthy Sādhus ” On hearing these words of śramaņa Bhagavan Mahavira, Mégha Kumāra had a remembrance of his previous lives. After remembering the accounts of his previous two lives, Mégha Kumāra, getting indifferent to worldly pleasures, bowed down before the Bhagavín and said " O lord ! O master! May you live long. Just as a clever charioteer brings a chariot going astray to the right path, in the same manner, you have brought me back to the right path. My lord ! you have saved
me."
Megha Kumāra being thus advised, became steady in observing his duties as an ascetic, and he took an oath that he should not take treatment-medicinal or physical-for any other portion of his body, except bis two eyes, even under any calamitous circumstance. Fiaving taken such a life-loug path, having carefully observed his duties as an ascetic without any defect, having practisce severe austerities, and at the end of his life remaining without food and water for one month, Megha Kumāra died, and way born as a god in Vijaya Anuttara Vimāna. Descending from there, he will acquire Liberation in Mabā Vidéha kşeira, Thus, Sramaņa Bhagavān Mahavira is a clever charioteer of the chariot of Dharma.

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CHAPTER II
धम्मवरचा उरं तचकवड़ीणं, दीवो, ताणं, सरणं गई पइट्ठा, अष्णडिहयवर नाणदंसणधराणं, वियट्टछउमाणं, जिणाणं जावयाणं, तिभाणं तारयाणं, बुद्धाणं बोहयाणं, मुत्ताणं मोअगाणं, सव्वन्नूणं, सव्वदरिसीणं, सिव-मयल-मरुअ-मणंत- मक्वय - मव्वाबाह-मपुणरावित्ति - सिद्धिगइनामधेयं ठाणं संपत्ताणं, नमो जिणाणं, जिअभयाणं । नमुत्थु णं समणस्स भगवओ महावीरस्स आइगरस्स चरमतित्थयरस्स पुव्ववित्थयरनिदिद्वस्स जाब सम्पाविकामस्स | वंदामि णं भगवंतं तत्थगयं इह गए, पासउ मे भगवं तत्थ गए इह गये ति कह समणं भगवं महावीरं वन्दइ नभंसर | वन्दित्ता नमसित्ता सीहासणवरंसि पुरत्याभिमुहे सन्निसणे, तर णं तस्स सक्करस देविन्दस्स देवरणो अयमेरूवे अज्झत्थिए चितिए पत्थिए मणोगए संकष्पे समुपञ्जित्था ॥ १५ ॥
15. Dhammavara-cāuranta-Cakkavattinam divo, tānam, saranam gai paiṭṭhā, appaḍihayavaranāña - damsaṇadharāṇam, viyatta chaumaņam jiņāņam jāvayāṇam, tinnāņam tārayāṇam buddhaṇam bohayāṇam, muttāṇam moagānam, savvanninam, savva-darisiņam-siva-mayala-marua-maṇanta makkhaya-mavvābāha -mapunarāvitti-siddhigai-nāma-dheyam / Namuttu nam Samanassa Bhagavao Mahāvīrassa äigarassa carama 1 Titthayarassa puvva-titthayara-niditthassa jāva sampāviu kāmassa / Vandāmi ṇam bhagavantam tattha gayam iha gaé, păsau mé bhagavam

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tattha gaé iha gayam ti kattu Samanam Bhagavam Mahāviram vandai namansai Vandittä namansittä sihāsaṇavaramsi purattha-bhimukhe sannisanne Taé nam tassa Sakkassa dévindassa dévaranno ayameārūvé ajjhatthie cintie patthie manogae sankappe samuppājjitthā. 15.
ts
15 (25) धम्मवरचाउरंतचक्कवट्टीणं Dhammavara cauranta cakkavaṭṭiņam, Obeisance to Him who is like the best Cakravartin of religion, who has conquered the four ends, just as a cakravartin who has conquered the land encircled by the three oceans and mount Himavan, is more powerful than c er kings so is the Bhagavan more powerful than other expon of religion; (26) tat Divo, An island. Him who is like an Island for the rescue of persons who are being drowned in the ocean of Samara Worldly existence; (27) at Tāņam Him who is protector of other persons by destroying their misfortunes; (28) To Saranam, Him who is a shelter for persons affraid of the chastising influeces of Karmas, (29) Him who is the resort of distressed persons to whom they go for happiness; (30) Paiṭṭhā, The main prop of holding out of persons falling into the well of the Samsara; (31) डिहयवर नाण- दंसणधराणं Appadihaya vara – nāņa damsaņa - dharā - nam; The possessor of Kévala Jnana (cale) and Kévala Darśana (ha) Perfect Knowledge and Perfect Perception which are unimpeded; (32) faussṁ Viyaṭṭa chaumannm, Him whose four ghāti Karmas (i e. Karmas precluding the destructive powers of qualities of the soul) have disappeared; (33) Faoroi Jiņāņam, The conquerer of attachment and hatred; ( 34 ) जावयाणे Jāvayānam Him who is instrumental to devout persons in subduing attachment and hatred through the medium of preaching (35) faa Tinnāṇam, Him who has crossed the ocean of Samsara; (36) areni Tarayaṇam, Him who has rescued devout persons; (37) Him who has a perfect knowledge of divine truth. (38) N Bohayānam, The instructor of divine truth to other persons. ( 39 ) मुत्तार्ण Muttānam. Him who has become free from the Bondage of Karmas. (40)
Buddhāṇam,
Moagānam,
Him

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who is able to make others free from the trammels of Karmas, (41) H
Sayvannūņam, Him who knows everything through the medium of Kévala Juāna ( a ) Perfect Knowledge. ( 42 ) Faefcertoi Savvadarisiņain, Him who perceives everything by Kévala Darsana ( cro 4 ) Perfect Perception. ( 43 ) FASTA TSAFSTAUJAFATH E ROOTTIPfafafangatre grup garo Siva - mayala - marua – maṇanta makkbaya-mavvābāha-mapuñarāvitti siddhi gai nama dhéyam thānam sampattīņam. Him who has acquired the auspicious, immovable healthy, endless, imperishable, and painless, state called farenfa Siddhi Gati, - the Puth of Perfection-from which there is no re-birth, ( 44 ) FAT fford for agroi Namo Jiņāņam jiya bbayāņam. Obeisance to the Jina fora who has conquered attachment and hatred, and to one who has conquered the different kinds of fear,
After giving homage to all the previous Tirthankaras possessing the above-named qualities, the Saudharma lindra (ar) adores the Venerable Saint Mabāvīra thus :agre o HOTTE TEHETETEA Namutthu nam Samanassa Bhagavao Mahāvirassa, Obeisance to the Venerable Saint Mahāvira, TETTEA Āigarassa, The founder of bis own are Tîrtha or Church, or creed for the four-partie Sangha a Congregation consisting of Sadhūsa ) Monks, Sadhvis ( ETEET) Nuna, Śrāvakas (wak ) Male lay-Jains and Śrāvikas ( w ) Female lay-Jains, (achata ) Carama Titthayarassa, To the last Tirthankara gafarezcalcgte Puvva titthayara nidditthassa, As pointed out by Bhagavāna Sri Risabha-deva and other provious Tirthankaras H afas *TAH Jāva sampāviu kāmagsa ( Till ) desirous of attaining the Path of Perfection (सिद्धिगति) Siddhi Gati; वदामि णं भगवंत arroz
Vandami ņım Bhagavanta tatthagayam iha gaé, I, from here, adore the Venerable One who is there (in the womb of Dévānandā ); ES # H7 Tren TT E Te fa Pasau mé Bhagavam tatthagaé iba gayam ti kattu. 'May the Venerable One from there see me who am here.' So saying, समणं भगवं महावीरं वंदर नमंसद Samanam Bhagavam Mahaviram

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vandai nanansai, he adored and worshipped the Venerable Saint Mahavira.
Having adored and worshipped the Venerable One, he sat on his excellent lion-seated throne, with his face towards the East.
___ Then, a self-conceived, well-meditated, desirable, mental idea-not expressed in words-occurred in the mind of Sakrendra, the Indra of the gods,-the King of the gods
१६ न खलु एअं भूअं, न एअं भच्वं, न एवं भविस्सं, जं णं अरिहंता वा चकचंही वा बलदेवा वा वासुदेवा वा अंतकुलेसु वा पंतकुलेसु वा तुच्छकुलेसु वा दरिदकुलेसु वा किवणकुलेसु वा भिक्खायरकुलेसु वा माहणकुलेसु वा, आयाइंसु वा, आयाइन्ति वा आयाइस्सन्ति बा ॥ १६ ॥
16. Na khalu cam bhuam, na cam bhavvam, na éam bhavissam, jam ņam Arihantā vă, Cakkavațți vā Baladévā vā Vāsudévă vă antikulésu vā panta -kulésu vā tuccha-kulesu va, daridda-kulésu va. kivana-kulésu vi. bhikkhayara-kulesu vā māhaņa-kulésu vā, āyāinsu vā āyāinti vā āyāissanti vā 16.
16. It never at all happehed nor does it happen, nor will It ever happen that Arhats, Cakravartins, Baladévas or Väsudévas, were born, are born, and will be born, in low families; in degraded families; in families with very few family members; in families of paupers; in families of misers; in farnilies of beggars; or in families of Brāhniins (with begging proclivities)
१७ एवं खलु अरिहंता वा चक्कवट्टी वा बलंदेवा वा वासुदेवा वा, उग्गकुलेसु वा, भोगकुलेसु वा, रायन्नकुलेसु वा, इक्खागकुलेमु वा, खत्तियकुलेसु वा, हरिवंसकुलेसु वा, अन्नयरेसु वा तहप्पगारेमु वा विसुद्धजाइकुलवंसेसु वा, आयाइंसु वा आयाइन्ति वा आयाइस्सन्ति वा ॥ १७ ॥
17. Évam khalu Arihanta vā Cakravatti vā Baladévā vā Vasudevā vā, ugga-kulésu vā, bhoga-kulésu vā, tāyanna-kulesu

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vā, Ikkhāga-kulésu vā, khattiya-kulésu vā, Harivamsa-kulésu vā, annayarésu vā tahappagārésu visuddhajāi-kulavamsésu, vā, āyāinsu vā āyāinti vā āyāissanti vā. 17.
17 Indeed, undoubtedly, Arhats, Cakravartins Baladevas or Vasudevas were born, are born, and will be born, in high families, in noble families, in royal families, in Ikshvāku family, in ksatriya (क्षत्रीय) families, in Harivamsa family or fu such other families of pure descent on both sides.
१८ अत्थि पुण एसे वि भावे लोगच्छेरयभूए अणंताहि उस्सप्पिणीहि ओसप्पिणीहिं विइकंवाहिं समुप्पज्जइ ।
18 Atthi puņa ésé vi bhāvé loga cchérayabhūé ayant āhi Vesappiņihim-Osappinihim viikkantāhim samuppajjai
In this world, however, some extraordinary wonders do happen as events of inevitable destiny, and they occur after the lapse of innumerable Utsarpiņls and Avasarpiņis. During the present Avasarpini (अवसर्पिणी) age, the undermentioned 1 stengifor ten extraordinary wonderful events have occurred.
उवसग्ग गम्भहरणं इत्थीतित्थं अभाविआ परिसा । कण्हस्स अवरकंका, अवयरणं चंद-सूराण ॥१॥ हरिवंसकुलुप्पत्ती, चमरुप्पाओ अ अट्ठसय सिद्धा।
अस्संजयाणं पूआ, दस वि अणंतेण कालेणं ॥२॥ 1. Uvasagga, gabbhaharayam_itthitittham abhavia parisa,
Kanhassa Avarakaikā, avayaraṇam Canda--Sūrāņam. 2 Harivansa kuluppatti, Camaruppāo a atthasaya siddha,
Assanjayāna pūă, dasa vi asantéņa kāléņam, 2
10

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1-2. The undermentioned ten strange events have occurred after the lapse of many innumerable years:- viz. 1. Uvasagga JRT 1 The sufering of Venerable Saint Mahăvira during his Bett Kévalîstate. 2. Gabbha-hurņam TEHETOI Removal of foetus. 3. Ittbi - tittham graftfazaj A female Tirthaikara 4 Abhāviä parisā. 377f2T OFTAI The uninspired audience of Venerable Saint Mahāvīra in his first Samavasaraņa TATU 5. Kanhassa Avarkankā FUE FR statt Krişna going to Aparakankā 6. Avayaraṇam CandaSūrāņam pagto a farof The descent of the Moon and the Sun ( in their original Vimāna faara Celestial chariot. ) 7. Harivamsa kuluppatti arcángecoat The origin of the Harivamsa family 8. Camaruppāji TRECITH The ascent of Camaréndra 9 Aļphasaya siddhā sagfag The Final Liberation or one hundred and eight persons at a time, and 10 Assanjayāņa pūā 3*FOTO CUT The worship of persons of uncontrolled senses.
THE FIRST STRANGE EVENT.
1. Uvasagga ( Faast) Suffering Gośãala caused much suffering to Venerable Saini Mahāvīru even during his Kóvali state. It happened thus:-One day, the Venerable Saint Mahāvira going about from village to village, went to the town of Śrāvastî rawat. Gośāla came there at the same time and proclaimed himself as a Jina fa a Sarvajana. Rumour became afloat, then, that there were two Jinas at Srāvasti. Hearing the rumour, Gautama Swāmi asked Bhagavāna Mahā-- vira () Lord! Who is this another person calling himself a Jina ?' Bhagavāna said, Gautama, he is not a Jina, but he is a man named Gośā!a ty-the son of a man named Mankhali Aafos of Saravana Atau village by his wife Subhadrã HET. He is named Gośāla because he was born in a big cow-stall belonging to a Brahmin During my young age l-e before the attainment of Kévala Jnana asalla he wandered about with me for six year3 calling himself my pupil and acquired some divine knowledge from me. Now, he

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calls himself a Jina. On hearing these words of Bhagavāna Mahāvira, a rumour went round that Gośāla was not a Jina. Hearing such a talk in different parts of the town, Gośāla was greatly enraged.
One day, when Äņanda sicie a disciple of Bhagavāna Śrî Mabāvīra Swāmi was on a begging-tour for alms, Gośāla addressed him thus:- 'O Ananda just hear a story from me
"Some merchants went to a foreign country with carts full of various groceries for sale. On their way, they entered a big forest. There was no water anywhere. They became very thirsty, and hence, they went in search of water. They saw four hillocks with snake-burrows There was green foliage around the hillocks, and so, they thought that there must be water in the hillocks. They dug out one hillock and obtained a large quantity of water. They quenched their thirst with the water and fijled their vessels witb it. An old man from them, said 'Our object is served; please, therefore, do not dig the second hillock. Still, they dug the second hillock, and they got gold from it. Still however, although imploringly forbidden by the old man they cluy out the third hillock, and obtained jewels from it. The old man again advised them “ Brothern! You have got water, you obtained gold und jewels, please, therefore, do not dig the fourth hillock." I do not see any good future in this, please, bear in mind this advice from old man, and let us go our own way. Although the merchants were chus vehemently forbidden, they dug the fourth billock out of avarice A huge snake emitting poison from its eyes, rushed ont from its burrow, and going up angrily to the top of the hillock, threw tbe poison all around killing all the merchants then and there. The old nan, who used to forbld them by good advice was very honest, and so, the delty of the forest, out of compassion for hirn, took him alive to his place of residence.
" In the same manner, O Āņanda! your preceptor not satisfied with so much prosperity of his own, enrages me by

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reviling me as he thinks fit I will, therefore, burn him alive through the prowess of my austerities. I am going to do it just now. You go now and relate to him immediately this I will keep you fact. Give your preceptor the right advice, and alive being a good adviser, like that old merchant." On hearing this threat, Muni Ananda became greatly alarmed, and going in hot haste to Bhagavana Sree Mahavira Swāmi,
Here
no
I am a
narrated the whole account. Bhagavan Mahavira said, comes Gośāla, so, O Ananda, you and all the Sadhus go away in different directions and inform Gautama and others that Sadhu should talk with him." Gośāla went, thereafter, to Bhagavana Śree Mahavira Swami and said "O Kasyapa ! Why dost thou say that this Gośāla is the son of Mankhali ? That man-your pupil-is already dead different man altogether, but knowing that the body of Gosala is powerful enough to suffer great hardships I have taken possession of his body." Two disciples of Venerable Saint Mahāvīra named Sūnakṣatra ga and Sarvanubhūti algfa, unable to put up with the insult to the Lord, began to say something In the middle. This greatly enraged Gośāla; and he burnt down to ashes both the Sadhus by his Téjoléśyā Fade”. Both of them went to heaven. Bhagavana Śree Mahavira asked Gośāla, "O Gośāla ! If a thief committing a theft is encircled by a crowd of people, and not having a fortress or a mountain or a cave to hide himself in, tries to hide himself by his own finger or by a piece of straw, do you think he can thus hide himself? In the same way, you are trying to hide yourself by saying anything you like; do you think you can hide yourself thus? You are the same Gośāla, no one else, why should you try to hide yourself in this way ?" Although Śramaŋa Bhagavan Mabāvīra thus stated the bare fact as it was, wicked Gosala angrily discharged his Téjolésya at on Bhagavan Mahavira, but the Téjolésya, going around Him three times, entered the body of Gosala. His whole body was there-by severely burnt, and suffering intense days, Gośāla dieu during the seventh night
the
agony for seven As a result of the
6

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heat of Téjoleśyā, Bhagavān Mabăvira passed blood with gtools for six months. Venerable Saint Mahāvīra had this trouble even after attaining asara, Kévala Jńāna. Tîrthanke aras, as a rule, do not have any painful trouble after the acquisition of Kévala Jóāna, and the mere reinembrance of that name is sufficient to heal all pains. However, the abovementioned event, did occur in the case of Venerable Saint Mahāvira Swāmi, and hence it is an Accherum og or a strange event.
2 SECOND STRANGE EVENT.
2. The second strange event relates to the removal of the foetus from one womb to the other. It has never happened in case of any previous Tirthankaras, but it did occur in case of Venerable Saint Malāvira; the foetus of Dévānandā having been removed from her womb was placed into the womb of queen Trisalā. It is thus a strange event.
3. THIRD STRANGE EVENT.
3. The third strange event is a female Tîrtbankara, itt hitittha Gurface. As a rule, Tirthankaras are all males; never a female. But during the present Avasarpiņi age, Mallî kuṁvari net
-the daughter of King Kumbharāja of Mitbilā - became the nineteenth Tirthankara It is a strange event.
4. FOURTH STRANGE EVENT,
4. Abhavia Parisã infaat OfTen The fruitlessness of the preaching of Tirthaikara. The preaching of a Tirthankara is not fruitless; but during the present Avasarpiņi age, when Venerable Saint Mahāvīra, soon after the acquisition of Kévala Jrāna, preacher from a Samavasaraņa ERGETOT prepared by gods, no one had any desire to take a vow. and so, the preaching was fruitless. The assembly in the Samavasarana consisted mainly of gods and tiryancas (lower animals ), and so there was none to take any vow then. Sramaņa Bhagavāna

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Mahāvīra knew by his Kévala Jnāna that there will be no one to take a vow, still, he gave the predching for the purpose of preserving the customary usage. The fruitlessness of the first preaching of śramana Bhagavão Mabāvira is thus strange event.
5. FIFTH STRANGE EVENT.
5. Kanhassa Avarakankā uge wat in Krişņa Vasudéva's going to Aparakankā is the fifth strange event. Śrî Krişna, the ninth Vāsudeva--went to Aparakankā 397** for the sake of Draupadi tugt. It happened thus :-One day, Sage Nārada
Tea paid a visit to Draupadi, the wife of the Pandavas. Draupadi did not respect him by getting up and going towards him to receive him, as he was uncousecrated. Nārada therefore became angry and thought to put Draupadi into trouble for thus Insulting him. Närada, with this object, went to the town of Aparakaikā if the Bharata-kssetra of Dhātaki Khaņda and gave an exaggerated account of the beauty of Draupadî before Padmottara qatar-the King of Aparašankā-who was very passionately fond of women. King Padmottara became enamoured of Dranpadi. She was forcibly brought away with the help of a god a friend of his-and was kept in his barem. There, the most chaste and virtuous Draupadi, preserved her morality. Kunti at--the motber of the Pārdarās,-gave the information of Draupadî having been forcibly taken away by Padmottara, to Krişņa Therupon, Krişna made inquiries about her at a uumber of places but he could not trace her out. In the mean time, Krişna received the information about Draupadî from Närada himself Krisna Vasudeva adored and wors hipped Susthita-deva prerada, The Lord of the Lavaņa Ocean gerup The appended god gave him a way through the ocean and the chariots of Krişna and the Pāņdarás went across it. Krisna then went to Aparakankā assumed the form of Nrisimba me, and defeated King Padmottara. Padmottara was kept alive by a good word from Draupadi.
While returning with Draupadi, Krisna Vāsudéra sounded

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his couch-shell. Kapila Vasudéva, residing as Aprakańkā was astonished to hear the sound of the conch-shell of a Vasudeva He, therefore, Inquired of finèsvara Bhagavān Śrî Muni Suvrata Swami, and was informed of the coming of Krişņa Vasudeva there. Kapila Väsudeva, desirous of seeing Krişna Vasudeva, went near the shore of the ocean and sounded his conch. Krisņa Vasudeva who had gone a long way in the ocean sounded his conch in return. Both the Vasudévas met each other by the exchange of the sound of their individual conch Such a thing had never happened; iwo Vāsudévas never meet each other, and therefore, this meeting is a strange event.
6. SIXTH STRANGE EVENT. 6 Avayaraṇam Canda-Sūrāņam auto -estet,--the descent of the Moon and the Sun,-is the sixth stavge event. The Sun and the Moon descended to the town of Kausānbi
viat in their original celestial chasiois for the purpose of giving their respects tŮ the encrable Saint Maharira This event never occurred before, and, so, it is a strange one.
7. SEVENTH STRANGE EVENT.
7. Harlvamsa kuluppatti aftan Saraft The origin of the Hari race. It occurred as follows:--King Sumukha ate of Kausāmbi had Vanamålā FATCAT a very handhome wife of a weaver named Vicaka att brought to his barem and kept there. The mud of the weaver became so much deranged by the separation from his beloved that he addressed whom-soever he saw, as Vanamālā 1 Vanamālā. The demented Viraka followed by persons ford of curiosity, went to the palace of the king and began crying out Vauamālā ! Vanamālā. The king and Vanamālā amusing themselves in a balcony of the palace, saw him. Both of them became sorry for his pitiable condition and said “We have done 2 very unbecoming act; we have spoiled the life of this innocent man for the purpose of satisfsing our carnal desires. One does not know how many wieked actions are done by persons blinded by love."

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Wheu they were thus expressing their sot row at their own improper conduct, both of them, died accidentally by a stroke of lightning and were born as twins in the Harivarşa Kşetra aftan
On coming to know that both the king and Vuna mâlâ were dead, Viraka said “ Well-doue ! the wicked are deservedly punished." Gradually coming to his proper senses and being actuated by a feeling of repugnance towards worldly objects, Viraka became a Tāpasa are, a mendicant, and, practising severe austerities, became a Vyantara aia god after death Through the medium of his in-born Vibhanga Jñão a farena he saw both the yugalika-twins and thought “O! these yugalik is-my former enemies-are enjoying happiness here, and in the next life, they will become yode and will have immense happiness. How can I tolerate that iny enemies should enjoy happiness? I will put both of them into trouble, so that, they may become unhappy." So thiuking, the Vyantara by his prowess of contracting the bodies and life period of both of them, brought them to Bharata-kşétra and made them a king and a qucen. They were named Hari eft and Hariņî fruit respectively; and making themi extremely fond of meat, and wine, and of other vices, the Vyantara-god departed Both of them making free use of meat, wine, and all the seven vices, went to hell The descendents of Hari and Hariņt are known as kings belonging to the Hari race. The coming of the yugalika gof twins to Bharata Kşetra, the contraction of their bodies, and the duration of their life-linit, and their going to hell, is a very strange event.
8. EIGHTH STRANGE EVENT. 8. Camarendra tan the Indra of the Asura Kumāra
at heaven-the first variety of Bhuvanapati Dévas yangter pa, went high beyond his limic.
It happened thus:--A rişi #fe, sage, named Purana geet practising severe austerities was born Camarendra. The newly

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born Camarendra, on seeing Saudharira ladra above himself was greatly enraged, and so, he took the shelter of Venerable Saint Mabāvīra, and assuming an extremely hideous form, extended his body to two hundred thousand yojanas, took an iron mace in his hand and wielding it in all directions and terrifying the body-guards of Sakréndra by thuuderings, went high. Stamping his feet on the sacrificial ulter of the Saudharmāvataiņsaka ateratai Vimāna, he began reviling and abusing Sakréndra. The Sakréndra, belug seriously enraged, threw the flashing thunder-bolt towards him. The Camaréudra out of fear, saught the shelter of the feet of Sranara Bhagavão Mabāvîra who was standing in Kāyotsarga Fantrelinquishment of the body. Sakéndra having come to know the whole account through the mediun of his Avadhi Jñāna waferenta Visual knowledge, and fearing disresprct towards the Venerable Saint, went burriedly there, took away the thunderbolt which was only four fingers distant fiom the feet and spoke thus to Camaréndra:-"I am keepir.g you alive only through the grace of the Venerable Saint." With these words the Camaréndra was set free. The going high-up of Camaréndra is an un'isual occurrence and hence it is a strange event.
9. NINTH STRANGE EVENT.
9. One hundred and eight persons with the highest spiritual attainment cannot acquire Siddhi Pada, fefe , the Stage of Final Liberation during une Samaya, at one and the same time. But they have done so during the present Avasarpiņi age It was in this way:-- qa:- (?) 8949 gal (89) oda faarsat atafai,
अष्टौ भरतस्य सुताः (१०८) शिवं गता एक समयेन ॥ १ ॥ Yataḥ:--Vrişabho (1) Vrişahbasya Huta (99) Bharaténa vivarjila
sca navanavatiņ;
Aştau Bharatasya sutāḥ (108) śivain gată éka samayena. Because:-- Rişabha-déva, the ninety-nine sons of Rişabha
déva, excepting Bharat.., and the eight sons of Bharata

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207, altogether one hundred and eight persons attained Final Liberation in one Samaya at Instant. It is a strange event.
10. TENTH STRANGE EVENT. The adoration and worship of unconsecrated individuals is a strange event. Unconsecrated Brāhmins, who are avaraclJus of riches and property, were worshipped during the interval between the time of the Ninth and the Tenth Tîrtbersaras. As a rule, only those who have renounced the world, deserve to be worshipped. The adoration and worship of the unconsecrated Brahmins, during the present Avasarpiņi age, is a strange event.
These teo strange events occurred during ihe present Avasarpiņi óge, after the lapse of innumerable years. In the game manner, other ten strange events occurred in other Bharata and Airavata continents on account of the sameness of the Avocarpiņi age in those continents. The ascent of Camarépdra happened only in the Bharata Kśétra of Jambū divpa, but not in other continents; in those continents, other strange events occurrel.
These ten strange events happened in the present Avasapini age, during the timis of the Tirthankaras as mentioned in the following two verses:---
उसहे अहहिअसयं सिद्ध (१) सिअलजिणम्मि हरिवंसो (२)। नेमिजिणेऽवरकंकागमणं कण्हस्स संपत्तम् (३) ॥१॥ Frenfarý trest (8) HATTO Fanfhot (4) I
अवसेसा अच्छेरा वीरजिणिदस्स तित्थम्मि ॥२॥ 1. Usabe utthabiasaynia siddham (1) Siala jiņammi, Hari
vaņ30 (2);
Némi jne' Varakan kāgamaņam Kanhassa sampattam (3) 1. 2. Itthi-titthain Malli (4) puă asanjayāņa uavama jine (5);
Avasesā acchérā Vira jinindassa titthammi, 2.

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1-2. One hundred and eight persons attained Siddhi fata Final Liberation during the time of Srî Rishabha-deva. The origin of Hari Vamsa aftat, the Hari Race, took place during the time of Śrî Sitala Näth. The going of Krişna Vasudeva to Apara Kankā I happened during the timo of Sri Némi Nāth A female becoming a Tirthankara uccurred. in the case Tirthankara of Sri Malli Nāth. The worship of the uncon. secrated came in vogue during the time of the ninth Tirthankara i-e of Śrî Suvidhi Naib Ffafuata. The remaining hve strange events viz 1. The occurrence of Upasargāḥ 39ef: troubles. Sramana Bhagavān Mahāvira had numerous troubles from gods during pre-Kevali stage and he had troubles from Gośāla during the Kévali stage. Such a thing never happens to a Tirthankara as be possesses a predominence of unusual merit. But it did accur in the case of Sramana Bbagavāu Mahavira and bence it is reckoned as a strange event. 2. The Gabbhaharana TEHGTO transference of the foetus from one womb to another. This never happened with any Tirthankara except with śramana Bhagavãn Mahavira and hence it is a strange event Such an event occurred only once during innumerable ages; 3. The Abhäviã Parisă fan ofre The fruitlessness of the first preaching of a Tirthankara as the assenibly consisted only of gols and lower animals who are devoid of any inclination to taking vows. This accurrence never happened in the case of any Tiribankara during Innumerable Avasarpiul ages but it did happen in the case of Śramaņa Bhagavan Mahavira and hence it is a strange event 4. Camarntpālah WARTETTE: The ascent of Camarendra. This is an accidental thing and her.ce it is a strange event, and 5. Avayaraṇam Canda-Suranam Batu To The descent of the Moon and the Sun in their original Vimāna fanta ( celestial chariot ) at Kauśambi
for the purpose of giving their respects to the Venerable Saint-these five strange events happened during the time of śra maņa Bhagavān Malāvira.
नामगुत्तस्स वा कम्पस्स अक्खीणस्स अवेइअस्स अणिजिण्णस्स उदएणं

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49
Nama guttassa vā kammassa akkhiņassa avélassa anijjinn assa udaenam.
[It was through the influence of the Nica Gotra Nama Karma नीचगोत्रनामकर्म, a karma which is the cause of birth in a low family, which Was not destroyed, which was not experienced, and the particles of which were no worn out, that Venerable Saint Mahāvīra had to assume the form of a foetus in the embryo of a Brāhamaņi.]
This Nica Gotra Nama Karma feðgamgiù, (a variety of evil karma which produces birth in a low family) the Venerable Ascetic Bhagavān Mahāvīra had acquired during his third previous Bhava a Existence, 88 Merici मरीचि the son of Bharata Cakravartin erf when he even during his ascetic life had boasted of his birth in a very high family. his father being a Cakravartin, his grandfather being a Tirthankara (viz Bhagavän Śri Risabha-déva, the first Tirthankara of the present series of twenty-four Tirthankaras) and he himself being destined to become a Vāзudeva, a Cakravartin, and the last Tirthankara (as Śramaņa Bhagavān Mahāvīra) during his sbbsequent existences.
It was on account of the Nica Gotra Nama Karma thus acquired, and which had remained unconsumed that Śramana Bhagavan Mahavira had to take the form of a foetus in womb of Brāhmaṇi Dévānandā ar wife of Brāhmaṇa Risabha-datta ऋषभदत at Brāhmaṇa Kuṇḍa-grāma IGURES, Nagara during his twenty-seventh Bhava.
Sakréndra then, thought:
{6, ĦĦ aftgar an, amagt an, coèar an, angdar an, अन्तकुळेसु वा पन्तकुळे वा, तुच्छदरिद्दभिक्खाग किविणमा हणकुलेसु वा, arang a, aurifà a, arurgeéfà ai, gfsfa nsyang anfig a1, amifa at, anfueeifà æ, àì àa ó sìoismofazzamquoi farafág aı, faæaufa a1, fàcrafquifa a 11 26 11

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SO
18. jannam Arihantă vå, Cakkavatti vā, Baladévā vå, Vasudévā vă, antakulésu vă, panta-kulésu vā, tuccha-daridda bhikkhăga-kivana-māhanz-kulésu vā āyāinsu vă āyainti va ayaissanti vā kucchimgi gabbhattāe pakkaminsu vā yakkaranti vă vakkamissanti vã, nc cévá nam joni-jammana nikkhamaņenam nik khamimsu vā nikkhamanti vã nikkhamissanti vã. 18.
That, indeed, under the influence of Nica Gotra Nāma Karma, Arhants or Cakravartins or Baladévas or Vāsudévas have come in the past, are coming during the present age, and will come in future or have taken, are tiking during the present age, and will take in future, the form of a foetus in the womb, into low families, families with mean rules of conduct families with very few family-members, in families of paupers, in families of misers, in families of beggars, or in the families of Brāhmans, but they had never came out, they do not ever come out and they will never come out for birth in this world, thru the cavity of the vagina ( of women of such families )."
The meaning is this:--Although the incarnation of an Arabant or a Cakravartin or a Baladeva or of a Vasudeva may happen in such low families, as a strange event, their birth in such families never occurred in the past, does not occur during the present age, and will never occur in future 18
१९. अयं च णं समणे भगवं महावीरे जंबद्दीवे दीवे भारहेवासे माहणकुण्डग्गामे नयरे उसमदत्तस्स माहणस्स कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुञ्छिसि गम्भत्ताए वक्तन्ते ॥ १९ ॥
19. Vyam ca vam samaņé bhagavanı Mahăvire Jambuddivé dive Bhārahi'vāse Māhaņa-Kundaggāmé nayaré Usabhadattassa māhanassa Kodālasa - guttassa bhāriāė Dévānandāe māhoại: Jālandharasa-guttăe kucchimsi gabbhattāe vakkantó. 19.
19. Here, visibly Śramanı Bhagavad Mahăvira has taken the form of a foetus in the womb of Brāhmaṇi Dévãoandā of

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Jalandhara-gutra, wife of Brahmana Risubha-datta of Kodalagotra in Brāhmaṇa-Kunda-grāma in Bharata Kşetra in the continent of Jambu-dvipa. 19.
२०. तंजीअमेअं तीअपच्चुप्पत्रमणागयाणं सकाणं देविंदाणं देवरायाणं अरिहंते भगवंते तहप्पगारेहितो अन्तकुले हितो पन्तकुलेहितो तुच्छकुले हितो दरिहकुलेहितो भिक्खागकुलेहितो किविणकुले हिंतो वा, माहणकुलेहिंतो वा, तहप्पगारेसु उग्गकुलेसु वा, भोगकुलेसु वा, रायनकुलेसु वा, नायकुलेसु वा खत्तियकुलेसु, हरिवंसकुलेसु वा, अन्नयरेसु वा तहपगारेसु वा विमुद्धजाइकुलवंसेसु वा जाव रज्जसिरिं कारेमाणेसु पालेमाणेस साहरावित्तए । तं सेअं खलु मम वि समणं भगवं महावीरं चरमतित्थयरं पुवतित्थयर निहिं माहणकुण्डग्गामाओ नयराओ उसमदत्तस्स माहणस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिमओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिआणं सिद्धत्यस्स खतिअस्स कासवगुत्तस्स भारियाए विसलाए खत्तिाणीए वासिहसगुत्ताए कुञ्छिसि गम्भत्ताए साहरावित्तए, जे वि अणं तिसलाए खत्तिागोए गम्भे तं वि अ णं देवाणंदाए माहणीए जालंधरसगुत्ताए कुञ्छिसि गब्भत्ताए साहरावित्तए ति कटु एवं संपेहेइ, संपेहित्ता हरिणेगमेसि पाइत्ताणिमाहिवई देवं सहावेइ सहावित्ता एवं पयासी ॥ २० ॥
20. Tam jiaméam tispuccuppannamaņāgayāṇam Sakkanam dévindāņam dévarāyaṇam Arihanté bhagavante tahappagārehinto anta-kuléhinto panta-kulshinto tuccha-kuléhinto dariddakuléhłnto bhikkhāga-kuléhinto kiviņa-kuléhinto vā mābaņakuléhinto vā tahappagārésu ugga-kuléu vā, bhoga kulésu vā, rāyanna-kulésu vă, nãya-kulésu vā khattiya-ku!ésu, Harivainsa kulésu vā, annayarésu vā, tahappagārésu vā, visuddha-jāi. kulavamsésuvā, jāva rajjasirim kāremāņésu pālémāņesu sāharāvittaé Tam séam kbalu mama vi samaņam bhagavam

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Mahāvīram caramatitthayaram puvvatittbayaraniddittham Mabānakunda-ggămão nayarão Usabha-dattassa māhaņas& Kodālasaguttansa bhārike Dévāṇandāe māhanie Jalandharasa - guttãe kucchio Khattia-kuņda-ggāmé nayaré Nāyāṇam khattiāņam Siddharthassa kbattiassa Kāsava-guttassa bhārlāé Tisalāė khattiāņié Văsitthasa -- guttāć kucchimsi gabbhattāe Babarávittae, je vi a ņam Tisalāe khattiāņié gabbhé tam vi a nam Dévārandāe māhanié jālaud harasa guttāe kucchimsi gabbhattse sāharāvittāe tti kattu - eyam sampéhéi, sampéhitta Harinéga meslm pāittāniāhivaim dávam saddāvéi, saddāvittā évam vayāsi. 20
20. Hence, it is the established custom of all past, present, and future sakras, Lords of the gods, and Kings of the gods, 10 cause Arhanta Bhagavants to be removed from much-like families of SHETT: Antyāḥ, members of servile class, from families with mean customs, from families with very few family-members, from families of paupers, from families of beggars, bards etc, from families of misers, from families of Alar: Brāhmaṇas (with begging proclivities ) to such-like families of mighty persons appointed by Bhagavān Śrî Rişabhadéva Swami as guardians of people, families appointed as ITC Bhoga-Kula, Families of elderly members such as TE Gurus, Preceptors, gefa Purobita, Royal chaplains etc, familles of
Rajanya-kula ( Families of friends and relatives of kings-with almost equal status in life )-family of gas Jnāta kula-( a family of Ksatriyas in which śramaņa Bhagavān Mahavira was born ), families of stage Ksatriya kula(familles of protectors of the world ), to figura Harivamsa Kula-( in wbich the twentieth Tirthankara Bhagavan Śrî Muni Suvrata Swāmi and thy twenty-second Tirthankara, Bhagavăn Srî Arisa Némi Prabhu, of the present series of twenty-four Tirthankaras, were born) to other such-like families, (such as the family of 7ET: Bhatāh, members of the ear Sürya vamsiya,-the Solar Race, of the Hea Mallakl family, of the
osfor Lécchaki family, of couT: Kauravyāh, members of Kuru-vanía ) with pure sifa Jāti descént from the mother's side and gets Kula, descent from paternal side.

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It is cherefore better that I should cause Graman, Bhagavăn Mabāvira the last Tirthnkara ( of the present era ) whose advent was predicted by former Tirthnkaras to be removed from the womb of Brāhmaṇi Dévånandā of Jalandhara-gotra wile of Brahmana Risabha-datta of Kodala-gotra from माइण कुंडग्गामाओ नयरामो Mahana-Kundaggāmāo nayarao from the Brahmanical part of the town of Kunda-grāma to the वत्तिय कुंडग्गामे नयरे Khattiya-Kunda-ggane nayare, to the Ksatriya part of the town of Kunda grāma, and to be placed as a foetus in the womb of Ksatriyāņi Trisalā of Vāsistha-gotra, wife of Ksatriya Siddhartha of Kāşyapa gotra belonging to the clau of mifa lnātri ksatriyas; and to cause the foetus of Ksatriyāņi Trisalā of the Vasistha gotra to be placed in the womb of Brāhmani Dévānandā of Jälaudhara gora
Thus he reflected and having reflected, he called god for गमेसि Harinégamési, the commander of his foot troops, and having called him to his presence, he spoke thus:---
२१. एवं खलु देवाणुप्पिा ! न एअं भू, न एअं भव्वं, न एवं भविस्सं । जनं अरिहंता वा, चक्काही वा, बलदेवा वा, वासुदेवा था, अन्तकुलेसु पन्त कुलेसु किवणकुळेसु दरिदकुलेसु तुच्छकुलेसु भिक्खागकुलेसु माहणकुछेनु वा आयाइंस वा आयाईति वा आयाइस्संति वा । एवं खल अरिहंता वा, चक्कवट्टी वा, बलदेवा वा, वासुदेवा वा, उग्गकुलेसु वा, भोगकुलेसु रायनकुलेसु नायकुलेसु खत्तिअकुलेसु इक्खागकुलेसु हरिवंसकुलेसु वा, अनयरेसु वा, तहप्पगारेसु विसुद्धजाइकुलवंसेसु आयाइंसु वा आयाइंति वा आयाइस्संति वा ॥ २१ ॥
२२. अत्थि धुण एसे वि भावे लोगच्छेरयभूए अणंताहिं उस्सप्पिणी ओसप्पिणीहिं बिकताहिं समुप्पजइ। नामगुत्तस्त वा कम्मरस अक्खीणस्स अवेइअस्स अणिज्जिण्णस्स उदएणं । जन्नं अरिहंता वा, चक्कवट्टी वा, बलदेवा वा, वासुदेवावा, अंतकुलेस वा, पंतकुलेसु तुच्छकुलेसु किवणकुलेसु दरिदकुलेसु मिक्खागकुलेसु वा माइणकुलेसु वा, आयाइंसु वा आयाईति वा आयाइस्संति

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वा । नो चेव णं जोणीजम्मण-निक्खमणेणं वा निक्खमिसु वा निक्खमंति वा निक्खमिस्संति वा ॥ २२ ॥
२३. अयं च णं समणे भगवं महापार जंबुद्दीवे दीवे भारहे वासे माहणकुंडग्गामे नयरे उसभदचस्स माहणस्स कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुताए कृञ्छिसि गब्भत्ताए वकंते ।। २३ ॥
२४. तं जीअमेअंतीअपच्चुप्पण्णमणागयाणं सक्काणं देविंदाणं देवराईणं अरिहंते भगवंते तहप्पगारेहितो अंतकुलेहितो पंतकुलेहितो तुच्छकुलेहितो दरिद्दकुलेहितो किविणकुलेहितो वणीमगकुलेहिंतो माहणकुलेरितो तहप्पगारेसु उग्गकुलेसु भोगकुलेसु रायन्नकुलेसु नायकुलेसु खत्तिअकुलेमु इक्खागकुलेसु हरिवंसकुलेसु वा, अनयरेसु वा, तहप्पगारेसु विसुद्धजाइकुलसेसु साहरावित्तए ॥ २४ ॥
२५. तं गच्छ णं तुमं देवाणुप्पिए ! समणं भगव महावीरं माहण कुंडग्गामाओ नयराओ उसमदत्तस्स माहणस्स कोडालसगुत्तस्स मारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिआणं सिद्धत्थस्स खत्तिअस्स कासवगुत्तस्स भारिआए तिसलाए खत्तिआणीए वासिहसगुत्ताए कुञ्छिसि गम्भत्ताए साहराहि । जे वि अणं से तिसलाए खत्तिआणीए गम्भे तं पि अ णं देवाणंदाए माहणीए जालंधरसगुत्ताए कुञ्छिसि गम्भत्ताए साहराहि । साहरित्ता मम एअमाणत्तिअं खिप्पामेव पञ्चप्पिणाहि ॥ २५ ॥
21. Évam khlu dévānuppiyā! na éam bhūam, na éam bhavvam, na éam bhavissam! Jannam Arihantā vā, Cakkavatti va, Baladévā vā, Vasudeva va, an a-kulesu, panta-kulésu, tucchakulésu va, daridda-kulesu, kivana kulésu, bhikkhāga-kilesu va, māhaņa-kulésu va āyāinsu vā āyāinti va āyāissanti vā. 21.
22. Acthi puna ésé vi bhāvé logacchérayabhūé añantābim Ussappiņi - Osappiņihim viikkantābim samuppajjal 1 Nāma

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guttassa på kam massa akkbînassa avélassa anljjinnassa udaé-nam | Jannam Arihantā vā, Cakkavațți vă, Baladévā vā, Vasudévā vă, ania-kulésu vā, panta-kulésu vā, tuccha-kuldeu vå, daridda-kulésu vā, bhikkäga kulésu vå, kiviņa-kulesu va, mahaņa kulésu vā, āyāinsu vă, dyāinti vā, āyāissa ati va | No ceva ņam joņi-jammaņa-nikkamaņemam nikkhaminsu vā, nikkhamanti vā nikkhamissanti vā 22.
23. Ayam ca nam samané bhagavam Mahāvīré Jambuddīvé divé Bbārahé-vāsé Mahaņa-Kunda-ggamé nayaré Usabhadattassa mahāṇassa Kodālasa-guttassa bhāriāe Dévānandāé māhaniè Jalandharass-guttāé kucchimsi gabhattāe vakkanté. 23
24. Tam jiaméam liapaccupannamanagayānam Sakkāņam dévindāņam dévarāīgam Arihanté bhagavanté tahappagāréhinta anta-kulébinto panta-kulėhinto, tuccha-kuléhinto daridda kuléhinto, tahappagārésu ugga-kulésu vā, bhoga-kulésu vā rāinna -kulésu vā, Näya-kulesu vā, khattiakulésu vă, Ikkhāga kuléau vă, Harivamsakulegu vă annayarésu vă tahappagārésu visuddhgjäikulavagesu saharāvittae. 24.
25. Tam gaccha ņain tupam dévānuppie! samaņam bhaga vam Mahâvîram Māhana-Kuudaggamāö nayarăö Usabbadattassa mähanassa Kodālasa-guttassa bhāriāe Dévāņandāė mābanié Jalandharassa-guttāe kucchio Khattia-kunda-ggāıné tayare Nāyāņam khattianam Siddhatthassa khartiassa Kasava-guitassa bhāriāe Tisalãe khattiänié Vásitthasa-guttăé kucchimsi gabbhatiãé sāharăhi, je vi a nam sé Tisalāé klattiāņié gabbbé tam pi & nim Dévănandãe māhanie Jalandharasa-gultā: kucchimei gabbhattāe sāharāhi, sāharittă mama éamāņattinm khippāméva paccappiņābi. 25.
21. Thus, indeed, O beloved of the gods ! it never at all happened, nor does it happen, nor will it ever happen that Arahants, Cakravartins, Baladévas or Vāgudévas were born in the past, are born (in the present age) and will be born in future, in families of t: Antyāḥ, Members of servile class,

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in families with mean customs, in families of misers, in families of in families with very paupers, few family-members, in families of beggars, bards etc, in families of gun: Brāhmaṇaḥ (with begging proclivities). Indeed, really, the Arabants, Cakravartins, Baladévas or Vasudevas were born in the past, are born in the present (age), and will be born in future, in families known &S зgo Ugra-kula, families of mighty persons appointed by Bhagavan Sri Risabha-déva Swami as guardians of people, in families known as nga Bhoga-kula, Families of elderly members such as Gurus, Preceptors. पुरोहित Purohita, Royal chaplain etc, in राजन्यकुल Rājanya-kula Families of friends and relatives of kings with almost equal status in life, in ज्ञातकुल Jnāta-kula, in families of क्षत्रीयाः Ksatriyas, members of the warrior race, who protect the world, (rangay in Ikshvāku race, hagdg in Harivamsa race, or in other such-like families with pure fa Jati, Descent from the mother's side, and pure Kula, Descent from paternal side.
22. However, there is some thing like inevitable destiny which creates wonder in this world. It happens after the lapse of endless Avasarpiņis and Utsarpinis, that, under the influence of the ris of angaeahines Nama guttassa kammassa, of the Karma named a Gotra Karma which was not destroyed or experienced or worn out, Arihants, Cakravartins, Baladévas or Vasudevas, in the past, present, and future, descend in i-e take the form of a foetus in the womb, in low families, in degraded families, in families with very few family. members, in families of paupers, in families of misers, in families of beggars, bards etc, but they were never brought forth in the past, they are never brought forth in the present, and they will never be brought forth in future, by birth through such
a womb.
grama in
23. In the Brahmanical part of the town of KundaBharata-varsa, in the continent of Jambu-dvipa, Śramana Bhagavan Mahavira has taken the form of a foetus

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in the womb of Brahmani Dévānanda of Jalandhara-gotra, wife of Brahmapa Risabha-datta of Kodāla-gotra.
cause
24. Since it is the established custom of past, present, and future Sakras,-lords of the gods-kings of the gods,-ta Arihanta Bhagavans to be removed from auch-like families of are Antyās,-members of the servile clas",-families with mean customs, familles with few members, families of paupers, families of misers, families of beggars, bards etc, from families of Brahmaņas, to such-like families of mighty persons appointed as guardians of people, families of elderly people (of kings), families of friends and relatives of kings, to Jiāιa-kula, to families of Ksatriayas, to Ikṣvāku Race, Harivamsa Race, or to other such-like families with pure descent from mother's side and from paternal side.
remove
of the gods ! Brahmanical part of
25. Go now, there, O beloved Śramana Bhagavan Mahavira from the the town of Kunda-grama, from the womb of Brāhmaṇi Dévānanda of Jalandhara-gotra, wife of Brahmana Risabhadatta of Kodala-gotra and place him as a foetus in the womb of Kṣatriāņi Trśalā Vasistha-gotra, wife of kṣatriya Siddhartha of Kasyapa-gotra of the Jnätri Race in the Ksatriya part of the town of Kunda-grāma and place the foetus of Ksatriyani Tridală into the womb of Brahmani Dévānanda of Jalandhara-gotra. Having done so, quicky and report to me that my order is duly executed.'
of
recurn
२६. तप णं से हरिणेगमेसी पापचाणिआदिवई देवें सकेणं देविंदेणं देवरभा एवं बुसे समाये हट्ट जाव हिअए करयल जाव वि कट्ट " जं देवो आगवे " ति आणाए बिगरण वयणं परिपुणेड़, पडिणिसा [ सकस्स देविदस्स देवरन्नो अंतिआओ पडिनिक्खपइ ] पडिनिक्खमित्ता उत्तरपुरत्थिमं दिसोभागं श्रवकमइ, अबकपत्ता विउबिसमुग्धारण समोहणा, anzfoar áfamię atamıį įš faforce, à arr-campi, aarri, वेरुलिआणं, sìftazari, gerugti, jemand, gotri,
8

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सोगषिजाणं, जोईरसाणं, अंजणाणं, अंजणपुळयाणं आयरूपाणं, मुमगाणं, अंकाणं, फलिहाणं, रिहाणं, अहानायरे पुग्गछे परिसाडेइ, परिसाडिचा महामुहुमे पुग्गले परिआएइ ॥ २६ ॥
२७. परिआइत्ता दुषंपि वेविअसमुग्धारणं समोहणड. समोडणिता उत्तरवेउन्धिों रूवं विसरुवइ, विउम्बित्ता ताए उकिटाए, टुरिआए, चवलाए, चंडाए, अयणाए, उध्धुआए, सिग्याए, [ छेाए ] दिव्वाए, देवगईए बीईवयमाणे वीईवयमाणे तिरिममसंखिजाणं दीवसमुदाणं मज्ज़ मज्झेणं जेणे जंबुद्दीवे भारहे वासे जेणेव माहणकुंडग्गामे नयरे जेणेव उसमदत्तस्स भारणस्स गिहे जेणेव देवाणंदा माहणी तेणेव उवागच्छइ, उवागच्छित्ता आलोए समणस्स मगवओ महावीरस्स पणानं करेइ, पणामं करिता देवाणंदाए माहणीए सपरिजणाए भोसोवणिं दलद, दलित्ता अमुहे पुग्गले अवहरर, अवहरित्ता मुझे पुग्गले पक्खिवा, पक्विवित्ता "अणुजाणउ मे मयवं " ति कटु समणं भगवं महावीरं अव्वाबाहं अव्यापाहेण दिव्वेणं पहावेणं करयलसंपुडेणं गिण्हइ, करयलसंपुडेणं गिहित्ता जेणेव खतिअकुंडग्गामे नयरे जेणेव सिद्धत्यस्स खत्तिअस्स गिहे जेणेव विसाला खतिआणी तेणेव उवागच्छइ, उवागच्छित्ता निसलाए खत्ति पाणीए सपरिजणाए ओसोवणि दलइ, दलित्ता असुहे पुग्गले अवहरइ, अवहरित्ता सुहे पुग्गले पक्खिवइ, पक्खिवित्ता समण भगवं महावीरं अन्वाबाहं अव्वाबाहेणं दिवेणं पहावेणं तिसलाए कुञ्छिसि गम्मत्ताए साहरइ, जे वि अणं से तिसलाए गम्भे तं पि अणं देवाणंदाए माइणीए जालंघरसगुत्ताए कुच्छिसि गम्भत्ताए साहरह, साहरिचा जामेव दिसि पाउन्मूए तामेव दिसिं पटिगए ॥२७॥
26. The nam sé Harinégamésî påyartiāniahivai déve Sakkéņam dévindénam dévarannā évam vuité samāpé hattha jāva hiyaé karayala java tti kattu "Jam dévo āņavéi " tti ănās viņaéņam vayanam padisunéi, padisuņittä (Sakkassa dévi odassa dévaranno antiäö padinikkhamai, ) paginikkbamittă uttara

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puratthimam dlsibhagam avakkamai, avakkamitta véuyvia samugghåé nam samobanai, sainohanitta sank hijjāim joaņāim dandam visirai, tam jahā-Rayanāņam, Vayarāṇam, Veruliānam, Lohlakkaņam, Masaragallāņain, Hamsagabhhāṇam, Pulayăanm Sogandhiāņain Soirasāṇam, anjaņānam, Anjanapula yanam, Jāyarūvānam, Sübhagăņam. Ankāņam, Phalthānam, Ritthānamahābāyare puggalė parisādéi, parisādittā abāsuhumé puggalé pariaél.
27. Pariāittă duccampi veuvvlagamugghåénam gamoha nal, samobanittā uttaravéuvvlam rūvam viuvvat, viurvitta tăé ukkitthäé, turtāė, cavalãe candāejayaņãé uddhuāé, sigghão, divväé, devagaie viivayamāņé viivayamāņé tiriamasankkhijjāņām civa-samuddāņam majjham, majjhénam, jénéva Jambuddivé Bhārahé vāsé Māhana - Kunda-ggāmé nayar, jénéva Usabha-dattassa mähanassa gehe jèņeva Dévånandă mahami ténéva vāgacchui, uvāzacchittà āloé ramanassa Bha, gavao Mahavirassa paņainain kuréi, papalam karittă, Dévān indăé ivähanie sa-parijanāé osovanim dalai, dalitta asubé puggalé avabarai avaharittă subhé puggalé pakkbivai, pukkhivittă " Amujānau mé bhayavam " it kattu samanam Bhigavam Mahavirat avväbaham avvābāloga divvéņa pahá. véņam karayalasampudéņam ginhaigimbitta jénéva Khattia -- Kunda-ggamé nayaré jénéva Siddhatthassa khattiassa gehé jénéva Tisalāe khatriāņié téņéva uvägacchai, uvågaccbaitta Tisaläe khatiiāņié 98-parijanāć osovanim dalai, dalitiä asuhé puggalé avaharai, avaharitta suhé puggalé pakkbivai, pakkhl. vittā samanam Bhagvam Mahaviram avvabăbam avvābāhégam. divvéņam pahävéņam Tisalāe kuchimsi gabbhattăé saharai, je vi a ņain sé Tisalāé gabólie tain pi a nam Dévānandáé mähanie Jalandharase-guitäe kuccbimsi gabbattāė rabarai, säharittà jāméva disim päubhūé tāméva disim padigae.
26. When Harinégamési, the divine chief of the foot-troops, was thus spoken to by Sakra, - the Indra of the gods, the king of the gods, he became pleased etc with the neart expanding with joy, and joining the

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piame of his hands so as to bring the ten Dails together, and placing his folded hands in front of his forehead, modestly accepted the words of the command, saying "Just as your Majesty orders," Having accepted the words of command, he went out of the presence of Sakra-the Indra of the gods, the king of the gods--and departed towards the north-east direction. Having departed, be transformed himself through his superdatural power of transformation-and stretched himself out like a staft for numerous yojanas; while doing so, he took hold of the undermentioned gems viz percro Vayarāṇam auta Vajraratna, Diamonds, Bromo Véruliāņam agarra Vaidurya ratna -cats-eye gem, femei Lohiakkāņam tanta Lohitākşa ratna A kind of red gem, (not ruby, very rare) herg Masāragallánam HaTCEA Macára-ratna, Saphires, Camii Hamasagabbhăŋam garip Hansa-garbha ratna, gemi Pulayānam पुलकरन Pulaka-ratna सौगंधिमाणं Sogandhiapam सौगन्धिाण Saugandbika-satna mercenar Joł- rasānam Filaterra Jyoti-rasa ratna ROTO Anjaņāņam HACE Anjana-ratna, hagasitoi Anjana pulayānam osta
Anjana-pulaka-ratna, Tagui Jaya-rúvājam autfarcecea Jāti-süpa ratou F TTO Subhagānam CHATTTT Subhāge ratna, zato Ankāņain #77 Aika-ratna, #fogo Phalibānam Enfera Sphatika ratna, Crystal grm, Bigio Rittbånam fit Riața ratna. He rejected the gross Particles (of these precious gems ) and retained the finer ones.
27. Having retained them, he transforms himself for a second time by any perala Vaikriya Samudgbåta, A forcible and simultaneous rod-like emanation of Karmic molecules from soul-particles at the time of changing his body, and an 50% original divine form, created by ihe Vaikriya power of contracting or expanding his body at any time, to any size one wishes; having done it, he goes with that excellent, speedy wavering, fierce, exerting, ( quick like the motion of dust-clouds in the sky ) swift forcible (a gait capable of removing hindrances ) divine motion of gods, passing down obliquely right through numberltss continents and oceans, and arrives in Jambū dripa in Bhiral-varsa in the Brahmanical part of the town of Kunda

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grāma at the house of Brāmaņa Rişabha-datta where Brāhmani Dévānanda lived. Having arrived, instantly on seeing śramana Bhagavãn Mahāvira, he makes a low bow to him, and having bowed down, he puts Brāhmaṇi Devanandā with lier house-hold members into profound deep sleep; having done so, he removes impure particles and places in, pure particles. Having placed them, and saying “ May the Venerable One permit me." ho takes śramaņa Bhagavāni Mahavira into the cavity of the folded palms of his hands withont hurting him, comfurtably and by his divine supernatural power.
[ He took Śramaņa Bhagavão Mahävira into the cavity of the palms of his hands in such a way, that it did not cause the slightest pain to the foetus. It is said in Bhagavati Sūtra.com
पभू गं मंते ! हरिणेगमेसी सकाढूए इत्थीगमं नासिरंसि वा रोम कुवंसि वा साहरित्तए वा निहारत्तए वा ? हंता पभू, नो चेवणं तस्स गन्मस्स भाषाई वा विवाह वा उप्पएज्जा, छविच्छे पुण करिजा"
Pabhū nam bhanté ! Hariņégamesi Sakkadūé itthigabbham nahasiramsi va romakuvamsi vă sāhurities vā nikarittae? Hantă Pabbū, no céra nam tassa gabbhacsa abāham vā vi-baham vă, uppaéjjā, chavicchéam puņa karijjā.
O worshipful master ! Is Hariņéganési, the messenger of Sakra. able to place the foetus of a female on the top of a nail or in the pores of a buir to remove it from there? Yes, he is able. He does not Invariably cause any pain or any particular pain to the foetus. An incision into the skin is only done.)
Having taken him in the cavity of the folded palms of his hards, he goes to the Ksatriya part of the town of Kunda grāma, to the house of Kşatriya Siddhārtha, where Ksatriyani Trisalā lived, and having gone there, he puts Ksatriyāni Trisalā with her house-hold members Into prolouud deep sleep. Having induced deep sleep, he removes unclean particles and having

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removed them, he places -clean particles; having placer ther, he places the foetus of śramana Bhagavān Mahavira, in ihe uterus of Ksatriyani Trisalā, comfortably, without injury, by his divine supernatural powers.
(Here, there are four varieties of removal of foetus, 1. From one uterus to another. 2. From uterus to vagina. 3. From vagina to uterus, and 4. Vagina to vagina. In this case, taking ibe foetus through the vagina, and placing it into the uterus is the method followed. )
Then, he places the foetus of Kşairiyāņi Trisalā, as a foetus in the uterus of Brābmani Dévānandă of jālandhara gotra and having placed it, he went back in the same direction from which he had come. 27.
26. ang oraste, oftere, quare, Poig, , उध्धुआए, सिग्धाए, दिवाए, देवगइए, तिरिअमसंखिजाणं दीवसमुहामं मझ मज्झेणं जोअणसयसाहस्सिएहि विग्गहेहि उप्पयमाणे जेणामेव सोहम्मे कप्पे सोहम्मवडिसए विमाणे, सकसि सीहासणंसि, सके देविंदे देवराया, तेणामेव उवागच्छइ, उवागच्छित्ता सकस्स देविंदस्स देवरनो एअमाणत्ति खिप्पामेव पञ्चप्पिणइ ॥ २८ ॥
28. Tảé ukkutthāó, turiyãe, cavaläé, candās, jayanāė, uddhuãó, sigghãe, divvåé, dévagaié, tiriamasamkhijjā.jam divasamuddāņam majjham majjhéņam joanasayasäha sidhim viggahéhim uppayamăņé jéņāméva Sohammé kappé Sohamma vadimsaé vimāné Sakkamsi sihāsaņamai, Sakké déyindé dévarayā, téņāméva uvāgacchai, uvāgacchittă Sakkassa dévindassa dévarando éamāçattiam khippåméva paccappinai 38.
28. Then with that excellent, speedy, wavering, flerce, exerting, quick- (like the motion of dust-clouds in the sky, swift, divine motion of gods, he flew upwards passing right through numberless continents and oceans of the middle world,

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taking hundred thousand yojanas in each motion and returned to Saudharma Kalpa, the celestial abode called Saudbarma Avatamsaka, where Sakra,-the chief of gods.-king of the gods,sat on the throne named Sakra; having returned, he reports lo Sakra,-chief of gods, king of gods,-on the quick execution of his command. 28
२९, ते णं कालेणं ते णं समएणं सपणे भगवं महावीरे जे से वासाणं तथे मासे पंचमे पक्खे आसोजबहुले तस्स गं भासोअबहुलस्स तेरसीपक्क्षणं पासीइ राइदिएहिं विश्कतेहिं तेसीइमस्स राइंदिअस्स अंतरावट्टमाणे हिआणुकंपएणं देवेण हरिणेगमेसिणा सकवयणसंदिटेणं माहणकुंडग्गामाओ नपराओ उसमदत्तस्स माइणस्स कोगलसगुत्तस्स मारिआए देवाणंदाए माइणीए जालंघरसगुत्ताए कुच्छीओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिणं सिद्धत्यस्स खत्तिअस्स कासवगुत्तस्स भारिआए विसलाए खत्तिआणीए पासिहसगुत्ताए पुखरतावरत्तकालसमयसि हत्युत्तराहिं नक्खत्वेणं जोगमुवागपणं अव्वाचा दिवेणं पहावेणं गन्मत्ताए साहरिए ॥ २९ ॥
३०. ते ण काछे णं ते णं समए णं समणे भगवं महावीरे तिमा मोवागए आवि होत्या, साहरिजिस्सामित्ति जाणइ, साहरिजमाणे नो जाणइ साहरिएमिति जाणइ ॥ ३० ॥
29. Té nam kālé nam té nain samaé nam Samaņé Bhaga. vam Mahaviré jé sé vāsāņam taccé māsé pancamé pakkhe Asoabahulė tassa nam Āboabhulassa térasīpakkhéņaın basii, räindiéhim viikkantéhim tésiimassa rāindlassa antarāvaftamăne hiānukampaén am deveņa Hariņégamésiņā Siakkavayanasandithéņam Mābaņa-Kunda-ggāmāö nayarão Usabhudat tassa mābarassa Kodālasa-guttassa bhāriāé Dévănandāé mābonié Jālandbarasa-guttāe kucchio Khattia-Kuņdaggāmé payaré nāyā. nam khattiāņam Siddhatthassa khtiiassa Kasava-guitassa bhäriae Tisalāe khattiāņié Vási&basa-guttāe puvvarattivaratta kálasamayamsi Hatthuttarähim nakkhattépam jogamuvāgaspam

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avvăbaham avvăbahéņam gabbhattāe sābrie.
dlvvéņam
pahävenam
kucchimst
30 Té pam kālé nam té nam samaé fam Samanė Bhagavam Mahāvīré tinnāņovagaé àvihottha, saharijjissămi iti fáoal, kāharijjamäņé no jānai, sāhariémi tti jāņai
29. Du.ing that age, at that time, in the third month of the rainy season, the fifth fortnight, the dark fortnight of Āśvina, on the thirteenth day of the dark fortnight of Ăśvina, after the lapse of eighty-two nights and days, during the eighty-third night, the foetus of Srar aņa Bhagavăn Mahăvira was, on the command of Saksa, removed by the compassionate and devout graad Hariņégames from the uterus of Brāhmani Dévånandā o: Jālandhara-gotra, wife of Brāhmana Rişabbadulla of Kodāla-gotra of the Brāhmanical part of Kuņdagrama and pain lessly and comfortably lodged by divine supernatural power, as a foetus in the uterus of Ksatriyani Trifala of Vāsistha-gotra, wife of Ksatriya Siddhartha of Kasyapa-gotra of the claw of Ara Jnāta-ksatriyas, in the Kşatriya, part of the town of Kundagrāma, in the middle of the night, when the Moon was in conjunction with the constellation sertate for Uttaršphālguņi, whose next is Hmata.
30 During that age, at that time, the knowledge or Bramaņa Bhagavān Mahāvíra ( with regard to this transaction ) was three-sold: he knew that he will be removed; he did not know that he is being removed, and he knew that had been removed.
The poet says:som सिदार्थपार्थिवालातगृहप्रवेशे मौहतमागयमान इव क्षणं यः। रात्रिंदिवान्युक्तिवान् भगवान् इचशीति, विधालये स चरमो जिनराट पुनातु॥१॥ Siddhā:tha-pārihiva-kulāpta-gribapraveść maubūrtamāgayamāna iva ksapam yab!

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Ratrimdivånyuşltavan bhagaven dvyasītim viprāļayé sa caramo Jingrāt punātu, 1.
May the last Jing Tirthařkara Bhagavān, who lived for eighty-two davs, (at the house of a Brāhmaṇa,) as if for the purpose of inquiring about an auspicious moment for entering the house of the renowned family of King Siddhartha, bless us !
[ Besides, in this connection, the question is Why is it said that śramaņa Bhagavín Mahasira did not know while he was being removed, although (1) he had three varieties of knowledge, (2) the act of removal lasted for numerous moments aud (3) Sramaņa Bhagavăa Mabăvira possessed an immense amount of much superior knowledge than the god doiug the act of removal ?
The answer to this querry is that this sentence shows the dexterity of the act. Hariņégaméși the messenger of Ś.ukra, performed the act of removal of the foetus in such a masterly way, that although śramaņa Bhagavān Mabāvira knew that he was being removed, he was, so to say, unmindful of it as there was a complete absence of any pain.
Some one may, as well, say, “ You removed a thorn from my foot in such a way that I did not even know it.
Besides, when there is an overwhelming predominence of the enjoyment of pleasures, such an occurrence is met with in the sacred books also. For instance.
तर्हि देवा वंतरिआ वरतरुणीगीअवाइअरवेणं । निच्चं मुहिअपमुइआ गयं पि कालं न याणंति ॥ Tarbi dévā Vantariš vara taruņi gis vāia raveņam; Niccam suhiapamuiă gayam pi kālam no yāṇanti.
Therefore, Vyantara gods, rejoiced by the melodious sound cf dancing and music of excellent young damsels, do not certainly know the time that has gone by.

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Also, there is a reading in я Acārānga Sūtra. साइरिज्जमाणे वि जाणइ [ ३९९ ० ]
Saharijjamāné vi jāņai.
He knew also that he was being removed.
This explanation has been given with an idea of avoiding any misunderstanding between the two readings.]
३१. जं स्यणि च णं समणे भगवं महावीरे देवाणंदाए पाहणीप जालंधरसगुत्ता कुच्छिओ तिसलाए खनिआणीए वासिहसगुत्ताए कुच्छिसि गन्मत्ताए साहरिए, तं स्यणिं च णं सा देवानंदा माहणी सयणिज्जंसि सुजागरा ओहीरमाणी ओहीरमाणी इमे एआरूवे उराले जाब चउदस महासुमिणे तिसलाए खत्तिआणीए ढडे पासिता णं पडिबुद्धा । तं जहागय० बसह० गाड़ा ।। ३१ ।।
३२. जं स्यणिं च णं समणे भगवं महावीरे देवाणंदार माहणीए जालंधरसताए कुछओ तिसलाए खत्तिआणीए वासिद्धसगुत्ताए कुच्छिसि Toभत्ताए साहरिए, तं स्यणिं च णं सा तिसला खत्तिश्राणी तंसि वारिसगंसि वासघरंसि अभितरओ सचित्तकम्मे, बाहिरओ दुमिअघट्टे मट्ठे, विचित्त उल्लो अचिल्लि अट के मणिरयणपणासिअंधयारे, बहुसमसुत्रिमत्तभूमिभागे, पश्वणसरससुरहिमुकपुप्फ ुजोवयारकलिए, कालागुरु- पवरकुंदरुक-रुक - जयंतधून-मघमघंतगंधुधुआभिरामे, सुगंधवरगंधिए, गंध वट्टिभूए, तंसि तारिसगंसि सय णिज्जंसि सालिंगणचहिए, उभओ बिम्बोअणे, उभओ उनए, मझे णयगंभीरे, गंगापुलिगवालुआ उद्दालसालिसए, उवचिअखोमिअदुगुलपट्टपच्छिन्ने, विरइ अरयत्ताणे, रत्तंसुअसंबुडे, सुरम्मे, आइणगरू अयूरनवणीयतूलतुल्लफासे, सुगन्धवर कुसुम चुमसयणोवयारकलिए, पुव्त्ररत्तावरतकालसमयसि सुतजागरा ओहीरपाणी ओहीरमाणी इमे एयारूवे उराले जाव चउद्दस महासुमिणे पासित्ता, गं पडिबुद्धा । व जहा-गय १ बसह २

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सीह ३ अभिसेअ ४ दाम ५ ससि ६ दिणयरं ७ अयं ८ कुंभ ९ पउमसर १० सागर ११ विमाण ( प्रवण ) १२ रयणुच्चय १३ सिहि च 8811 3711
31. Jam rayaņsı ca ņam Samaņé Bhagavam Mahaviré Dévānandae māhanié Jalandharasa-guitāé kucchio Tisalāé khattlāņié Vásitthasa-guttăé kucchimsi gabbhattāé sāharié, tam rayaņim ca nam sã Dévānanda māhani sayanijjams! suttajāgarā ohiramāņi okiramāņi imé éārūvé uālé jāva cauddasa mahāsuminé Tisalāé khattiāņié baéd pāsittà nam padibuddha Tam jaha-Gaya-Vasaba-gāhã. 31
32. Jam raganim ca nam Samnand Bhagavan Mahåviré Dévānandae mābanié Jālandbarass-guttāé kucchic Tisalāė khactiāņie Vásiţthasa-guttāé kucchimsi gabohattās sāharié, tam rayaņim ca nam să Tisalā kharciāni tamsi Larisagamsi vāsagbaramsi abbhintaraö Ba-cittakammé, bäbiraz dümiaghatte matthé, vicittaulloacilliatalé manirayanapanàsiandhayåré. bahusama - suvibhatta - bhūmibbāgé, pancavanna -- saras - surahi mukkapuppha - punjovayāra - kalie, kālāguru-pavara - kundarykka-turukka-dajjbanta - dhuva-maghamaghanta - gandłuddhuābhiramé, sugandhavaragandhie, gandhavattibhūé, tamsi tārisagamsi sayaņijjamai sălingegavattié, ubliaö bibboane, ubhao unnaé majjhé nayagambhiré, Gangāpuliņayâluāuddalasālisaé, uvacia - k bomiadugullapattapadicchanne. Buyiraia rayattāné, rattamsuasamvudé, Su-rammé, aiņaga-rûa-bůra navaniya tūla-tullapkāsé, sugandhavara-kusuma-cunnasayno vayara kalié ohiramāni imé éjàrūvé urålé jāva Couddasa mabasumine pāsitiā, ņam paạibuddhā / Tam jaha-1 Gaya 2 Vasaba 3 Siha 4 Abhisea 5 Dāma 6 Sasi 7 Diņayaram 8 Jhayam 9 Kumbham 10 Pauma-sara 11 Sagara 12 Vinárs (Bhavana) 13 Rayanuccaya 24 Sihim ca. 32
31. During the night in which che foetus of Gramana Ehagavān Mahavira was removed from the uterus of Brahmapi

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Dévânandā of Jalandhara-gotra to that of Ksatrisāni Trisala of Vasistha-gotra, the Brāhmaṇi Dèvānanda,-while lying on ber couch in a state between sleeping and waking-taking fits of sleep-woke up on seeing these praise worthy etc fourteen great dreama, taken away by Ksatriyazi Trišalá. They areElephant, Bull etc. Gāthā 31
32. During the algbt, in which the foetus of Sramaņa Bhagayan Mahāvira was removed from the uterus of Brāhmani Dévāņandā of Jalandhara gotra to that of Ksatriyaņi Trisalā of Vāsiştha-gotra, Ksatriyāņi Trišalā was in her bed-chamber of which the interior was decorated with paintings, and the external surface was white-washed, well-polished and soft, the ceiling was painted with various pictures, and was shining; the darkness was removed by jewels and precious stones, and the floor was perfectly level and adorned with well-arranged auspicious figures; which was furnished with offerings of heaps of juicy fragrant Aowers of all the five colours strewn here and there; was delightful on account of the fragrance of scented fumes arising from the burning of FENIE Kāālguru, Black aloe, finest 5 Kundarukka, a kind of fragrant substance used as incense, and Tom Turukka, A kind of myrrh, Benzoin; was exquisitely scented with excellent perfumes and turned as it were into a pastile of fragrant substances; on a couch with a mattress of the length of a man's body, with pillows at both places ( at the bead and at the foot ); raised on both sides, depressed and deep in the middle, soft as if one placed his foot on the sand of the low sand-bank of the Ganges; covered with a well-cured half-silken bed-sheet, with a well. arranged that Rajastrāna,-a shect-covering for protecting the bed from dust (when not used ja hung with red mosquitocurtains; delightful, soft to the touch like well tanned leather, Cutron wading, Būra -a kind of soft vegetation, and butter; furnished with comforts of a bed such as highly fragrant flowers and perfumed powders--in such a bed-chamber and on such a bed) Ksatriyani Trišala, in the middle of the night

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while in a state between sleeping and waking, - taking fits of sleep-woke up on seeing these praiseworthy etc fourteen great dreams viz 1 An elephant, 2 A bull, 3 A lion, 4 The anointing of Sri Dèvî (Goddess of Wealıb ) 5 A garland, 6 The Moon, 7 The Sun, 8 A banner 9 A Kalasa la festal jar ) 10 A Lotus. lake, 11 A sca, 12 A celestial chariot, 13 A heap of jewels, and 14 A smokelesa flame. 32
३३. तए णं सा तिसला खत्तिआणी तप्पढमयाए [ तओ ] 9587-9f939-7fasa-fageant-etfan-atate in cutदग रय-रययमहासेलपंडुरं, समागयमहुअर-सुगंधदाणवासिअ-कबोलमूलं, देवरा यकूनरवरप्पमाणं, पिच्छइ, सजलघणविपुलजलहरगजिअगंभीरचारुधोसं, इमं सुभं सव्वलक्खणकयंविरं वरोरुं ॥१॥ ३३ ॥
33. Taé ņam så Tisalã khattiāņi tappadhamaya. ( tao a ) cauddanta-usia-galia-vipula jalabara-hāranikara-kbirasagarasasarkakiraņa-dagaraya-rayayamanāsélapaņduram, samāgayama-buara-sugandha-dāņavāsia - kavola mūlain, dévarāya kunjara varappamånam, picchai, sajala-ghaņa-vipula jalahara-gajjiagambhira căru-ghosam, ibham subham savvalakkiaņa-kayam biam varorum 1 33
33. Then, Ksatriyāņi Trisalā sees, during her first dream, an excellent, enormous, praiseworthy elephant, possessing a mass of all auspicious marks, with four tusks as white as the extensive rain-cloud raised up high and emptied (after a shower ), or a dense mass of a necklace of pearls, or the Ocean of Milk, or the beams of the Moon, or the spray of water, or the great silvery mountain ( called harcı Vaitādhya); whose temples were perfumed with highly scented temple-juice which attracted bees; equalling the excellent dimensions of the elephant of the King of Gods ( Airāvana ), and uttering a deep sound as pleasant as the thundering of a dense extensive rain. cloud filled with water. (1) 33

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३४. तो पुणो धवलकमलपत्तपयराइरेगरूवप्पभ, पहासमुदओवहारेहिं सव्वओ चेव दीवयंत, अइसिरिभरपिल्लणा-विसप्पंत-कंत-सोहंत - चारु-ककुई, तणु-मुद्ध-सुकुमाल-लोमनिच्छवि, थिरसुबद्ध-मंसलोवचिअ-ल?-सुविमत्त सुंदरग, पिच्छइ, घण-चट्ट-लट्ठ-उकिट-तुप्पग्गतिक्खसिंग, दंतं, सिवं, समाण सोहंतसुद्धदंतं, वसह, अभिअगुणमंगलमुहं ॥ ३४ ॥
34. Taö puņo dhavaia kamala patta payarāi réga rūvapp. abbam, pahāsamudaova hāréhim savvao céva dīvayantam, aisiribharapillana--visappanta-kanta ~sohanta-caru-kakuham, taņu-suddha sukumā 'a-ioma -niddhacchavim, thira subaddhamansalovacia-lattha-suvibhatta - sundarangam, picchai, ghanaVatta-ukkittha-tuppaggatikkhasiigam, dantam, sivam, samana sohanta-suddha-dantam, vasaham, amia-gunamangala-tmuham
34. Then, she saw a tame lucky bull, of a whiter hue than that of a mass of petals of white lotus, decidedly illumi. nating all around by the diffusion of a mass of light; whose charming, splendid, and beautiful bump was dancing rejoicingly owing to tae collection of its charms; whose glossy skin was covered with thin, spotless, and very soft hairs; whose body was firm, well-formed, muscular, well-nourisbed, attractive well-proportioned, and handsome; whose horns were solid, round, well-nourished, excellent, polished (with grease) and pointed at the top; whose teeth were equal (in size ), brilliant, and spotless. He was the auspicious source of innumerable virtuous qualities. (2). 34
३५. तो पुणो हारनिकर-खीरसागर-ससंककिरण-दगरय-रययमहा सेलपंडुरतरं, रमणिजपिच्छणिजं, थिरलट्ठपउहं, वट्ट-पीवर-मुसिलिट्टदिसिद्ध-तिक्खदाढाविडंविअ-मुह, परिकम्मिअ-जच्चकमलकोमल-पमाणसोभंत लट्टउटुं, रतुप्पलपत्त-मउअ-मुकुमालतालु-निल्लालि अग्गनीहं, मूसागयपवर कणगताविअ-आवत्तायंत-वर-तदिविमलसरिसन यणं, विसालपीवरवरोहे,

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पडिपुभविमलखंध, मिउ-विसयमुडुम-लपखणपसत्य-विच्छिमकेसराडोवसोfrá, sfest-ofafiga-gara- life anges, ati, 17974T€,
terja, TT67347 samuri, faerituaacia, foecus FIT, गादतिक्खग्गनई, सीई, वयणसिरीपल्लवपत्तचारुजीहं ॥ ३ ॥ ३५ ॥
35. Taö puņo häranikara - kbirasāgara-sasankakiranadogaraya-rayaya mahäsela - pandurataram, ramanijjapiccha nijjam, thira lattha pauttbam, vatta-pîvara – susilittha - visitibatikkhu dâdhā vidambia muham, parikammia jacca kamala komala-pamāņa-sobhanta-lattha-uttham, rattuppala pattamaua-sukumā'a-tālu-nil'āliaggajiham, mūsāgaya pavara kanaga lāvia-āvattāyanta-vatta-laţi imala sarisa nayaņam, visāla pivara varorurn, padipunna vimala khandham, miu-visaya suhuma-lakkhana pasattha=vicchinna Késarā -dova sobiam, usia kunimmia - sujāya-apphodia langūlam, somam, somākāram, filāyantam, nahayalāö uvayamāṇam, uiyaga vayaņa maivayantam, picchai, sā, gādba-tikkhagga naham, vayana siri - pallava patta caru jibam. (3) 35.
35 Then, fuither, she sees a be utiful, handsomely-shapedi sportive lion coming down from the vault of the sky and entering her mouth-a lion of a hue whiter than that of a dense mass of a necklace of pearles ro the Ocean of Milk, or the beams of the Moon, or sprays of water, or the great silver mountain, charming, and beautiful to look at; who had firm and powerful farenrmas and a mouth adorned with round, thick, well-joined, excellent, sharp teeth, whose beautiful lips shining throngh their proportions, appeared as if well--tanned and as soft as the best lotus; whose very tender pulate was as soft as the petals of a red lotus, and tip of the tongue was coming out quickly; whose eyes, resembling pure lightning, revolved around like red-hot best goid heated in & crucible; whose excellent thighs were extensive and strong; whose shouIders were full and faultless; who was adorned with an extensive icng mane of soft, white, fine, hairs of hest quality; whose

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tall was raised up, well-beat round, well-grown, and swinging; the tip of whose naiss were very sharp; whose lovely tongue was spread out as an offshoot of the beauty of bis face.
३६. तओ पुणो पुषचंदषयणा, उचागयहाणलट्ठसंठिअं, पसत्य रूपं, सुपरहिअ-कण गमयकुम्मसरिसोवमाणचलणं, अज्चुण्णय पीण-रइअ-मंसल - उवचिअ-तणु-र्तव-निदनई, कमलपलासमुकुमालकरचरणं, कोमलवरंगुलिं, कुरुविंदावत-वट्टाणपुव्वजंघ, निगूढजाणूं, गयवरकरसरिसपीवरोरुं, चामीकर रइअमेहलाजुतं, कंतविज्छिन्नसोणिचकं, जञ्चजण-ममर-जलयपयरउज्जुअसमसं हिअ-तणुअआइबलदह-सुकुमालमउअ-रमणिज्जरोमराई, नाभीमंडलसुंदर विसालपसत्यजघणं, करयलमाइम-पसत्यवलिअमज्झं नाणामणि-कणग-रयण विमलमहातवणिजामरणभुसण-विराइअमंगुवंगिं, हाररिरायंत कुदमालपरिणद जलनलिथणजुअलविमलकलसं, आइअपत्तिअविमुसिएणं सुभगजालुजलेणं मुक्ताकलावएणं, उरत्यदीणारमालविरइएणं कंठमणिमुत्तएणं, य, कुंटलजुअलुलसंत-अंसोवसत्तसोमंतसप्पभेणं, सोमागुणसमुदएणं आणणकुडंविएणं, कमलामलविसालरमणिजलोअणि, कमलपज्जलंतकरगहिअ मुकतोय, लीलावायफयपक्खएणं, सुविसद-कसिण-घण-सह-लंबंत-केसहत्थं, पउमदहकमलबासिगि, सिरिं, भगवई विज्छइ, हिमवंतसेलसिहरे दिसागइंदोरुपीवरकराभिर्सिश्चमाणि ॥ ४॥ ३६ ।।
36. Tad punacandavayana, uccāgaya thapa lattha santhiam, pasattha rāvam, supaitthia - kapagamaya - kumma sarisovamāņa - calaŋam, accuņnaya - pina - tuia-nansala - uvaciatapu-tamba - niddha naham, kaniala-palasa - sukumāla - kara caranam, komala-varangulim, kuru-vindāvatta-vatţănupuyva jangham, nigudhjanum, gaya vara-kara sarisa-pivarorum, cãmikara raia méhala juttam, kanta vicchinna sonicakkam; jaccanjaya - bhamara-jalaya payara - ujjuasamatamhia -- tanna
jja ladaha-sukumāla maua-ramanijja-romaraim, nabhi mandala sundnra visāla pasattha jaghanam, kara yala māja pasatiba

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tivalia-majjham, nānā maņi kanaga rayana-vimala-mahātavanijjābbaraṇa-bhūsaņa – virālamaňguvaňgim, hāravirayanta-kunda māla parinaddha jalajalita-thana juala vimala kalasam, āiapattia vibhūsieņa subhaga - jālujjaléņam, murtā kalavaéņam, urattha dīņāra māla viraiéņam, kantha mani suttaéņam ya, kunḍala jualullasanta ansovasatta sobhanta-sappabhéņam, sobhāguņa samudaé am āņaṇa kudumbieņam, kamalāmala-visala-ramaņijja loaṇnim, kamala pajjalanta kara gahia-mukkatoyam, lilāvāyakayapa khaeņam, suvisada kasiņa ghana - sanha lanbantakésa-hattham, paumaddaha kamala vāsiņim, sirim, bhagavaim picchai, Ilimavanta séla siharé disā gaindoru pivara-karābhisinccamāņim, (4) 36,
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36 Then further, she (kāṣasatriyāņi Trīṣalā) with a face like the Full Moon, sees af Śrī-dévi (the Goddess of Beauty and Prosperity) of a handsome form, reposing on top of Mount Himavanta, on a lotus in the qug Padama-draha a lake of lotuses on an excellent locality of the high mountain-anointed by water from the extensive and powerful trunks of lordly elephants of the (eight) directions; whose feet resembled wellarranged gold tortoises; whose nails were highly elevated, fat, dyed, fleshy, strong, fine, red and smooth. Her hands and feet were tender like the leaves of the lotus, and her fingers and toes were soft and excellent Her legs were round like the trunk of a plaintain-tree and progressively less round, and her knees were invisible. Her fat thighs resembled the trunks of lordly elephants. The circle of her lovely broad hips was adorned by a gold girdle. Her lovely row of hairs, were 85 black as excellent collyrium, a mass of black wasps, or black clouds, straight, even, well-arranged, fine, admirable, beautiful, soft, and very delicate. Her large and admirable, fleshy part bellow the waist, was handsome on account of her circular navel. The middle portion of her body-her waist containing admirable three folds, could be grasped by the palms of one's hands. The members of her body and their subordinate parts were adorned vith ornaments and decorations of various kinds
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of gems, gold, precious stones, and of pure, excellent, red gold. The faultless, globelike pair of her breasts, shone, encircled by a garland of Kunda, Jasmine flowers, beautified by a necklace of pearls She looked beautiful by a necklace of pearls beautified with well-arranged emeralds more white than admirable strings of pearls, and necklace of jewels on her neck sparkled by a string of rare Dināras, gold coins. Her face appeared more beautiful by the accompanying mass of orilitancy of a pair of waving ear-rings touching her shoulders. Her eyes were large, attractive, and pure, like a lotus. She sprinkled sap from two lotus-flowers held in her splendip hands and sportively used them as a fan. Her braid of hair was very distinct, black, thick, smooth, and hanging down.

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CHAPTER 111
३७ तमो पुणो सरसकुसुममंदारदाम-रमणिजभू, पंपगासोग-पुभागनागपिभंगसिरिस-मुग्गर-मल्लिमा-जाइ-हि-अंकोल्ल कोज कोरिंट-पत्तदमणयनवमालिअ-उल-तिलय-वासतिय-पउमुप्पल-पाडल-इंदाइमुत्त-सहकारसुरमिगंधि, अशुवममणोहरेणं गंधेणं दसदिसाओ वि वासयंतं, सव्वोउअसुरमि कुसुममल्लधवल-विलसंत-कंत-बहुवमभत्तिचित्तं, छप्पय-महुभरि-भमरगणगुमगुमायंत--निलित--जंत--देसमागं, दाम, पिज्छइ, नभंगणतलाओ ओवयंत ॥५॥ ३७॥
37. Tai puro sarass kusuma mandara dama-ramanijjabhiiam, campagasegapunnaga nagapiangu sirisa-muggara-malliajai-juhi-aikolla kojja korin ta-pattadamapaya-navaunalia-baul-tilaya-vasantiya-paumuppala-pādala -- kundaimutta -- sahakārasurabhigandhi, aşuvama-maņoharéņam gandhéņam desadisão vi väsayantam, savvoua surabi-kusuma malla dhavala-vilasantakanta-bahuvannabhatticittam, chappaya-mahuari-bhamaragana-gumagumāyanta-nilinta-gunjanta-désabhāgam, daraam. picchal, nabhmganatalao ovayantam. (5). 37.

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37. Then, again, she saw coming down from the surface of the vault of the sky, a garland-elegantly prepared with wreaths of juicy flowers of #ETC Mandāra, the Coral tree, (Erythrina Indica-one of the five trees in Indra's paradise ), making all the ten directions (of the universe ) fragrant with the incomparably fascinating perfume of the fowers of Camp. aka (Michelia Champaka ), Asoka (Jonesia Asoka ) Punnāga (Rottlera Tinctoria), Näga (Mesua Roxburghila ), Priyangu ( Panicum Italicum ), Sirisa (Acacia Sirieā), Mudgara (hter Moghara-A species of Jasmine ). Mallikā (Jasminum Zambac ), Jāti (FTTE Jāi, Jasminum Grandiflorum, gre Juhi f t Yuthikā ( FC Jui. Jasminum Auriculatum ), Ankolla ( Alanginum Bexapetalun ), Kojja, Korantaka, Damanaka patra (leaves of Artemisia Indica ), Nava Mālika ( Double Jasmine ), Bakula (sofernt BolasiriMimusops Elengi ), Tilaka (Gletodendum Phiomoides ), Vasantika (Gaertnera Racemosa) Padma (Nuphar), Utpala ( Nimphaen ) Patala (Bignonia Suaveolens), Kunda (Fragrant Oleander), Atimulta ( Dalbergia Ougeinense ), and Sahakira ( an extremely fragrant kind of Mango-tree ):-- a garland (pre. dominaatly ) white, through the wreaths of ( white ) fragrant flowers of all seasons, and brilliant, as well as, charming through splendid arrangement of many colours, & garland whose neighbourhood was full of the melodious sound of the humming of buzzing hordes of er satpada, (Six-footed animals; bees) #9 * Madhukarl, Honey-bees * Bhramara, Wasps etc, (coming there and) sitting on it 37.
De afhaotaite-t-era-99 HIST, ge, 19849-poornia, पडिपुण्णं, तिमिरनिकर-घणहिर-वितिमिरकर, पमाणपक्खंत-रायलेह, कुमुअवण विबोहगं, निसासोहगं, सुपरिमट्टदप्पणतलोवमं, हंसपडुवर्ण, जोइसमुहमंडग, तमरिघु, मयणसरापूर, समुददगपूरगं, दुम्मणं जर्ण दइअवजिअं पाएहिं सोसयंत, पुणो सोमवारुरूवं, पिच्छइ । सा गगणमंडलविसाल-सोम-चंकम्ममाण-तिलयं, रोहिणिमण-हिअयवल्लई, देवी पुलचंद HUEHRI & H 86H

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38. Sasim ca gokhira - phéņa-dagaraya - rayaya-kalasapanduram, subam, hiaya - nayaņa - kantam, paņipungam, timiranikara - ghanaguhira – vitimirakaram, pamāṇapakkhanta rāgaléham kumua vaņa vibohagam, nisa-sobagam, supärimattha dappaņa talovamam, hamsa-paduvannam. joi samuha mandagam, tamaripum, mayanasarāpūram, samuddadagapuragam, dummaņam janam daia vajjiam pāéhim sosayantam, puno somacārurūvam, picchai, sā gaganamaņdala - visāla — soma camkammamāņa-tilayam, Rohiņi maņa-hiaya - vallaham, devi punnacandam samullasantam. (6) 38
38. She saw the Full Moon shining brilliantly by her bright light-the Moon with light a white as cow's milk, foam, water-spray, or a silver jar, delightful, pleasant to the heart and eyes, perfect, dispelling the dakness of dense, dark, sorest recesse's etc.
It is said, विरम तिमिर ! साहसादमुष्मा-दि-रविरस्तमितःस्वतस्ततःकिम् ? । कलयसि न पुरो महोमहोर्मिस्फुटतरकैरवितान्तरिक्षमिन्दुम् ? ॥ १ ॥ | Virama Timira ! Sāhasādamuşmā-dyadi-ravirastamitaḥ svat
astataḥ kim?
Kalayasi na puro mahomahormisphutatara kairavitantariksamindum ? 1
1. Desist, o darkness! from this reckless act of yours (of spreading darkness), what does it matter, if the Sun has set, of its own accord ! Do'nt you see in front (of you), the Moon which has made the sky full of moon-lotuses expanded with her big waves of rays.
The Moon, whose shine (on Purnima ) between the two fortnights ( i. e. g * Sukla pakşa, the bright fortnight and entotu Krişņa paksa, the dark fortnight ) which were a measure of time i, e year, month i. e, which was expanding the blossoms of forests of K Kumuda, Night lotus (expand. ing under the influence of the moon ),

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Because, दिनकरतापव्यापमपन्नमूछौनि कुसुदगहनानि । उत्तस्थुरमृतदीधितिकान्तिसुधासेकतस्त्वरितम् ॥ १ ॥
1 Dinakara tāpa vyapa prapanna mūrcobāni, Kumuda gaharāni; Uttasthu r-amrita didbiti sudbāsekgtastvarilam. 1.
1. The forests of night lotus, which have become unconscious by the pervading heat of the Sun, quickly got up, being sprinkled by the nectar of the radiance of the s tateret Amritadidhiti, the Moon.
The Moon, beautifying the night, resembling the surface of a well-cleansed mirror, as white as a swan, the ornament of the heavenly bodie's, the enemy of darkness, a quiver of Han Madana, (Cupid, God of Love) the augmentor of the tide of the sea, wasting away, by her rays, the bodies of) bewild. ered people absent from their sweethearts,
Because, रजनिनाथ ! निशाचर ! दुर्मते ! विरहिणां रुधिरं बिसि ध्रुवम् । T4SATA #Urtet, da er att gnya: ? 11 11 | Rajvninātha ? Nişădara! Durmate ! virahiņām rudhiram pibasi dhruvam; Udayata'ruņatā kathamanyathā, tava karham ca take tanujābhritah ? 1. O lord of the night! O wanderer at night! O miscreant!
You certainly drink the blood of separated lovers. Otherwise, how is it that there is redness (in you) from the commencement of your rise ? Besides, how is it that your body is loaded with it?
The moon, which looked like a magnificent, pleasant, and moving head-mark of the planetary bedies, and which was favourite by mind and heart to Robiņi,

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Such was the beautiful Full Moon shining brilliantly by ber bright light, 38.
३९ तओ पुणो तमपडलपरिप्फुडं चेव तेअसा पजलंत-रूवं, रतासोमपगासकिंसुअ-सुअमुह-गुंजद्धरागसरिसं, कमलवणालंकरणं, अंकणं जोइसरस, अंबरतलपईवं, हिमपडलगलग्गहं, गहगणोरुनायगं, रत्तिविणासं, उदयस्थमणेसु मुहुत्तमुहदंसणं, दुनिरिक्खरूवं, रत्तिमुद्धंत-दुप्पयारप्पमदणं, सीअवेगमहणं, पिच्छइ, मेरुगिरिसययपरिअट्टयं, विसालं, मुरं, रस्सीसहस्सपयलिअFauna II 9 11 49 11
39. Taö puņo tamapadala paripphudam, ceva téarā pajjalanta-rūvam, rattāsogapagăsakimsua-guamuha-gunjadharaga sarisam, kamalavar - ankaraṇam, ankanam--joisassa, ambara tala-paivam, himapadala-galaggaham, gaba gaņuru-nāyagam, ratti viņāsam, udayatthamaŋesu muhutta-subadamsanam, du-nnirikkha rūvam, rattimuddhanta-duppayārappamaddaņam, siavéga-mahanam; picchal, Merugiri-sayaya-pariattaym, visālam, sūram, rassisabasga payaliya dittasobam. (7) 39
39. Then, she saw the large Sun, the dispeiler of the veil of darkness of a form shining brillantly by his bright light, of a colour resembling the colour of red Asoka tree, the expanded red flowers of Butea Fraundosa, the beak of a parrot, or the red half jGT Gupjā, - the retti seed, - beautifying the forests of lotuses, an indicator of the heavenly bodies. the illuminator of the strface of the firmament, a seizer by the throat of the mass of cold, a great leader of the host of planetary bodies. ibe destroyer of night; who can be comfortably looked at, only for a la Muburta, (a period of fortyeight miuutes-one thirtieth of a day) at its rising and setting, whose form is hard to be looked at (at all other times ), who crushes evil-doers who are diligent at night, who removes the current of cold, who always rotates circularly round Mount Méru, and whose thousand rays have dispered the splendour of other luminaries,

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The Sun is generally described as thousand-rayed, but the number of sun's rays increåses at particular times,
It is said.
श्तुभेदात्पुनस्तस्याऽतिरिच्यन्तेऽपि रश्मयः । शतानि द्वादश (१२००) मधौ, त्रयोदश (१३००) तु माधये ॥ १ ॥ चतुर्दश (१४००) पुनज्येष्ठ, नभोनभस्ययोस्तथा (१४००-१४००) । पंचदशैव (१५००) त्वाषाडे, षोडशैव (१६००) क्याविने ॥ कार्तिके त्वेकान व (११००) बतान्येवं (११००) गुपस्यपि । मार्गे च दश सानि (१०५०) शतान्येवं (१०५०) च फालाने । पौष एव परं मासि, सहसं (१०००) किरणा रः ॥ ७ ॥ ३९ ॥
Ritubheda: punastasyatiricyante'pl rasmayan; Satani avadasa (1200) Madhau, trayodasa (1300) tu Madhave, Caturdata (1400) puna-r-Jyesthe, Nabho Nalbhasyayostatha (1400)-1400) Panca dasaiva (1500) tvāsadhi, sodasaiva (1600) tatha'svine, Kartiké tvekadasa ca (1100) Satānyevam Tapasyapi, Marge ca dasa sardhani (1050) Satānyāvam ca 1050) Phalguné Pausa eva param masi, sahasram (1000) kirapa ravih.
TABLE
Number of Sun's Rrwys
Caitra Vaišākha Jydstha | Āsādha Śrāvana (Bhadraचैत्र । वैशाख | ज्योष्ठ | आषाढ | श्रावण
मा:पद
-pada
| 1200 | 1300 | 1400 | 1500 | 1400 | 1400 |
1200
1300
1400
| 1500
1400
1400

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Māgha
Asvin | Kartika] Marga | आश्विन | कार्तिक मार्गशीर्ष
Pausa पोष
Phālgun फाल्गुन
माघ
1600
1100
| 1050
1000
1100
1050
४० तओ पुणो जच्चकणगलहि-पइटिअं, समूहनीलरत्तपीअमुक्किलसुकुमालल्लसिअ-मोरपिच्छकयमुद्धयं, अहिअसस्सिरी, फालिअ-संखक-कुंद-दगरय-रयय-कलसपंडुरेण मत्ययत्येण सीहेण रायमाणेण रायमाणं भित्तुं गगणतलमंडलं चेव ववसिएणं, पिच्छइ, सिवमउ मारुअलयाहयकंपपाणं, आइप्पमाणं जणपिच्छणिज्जरूवं ॥ ८ ॥ ४० ॥
40. Tai puno jacca kanaga latthi-paitthiam, samuha nilaratta-pia-sukkila - sukumālullasia-mora - picchakayamuddhayam, ahia-sassiriam, phalia---cankhanka-kunda-dagaraya-rayaya kalasa panduréņa, matthayatthéņa sîhéņa rāyamāņépa, rayamaņam bhittum gagaņa tala mandalam, céva vavasiéņam picchal, siva-maua-mārua-layahaya-kampamapam, aippamānam, janapicchanijja rūvam (8) 40
40. Then, again, she saw a very beautiful large flag, of a form delightful to beholders, hoisted on a long staff of excellent gold surmounted at its top by a tuft of assorted, soft, wavy, peacock-feathers of dark-blue, red, yellow, and white colour; the flag, decorated with the figure painted at its upper-most part of a splendid lion, as white as फालिय Phālia स्फटिक Sphatika, Crystal, संख Sankha. concha, अङ्क Anka, the Anka-stone, कुन्द Kunda (Jasmine flowers), दगरय Dagaraya, Spray of water, or a silver jar, and which was jumping as it were to pierce the vault of the sky; the flag, which was always shaking on account of gentle breezes of delightful wind. (8) 40.
11

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४१ तओ पुणो जच्चकंचणुज्जलंतरूवं, निम्मलजलपुनमुत्तमं, दिप्पमाणसोई, कमलकलाव-परिरायमाणं, पडिपुन-सव्व मंगलकभेष-समागम, पवररयणपरिरायंत-कमलद्विअं, नयणभूसणकर, पभासमाणं सव्वओ चेव दीवयंतं, सोमलच्लीनिभेलां, सव्वपावपरिजिअं, सुभ, भासुरं, सिरिवरं, सव्वोउअसुरभिकुसम-श्रासत्तमल्लदाम, पिच्छइ, सा रययपुनकलसं ॥ ९ ॥ ४१ ।।
41. Taö puņo jacca kancaņujjalantarüvam, nimmala jalapunnamuttamam, dippamana soham, kamala kalava - parirāyamānam, padipunna-savva-mangalakabhéa-samāgamam, pavararayana-parirayanta-kamalatthiam, nayana-bhusanskaram, pabhāsamānam, savvak céva divayantam, soma lacch!-nibhelanam. savva pāva parivajjiam, subham, bhāsuram, sirivaram, savyoua-surbhi kusuma-āsatta malladamam, picchai, să rayaya punna kalasm. (9) 41
___41. Then, again, she saw a full silver vase, filled with pure water; of an appearance as bright as that of excellent gold; most excellent; of shining beauty, looking excessively beautiful by the band of lotuses; the meeting place of all kinds of perfectly auspicious things; standing on a lotus exceedingly brilliant with most excellent jewels; the vase delightful to eyes; of unique Tuetre; illuminating decidedy in all directions; an abode of pleasant good Fortune; absolutely free from all Inauspiciousness; splendid; brilliant; extremely beautiful; the vane with a wreath of fragrant flowers of all seasons placed ( round its neck ) (9) 41.
४२ सओ पुणो रविकिरणतरुणबोहिअसहस्सपत्तसुरभितरपिंजरजलं, जलचरपदरपरिहत्यगमच्छपरिभुज्जमाणजलसंचयं, महंतं जलंतमिव कमलकुवलय-उप्पल-तामरस-पुंडरीयोरु-सप्पमाण-सिरिसमुदएणं रमणिज्जरूवसोभ, पमुइअंत--भमरगण-मत्तमहुअरिंगणुकरोलिज्झमाणकमलं, कायंबग-बलाहय-- चक्क-कलहंस-सारस-गविय-सउणगणमिहुण-सेविजमाणसलिलं, पउमिणिपत्तोवलग्ग-जलबिदुनिचर्याचत्तं, पिच्छइ। सा हिअय-नयण-कंतं, पउमसरं नाम सरं, सररुहाभिरामं ॥ १० ॥ ४२ ॥

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42. Taö puņo, ravi kiraņa taruņa bohia sahasen patta surabhitara pinjara jalam, jalacara pahakara parihatthaga maccha paribhujjamāņa jala sancagam, mahantam jalantamiva kamala -kuvalaya - uppala – tāmarasa-pundariyoru-sappamāşı - siri samudaéņam ramanijjaruva-sobham, pamuianta-bhamara gana matta mahuari ganukkarolijjhamāņa-kamalam, kāyambaga-Lalāhayacakka-kala hamsa-sārasa-gavviya-sauņa gana mihuņa--sévijjamānasalilam, paumiņi -- pattovalagga --- jalabindunicayacittam, picchai tā biaya-nayana-kaniam, panmasaram nāma garam, sararubā-bbirāmam.(10) 42
42. Then again, she saw a lake named voet Podma-sara, the Lotus Lake-adorned with lot uses and pleasant to the heart and eyes; the lake whose reddish yellow water was rendered exceedingly fragrant by large lotuses (having thousand petals) expanded by ibe rays of the rising Sun, and was full of a multitude of aquatic animals; and whose store of water was comfortably enjoyed by fishes; the lake which was large, and seemed to be blazing, as it were, by the extensive and widespreading mass of beauty of A kamala, Day-Lotuses (opening by the rays of the Sun), I Kuvalaya, Blue-lotuses (opening at night ) Fra Utpala, Red lotuses, HTA Támarasa Large lotuses Nelumbium Speciosum), and guest# Pundarika (White lotus); the lake whone beauty of form was delightful; the lake with lotuses liked by mutitudes of delighted drones and intoxicated honey-making bees; the lake whose water was resorted to by multitudes of proud pairs of birds such as 17 Kādamba, a kind of goose with dark-grey wings, 21 Balāka, a kind of crane, a Cakaravāka, Ruddy goose Foie Kalahamea, Royal swaa, and Arce Sārasa, Indian Crane (Aradea Sibirica), and the lake which was adorned by water-drops on lotus-leaves (appearing like pearls ) 42.
४३ तओ पुणो चंदकिरणरासिसरिससिरिवच्छसोहं, चउगमणपवद्धमाणजलसंचयं, चवलचंचलुच्चायप्पमाण-कल्लोललोलंततोयं, पडुपवणाहय-चलिअचवल-पागढतरंग-रंगतभंग--खोखुममाण-सोभंत-निम्मल-उकड-उम्मो

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सहसंबंध-धावमाणावनियत्त-भासुरतराभिरामं, महामगरमच्छ-तिमि-तिमिहिलि निरुद्ध-तिलिति लिया-मिघाय-कप्पूरफेणपसरं, महानईतुरियवेगसमागयभम-गंगावत्त-गुप्पमाणुचलंत-पञ्चोनियत-मममाणलोलसलिलं, पिच्छा, खोरोयसायरं सा रयरयणिकरसोमवयणा ॥ ११ ॥ ४३ ॥
43. Taö puņo canda kirana rāgi sarisa siri-vacchasoham caugamanı pavaddhamāņa jala suncayam, cavala -cancaluccāyappamāņa-kallola lolanta toyam, padupavaņābayn - calia - cavalapāgada taranga-ranganta bhanga - khokhubbhamāra - sobhantanimmala-ukkada ummi-saha sambar.dha-dhāvamāņa - niyattabhåsuralarabhiraman, mahā magara maccha - timi - timingiliniruddha - tilitiliyābbidhāya - kappurapbéna pasaram, mabā nai turiya véga samāgaya bhama-Gargāvatta-guppamāṇuccalanta-pacconiyata - bhamamāņa lola salilam, piccchai, khiroya s&yaram, sā raya rayaņikara soma vayaņā ( 11 ) 43.
43. Then, again, she whose face was as placid as the Autubanal Moon, saw the Milk-Ocean the beauty of whose central portion resembled that of the mass of the rays of the Moon, (being very wbite in the middle ); whose mass of water went on increasing immensely in all the four directions, and whose water moved to and fro by exceedingly resiless and high waves; the milk-ocean, which appeared spendid, as well as, extremly delightful by virible rushing and ever-changing wapes set in motion by sharp wind, by tossing waves, and by waves accompanied witb highly agitated, graceful, oransparent and whirling breakers; the milk-octan, with disfuned, camphorwhite foam produced by the lashing (of tail) of warc Mahā magara, Huge marine-monsters, Fret: Matsyāḥ, Fishes, fafa Timi, Whale, farafas Timingila, Fabulous sea-monster, faut: Niruddhāh, a variety of marine monster, and farsfarc: Tilltilikāḥ, Spotted sea-monsters; the milk-ocean with agitated rolling water, which rose high up and fell down with whirling motion on account of the trad Gangāvarata, a whirling resembling the whirling of th: water of the Ganges produced

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by the confluence of the vehement and highly speedy waters of great rivers. (11) 43.
४४ तओ पुणो तरुणसूरमंडलसमप्पहं दिप्पमाणसोहं उत्तमकंचणमहामणिसम्हपवरतेय अट्ठसहस्सदिप्पंतनहप्पईवं, कणगपयरलंबमाण-मुत्तासमुज्जलं, जलंतदिव्वदामं, ईहामिग-उसभ-तुरग-नर-मगर-विहग-बालग-किंनर-हरु -सरम-चमर-संसत्त-कुंजर-वणलय-पउमलय-भत्तिचित्तं, गंधव्वोपवजमाणसंपुत्रघोस, निचं, सजलघणविउलजलहर-गजियसदाणुनाइणा देवदुंदुहि महारवेणं, सयलमवि जीवलोयं पूरयंत, कालागुरु-पवरकुंदुरुक-तुरुकडझंतमाणधूपवासंग-मघमघंतगंधुद्धआमिराम, निचालोअं, सेअं सेअप्पमं, सुरवरामिराम, पिच्छद सा साओवभोगं, विमाणवरपुंडरीयं ॥ १२ ॥ ४४ ॥
44. Tao puro tarupa sura mandala samappaham, dippamāņa soham, uttama kancaņa mahämani-samūba pavara Téya attha bahashssa dippanta nahappaivami, kaņaga payara lamba mana-mutiãsamujjalam, jalanta divva dāmam, īhämiga-usabha turaga-nara-magara---vihaga-vālaga -kinnara --ruru-sarabham camara-~-samsatta--kunjara-vanalaya- .-paumalaya---bhatticit:am, gandhavvopavajjamāna-sampunna ghosam, niccam. sajala ghane viula jalahara gajjiya saddanunăină déva-dundubi-malāravenam sayalamavi jivaloyam pūrayantam, kālāguru-pavara kundurukketurukka-dajjhantamāna dhūva vāsanga-maghamaghanta gandhud dhuabhiraman, niccāloam, sham séappabham, suravarābhiiamam, picchai, sã sāövabhogam, vimāņavarapundariyam. (12) 44,
___44. Then, further, she sees a celestial abode, the most excellent among the best of its kind, like the white lotus ( among flowers ), with a brilliancy equalling the disc of the rising Sun, and of a brightly shining beauty. The brilliancy of its one thousand and eight splendid columns inlaid with best gold and a mass of precious jewels, diffused light like a bright heavenly lamp. It appeared delighıful by long hangin rows of pearles fixed to gold sheets and by brilliant divine flowergarlands ( hanging there). It was decorated with paintings of

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wolves, bulls, borses, huinan beings, crocodijes, birds, serpents, Kinnara gods, RuruA Kind of deer, CA Sarabha, An octoped wild animal which can even carry an elephant on its back, a Camara ( A kind of deer resembing a buffalo, the hair of whose tail is used for making chowries,) huntng dogs, elephants, forest-creepers, and lotus plants. It was full of the sound of songs and divine musical instruments, and the constant din of the great roar of the divine drum imitating the souud of roaring of extensive dense rain-clouds, filled with water pervading the entire world of living beings. It was charming on account of the fragrant fumes spreading out from the burning of FITTE Kālāguru (A kind of black alve used as an incense), excellent se Kundurukka, (Olibanum, a kind of fragrant yellow gummy exudate used as an incense), que Turukka-Gum Benzoin,-and burning incense and scenter powders. It had continuous light, was white, of bright lustre, pleasing to the best of gods, and affording enjoyment and happiness.
४५ तो पुणो पुलग-वारद-नील-सासग-ककेयण-लोहियक्ख-मरगयHATTIS-Tronix-eviti-A11-GM- 09aitaulfo महियलपइट्टियं गगनमडलंतं पभासयंत, तुंगं, मेरुगिरिसभिगासं, पिच्छइ, सा रयणनिकररासि ॥ १३ ॥ ४५ ॥
45. Taö puņo pulaga-vérinda-nila-sāsaga - kakkéyaya-lohiya kkha-naragaya-masāragalla-paväla --phaliba-sogandhiya - hamsagabbha-anjana-candappaha-vara rayanehim mahiyala paitthiyam, gagana mandalaptam-pabhāsayantam, tungam, Mérugiri sannigăsam, picchai, să rayapanikara-rāsim. 13. 45.
45. Then, further, she sees a heap of a dense mass of best jewels containing Pulaka, Vajra, Indranila ( sapphires ) Sasyakaratna, Karkétana-ratna, Lohitāksa (a kind of gem, not ruby; very rare ), Marakatis-raina ( emeralds ), Masarayalia ( a variety of sapphires ), Pravala (coral ), Sphatika ( quartz; crystal ),

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Saughandhika-ratna, Hamsagarbha-ratna, Anjana-ratna, and Candrakānta-ratna, resting on the level of the earth and illuminating the end of the sphere of the sky. It was high and resembled Mount Méru. (13) 45.
४६ सिहिं च सा विउलुजलपिंगल-महु-घय-परिसिञ्चमाण-निध्दम धगभगाइय-जलंतजालुज्जलामिरामं, तरतमजोगजुत्तेहिं जालपयरेहिं अन्नुनमिव अणुप्पइन, पिच्छइ, सा जालुज्जलणग-अंबरं व कत्थइ पयतं, अइवेग-चंचलं, सिहि ॥ १४ ॥ ४६॥
46. Sihim ca să viulujjalapinigaia-mahughaya parisiccamāņa niddhūma dhaga dhagãiya --jalantu jālujja lābhirāmum, tara tamajoza jutrèhim jāia-payaréhim annunumiva yuppaionam, picchai, sajalujjalanaga-ambaram-va katthal payantam, aivega-cancalam, sihim. (14) 46.
46. And a Flame of Fire, she sees a fire in vehement motion, fed by abundant pure ghee and yellow honey, smokeless, burning fiercely, and beautiful by its bright burning fiames. The mass of the flames progressively increasing seemed to interpenetrate each other, and seemed to bake The Vauit of the sky in some places by the rising blaze of its flames.
४७ इमे एयारिसे सुभे सोमे पियदंसणे सुरूवे मुमिणे दट्टण सयणमज्ञ पडिबुद्धा। अरविंदलोयणा हरिसपुलइअंमी, ' एए चउदस सुविणे, सव्वा पासेई तित्ययरमाया । जं रयणि वक्कमई, कुच्छिसि महायसो अरहा ॥ १ ॥ ४७॥
47. Imé éyārisé subhé somé piyadain:aņé surūvé suminé datthūņa sayaṇamajjhé padibuddhā 1 Aravinda-loyaņā harisa pulai anzi, Ēé caudalla suviņé savvā pāséî titthayara-māyā,
Jam rayanim vakkamal, kucchimsi mahayaso Arsha. 1 47.

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47. Having seen these such auspicious' attractive, pleasing beautiful dreams, the lotus-eyed queen woke in her her bed with the hair of her body bristilng with Joy.
Every mother of a Tîrthankara sees these fourteen dreams during night in which the illustrious Arhat, enters her womb.
४८ तए णं सा तिसला खतिआणी इमे एआस्वे उराले चउदस महामुमिणे पासित्ता गं पडिबुद्धा समाणी हट्टतुट जाय हिया धाराहयकयंबपुप्फगपि व समुस्ससि भरोमकूवा सुमिणुग्गहं करेइ, करित्ता सयणिज्जामी अन्मुढेइ, अन्मुहिता पायपीढाओ पचोरुहइ । पचोरुहिता अतुरियमचवलमसंभंताए अविलम्बियाए, रायहंससरिसीए गईए, जेणेव सणिज्जे जेणेव सिद्धत्थे खत्तिए तेणेव उवागच्छाइ, उवागच्छित्ता सिद्धत्य खचियं नाहि इटाहि, कंताहि, पियाहिं, मणुण्णाहि, मणामाहि, उरालाहिं, कल्लाणाहि, सिवाहि, धन्नाहि, मंगल्लाहिं सस्सिरीयाहि, हिअयगमणिज्जाहिं, हिमयपल्हायणिञ्जाहिं मिअमहुरमंजुलाहिं गिराहिं संलवमाणी पडिबोहेइ ।। ४८॥
48. Taé ņam sã Tisalā kbattiyāni imé éārūvé cauddaga mahāsumiņé pasittā nam padibuddha samāni hattha tuttha jāva biaya dbārābaya-kayamba pupphangampi va Samussasia -roma küvā sumiņuggaham karel, karittā sayanijjão abbhutthéi abbhuţthittā pāyapidhão paccoruhai, paccorúhittā aturiayamacavalumasambbatāé - avilambiyāė, rayahamsasarisie gaīé jénéva bayanijjé, jépéva Siddharthé khattié, téņeva uvāgacchal, uvāgacchittā Siddhattham khattiya n tāt:im itthāhim, kantāhim, piyāhim, maņuņņāhim, maņāmäbim, urālāhim, kallāņābīm, sivahim, dhannahim, mangallahim, sassiriyahim, hiaya-gamani-- jjahir, hiaya palhāyanijjahim, mia-mahura-manjulahim-girahim samlavamäņi padibohéi. 48.
__48. Then, Ksatrlyani Trisala baving seen these such-like illustrior fourteen great dreams, woke up, and she, glad, contented, till full of joy in her heart, with the hair of her body

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bristling with joy in their pores, like a flower of Kadamba tree (Anthrocephalus Kadamba ) sprinkled with showers of rain, began to recapitulate the dreams Having done 80. she rose up from her bed, and having got up she descended from ber foot-stool. Having descended, neither hasty, nor unsteady, but free from any delusion, without delaying, and with a gait resembling that of a royal swan, she went to the couch where Ksatriya Siddhārtha was. Having gone, she awakened Ksatriya Siddhartha, addressing him with those agreeable, charming, amiable, entertaining, impressive, noble, auspicious, lucky, liberal, prosperous, ornamental, heart-reaching, heart-easing, measured, sweet, and beautiful words.
४९. तए णं सा विसला खत्तियाणी सिद्धत्येणं रन्ना अभणुण्णाया समाणी नाणामणिकणगरयणभत्तिचित्तसि भदासणंसि निसीयइ, निसीइत्ता भासत्या वीसत्था सुहासणवरगया सिद्वत्थं खत्तियं ताहि इहाहिं जाव संलवमाणी संलवमाणी एवं वयासी ॥४९॥
५०. एवं खलु अई सामी ! अन्ज संसि तारिसगंसि सयणिज्जसि वण्णओ जाव पडिबुद्धा, तं जहा-“गय वसह" गाहा। तं एएसि सामी ! उरालाणं चउदसण्डं महामुमिणाणं के मन्ने कल्लाणे फलवित्तिविसेसे मविस्सइ ॥५०॥
49. Taé nam sā Tisalā khattiyāni Siddhatthéņam ranna abbhan inņāyä samāņi nāņāmani-kanaga-rayana-bhatti cittassi bhaddāsaņamsi nisiyai; nisiittā āsattbā vīsatthā subāsaņavaragayā Siddhartham khattiyam tāhim itthāhim jāva samlavaņāņi samlavamāņi évam vayāsi, 49.
50. Évam khalu aham Bāmi! ajja tamsi tārisagamsi sayaạijjamsi vannaö jāva paạibuddhā, tam jahā, "Gaya, Vasaba,' yālā / Tam éésim sami! urālāņam caudasanham mahāsumiņāņam ké manné kallāņé phialavlitivisésé bhavissal. 50.
49. Then, Ksatriyani Trisala, with the permission of King Siddhartha, sat on a state-chair, inlaid with various kinds
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of glittering jewels, gold, and precious stones; becoming refreshed and free from exertion, and sitting comfortably on the excellent chalr; she, addressing Ksatriya Siddhārtha with those agreeable etc words, spoke thus:
50. Indeed, O Lord! I was just now on iny couch (descri. bed before), and I woke up after seeing the fourteen illustrious great dreams, viz An Elephant, a Bull etc. Therefore, O lord ! what, metbinks, will be the auspicious distinguishing attribute of the happy result portended by these illustrious fourteen great dreams!
५१. तए णं से सिद्धत्ये राया तिसलाए खत्तियाणीए अंतिए एयमहं सुच्चा निसम्म हह तुट्ठ जाव हियए धाराहयनीवसुरहिकुमुमचुचुमालइयरोमकूवे ते सुमिणे ओगिण्डइ, ते सुमिणे ओगिहिण्ता ईहं अणुप्पविसइ, अणुष्पविसित्ता अप्पणो साहाविएणं मइपुन्बएणं बुद्धिविण्णाणेणं तेसिं मुमिणाणं अत्थुग्गई करेइ, करित्ता तिसलं खत्तियाणिं ताहि इटाहि जाव (मंगल्लाहि मियमहुर) सस्सिरीयाहि वग्गहि सलवमाणे संलबमाणे एवं वयासी ॥५१॥
५२. उराला गं तुमे देवाणुप्पिए ! मुमिणा दिवा, कल्लाणा गं तुमे देवाणुप्पिए ! सुमिणा दिट्ठा, एवं सिवा धन्ना मंगल्ला सस्तिरीया आरम्गतुष्टि-दीहाउ-कल्लाण-मंगल्लकारगाणं तुमे देवाणुप्पिए ! सुमिणा दिहा, अत्यलाभो देवाणुप्पिए ! भोगलाभो देवाणुप्पिए ! पुत्तलाभो देवाणुप्पिए । मुक्खलामो देवाणुप्पिए! रजलामो देवाणुप्पिए! एवं खलु तुमे देवाणुप्पिए! णवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणराइंदियाणं विकताणं, अम्हं कुलके, अम्हं कुलदीवं, कुलपव्वयं, कुलवडिंसयं, कुलतिलयं, कुलकित्तिकर, कुलवित्तिकर, कुलदिणयरं. कुलआधारं, कुलणंदिकर, कुलजसकर, कुलपायवं, कुलविवद्धणकर, सुकुमालपाणिपाय, अहीणपडिपुनपंचिंदियसरीरं, लक्खणवंजणगुणोववेयं, माणुम्माणप्पमाणपडिपुनमुजायसव्यंगसुंदरंग, ससिसोमाकारं, कंत, पियदसणं, मुरूवं दारयं पयाहिसि ।। ५२ ॥
अत्यलामो पाण-मंगल्लकाना मंगल्ला

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५३. से वि य णं दारए उम्मुकबालभावे विनायपरिणयमित्ते जुन्धणगमणुप्पत्ते सूरे वीरे विकंते वित्थिणविउलबलवाहणे रजवई राया fapie 1142.11
51. Taé nam sé Siddhatthé rāyā Tisalāé khattiyäņió, antié éyamattham Succa nisamma hattha tuttha jāva hiyaé dhārā haya niva surahi kusuma cuncumālaiya-roma kūvé, té sumiņé ogiņbai, té sumine ogiņhittā iham anuppavisai, aņuppavisittā appano sāhāviéņam maipuvyaenam buddhiviņņāņéņam tésim sumiņāņam athuggaham karei, karittā Tisalam khattiyāṇim tābim ițfbāhim jāva mangallāhim miya mahusa ) sassiriyāhim vaggūhim samjavamāṇe samlavamāṇe évam vayāsi. 51.
52. Urālā ņam tumé dévāņuppié ! sumiņā ditthā, kallāņā. ņam tumé dévāņuppié ! sumiņā ditthā, évam sivă, dhannā, mangallā, sassiriya, ārugga-tutthi-dihāu-kallāņa-mangalla kăragāņam, tumé dévānuppié! sumiņā ditthā, atthalābho dévānuppie! bhogalábho dévāņuppié ! puttalābho dévāņuppié ! sukkhalabho dévāņuppié ! rajjalābho dévāņuppié ! évam khala tumé dévāņuppié ! navaṇham māsāņam bahupadipuņņāņam, addbatthamāņa rāimdiyāṇam viikkantāṇam, amham kula kéum, ambam kula-divam, kula-pavvayam, kula-vadimsayam,-kula-tilayam, kula-kittikaram, kula-vittikaram, kula-diņayaram, kula-ādhāram, kula-nandikaram, kula-jasakaram, kuia-pāyavam, kula-vivaddhaņakaram, sukumāla pāņi pāyam abīņa paờipunna pancindiya sariram, lakkhana vanjaņa guņovavéyam, māpumm. āņa paờipunna sujāya savvanga-sundarangam, sasi-somākāram, kantam, piya-damsaņain, surūvam dārayam payābis! 52.
5.1. Sé vi ya nam dāraé umukkabālabhāve vinnãya pari. nayamitté juvvanagamanuppatté sūré viré vikkanté vittbinna viula-bala-vāhaņe, rajjavai rāyā bhavissai, 53.
51. Then, Siddhārtha, after having heard this news from Ksatriyaņi Trišalā and having reflected upon it, he-pleased, contented, with his hair bristling in their pores, with joy at heart, like thu fragrant flower of apo Nipa tree, Nuclea Cada

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mba, sprinkled with showers of rain, fixed those dreams in his mind, and having fixed the dreams, begins to think about their meanings. Having commenced thus, he meditates upon the meaning of those dreams through the medium of his natural innate intellect determined by his superior knowledge. Having done so, he spoke thus to Ksatriyāni Trisalā addressing her repeatedly with those pleasing, ( lucky, measured, sweet ] auspicious words.
52. Noble dreams, o beloved of the gods ! you have seen; auspicious dreams, o beloved of the gods ! you have seen. Thus O beloved of the gods ! you have seen noble, prosperous, Tucky, beautiful dreams, bestowing health, contentment, longlife, luck, and prosperity; O beloved of the gods ! you will acquire wealth; O beloved of the gods ! you will get pleasures; O beloved of the gods! You will have a son; beloved of the gods! You will have happiness; O beloved of the gods ! You will acquire a kingdom. Thus, o beloved of the gods ! After the lapse of nine months and seven and a half nights and days, you will give birth to a lovely, beautiful, handsome child who will become au emblem of our family, a lantern of our family, a support of the family, 3 diadem of the family, a fare Tilaka, An ornament of the forehead for the family, a renowner of the family, a maintainer of the family, a sun In family, a prop of the family, a gladdener of the family, a maker of the fame of the family a shelter of the family, an augme. ntor of the family, a child with tender hands and feet, whose body is furnished with unlacking complete five sense-organs, furnished with lucky marks and signs, and whose handsome body is furnished with all the members which are well-measu. red, well-proportioned, appropriate, perfect, and beautiful, and with a face as calm as the Moon
53. Besides, the child. when he has completed boy--hood, and, after having acquired proficiency in arts and sciences, when he has reached youth, he will become a benevolent, powerful, invincible king-an owner of an extensive large ariny and force.

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५४. तं उराला णं तुमे जाव सुमिणा दिट्ठा दुचंपि तचंपि अणुवूहर, तर णं सा तिसला खत्तियाणी सिद्धत्थस्स रनो अंतिए इयमहं सुच्चा णिसम्म हट्ट - तुट्ट - जाव हियया करयलपरिग्गहियं ( दसनहं सिरसावतं ) जाव मत्थए अंजलि कट्टु एवं वयासी ॥ ५४ ॥
५५. एवमेयं सामी ! तहमेयं सामी ! अवितहमेयं सामी ! असंदिद्धमेयं सामी ! इच्छयमेयं सामी! पडिच्छियमेयं सामी ! इच्छियपडिच्छियमेयं सामी ! सच्चे णं एसमट्ठे से जहेयं तुब्भे वयह त्ति कट्टु ते सुमिणे सम्मं पढिच्छर, पडिच्छित्ता सिद्धत्थेणं रत्ना अब्भणुण्णाया समाणी नाणामणिरयण मतिचित्ताओ भद्दासणाओ अब्भुट्टे, अम्भुट्टित्ता अतुरियमचवलमसंभंताए अविलंबिया राय हंससरिसीए गईए, जेणेव सए सयणिज्जे तेणेव उवागच्छर, उवागच्छित्ता एवं वयासी ।। ५५ ।।
५६, मा मे ते उत्तमा पहाणा मंगला सुमिणा दिट्ठा, अन्नेहि पावसुमिणेहिं पडिहम्मिस्संति त्ति कट्टु देवगुरुजणसंबद्धाहिं पसत्याहिं मंगल्लाहिं धम्मियाहिं कहाहिं सुमिणजागरियं जागरमाणी पडिजागरमाणी विहरइ ॥ ५६ ।।
54. Tamurālā nam tumé jāva suminā ditthā duccampi taccampi aņuvūhai, taé ņam să Tisalā khattiyāṇī Siddhatthassa ranno antié éyamattham succa nisamma haṭṭha-tuttha-jāva hiyaya karayala pariggahiyam [ dasa naham sirasavattam jāva matthaé añjalim kattu évam vayāsī 54.
55. Evaméyam sāmi ! tahaméyam sāmī ! avitahameyam sāmī! asamdiddhaméyam sāmī ! icchiyaméyam sāmi ! padicchiyaméyam sămi! icchiya-padicchiyaméyam sami! saccé nam ésamatthé sé jahéyam tubbhé vayaha tti kattu té sumiņé sammam padicchai, paḍicchittä Siddhatthéņam rannä abbhanuṇṇāyā samāņi nāṇāmaņi-rayaṇa-bhatticit tão bhaddāsaņão abbhuṭṭhéi, abbhuṭṭhitta aturiyamacavalamasambhantae avilambiyae rāyahamsasarisié gaié jénéva saé sayaņijjé téņéva uvāgacchai, uvägacchittä évam vayasi. 55.

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annéhim
56. Ma mé té uttama pahāyā mangalla sumiņā diṭṭhā, pāva-sumiņéhim padihammissanti tti attu dévagurujana sambaddhāhim pasatthāhim mangallahim dhammiyāhim kahāhim sumiņa-jāgariyam jāgarīyam jāgaramānī paḍi-jāgaramāņi viharal. 56.
54. He extolled, twice or thrice, saying you have seen noble etc dreams. Then, having heard the meaning from King Siddhartha and having reflected upon it, Kṣatriyāņi Triśalā, pleased, contented, full of joy at heart etc, brought the palms of her folded hands [in a way to bring the ten nails round the head] in the form of a folded cavity in front of the forehead, and spoke thus:
So,
55. That is so, O master! It is so, O master! It is exactly O master! It is undoubtedly so, O master! It is so desired, O master! It is so accepted, O master! It is so desired and accepted, O master! and she, saying that the meaning is as true as you say, entirely accepted those dreams. Having accepted them, and, being permitted by King Siddhartha, she rises up from the state-chair inlaid with designs of various kinds of jewels and precious stones Having risen up, she goes to her couch with an unhasty, untremulous, unbewildered, un-delaying galt, resembling that of a royal swan, Having gone, she spoke thus :—
56. "Lest these excellent, supreme, auspicious, dreams seen by me, become fruitless by other wicked dreams." So saying, she remained awake practising religious wakefulness and repeated wakefulness, for the preservation of her dreams, by laudatory auspicious religious stories relating to deified gods and worshipful teachers.
५७. तए णं सिद्धत्ये खत्तिए पच्चूसकाळसमयंसि कोडुंबिय पुरिसे सहावे, सहाविचा एवं बयासी ॥ ५७ ॥

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५८. खिप्पामेव भो ! देवाणुप्पिया ! अज्ज सविसेसं पाहिरियं उबढाणसालं गंधोदगसित्तं मुइसमजिओवलितं मुर्गधवरपंचयनपुप्फोक्यारकलियं कालागुरु-पवरकुंदुरुक-तुरुक-डझंतधूवमघमपंतगंधुदुयामिरामं सुगंधघरगंधियं गंधवट्टिभूयं करेह, कारवेह, करित्ता य कारविता य सिंहासणं रपावेह, रयावित्ता मम एपमाणत्तियं खिप्पामेव पञ्चाप्पिगह ॥ ५८ ॥
57, Taé qam Siddhatthé khattié paccūsakālasamayamsi kodumbiyapurisé saddāvéi, saddāvittā évam vayāsī. 57.
58. Khippāmeva bho! dévāpuppiyāl ajja savisésam bahiri. yam uvatthāņasālam gandhodagasittam suisammajjiovalittam sugandhavara-pancavanna-pupphovayaralkaliyam, kalagurupavarakundurukka--turukka--dajjhanta dhūva magha-magbanta gandhudduyābhirāmam, suganddha vara gandhiyam gandhavattibhūyam, karéha, kāravéha, karitta ya kāravittā ya simbăsanam rayāvéha, rayāvittā mama éyamāņattiyam khippāmáva paccappinaha 58.
57. Then, at dawn time, Kşatriya Siddhārtha calls his family-servants. Having called them, he spoke thus:
__58. Quickly, certainly, O beloved of the gods ! to-day more particularly, have the outer council-hall sprinkled with perfumed water, washed, cleaned, besmeared (with cow-dung) furnished with complimentary garlands of excellent fragrant flowers of five colours, beautified with delightfully fragrant smell arising from the burning incense of FTGITTE Kālāguru, (Black aloe,) excellent Kundarukka (benzoin) and Tax* Turuşka. (Olibanum); made fragrant with excellent scented powders and converted as it were into a pastile of perfumed objects, and have it done by others. Having done it and having got it done by others, have a lion-seated throne placed there. Having placed it, quickly report on the execution of this order of mine.
५९. तर ते कोढुंबियपुरिसा सिद्धत्येणं रण्णा एवं वुत्ता समाणा इह-गह-जाव हियया करयल जाव कट्ट एवं सामि त्ति आणाए विणएणं

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वयणं पडिसुणंति, पडिसुणित्ता सिद्धत्यस्स खत्तियस्स अंतिआयो पडिनिक्खमंति, पडिनिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छंति, उवागच्छित्ता खिप्पामेव सविसेसं बाहिरियं उवट्ठाणसालं गंधोदयसित्तसुई जाव सीहासणं रयाविति, रयावित्ता जेणेव सिद्धत्थे खत्तिए तेणेव उवाग च्छंति, उवागच्छित्ता करयल [परिग्गहियं दसनहं सिरसावत्तं ] जाव मत्थए अंजलि कह सिद्धत्थस्स खत्तियस्स तमाणचियं पञ्चप्पिणंति ॥ ५९॥
59. Taé ņam té- kodumbiyapurisā Siddhatthéņam rapņā évam vutcā samāņā hattha-tuttha-jāva biyayā karayala jāva kattu évam sāmitti āņaé viņaéņam vayanam padisunanti, padisunittă Siddhattha sa khattiyassa antiãö padinikkhananti, paļinikkhamittă jéņeva bābiriyā uvatthāņasālā téņéva uvāgacc.hanti, uvāgacchitrā khippāméva savisésam bābiriyam uvațbāņasālam gandhodayasittam suim jāva sībāsaņam rayāvinti, rayāvitta jéņéva Siddhattbé kbattié téņeva uvāgacchanti, uvāgacchittā karayala ( pariggahlym dasanaham sirasăvattam ] jāva matthae anjalim katu Siddhatthassa khattiaāssa tamāņattiyam paccappiņanti 59.
____59 Then, the family-servants, being thus addressed by King Siddhartha, pleased, contented etc at heart, till, the palms of hands etc, saying " Just as your majesty orders” respectfully hear the command. Having heard, they go out from the presence of Ksatriya Siddhartha. Having gone out, they go to the outer council-hall. Having gone, they quickly and more particularly sprinkle the outer council--hall with perfumed water, clean etc place a lion-seated throne. Having placed it, they go to Ksatriya Siddhartha. Having gone, with the palms of hands etc. ( carrying the joined ten nails round the head ] holding the folded cavity (of the hands ) in front of their foreheads, report before Ksatriya Siddhārtha on the execution of his commands. 59,
६०. तए णं सिद्धत्थे खत्तिए कल्लं पाउप्पमाए रयणीए फुल्लुप्प लकमलकोमलुम्मीलियंमि अहापंडुरे पमाए रचासोगप्पगास-किंमुय-मुयमुह

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गुंजद्धराग-बंधुजीवग-पारावयचलण-नयण-परहुअसुरत्तलोअण-जामुणकुसुमरासि-हिंगुलयनिअराइरेगरेहंतसरिसे कमलायरसंडविबोहिए उडियंमि सूरे सहस्सरस्तिमि दिणय रे तेयसा जलंते तस्स य करपहरापरळूमि अंधयारे बालायचकुंकुमेणं खचियव्य जीवलोए सयणिज्जाओ अब्भुटेइ ॥ ६० ॥
६१ सयपिजाओ अब्भुट्टित्ता, पायपीढाओ पचोरुहइ, पञ्चोरुहिता जेणेण अट्टणसाला तेणेव उवागच्छइ, उवागच्छित्ता अट्टणसालं अणुपविसइ, अणुपविसित्ता अणेगवायाम-जोग्ग-वग्गण-वामद्दण-मल्लजुद्धकरणेहिं संते परिस्संते, सयपागसहस्सपागेहिं सूगंधवरतिल्लमाइएहिं पीणणिज्जेहिं दीवणिज्जेहि मयणिज्जेहि बिहणिज्जेहिं दप्पणिजेहिं सबिदियगायपल्हायणिज्जेहिं अभंगिए समाणे, शिल्लचम्मंसि निउणेहिं पडिपुत्रपाणिपाय-सुकुमालकोमलतछेहि अब्मंगण-परिमहणुव्वलण-करणगुणनिम्माएहिं छेएहिं दक्खेहिं पठेहिं कुसलेहिं मेहाचीहि जियपरिस्समेहिं पुरिसेहिं अहिसुहाए मंससुहाए तयामुहाए रोममुहाए चउविहाए मुहपरिक्कमणाए संवाहणाए संवाहिए समाणे, अवगयपरिस्समे अट्टणसालाओ पडिनिक्खमइ ॥१॥
६२. अट्टणसालाओ पडिनिक्खमित्ता जेणेव मजणघरे तेणेव उवागच्छइ, उवागच्छित्ता मज्जणघरं अणुपविसइ, अणुपविसित्ता, समुत्तमालाकुलाभिरामे विचित्तमणिरयणकुट्टिमतले रमणिज्जे न्हाणमंडवंसि, नाणामणिरयणभत्तिचित्तंसि पहाणपीढंसि सुइनिसण्णे, पुप्फोदएहिं अ, गंधोदएहिं अ, उण्डोदएहि अ, सुहोदएहिं अ, सुद्धोदएहिं अ, कल्लाणकरणपवरमज्जणविहीए मजिए। तत्थ कोउअसएहिं बहुविहेहिं कल्लाणगपवरमज्जणावसाणे, पम्हलसुकुमाल-गंधकासाइअलूहिअंगे, अहयसुमहग्यदूसयणसंवुडे, सरससुरभिगोसीसचंदणाणुलित्तगत्ते, सुइमालावण्णगविलेवणे, आविद्धमणिसुबन्ने, कप्पियहार-हार-तिसरय-पालंबपलंबमाण-कडिसुत्तसुकयसोहे, पिणद्धगेविज्जे, अंगुलिजगललियकयामरणे, वरकडग-तुडिय-थंभियभूए, अहियख्वसस्सिरीए, कुंडलउज्जोइआणणे, मउडदित्तसरए हारुत्थयमुकयरइयवच्छे, मुहियापिंगलंगु.
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लिए, पालंव-पलंबमाणसुकयपहउत्तरिज्जे, नाणामणिकणगरयणविमल-महरिह -निउणोवचिय-मिसिमिसिंत-विरइय-मुसिलिट्ठ-विसिह-लट्ठ-आविद्ध वीरव लए, किं बहुणा ? कप्परुक्खएविव अलंकिय-विभूसिए नरिंदे, सकोरिंटमल्लदामेणं छत्तेणं धरिजमाणेणं सेयवरचामराहिं उधुव्वमाणीहिं मंगलजयसहकयालोर-थणेगगणनायग-दंडनायग-राईसर-तलवर-माडंबिय कोडुंबिय मंति-महामंति-गणग-दोवारिय-अमच्च-- चेड--पीढमद्द-नगर-निगमसिद्धिसेणावइ-मत्थदाय-दय-संधिवालसद्धि संपरिखुडे, धवलमहामेहनिग्गए इव गहगणादिप्पंतरिकखतारागणाणमझे ससिन्ध पियदंसणे, नरबई नरिंदे नरबसहे नरसीहे अमहियरायतेयलच्छीए दिप्पमाणे मजणघरामो पडिनिकरखमइ ॥ ६ ॥
६३. मज्जणघराओ पडिनिक्खमित्ता जेणेव बाहिरिया उवद्वाणसाला तेणेव उवागच्छइ, उवागच्छित्ता सीहासणंसि पुरत्याभिमुहे निसीआइ ।।६३ ॥
60. Taé ņam Siddhatthé khattié kaljam pāuppabhāé rayaņie phulluppala-kamala-komalummiliyammi ahāpaņduré pab.hãe rattāsogappagāsa-kimsuya-suyamuha-gunjaddha rāgabandku jīvaga-pārāvaya calana nayana -parahua suratta loaņajāsuaņa kusuma rāsi-hirgulaya - niarāiréga - rebanta sarisé kamalāyara sanda vibohié, utthiyan: mi sūré sahassarāssimsami diņayaré téyasā jalapté tassa ya kara-paharāparaddhammi andhayāré bālāyava kumkuméņam khaciyavva jivalöé sayaņijjāo abbhutthéi. 60.
61. Sayanijjao abbhutthitta payapidhao paccoruhal, paccoruhittä jéņeva attıņa-sālā ténéva ațțaņa-8āla téņeva uvāgacchai, uvāgacchittā attaņasālam aņupavisai anupavisittā anega vāyāmajogga-vaggana---vāmaddana-malla juddha-karanéhim sante parissanté, sayapāgasahassapāgéhim sugandhavaratillamãiébim pīñaņijjéhim dīvanijjéhim mayanijjéhim binhaņijjeSin dappanujjéhim savindiyagāyapalhāyaṇijjéhim abbhangié samāņé tillaçammansi niunéhim padipuņņapāņipāyasukumāla komala

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talehim, abbhangaņa-parimaddanuvvalaņa - karanaguna nimmāéhim, cchééhim, dakkhéhim, patthéhim, kusaléhim, mehāvihim jiyaparissaméhim purisé him aţthisuhāé mansasuhāé tayāBuhāé roma suhaé cauvvihãé suha-parikkamaņāé sambānaņāe sambābié samāné, avagaya-parissame atsaņasālão partinikkhamai. 61,
62. Ațaņa-sālão paļinikkhamittā jóņéva majjaŋagharé tèņeva uvāgacchal, uvăgacchitta majjaņagharam aņu pavisai, aņu pavisittä, samuttajālākulabhitāmé vicitt& maņi--rayana kutt matalé ramanijje nhāṇamandavamsi, nāņāmani-rayana bhatti-cittamsi nbāņapīdhasi suhanisanné, pupphodaebim a, gandhodaéhim a, unhodaéhim a, subodaéhim a, suddhodaéhim a, kallāņa-karaņa--pavara-majjaŋuvihié majjié / Tattha kuua saéhim bahuvibéhim kallāņaga pavara majjaņāyasávarāņe, pamhala sukūmāla-gandha kāsāia lūhiangé, ahaya sumahaggha dusa yana samvudé, sarasa-surabhi--gosisa - candaņāņulitta--gatté, sul māla-vannaga vilévané, āviddha -- mani-buvanne, kappiya hāra addhahăra-tisaraya-pālambamāņa-kadisutta - sukaya - sobé, piņaddhagévijjé, angulijjagalaliya kayābharaṇé, vara kadaga-tudiya thambhiyabhūé, ahiyarūvasassirie, kundala ujjoia āņaņé, mauda ditta siraé, härutthaya sukaya raiya vacché, muddiyə pingalangulié, pālambapalambamāna sukasa pada uttarijjé, Dāņāmaņikanagarayanavimala-mahariha-niuņovaciya-misimisinta-viraiya-susiliţthavisittha-lattha āviddha vira valae, kiin bahuņā? kapparukkhaeviva alankiya-vibbūsié narindė, sa-korinta malladāméņam cchatté-nam dharijjamāņéņam, séya-vara-cămarāhim uddhuvvamăņihim, mangala - jaya - saddakayāloé-anéga ganapāyaga-dandanāyaga - răisara--talavara -- māļambiya-koçumbiya -manti-mahāmantiganaga-dovāriya-amacca-céda-pidbamadda--nagara-nigama-sitthi -Béņāyai-satthavāha-duya-sandhivăla-sanddhim samparivudé, dhavala-mahāınéhaniggaé iva, gahayanadippanta ribikhatārāga.jāņa majjhe, sasivva, piya-damsaņe, naravai narinde naravasahé narasībé abbhahiyarāyatéyalacchié, dippa:nāņé, majjanagharão padinikkhamai. 62

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63. Majjaņagharão padinikhamitrā jénéva bāhiriya uvatthāņasālā téņéva uvāgacchai, uvāgacchittã sībāsaņamsi puratthābhimuhé nisisi. 63.
60. Then, next day, at dawn, with the expansion of blue lotuses and the gentle opening of day-lotuses, with bright morning.light, and the rising of the extremely beautiful Sun-resem. bling the brilliancy of the red Asoka tree, the scentless red blossoms of the Kimbu-a tree, kesudo; "he beak of a parrot, the red half of the Gunja berry ( used as a measure of weight ); the flowers of the Bandhu Jivaka tree (Peotapetes Pho. enicca ); the feet and eyes of the pigeon, the extremely red eyes of the lodian cuckoo, a heap of flowers jāsuaņa popularly known as Jāsuda-China Rose) a dense mass of vermilion-the expander of the forests of lotus-beds, and when the thousand-rayed Sun was shining with bright light, and the darkness was removed by the strokes of its rays, and wben the world of the living was involved in the saffron-coloured light of the early Sun-sbine, Ksatriya Siddhārtha rises up from his couch. 60.
61. Having risen up from the couch, he gets down from the foot-otool. Having got down, he goes to the gymnasiumhall. Having gone, he enters the gymnasium-hall. Having entered it, and becoming fatigued with several gymnastic exercises such as jumping, bending of stretched-out limbs, wrestling, fighting, and being anointed with highly scented oils refined one hundred times or one thousand times (each with a different medicine ) or ( oils costing 100 or 1000 gold coins in their preparation) which nourished the system, promoted digestion, increased manly vigour, strengthened muscles, excited sexual passion, and invigorated all the senses and limbs, he was shampooed by skilful persons with well-formed soft, tender palms of the hands and soles of feet, who were experienced in the best qualities of the art of rubbing the body with oil, massage, and bringing back the oil ( to the surface ); they knew what to do at a particular time, and were Intelligent, foremost, expert, wise and untiring.

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When the king was shampooed by the rubbing beneficial in four ways-agreeable to bones, flesh, skin and hair-and when his fatigue was removed, he left the gymnasium -hail.
62. Having left it, he went to the bathing house. Having gone, he enters the bathing-house. Having entered ic, in a delightful bathing-pavilion charming with round perforated windows latticed with pearl strings and with the ground-floor decorated with designs of different kinds of jewels and precious stones, on a bathing-stool inlaid with designs of varieties of jewels aud precious stones, he sat down comfortably, and bithed himself with water scented with flowers, with water, with perfumes, with warm water, with scared water, and with pure water in accordance with an excellent health-giving method of bathing. When this healthy excellent bathing combined with many kinds of hundreds of auspicious marks ( on the body for warding off evil ) was over, he dried his body with a long-haired, very soft, scented coloured towei, put on new valuable excellent garments, rubbed his body with fresh fragrant autta Gośīrşa, ( a superior kind of sandal-paste ), and anointed himself with sanctific - garlands and decorating pigments. He pui on ornaments of jewels en gold, fitiy adorned himself with weel-arranged necklaces of three strings, half-necklaces ( of nine strings ) and necklace of three strings, a pendant hanging down ( from the neck ) and a loin-girdle. He put on ornainents for neck, for fingers and charming ornaments for hair. His arms were made rigid by. excelleat bracelets and armlets He had splendour of excessive beauty. His face was lighted up by ear-rings and his head by a diadem. His chest, covered with necklaces, delighted well (the beholders ). His fingers looked yellow by his finger-rings. He put on a well-arranged cloth upper garment hanging like a pendant. He put on glittering, well-made well-jointed, excellent, beautiful ST Vīra Valayas, Armlets ( indicative of pride of heroisun ) made of spotless and valuable jewels, gold, and precious stones of various kinds by clover artisans. What more! The king was ornamented and decorated like the age

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Kalpa Vriksa - The Wishing Tree yielding desired objects. An umbrella embellished with wreaths and garlands of flowers of कोरिंट Korinta Tree, was held over him, and he was fanned by white excellent chowries. His appearance was greeted by the auspicious shouting of victory. Surrounded by (a great family of )many chieftains, leaders of troops, kings, princes, knights, collectors, heads of families, ministers, chief ministers, astrologers, chamberlains, counsellors, servants, aids-de-camp, citizens, traders, merchants, generals, leaders of caravans, messengers, and frontier-guards-he,-the king and sovereign of men, a bull (on account of bearing the burden of governing the earth ) and a lion ( a great warrior among men shining with the wealth of additional royal splendour, whose sight is beautiful to behold Ilke the Moon coming out through a white great cloud in the midst of a group of constellations and glittering stars and asterisms, -leaves the bathing-house. 62.
63 Having left the bathing-house, he enters the exterior hall of audience and having entered it, he sits on the lion-seated throne with the face turned towards the East.
६४. सीहासणंसि पुरत्यामिरहे निसीइचा अप्पणो उत्तरपुरथिमे दिसीमाए अहमदासणाई सेयवत्यपच्चुत्थयाई सिद्धत्यक यमंगलोवयाराई रयावेइ, रयावित्ता अप्पणो अदरसामते नाणामणिरयणमंडियं, अहिअपिच्छणिज्जं, महग्यवरपट्टणुग्गय, सण्डपट्टभत्तिसयचित्तताणं, ईहामिय-उसभ-तुरंगनर-मगर-विहग-बालग-किंनर-रुरु-सरभ-चमर-कुंजर-वणलय पउमलयवित्तिचितं अभितरिअं जवणि अंछावेइ, अंछावित्ता नाणामणिरयणमत्तिचित्रं, अत्थरयमिउमसूरगोत्थयं सेयवत्यपञ्चुत्थयं मुमज्यं अंगमुहफरिसगं विसिह तिसलाए खत्तियाणीए महासणं रयावेइ, रयावित्ता कोडंबियपुरिसे सहावित्ता एवं क्यासी ॥ ६४ ॥
६५, खिप्पामेव भी देवाणुपिया! अटुंगमहानिमित्तमुत्तत्यधारए विविहत्यकुसळे मुविणळक्खणपाठए सदावेह, सए णं ते को वियपुरिसा

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सिद्धत्षेणं रमा एवं वुत्ता समाणा हहह जाव हियया करयल जाव afeguita J1 € 4 11
६६. पडिझुणित्ता सिद्धत्थस्स खत्तियस्स अंतिआओ पडिनिक्खमंति, पडिनिक्खमित्ता कुंडग्गाम नगरं मझ मज्झेणं जेणेव मुविणलखणपाढगाणं गेहाई तेणेव उवागच्छंति, उवागच्छित्ता सुवणलक्वणपाढए सदावेति ॥६६॥
64, Sihăsanamsi puratthābhimuhé nisīttā appano uttarapuratthimk disībhãé aţtha bhaddāsaņāim seyavatthapzccuttha yāim siddhattha kaya mangalovayārāim rayẵvới, rayĩvittã appaņo adūra-sämante näņāmaņi--rayamamandiyam. abiapicchanljjam mahaygha-varapallanuggayam sanha-patta bhattisayacittatāņam ībāmiya-usabha --- turaga-nara-magaravihaga vălaga-kinnara- ruru--sarabha -. camara - kunjara-vanalava -paumalaya-bhatti cittam abhhintariam javaslam anchāvéi, anchävittā nāņāmaņl-rayana--bhatti cittam, attam, a!tharaya miu masüra gotthayam, séya vattha paccnithayam, sumauyam, anga suha pharisagam visițbam, Tisalāe khéttiyānié bhaddāsanam rayāvittä, rayāvittā, kyąumbiya purisé sardāvéi, saddāvittā évam vayasi.
65. Khippăméva bho dévāņuppiyā ! ațshanga mahă-nimitta suttattba dhārae, viviba battba kusalé, suviņa lakkhana pādbaé saddāvéha, taé ņam te kodumbiyapurisă Siddhatihenam ranvā évam vutlā samāṇa hattha tuttha jäva hiyagā karayala jāva padisujanti. 65.
66. Padisuņittā Siddhatthassa khattiyaska antiāö paợini. kkhamanti, pașinikkhamittá Kundaggāmam nagaram majjbam majjhéņam jéņéva suvina lakkbaņa pādhayāņain géhālm téņéva uvāgacchanti, uvägacchittā, suviņa labkhaņa pādhae saddāvénti.
64. Sitting on the lion-seated throne with his face to wards the East, on his north-eastern side, he orders eight state. chairs covered with a white cloth, and auspiciously decorated (with white mustard seede ), to be arranged. Havlug ordered

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them to be arranged, Dot too far from himself, and not too near to himneelf, he orders to be drawn an inside-curtain decorated with jewels and precious stones of various kinds, extreinely worth seeing, very costly, and manufactured in a famous town. Its glossy soft cloth was adorned with hundreds of designs and pictures of wolves-bulls-horses-human beingscrocodiles-birds--snakes-Feat Kim-Nara- A kind of Vyantara goda kaowa az kinnara, a Ruru, A kind of deer, Ex Sarabba (An octoped wild animal which can even carry an elephant on its back) The Camara, A kind of deer resembling a buffalo the hair of whose tall is used for making chowries: of elephantsforest-creepers-and lotus-creepers. Having orpered it to be drawn, he orders to be atranged for kşattiyäņi Trišalā am excellent state-chair embellished with designs oí various kinds of jewels and precious stones, covered with a coverlet and a soft pillow, covered with a white cloth, very soft, and of a pleasant touch to the body. Having ordered it to be arranged, he calls the family-servants. Having called them, he spoke thus:- 64
65. Quickly, indeed, O beloved of the gods! call the instructors of the signs of dreams who know the great science of Omens (Augury ) and their meanings in their eight branches, and who are versed in various sciences,
Then the family-sarvants, thus addressed by king Siddhā. rtha, glad, contented, etc with the paims of their hands folded etc, accepted tke words of command.
66 Baving accepted the words of command, they go out of the presence of kratriya Siddhartha, Having gone out, they go right through the town of Kunda-grāma to the houses of instructors of signs of dreams. Having gone, they called the instructors of the signs of dreams.
The following are the eight branches of the Science of Omens;--

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अंगं १ स्वप्नं२ स्वरं३ चैव, मौमं४ व्य न५ - लक्षणे६ ।
उत्पाद७ मन्तरिक्षं च८, निमित्तं
स्मृतमष्टषा ॥ १ ॥
1. Angam 1-Svapnam 2 - Svaram 3-caiva, Bhaumam 4Vyanjané 5-Laksane 6 |
Utpāda 7-mantariksam ca 8 - Nimittam smritamasjadha 1. 1. निमित्तं Nimittam, the Science of Omens ( AuguryPrognostics ) is said to be of eight kinds, viz 1, अङ्गविद्या, Aiga Vidya-Relating to the quivering of the limbs of the body. 2. स्वप्न विद्या Svapana Vidya-Relating to dreams 3. स्वर विद्या Svara Vidya-Relating to the knowledge of sounds produced by various animals at different times. 4 भौम विद्या Bhauma Vidya-Relating to a knowledge of the shaking, trembling, quivering etc, of the Earth. 5. व्यज्जन विद्या Vyanjana Vidya-Relating to marks, moles, etc on the body. 6. लक्षण विद्या Laksana Vidya-Relating to a knowledge of various lines on the palms of hands and soles of feet, and other portions of the body 7. उत्पात विद्या Utpata Vidya-Relating to a knowldege about the occurrence of lightning, falling of stars, meteors, Comets, and other heavenly bodies etc from the heavens, and 8. अन्तरिक्ष विद्या Antarikṣa Vidya-Relating to a knowledge about the disappearance of various planets and their movements.
appearance and
६७. तए णं ते सुविणलक्खणपाढगा सिद्धत्यस्स खचिमस्स कोडुंब अपुरिसेहि सदाविया समाणा हट्ट तुटु जाब हियया, व्हाया, कलिकम्मा, कयको जयमंगलपायच्छित्ता, सुद्धपावेसाई मंगल्लाई वत्थाई पवराई परिहिआ, अप्पमहग्घाभरणालंकियसरीरा, सिद्धत्ययहरिआलियाकयमंगलमुद्धाणा, एसिएहिं गेहेडितो निग्गच्छंटि, निग्गच्छित्ता खतियकुंडग्गामं नगरं मज्झं मज्झेणं जेणेव सिद्धत्थस्स रन्नो भवणत्रखर्डिसगपडिदुवारे तेणेंव उत्रागच्छंति, उवागच्छित्ता भवणवरवर्टिसगपटिदुवारे एगो मिलंति, पगओ मिलित्ता जेणेव बाहिरिया उबट्टाणसाला जेणेव सिद्धत्वे खचिए तेणेव उवागच्छंति, उवागच्छंत्ता करयल जाव अंजलि कट्टु सिद्धत्वं खत्तियं जणं (वेजपणं वद्धविंति ॥ ६७ ॥
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Taé nam té suviņa- lakkhana- pāphaga Siddhatthassa bhattiassa kodumbia puriséhim saddāvivă saraāņā hattha tuttha jāva hiyayš, nhāyā, kaya bali kammā, kaya kouya mangala pāyacchittă, suddha pāvesāim mangalläim vathāim pavarāim parihiā. appa-mahagghā-bharaṇālankiyasarīrā, siddbatthaya harialiyā kaya mangala muddhaņā, saéhim saéhlın généhinco niggacchanti, niggacchittā Khattiya-Kuņďaggāmam nagaram majjham majjhénam jéņéva Siddhattassa ranno bhavaņa vara vadinsaga padiąuvāré téņéva uvāgacchanti, uvāgacchittā bhavaņa vara vadin saga padiduvāré égao milanti, egao militā jeneva bābiriyā uvatthāṇasāls jéņéva Siddhatthé khattié ténéva uvägacchanti, uvagacchittă kara yala jāva anjalim kattu Siddhattham khattiyam jaépam vijaéņam vaddhāvinti. 67.
67. Then, the instructors of the signs of dreams, being called by the family-servants oi kşatriya Siddhartha, ( they ) glad, contented, etc at heart, bathed, gave offering ( to housedeities), did auspicious marks and expiatory acts ( for warding off evil ), put on clean auspicious excellent dress fit for a royal assembly, adorned their bodies with small but very costly ornaments, placed on their heads white mustard seeds and
frans Haritälikā, Durvā grass, and they go out of their own houses. Having gone out, they go right through the ksatriya part of the town of Kunda grāma to the wicket-gate of king Siddhārtha's palace an excellent diadem of its kind. Having gone, they assembled together at the wicket-gate of the excellent diadem-like palace ( and appoint one man as their fore-man, from amongst themselves, the rest following him ). Having united together, they go to the exterior hall of the assembly into the presence of Ksatriya Siddhārtha Having gone, they with the palms of the hands folded etc. and bring ing ronnd the folded hands in front of their foreheads, gave him the greating of victory and triumph. 67.
The instructors of the signs of dreams assembled together near the wicket-gate of the palace of king Siddhārtha. ( and unanimously appointed one man as their fore--man; the rest consented to follow him ).

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Because, it is said:
सर्वेऽपि यत्र नेतारः, सर्वे पण्डितमानिनः । सवें महत्वमिच्छन्ति, तद्वन्दमवसीदति ॥१॥
1. Sarve'pi yatra nétāraḥ sarvé panditamāninah;
Sarvé mahatvamicchanti, tad vrindamavasidati 1.
1. An assemblage, in which all are leaders; all consider themselves as equally wise; and, in which all hanker after greatness,-that-askem-blage perishes.
The Story of five hundred warriors serves as a good example, it runs as follows:
STORY OF FIVE HUNDRED WARRIORS
Five hundred warriors with different shades of temperament, and not agreeable to each other, but paffed up with the pride of their own valour and disrespectful, went to a king with the object of seeking employment under him They were very arrogant considering themselves as “Indras", destitute of any polite behaviour between elders and youngsters, and were quarrelling with each other.
With the object of testiug them, the king, under the advice of his minister, sent only one couch for them. Since they were arrogant, disrespectful, and quarrelsome, they began to fight with one another for the use of the couch during the night. At last, under the false impression that the couch is being used equally by all, they kepti the couch in the centre, kept all their weapons on it, and slept with their feet directed towards the couch.
When informed of the incident of the night by king's servants secrty placed there, the king, thinking that those

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people were arrogant, disrespectful, and quarrelsome, and that so useful service can be ever expected from such insolent persons during the time of wars, peremptorily dismissed them,
The instructors of the Signs of Dreams greeted king Siddhartha with the foilowing benedictory words:
दीर्घायुभव वृत्तवान् भव भव श्रीमान् यशस्वी भव मावान् भव भूरिसत्त्वकरुणादानैकशौण्डो भव । मोगाढयो भव माग्यवान् भव महासौभाग्यशाली भव
पौढश्रीव कीर्तिमान् भव, सदा विश्वोपजीव्यो भव ॥१॥ 1. Dirghayu-r-bhava, vrittavan bhava, bhava Sriman, yatasvi
bhava, Prajnavan bhava; bhuri-sattva-karuna-danaika-taundo
bhava;
Bhogādhyo bhava, bhāgyavăn bhava, mabāsaubhāgyasält bhava, Praudhasri bhava kirtiman bhava sadā visvopajivyo bhava. 1. 1, Be long-lived, be virtuous, be wealthy, be famoum,
Be wise, be passionately fond of strong characı.er, compa. asion and charity:
Be abounding in objects of enjoyment, be lucky, be immen-aoly prosperous,
Be full of royal dignity, be Illustrious, and be always capable of furnishing a maintenance to the entire world. 1.
२. कल्याणमस्तु शिवमस्तु धनागमोऽस्तु,
दीर्घायुरस्तु सुवजन्मसमृद्धिरस्तु । वैरिक्षयोऽस्तु नरनाथ ! सदा जयोस्तु, पुष्पकले च सततं जिनमकिरस्तु ॥ २॥

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2. Kalyanamastu, stvamastu dhanīgamostu,
Dirghayurastu sutajanmasamriddhi-s-astu; Vairikşayo'stu naranātha ! sada jayostu,
Yuşmat kulé ca satatam Jina-bhakti-s-astu. 2.
2. Let there be prosperity, let there be bliss, let there be acquisition of wealth,
Let there be long life, let there be birth of a son and affluence.
Let there be destruction of enemies, O lord of men ! let there be always victory, and
Let there be foramafer Jina-Bhakti, devotion paid to a Tirthankara, in your family, for ever.

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CHAPTER IV
६८. तए णं ते मुविणलक्खणपाढगा सिद्धत्येणं रष्णा वंदियपूय-सफारिय-सम्माणिया समाणा पत्तेयं पत्तेयं पुवमत्येसु महासणेमु निसीयंति ॥६८॥
68. Taé nam té saviņa-lakkhana-pădhagă Siddatthéņam rapna vandiya-puiya-sakkariya-sammaniya-samāna patteyan pattéyam puvvannatthésu bhaddāsaņésu nisīyanti; 68.
68. Then, the interpreters of dreams adored, worshipped, gifted with fruits and clothes, and respected by King Siddhārtha, sit, each, or chairs of state previously arranged.
६९. तए पं सिद्धले खतिए विसलं खत्तियाणि जवणितरियं गयेइ । गविता पुण-फउपडिपुणहत्ते परेणं विणएणं ते मुविणलक्षणपाउए एवं पयासी ॥६९ ॥
७०. एवं खलु देवाणुप्पिया! अज्ज विसला खत्तियाणी संसि वारिसगंसि जाब मुचनागरा ओहीरमाणी मोहीरमाणी इमे एयासवे उरा चदस महासमिणे पासिता गं परिसुद्धा ॥ ७० ॥
___७१. से जहा-"गय बसह" गाहा। एएसिं चासह महामुपिणाणं देवाशुपिया ! उराठाणं के मन्ने कल्लाणे फल-विचिविसेसे भविस्ता ! ७१ ॥

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69. Taè pam Siddhatthé khattié Tisalam khattiyāṇīm javaniyantariyam thāvél ! thävitta pupf - phala - paḍipunna hatthé paréņam viŋaéŋam té suviņa lakkhana - padhaé évam vayāsi. 69.
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10. Évam khalu dévāṇuppiyā! ajja Tisala khattiyāņi tamsi tärisagamsi jāva sutta-jägarā obirmāņi obiramāṇī imė éyārūvé urālé cauddasa mahāsumiņé pāsittā ņam paḍibuddhā. 70.
71. Tam jaha-Gaya, Vasaha-Gāhā; tam éésim cauddasanham mahā-sumiņāņam dévaņupplyā! urālāņam ké manné kallāņe phala-vitti visésé bhavissai ! 71.
69. 70. 71. Then, Ksatriya Siddartha, seats Ksatriyāņi Trisală on a seat behind the curtain, and with his hands full of flowers and fruits, very courteously addressed the interpreters of dreams, thus :---
(King Siddhartha takes flowers and fruits into his hands before narrating the nature of the dreams to the interpreters of dreams with the object of knowing their consequences. ).
[ It is said :

रिक्तपाणिर्न पश्येच राजानं देवतं गुरुम् । निमिचज्ञं विशेषेष, फलेन
फलमादिशेत् ॥ १ ॥
1. Rikta-pāņi r-na pasy écca rājānam daivatam gurum; Nimittajňam viséṣéņa phaléna phalamadiśét. }
1. One should not see a king, a god, a preceptor, and particularly an interpreter of dreams with empty hands because consequence is indicated by the ( nature of) fruits, ]
70. O beloved of the gods! Indeed, to-day when Kṣatriyāṇī Trisalā was half-asleep and half waking-taking a short-napon her enchanting bed, suitable for lucky and meritorius individuals, she woke up, having seen such praiseworthy fourteen great dreams.
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71. Viz-The Elephant, Bull, etc. What, to be sure, O beloved of the gods ! will be the blessed gain or professional acquisition portended by these fourteen praiseworthy great dreams !
७२. तए णं ते सुमिणलक्खणपाडगा सिद्धत्यस्स खत्तियस्स अविए gurugeeter FHA - ferat gratuit si foresta आगिहिता ईई अणुपविसन्ति, अणुपविसित्ता असमभणं सद्धिं संचान्ति संचालिता तेसिं सुमिणाणं लदहा गहियहा पुच्छियहा विणिच्छियहा अहिगयट्ठा सिद्धत्यस्स रणो पुरो सुमिणसत्याई उचारेमाणा उचारेमाणा सिदत्यं खचिय एवं बयासी ।। ७२ ॥
72. Taé nam té sumiņa-Jakkhana-pādhagā Siddhatthassa khattiyassa antié éyamattham socch& nisamma hattha-tuttha jāva hiyayā té dumine sammam ogizhanti, ogiphittă iham anupavisanti, anupavisiitä annamannéņaza saddhim samcălénti, samcālittă tésim sumipāžam laddhatthā, gabiyathā, pucchiyatthā, viņicchiyattbā, ahigayatthā Siddhatthassa ranno puraö samigasatthāim ucсārémāņā uccărém&na Siddhattham khattiyam evam vayasi. 72.
72. Then, the interpreters of drearms, having heard this fact from Siddhārtha Ksatriya, and having known the same in their mind, and being pleased, satisfied, and with their hearts full of joy, ponder over the dreams, and having pondered over them, think about their meanings, and having thought well, diecuss the same mutnally amongst themselves. Having so discussed amongst themselves, the interpreters of the dreams, who have known the meanings of the dreams by their own intellect, who have accepted their meanings after receiving the opinion of others, and who, in case of doubts, solved them by questioning others, and who have thus settled and fully comprehended their meaning, spoke thus to King Siddhārtha repeating verses of the Science of Dreams (in support of their oplnion -

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3
४
अनुभूतः श्रुतो दृष्टः प्रकृते विकारणः ।
स्वभावतः

E
1
समुद्भू-चिन्तासन्ततिसम्भवः ॥ १ ॥
७
देवताद्युपदेशोत्या धर्मकर्मप्रभावजः ।
८
पापोद्रेकसमुत्थच स्वप्नः स्वान्नवधा नृणाम् ॥ २ ॥ युग्मम्
प्रकारैरादिमैः पमि -शुभ शुभोऽपि वा ।
दृष्टो निरर्थकः स्वमः सत्यस्तु त्रिभिरुत्तरैः ॥ ३ ॥
१
2
1. Anubhūtah śruto dristah prakritéśca vikārajah;
B
8
Svabhavataḥ samudbhūta ścintasantatisambhavaḥ 1. 2. Dévatādyupadeśottho dharma-karma-prabhavajah; Papodrékasamutthasca svapnah syanavadhā nrinām 2. 3. Prakārairādimaih sadbhih-raśubhasca śubho'pi vā; Drişto nirarthakaḥ svapnaḥ satyastu tribhiruttaraiḥ 3.
1-2. People have dreams in any of the nine ways. 1. They see, in a dream, things experienced. 2. They see in a dream, things heard of. 3. They see, in a dream, things seen in a wakeful state. 4. They see dreams produced by a disease ( of बात Vāta Wind, पित्त Pitta, Bile, and कफ Kapha, Phlegm ), in a body 5. They see dreams without any visible cause. 6. They see see dreams dreams caused by a series of anxieties. 7, They under the influence of a god. 8, They see dreams caused by the brilliancy of their religious actions, and 9. They see dreams caused by the excess of their evil actions.
3. Out of these kinds of dreams, the first six, either good or bad, are fruitless. The last three either good or bad, bear good or evil fruits.
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रात्रेश्चतुर्यु यामेषु दृष्टः स्वप्नः फलमदः । मासैदशभिः षड्भिस्विमिरेकेन च क्रमात् ॥ ४॥ निशान्त्यपटिकायुग्मे, दशाहात् फलति ध्रुवम् । ag: Tutet fahi At: efa afyay 11 11 पालास्वमोऽमिदृष्टश्च तथाऽऽधिव्याघिसम्भवः ।
मलमूत्रांदिपीडोत्यः स्वप्नः सनों निर्यकः ॥ ६॥ 4. Rātaéscaturşu yāméşu driştah svapnah phalapradah;
Māsal r-dvādaśabhiḥ sadbhistribhirékéna ca kramāt. 4. 5. Niţănfyagbatikāyvgmé dasăbāt falati dhruvam;
Drastaḥ suryoodayé svapnaḥ sadyaḥ phalati niscitam. 5. 6. Málasvapno'hnidrasțasca, tathā ädhi-vyādhi-sambhavah;
Mala-mütrādi-pidotthah svapnaḥ sarvo nirarthakaḥ 6.
4. The dream, seen during the four is Yāmas (perlods of three hours ) of night gives fruit during twelve months, six months, three monihs and one month respectively. ( that is to say, the dream seen during the first quarter of the night, gives fruit during twelve months, the dream seen during the second quarter gives fruit during six months, the dream seen during the third quarter gives fruit during three months, and that seen during the fourth quarter of the night, gives fruit during one month. )
5. The dream seen during the last two restants Ghatikās ( period of forty-eight minutes ) of the night, positively gives fruit during ten days; and the dream seen at the rising time of the Sun, assuredly gives fruit immediately.
6. A series of dreams seen continuously one after the other, a dream seen during daytime, a dream caused by mental affliction or bodily pain, and a dream caused by suppressing the desire to defecate or to urinate are all fruitless.

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115 धर्मरतः समधातुर्यः स्थिरचित्तो जितेन्द्रिय सदयः।
प्रायस्तस्य प्रार्थितमर्थ स्वमः प्रसाधयति ॥७॥ Dharmaratah samadhātu--r-yaḥ sthira-citto jitendriyaḥ sadayah; Prāgastasya prărthitamartham svapnah prasādhayati.
न श्राव्यः कुस्वप्नो, गुर्वादेस्तदितरः पुनः श्राव्यः ।
योग्यश्राव्याऽभावे, गोरपि कर्ण प्रविश्य वदेत् ॥ ८॥ 8. Na trávyah kusvapno gurvādé-staditarah punah śrăvyah;
Yogya-śrāvyābhāvé gorapi karņé praviśya vadét, 8
7. The dream occurring to a man, who is devoted to his religion, who has humours of his body well--balanced, who is steady-minded, who has subdued his senses, aud who is compassionate, mostly accomplishes his desired obieot.
8. A bad dream should not be said out to any body. A good dream should be told to a guru, and any other eldery person. In case, there is no suitable person to whom it can be narrated, it can even be said out into the ears of a cow.
इष्टं दृष्ट्वा स्वप्नं न सुप्यते नाप्यते फलं तस्य । नेया निशाऽपि सुधिया, जिनराजस्तवनसंस्तवतः ॥ ९ ॥ खममनिष्टं दृष्ट्वा सुप्यात् पुनरपि निशामवाप्यापि। नाऽयं कथ्यः कथमपि, केषाश्चित् फलति न स तस्मात् ॥१०॥ पूर्वमनिष्टं दृष्ट्वा स्वप्नं यः प्रेक्षते शुमं पश्चात् । स तु फळदस्तस्य भवेद् द्रष्टव्यं तद्वदिष्टेऽपि ॥ ११ ॥
9. Istam drastva svapnam na supyaté nāpyate phalam tasya;
Néya nisa'pi sudhiya jinaraja-stavana-samstavatah. 9.
10. Svapnamauistam drastvã supyāt punarapi nišāmavāpyāpi;
Nä'yam kathyah kathamapi kéşăncit phalati na tasmát.

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11. Pūrvamaniştam draştvā svapnam yah prékşaté śubham
paścăt, Sa tu phaladastasya bhavéd draştavyam tadvadişté'pi. 11.
9. After seeing a good dream, a wise man should not sleep because, by doing so, he does not obtain the desired fruit of that dream. He should pass the whole night in reciting verses in praise of Tirthankaras
10. After seeing a bad dream, one should sleep again, even if there is no night remaining. He should not also say it out to any one else, and, thereby, it does not bear evil consequences.
11. When a man sees a good dream after seeing first a bad dream, he gets the fruit of the good dream; in the same manner, when he sees a bad dream after seeing a good dream, he gets the fruit of the bad dream.
para apa- fa-gi-Tax--fartfa: 1 युक्तं रथमारुटो, यो गच्छति भूपतिः स भवेत् ।। १२॥
PETIT E-aru-ITATSSHA-a-pagaietara i
79197-81*. gyfater-seafarer: ll P311 12. Svapné mānava-mrigapati-turanga-mātanga-vrişabba-sinbi–
-bhiņ; Yuktam rathamárūdho, yo gacchati bhūpati sa bhavét.
13. Apahăro haya-văraña-yānā' sana-sadana nivasanādinām;
Nripsankā-sokakaro, bandhuvirodhā'-rthahanikarah.
12. The man, who goes, in a dream, riding a chariot yoked to a man, or a lion, or a horse, or an elephant, or a bull or to a lioness, becomes a king
13. If a man sees, in a dream, forcible abduction of his horse, elephant, vehicle, seat, house, and clothes, the dream

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becomes the cause of a fear or apprehension from his king, of sorrow, of hostilities with his relatives, and of pecuniary loss to himself.
यः सूर्य-चन्द्रमसेा- बिंबं ग्रसते समग्रमपि पुरुषः । कलयति दीनाऽपि महीं, ससुवर्णां सार्णवां नियतम् ॥ १४ ॥
हरणं प्रहरण-भूषण - मणि- मौक्तिक- कनक-रूप्य - कुप्यानाम् । धन-मान- ग्लानिकरं दारुणमरणावहं बहुशः ॥ १५ ॥ आरूढः शुभ्रमिमं नदीतटे शालिभोजनं कुरुते । भुङ्क्ते भूमिमखिलां स जातिहीनोऽपि धर्मघनः ॥ १६ ॥ निजभार्याया हरणे वसुनाशः पराभवे च संक्लेश : । गोत्रस्त्रीणां तु नृणां जायेते बन्धुवध-बन्धी ॥ १७ ॥ शुभ्रेण दक्षिणस्यां यः फणिना दश्यते निजभुजायाम् । आसादयति सहस्रं कनकस्य स पञ्चरात्रेण ॥ १८ ॥
surya-candramaso-r-bimbam grasaté samagramapi
14 Yab purusah
Kalayati dino'pi mahîm sa-suvarņām sārņavām niyatam. praharana-bhūśana mani-mauktika
15. Harapam
kanaka
-

rūpya-kupyǎnām;
Dhana-mana-mlānikaram
dāruṇa-maraṇāvaham
16. ārūdhan Subhramibham naditate Sali-bhojanam kurute; Bhunkte beumimakhilām sa jätihino'pi dharma-dhanaḥ.
-
17. Nijabhāryāyah harane vasunāśah parābhavé ca rankleśah; Gotrastriņām tu nriņām jāyété bandhu vadha-bandhau,
bahuśaḥ,
18. śubhréna daksinasyām yah phaninā daśyate nijabhujāyām; Asadayati sahasram kanakasya sa pancarâtréņa.
14. The person who, in a dream, swallows the complete, disc of the Sun and the Moon, positively obtains the earth
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along with its gold and soas, even if he be a pauper, that is to say, he becomes a sovereign of the world.
15. If any one sces, in a dream, the deprivation (abduction) of his weapon, ornaments, gems, pearls, gold, silver, and other metals except gold and silver, that dream, in majority of cases results in loss of wealth and fame, and brings about terrible death.
16. The man, who riding on a wbite elephant. eats rice on the bank of a river, (in a dream ), enjoys the wbole world, becoming pious, even if he be of a low birth.
___17. A man, seeing the abduction of his wife, (in a dream) suffers loss of wealth and property, and seeing humiliation of his wife, suffers mental agony, while a man, seeing. ( in a dream ), the abduction and humiliation of females of his family, meets with the murder or bondage of his kiadmen.
__18. The man, who is bitten by a write serpent on his right arm, in a dream, obtains one thousand gold moburs within five nights.
जायेत यस्य हरणं, निजशयनो-पानहां पुनः स्वप्ने । तस्य नियते दयिता, निविडा स्वशरीरपीडा च ॥ १९ ॥ यो मानुष्यस्थ मस्तक-धरण-भुजानां च भक्षणं कुरुते । राज्यं कनकसहस्त्रं, तदर्धमाभोत्यसौ क्रमशः ॥ २० ॥ द्वारपरिघस्य शयन-खोलन-पादुका-निकेतानाम् । मशनमपि यः पश्यति, सस्याऽपि कलपनाशः स्यात् ॥ २१ ॥ कमलाकर-रत्नाकर-जलसम्पूर्णापगाः मुहन्मरणम् । यः पश्यति छमतेऽसावनिमित्वं वित्तमतिविपुलम् ॥ २२ ॥ अवितप्तं पानीयं, सगोमयं गडुलमोषधेन युतम् । या पिबति सोऽपि नियतं, म्रियतेऽत्रीसाररोगेक॥ २३ ॥

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19. Jāyéta yasya haranam, nljasayanopănahăm punaḥ svapne;
Tasya mriyaté dayitä, mibidā svasarirapidā cam 20. Yo mānusyasya mastaka-caraña-bbūjānām ca bhakşıņam
kuruté.
Rājyam, kanaka--sahasram, tadrdhamāpnotyasau kramasah. 21 Dvāra-parighasya sayana-prénkholana-păduka-nikétānām;
Bhanjanamapi yah paśyati tasyāpi kalatra-nāšan syāt, 22. Kamalākara-ratnākara-jalasampürpapagă auhrud-par&nam;
Yaḥ pastyati labhate’sä-vanimittam vittam ativipulam. 23. Atitaptam paniyam sagomayam gadulamausadhéņa yutam;
Yaḥ pibati so'pl niyatam mriyaté'tisāra-rogéna.
19. The wife of the man, who sees in a dream, the abduction of his bedding and of his shoes, dies; and the person himself suffers severe bodily afliction.
20. The man who, in a dream, eats the head of a man, obtains a kingdom; the man who eats the feet of a man in a dream obtains one thousand gold mohurs; and the man who eats the arms of a man in a dream obtairs five hundred gold mohurs.
21. The man who, ( in a dream, ) sees the breaking of his door-bar, of his bed, of his swinging-board, of his shoes, and of his house, has loss of his wife.
22. The man, who in a dream, sees a lake, a sea, a river full of water, and the death of his friend, obtains much wealth suddenly, without any visible cause.
23. The man who in a dream, drinks very hot dirty water mixed with cow-dung and mixed with medicines, positively dies, suffering from diarrhoea.
cara fayret 7*r-T-48TT-gartal यः विदधाति स्वप्ने, तस्य भवेत् सर्ववो बुदिः ॥ २५ ॥

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120 स्वप्ने इदयसरस्यां यस्य प्रादुर्भवन्ति पानि । कृष्ठविनिष्टशरीरो यमवसतिं याति स त्वरितम् ॥ २५ ॥ आज्यं माज्यं स्वमे यो विन्दति वीक्षते यशस्तस्य । तस्याऽभ्यवहरणं था क्षीरानैव सह शस्तम् ॥ २६ ॥ हसने शोचमचिरात् प्रवर्तते नर्तनेऽपि वषबन्धौ। पठने कलहब नृणा-मेवत् माझेन विझेयम् ॥ २७ ॥ कृणं कृत्स्नमशस्त, मुक्त्वा गो-वाजि-राज-गज-देवान्। सकलं शुक्लं च शुमं, त्वक्त्वा कपास-लवणादीन् ॥ २८ ॥
4. Devasya pratimaya yatra-snapano-pahāra prijadin;
Yo vidadhāti svapné, tasya bhavét sarvato vriddhiḥ 26. Svapne hridaya-sarasyam yasya pradu-r-bhavanti padmanl;
Kustha-vinlsha-sariro yamvasatim yati sa tvaritam. 26. Ājyam prajyam svapné yo vindati vikgyaté yagastasya;
Tasya'bhyavaharaprm vā ktrānnénaiva saha sastam. 27. Hasané socanamacirāt pravartate nartane'pi vadba
bandhau;
Pathané kalahasca nriņāmétat prājnéna vijnéyam. 28. Krişnam kritsnamasastam maktvā go-vaji-rāja-gaja-dévān,
Sakalam suklam ca śubham, tyaktvå kārpāsa-!avāṇādin.
24. The man, who in adream, does pilgrimage to the idol of a god, bathes the idol with water, lays before the idol sweet-meats, fruits, and adorns the idol with clothes, ornaments etc. attains prosperity round.
25. The man who, in a dream, sees lotuses growlug in his heart-region, becomes disabled by leprosy and soon dies.
26. The fame of the person who obtains much clarified butter, in 2 dream, increases, and eating of the same with kşîränna i. e. rice, sugar and milk, is also praiseworthy.

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27. Persons laughing in a dream, become sorry In a short time; persons dancing in a dream, are either killed or sent to jail; persons studying in a dream, suffer from quarrels. It should be known by wisemen.
28. All black chings, except a cow, a bull, a horse, a king, an elephant, and a god, seen in a dream, indicate a bad dream. All white things except cotton-seeds and salt seen in a dream, indicate a good dream.
The man who sees himself climbing an elephant, a cow, a bull, a palace, or a mountain in a dream, acquires greatness.
A man, seeing his body besmeared with foeces lo & dream, becomes healthy. Lamentation in a dream, results in mirth.
A king, an elephant, a horse, gold, a bull, a cow, or one's family-members seen in a dream, indicates prosperity to a family.
A man, seeing himself mounting a palace and taking his dinner there, or seeing himself swimming in a sea, becomes a king, even if he is born in a low family.
One attains victory, by seeing a lamp, flesh, frult, a virgin, a lotus, a canopy, or a flag In a dream.
A man, seeing himself climbing a full-blown tree, heavy with flowers and fruits or climbing a Rāyana tree tru Mimusops Hexandus in a dream, obtains much wealth.
A man, seeing himself mounted alone on a she-ass, a camel, a baffalo, or a he-buftalo in a dream, dies suddenly.
A man enjoying a female clad in a white apparel and with her body anointed with white sandal paste in a dream, obtains wealth of every kind.
The blood of the man, enjoying a female with red clothes and with her body besmeared with red sandal paste, in a dream, dries vi,
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A man, seeing himself mounted on a beap of gems, gold, or lead, in a dream, necessarily acquires Samyag darsana and attains Moksa He Liberation.
दृष्टाः स्वप्ना ये स्वं, प्रति तेऽत्र शुभाशुमा नृणां स्वस्य । ये प्रत्यपरं तस्य, ज्ञेयास्ते स्वस्य नो किञ्जित् ॥ २९ ॥ दुःस्वप्ने देव-गुरून् पूजयति करोति शक्तितश्च तपः ।
सततं धर्मरताना, दुःस्वमो भवति सुस्वप्नः ॥ ३०॥
29. Driştāḥ svapnā pé svam, prāti té'tra śubhāśubhā asinārp Bvasya;
Yé pratyaparam tasya jñéyāsté svassa; no kimcit. 30. Duhsvapne déva-gurān pijayati karotl saktitasca tapab;
Satatam dharma-ratānām-duhsvapno bhavati susvapnah.
29. Persons, seeing good or bad dreams about themselves, obtain, for themselves, the good or evil consequences of those dreams, but the good or evil consequences of good or bad dreams seen by them, about other persons, go to the other persons and nothing to themselves.
30. On getting a bad dream, one should worship one's favourite god and preceptor, and should practise penance according to his own bodily power, because, a bad dream to persons who are constantly devoted to their religious duty, turns out to be a good dream. 30
एवं खलु देवाणुप्पिया! अम्हं सुमिणसत्थे पायालीसं मुमिणा तीसं महामुमिणा, बावत्तरिं सबसुमिणा दिट्ठा ॥ तत्थ णं देवाणुप्पिया ! अरहंतमायरो वा चक्कवट्टीमायरो वा अर्हसि वा चक्कहरंसि वा, गन्मं वकमागंसि एएसिं तीसाए महासुमिणाणं इमे चउद्दस महामुमिणे पासित्ता गं पडिबुज्झन्ति ।। ७३॥
तं जहा-"गय वसह०" गाहा ॥ ७४ ॥

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वासुदेवमायरो वा वासुदेवंसि गन्धं वकमाणंसि एएसिं चउदसण्डं महासुमिणाणं अन्नयरे सत्त महासुमिणे पासित्ता णं पडिबुज्झन्ति ॥ ७५ ॥
बलदेवमायरो वा बलदेवंसि गब्भं वकमाणंसि एएस चउद्दसण् महासुमिणाणं अनयरे चत्तारि महासुमिणे पासिता णं पडिबुज्झन्ति ॥ ७६ ॥
मंडलियमायरो वा मंडळियंसि गर्भ वकमाणंसि एएसि चउदसण् #gıgfquoi Gazi qù gergfqvi anfàm & afegsafa 11 09 ||
73. Evam khalu dévāņuppiyā! amham sumiņasatthé bāyālisam sumiņā, tîsam mahāsumiņā, bāvattarim savva sumiņā Cakkaditthā; tattha nam devānuppiya! Arhanta-māyaro và Arhantamsi vatţi-māyaro vā vã Cakkaharamsi vā gabbham vakkamāṇamsi éésim tîsāé mahāsumiņam imé cauddasa mahāsumiņā pasitta nam paḍibujjhanti 73.
74, Tam Jaha-Gaya Vasaha Gāhā, 74
75. Vasudevamāyaro vā Vasudevamsi gabbham vakkamāņamsi éésim cauddasanham mahāsumiņāņam annayaré satta mabāsumiņé päsittā ņam paḍibujjhanti. 75.
76.
Baladé vamāyaro vā Baladévamsi gabbham vakka māņamsi éésim cauddasanham mahāsumiņāņam annayaré cattāri mahāsumiņé päsittā ņam padibujjhanti. 76.
77. Mandaliyan ayaro vā Manḍaliyamsi gabbham vakkama māņamsi éésim cauddasanham mahāsumiņāṇam annayaram égam mahāsumiņam pasittā ņam paḍibujjhanti. 77.
73. Indeed, O beloved of the gods! There are mentioned, in our Science of Dreams, forty-two ordinary dreams, and thirty great dreams-altogether seventy-two dreams. These, O beloved of the gods! the mother of an Arhat or of a Cakravartin wakes up on seeing the fourteen great dreams out of the thirty great dreams, when the Tirthankara or a soul of a Cakravartin enters the womb of his mother.

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74. They are:-Elephant, Bull etc, Gatha.
75. The mother of a Vasudeva wakes up on seeing any seven dreams out of these fourteen great dreams, when the soul of a Vasudeva enters the womb of his mother.
76. The mother of a Baladeva wakes up on seeing any four dreams out of these fourteen dreams, when the soul of a Baladeva enters the womb of his mother.
77. The mother of a Mandalika i. e, ruler of it province, wakes up on seeing any one dream out of these fourteen great dreams, when the soul of a protege prince enters the womb of his mother.
७. इमे य णं देवाणुप्पिया ! तिसलाए खत्तियाणीए चउद्दस महासमिणा दिट्ठा। तं उराला णं देवाणुप्पिया ! विसलाए खत्तियाणीए मुमिणा दिहा, जाव मंगल्लकारगाणं देवाणुप्पिया ! विसळाए खत्तियाणीए मुमिणा दिहा, तं जहा-अत्यलाभो देवाणुप्पिया ! भोगलाभो देवाणुप्पिया ! पुत्तलामो देवाणुप्पिया! सुक्खलामो देवाणुप्पिया! रजलाभो देवाणुप्पिया! एवं खलु देवाणुप्पिया ! तिसला खतियाणी नवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणं राइंदियाणं विइकंताणं, तुम्हं कुलकेलं, कुलदीवं, कुलपव्ययं, कुरुवासियं, कुलतिलयं, कुलकित्तिकर, कुलवित्तिकरं, कुलदिणयरं, कुलाधारं, कुलनंदिकरं, कुलजसकरं, कुलपायवं, कुलतंतुसंताणविवद्धणकरं, सुकुमालपाणिपाय, अहोगपडिपुण्णपंचिंदियसरीरं, लक्खणर्वजणगुणोववेयं, माणुम्माणप्पमाणपडिपुनसुनायसव्वंगसुंदरंग, ससिसामाकारं, कंतं, पियदसणं, मुरूवं, दारयं पयाहिसि ॥ ७८ ॥
78. Imé ya nam dévāņuppiyă ! Tisalāė khattiyānié cauddaga mahāsumiņā dittbā; tam urālā ņam dévāņuppiyā ! Tisalãé khattiyāņié sumiņā ditthā, jāva mangalla kārgā nam dévānu. ppiyā : Tisalāé khattiyāņié sumiņā ditthã ! Tam jahā-Atthalābho dévāŋuppiya ! bhogalābho dévāņuppiyā ! puttalābho dévānuppiya ! sukkhalabho devapuppiya ! rajjalabho dévānuppiya !; evam

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khalu dévāņuppiyā! Tigalā khattiyaņi navaṇham mãeānam bahupadipuņņāņam addbatthamāņam răimdiyāņam viikkantānam, tumbam kula-kéum kula-dīvam, kula-pavvaym kula-vadimsayam, kula-tilayam kula-kittikaram. kula --vittikaram, kula-diņayaram, kulădhāram kula-nandikaram kulajasakaram, kula-pāyavam, kula-tantu santāņa vivaddhaņakaram sukumālapāņipāyam, abiņa, – padipuņņa - pancindiya --- sarīrain, lakklana-vanjaņa-guņovavéya in, māņummāņappamāņa -- padipuņņa sujāya-sarvanga-sundarangam sasi -somākākram, kantam, piya-damsanam, surūvam dārayam payāhisi, 78.
78. And these, O dévāņuppiyā! Trisalā ! kșatrivāṇi has seen fourteen great dreams. Magnanimous o dévāņuppiyā ! Trisalā ksatriyāni has seen dreams etc. till auspicious etc. O dévāņuppiaa ! Trišalā kşatriyani has seen dreams. That is to say :--You will have gain of riches, O dévāņuppiyā ! you will have gain of objects of enjoyment, Odévāņuppiyã ! you will have gain of a son, Odévāņuppiyā ! you will have gain of happiness, O dévāņuppiyā ! you will have gain of a kingdom, 0 dévāņuppiya ! certainly, dévāņuppiyā ! on the completion of nine months and seven days and a half, Trišajā Ksatriyāņi will give birth to a lovely, and beautiful son, with a serene face resembling the Moon, and having a charming look, a son-who would be like a flag in your family, who would be like a diadem in your family, who would be like a mountain in your family, who would be like a mark ( on the forehead ) of your family, wbo would be the source of spreading the fame of your family, who would be the supporter of your family, who would be like the Sun in your family, who would be a prop of your family, who would be the cause of spreading the glory of your family, who would be a shelter, like a tree, of your family, who would be the cause of lengthening the race of your family, whose bands and feet would be very tender, who will have a beautiful body endowed with five sensess, which would be without any defect, and perfect, and a body which would be embellished with most a uspicious marks and signs, and with virtuous qualities and a handsome body of measured dimensions and well-developed.

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७९ से वि य णं दारए उम्मुक्कबालभावे विण्णायपरिणयमित्ते जोवणगमणुप्पत्ते भूरे वीरे विकंते विच्छिण्ण-विउलबल-वाहणे, चाउरंत चक्कवट्टी रजवई राया भविस्सइ, जिणे वा तेलुकनायगे धम्मवरचाउरंत 999 a 18 11
79. Sé vi ya nam dāraé ummukkabālabhave viņņāya pariņayamitté jovvaņagamaņuppatté, sūré, vire vikkanté vicchiņņa -viulabala-vābané, căuranta cakkavattī rajjava rāyā bhavissal, Jiņé vá télukkanāyagé dhammavara-căuran'a cakkavatti, 79.
79. Besides, that boy, when he has left boyhood (i-e when he becomes eight years old), will have his intellect quite ripe, and will acquire all sorts of knowledge; and when he has attained youth, in due course of time, he will be an exceedingly liberal man, and will possess ability to fulfil the work undertaken by him, he will be a brave warrior on the battle-field, and will be powerful in conquering the regions of other kings; he will have an extensive army-force and numerous vehicles; he will become the lord of a kingdom extending till the ends of four directions (ie, three seas and Mount Himavanta); or he will become a Jina-the lord of the four fold excellent Dharma. Just as a Cakravartin conquers the ends of the fou: directions, and is hence, superior to all other kings, in the same manner, that boy, will become a Jina with superabundant powers, ( among other propagators) of religion, or he will become a leader of the Three Worlds (who has put an end to wandering in the four Gatis or forms of existence includirg Naraka Gati ) by the excellent weapon of Dharma. 79.
EXPLANATION OF DREAMS. The consequences of each individual dreain are explained thus:
1. By seeing an elephant with four usks, he will promul gate four forms of Dharma viz Dāna 1, Śîla no, Tapa , and Bhava ara.

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2. By seeing a bull, he will now the seed of Perfect Knowledge in Bharata Kşétra.
3. By seeing a lion, he will protect the forest of religious persons from the ravagen of wicked elephants in the form of love, natred etc.
4. By seeing Śrî Dévî sftaret the Goddess of Wealth, he will give Vārşika Dāna, arför ya the giving of gifts for one year, previous to Dīkšā, and enjoy the prosperity of a Tirthankara.
5. By seeing a wreath of flowers he will be fit to be held up at the top of the three worlds,
6. By seeing the Moon, he will gladden the Universe.
7. By seeing the Sun, he will be ornamented by a bright disc behind his head.
8. By seeing a flag, he will be ornamented by the anger of Dharma.
9. By seeing a Kalasa 50,-an auspicious jug,-he will remain on the top of the palace of Dharma,
10. By seeing a lake of lotuses, he will truly walk on gold lotuses placed in front of his feet by attendant gods.
11. By seeing a sea, he will be the receptacle of the gem-like Kévala jñāna.
12. By seeing a celestial car, he will be worshipped even by Vaimanila वैमानिक gods
13. By seeing a heap of gems, he will have walls of precious stones.
14. By seeing a smokeless flame, he will purify the souls of religious persons.

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The aggregate fruit of the fourteen dreams is that he will occupy of the top-most portion i-e the Siddha Sila-of the region of Loka.
८०. तं उराला णं देवाणुप्पिया ! तिसलाए खत्तियाणीए सुमिणा दिहा, जाव आरुग्ग-तुहि-दीहाउ-कल्लाण-मंगलकारगा गं देवाणुप्पिया ! तिसलाए खचियाणीए मुमिणा दिहा ॥ ८०॥
80. Tam uraia ram dévānuppiya! Tisalas khaitiyanis sumina dittha, java arugga-tutthi-dthāu-kallapa-maigalla kāragă ņam dévānuppiyā! Tigalāé khattiyāņié sumiņā ditthā.
80. Therefore, O beloved of the gods! Trisala Kratriyant bas seen praiseworthy dreams, etc. O beloved of the gods ! Trisalā Kşatriyāni has seen the dreams conducive to, health, contentment, long life, happiness, and good fortune. 80.
८१. तए णं सिद्धत्ये राया तेसि मुविणलक्खणपाडगाणं अंतिए एयमटं सोचा निसम्म हह-तुटु [ चित्तमाणदिए पीईमणे परमसोमसिए हरिसवसविसप्पमाणहियए करयल ] जाव ते सुविणलक्खणपाढए एवं वयासी ॥ ८१॥
८२. एवमेयं देगणुप्पिया ! तहमेयं देवाणुप्पिया ! अवितहमेयं देवाणुप्पिया! इच्छियमेयं देवाणुप्पिया ! पडिच्छियमेयं देवाणुप्पिया ! इच्छिय-पडिच्छयमेयं देवाणुप्पिया ! संच णं एसमटे से जहेयं गुन्भे वयह त्ति कट्ठ ते मुमिणे सम्म पडिच्छइ । पडिच्छित्ता ते सुविलक्खणपाढए विउलेणं असणेणं पुष्फ-वत्य-गंध-मल्लालंकारेणं सकारेइ सम्माणे।। सकारिता समाणित्ता विउलं जीवियारिहं पीइदाणं दलइ, दलइत्ता पडिविसज्जेइ ॥ ८२॥
81. Tas nam Siddhatthe raya tésim suvina-lakkhanapādhagānam antié éyamattham soccă nisamma battba-tuttha

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cittamāņandié plīmaņé paramasomanasié harisavasa-visappa-māņa hiyayé karayala jāva té sumina - lakkhaņa - pidhar évam vayāsi. 81.
82. Évaméyam dévāņuppiyā ! tabameyam dévānuppiyā avitahameyam dévāņuppiyā | icchiyaméyam. dévaņuppiy: padicchiyaméyam d évāņuppiyā ! icchiya-padicchiyamoyau dévāņuppiyā I saccé ņam esamațýhé sé jahéyam tubbhé vayaba tri kattu té sumiņé sammam padicchai / padicchitta té suviņalakkhana-pădhaé vluléņam asaņéņam pupe-vattha-gandhamallā-lankāréņam sakkāréi sammāņéi / sakkarittā sammāpitt: viulam jîviyārlham pîīdāņam dalai, dalaittă padivisajjéi. 82.
X1. Then, King Siddhārtba, having heard the meaning o the dreams from the interpreters of dreams, and having fixed the same in his mind, became astonished, contented, etc. hin heart expanding with joy. He made an anjall (1. e. brought his folded hands in such a way, as to bring the ten nalls ol his hands together, in froat of his forehead), and moving them in a circular way, addressed the interpreters of dreams thus:
82. It is so, O beloved of the gods! O beloved of the gods It is exactly as you have said, O beloved of the gods! It is se desired by me, o beloved of the gods ! It is so accepted by me, O beloved of the gods ! It is so desired and accepted by me, o beloved of the gods! the meaning of the dreams told by you, is exactly as true as you have said. So saying, he carefully accepted the meaning of the dreams; and having accepted it, he honoured the interpreters of dreams with abundant foodmaterials, flowers, clothes, scented powders, garlands, and Ornaments, and respected them politely with sweet words; having honoured and respected them, he gives them gists which will maintain them during their whole life, and having given them gifts, he permitted the interpreters of the dreams to go. 82.
८३. तए णं से सिद्धत्ये खत्तिए सीहासणाओ अन्मइ ।

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अन्धहित्ता जेणेव विसा खनियाणी अवणियंतरिया तेणेव उवागह उवागडिछत्ता विसलं खत्तियाणि एवं वयासो---11८३ ॥
८४. एवं खलु देवाणुप्पिए ! पुषिणसत्यंसि पायालीसं सुमिणा, दौस महामुमिणा, जात्र गर्ग महामुमिणं पासित्ता से पडिबुज्झन्ति ॥ ८४ ॥
८५. इमे अणं तुमे देवाणुप्पिए ! चउद्दस महासुमिणा दिवा, ते उराला जे तुमे सुमिणा दिहा, भाव मिणे वा तेलुकनायणे धम्मवरचाजरंत चकवट्टो ॥ ८५॥
83. Tae nam se Siddhatthe khattle Bihāsanao abbhufte/ abbhuthittā jeņéve Tisalā khattiyāņi ja vaniyanlariyā ténéva uvagacchai; uvāgacchitra Tisalam khattinim evam vayasi. 83.
84. Évam khalu dévānuppié ! sumiga-satthamsi bāyālisam Bumina, tisam maba-sumina, java egam maha 'sumiyam pasitta nam padibujjhantl. 84.
85. Imé a pam tume dévānuppie ! cauddasa mahāsumina ditthā, tam urālā ņam tumisă sumiņā dițfhá jāva Jiņé vā telukka nayage dharama-vara-cauranta-cakkavatti 85.
83. Then, Siddhartha ksatriya gets up from his seat, and goes to the place where Trišală ksatriyanî was behind the curtain, and having gone there he audresses Trišalā ksatriyāni thus:
84. Indeed, o beloved of the gods! "in the Science of Dreams, there are forty-two ordinary dreams and thirty great dreams," upto the mother of 4 mandalika i. e. ruler of a province, wakes up on seeing any one out of these fourteen great dreams." 84.
85. "O beloved of the gods ! you have seen these fourteen great dreams. Therefore, o beloved of the gods ! you have seen these praise - worthy dreams, up to, will become a Jina, the lord of the four-fold excellent Dharma.

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८६. तप णं सा विसळा स्वत्नियाणी पयमहं सुच्चा निसम्म दह-तुह Gia feeen scudo ara à gìùvi asi qfèsʊg || 68 ||
20. fefesa, fugção com astyone agrot zvarafor- रयणमत्तिचित्ताओ महासणाओ अभुट्ठे । अन्भुट्ठित्ता अतुरियमचवलमसंभंतार अविलंबियाए रायहंससरिसीए गईए जेणेव स भवणे तेणेव वामच्छर, उवागच्छित्ता सयं भवणं अणुपविट्ठा ॥ ८७ ॥
86. Taẻ ņam sā Tisalā khattiyāņî éyamaṭṭham succā nisamma hattha tuttha jāva hiyaya karayala jāva té sumiņam sammam paḍicchai 86.
87. Padicchittā, Siddhatthépam ranņā abbhaṇuņṇāyā nānāmaņi-rayana-bhatti-citião bhaddāsaņão abbhu
avilambi
samāņi -tthéi;
abbhuṭṭhittä aturiyamacavalamasambhamtǎé -yaé raya-haṁsa-sarisie gaïé jénéva saé bhavané ténéva uvāgacchai, uvagacchitta sayam bhavanam anupavittha. 87.
86. Then, Trisalā kṣatriyāņi having heard this meaning of the dreams, and having considered well the meaning of the dreams in her mind, pleased, contented, full of joy in her heart, and having brought her folded hands in front of her forehead, in such a way, that the ten nails of her hands meet, and having moved the folded hands in a circular manner, accepts the meaning of the dreams fully. 86.
87. Having accepted the meaning of the dreams with the permission of king Siddhartha, she rises from the seat beset with different kinds of gerns and precious stones, and having risen up, she goes to the place where her palace is, with a gait devoid of quickness, with a gait devoid of bodily activity, with a gait devoid of anxiety, and with a gait "free from pauses in the middle, and with a gait resembling that of a royal swan, and having geme, enters her palace 87.
८८. जप्यभि च णं समणे भगवं महावीरे तंसि रायकुलंसि

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साहरिए, तप्पसिंह च णं बहवे वेसमणकुंडधारिणो तिरियजंभगा देवा सकवयणेणं से जाई इमाई पुरा पुराणाई महानिहाणारं भवन्ति, तं जहापहीण सामियाई, पहीणसेउयाइं, पहीणगोचागाराई, उच्छिन्नसामियाई, उच्छिन्नसेउयाई, उच्छिन्नगोत्तागाराई, गामाऽऽगर - नगर - खेड - कब्बड - मडंब ---दोणमुह - पट्टणाssसम - सबाह- सन्निवेसेसु, सिंघाडएस वा, विएस वा, चक्के वा, चच्चरेषु वा, चउम्मुहेसु वा, महापदेसु वा, गामट्ठाणेसु वा, नगरद्वाणे वा, गामनिद्धमणेसु वा नगरनिद्धमणेसु वा आवणेस वा, देवकुळेसु वा, सभासु वा, पचासु वा, आरामेसु वा, उज्जाणेसु वा, ade वा, वणसंडेसु वा, सुसाण - सुन्नागार - गिरि-कंदर - संति - सेलो- वहाण - मवण-गिहेसु वा सिन्निक्खित्ताई चिट्ठन्ति ताई सिद्धत्थ रायभवणंसि साहरन्ति ॥ ८८ ॥
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88. Jappabhaim ca nam Samané Bhagavam Mahaviré rāyakulamsi saharié, tappabhaim ca nam bahavé Vésamana-kunda-dhāriņo tiriyajambhagā dévā Sakkavayaṇégam sé jāim imim pură purāṇāim mahā-nihāṇāim bhavanti, tam jahā-pahina-sāmiyăim, pahina séuyāim, pahina-gottāgāraim, ucchinna-gottāgārāim,
ucchinna-sāmiyāim,
ucchinna -séuyāim, gāmā-"gara-nagara-khéda--kabbada--madamba--doṇamuha-patt
tamsi
-aņā-"sama sambāha-sannivésésu singhāḍaésu vă tiẻsu vā, cau-kkésu vā, caccarésu vā, caummuhésu vā, maha -pahésu vā, gāmatthānésu vā nagara tthānésu vā gāma-niddhamanésu vā, nagara-niddhamaņésu vā, āvaņésu vā, déva-kuléau vā, sabhāsu vā, pavāsu vā, ārāmésu vā, ujjānésu vā. vanésuvā, sandésu vā, susāna-sunnāgāra-giri-kandara-santi-sélo-vatthāna— bhavana- gihdsu vā sinnikkhittaim citṭhanti tāîm -raya bhavanamsi sāharanti. 88.
vaga

88. Commencing from the time when Śramaga Bhagavan Mahāvira was brought to the royal palace (by Hariņégaméși,) the Tiryag-jrambhaka gods, obeying the orders of Vaiśramaņa or Kubéra, ( who was ) under orders from Sakréndra, bring to the palace of King Siddhartha, the great treasures as were placed under-ground by their owners for a
Siddhattha
For Private Personal Use Only

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very long time, such as great treasures which have become bereft of their owners; great treasures which are not taken care of and to which no adition was made every year because their owners have left them, and great treasures placed by persons whose frmily-members and houses have left them; great treasures whose owners have died without a survivor; great treasures which were not taken care of and to which no addition was made year because such persons have died; and great treasures placed by persons whose family-members and houses have become quite extinct; great treasures hidden in Gāma a villages which are surrounded by hedges of thorns on four sides, and where there is an annual tax; great treasures bidden in Agara R Mines which are sources of iron, copper, and other metals; great treasures hidden in Nagar aire towns, which have a high-walled fortress and paved roads, and which are free from any tax; great treasures hidden in Kheda u or a place surrounded on all sides by a high wall of mud; great treasures hidden in Kabbada - bad towns; great treasures hidden in Madamba 5 towns which have villages on the four sides at a listance of two Koshes; great treasures bidden in Drona Mukha stora towns accessible both by water and by land; great treasures hidden in Pattana ten towns accessible either by water or by land; great treasures hidden in Asama TEH Aśrama BTWTH Places of pilgrimage or of dwellings of hermits; great treasures hidden in Samvāba fare places suitable for hoarding up corn grains ( i. e. thrashing - place ); great treasures hidden in Sannivesa afatete places suitable for camping caravans, multitudes of pilgrims, and armies; great treasures hidden in place of a triangular shape; great treasures hidden in places where three roads meet; great treasures hidden in places where four roads meet; great treasures hidden in places where many roads meet; great treasures hidden in places with doors on four sides; great treasures hidden under public roads; great treasures hidden in places where there were villages before, but which became de - populated; great treasures hidden in places where there were towns

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before, but which have become de-populated; great treasures hidden under drains of villages; great treasures hidden under drains of towns; great treasures hidden in shops; great, treasures hidden in temples of gods; great treasures hidden in audiance-halls or inns where travellers have their own cooking; great treasures hidden in places where water is supplied to thirsty passers-by without any charge; great treasures hidden in gardens; great treasures hidden in pleasure-gardens Dear a town where people go for amusement in hot season; great treasures hidden in forests containing numerous trees of one variety; great treasures hidden in forests containing excellent trees of various kinds; great treasures hidden in burning or burial places; great treasures hidden in deserted houses; great treasures hidden In caves of mountains; great treasures hidden in places erected for meditacion; great treasures hidden in buildings carved out from mountains or in assembly - halls of kings; great treasures hidden in bu'ldings of house-holders; -all these great ireasures having been placed in these different localities by miserly persons. 88.
INCREASE OF GOLD AND WEALTH.
८९. जं स्यणिं च णं समणे भगवं महावीरे नायकुलंसि साहरिए तं रयणिं च णं तं नायकुलं हिरण्णेणं वडित्या, सुवण्णेणं वडित्या, धणेणं धन्नेणं रज्जेणं रट्टेणं बलेणं वाहणेषं को सेणं कोडागारेणं पुरेणं अंतेउरेणं जणवएणं जसवाएण वडित्या ! विपुलधण-कणग-रयण-मणिमोत्तिय-संख-सिलपवाल-रत्तरयण-माईएणं, संतसारसावइज्जेणं, पीइसक्कार समुदएणं अईव अईव अभिवट्टित्या ॥ तए ण समणस्स भगवमो महावीरस्स अम्मा-पिऊणं अयमेयारूवे अभत्यिए चिंतिए पत्विए मणोगए संकप्पे समुप्पमित्या ! ८९ ॥
९०. जप्पभिइ च णं अम्हं एस दारए कुच्छिसि गब्भत्ताए वकते, तप्पभिई च णं अज्हे हिरण्णेणं वडामो, मुवण्णेणं वडामो, धणेणं घन्नेणं बड़ामो, जाव संतसारसावइज्जेणं पीइ-सकारणं अईव अईव अभिवडामो।

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ते जया ण अम्ह एस दारए जाए भविस्ताइ तया गं बम्हे एयरस दारगस्स एयाणुरूवं गुण्णं गुणनि'फन्नं नामधिज्ज करिस्सामो " बद्धमाणु" for II 8011
89. Jam rayaņim ca ņam Samapé Bhagavam Mabăvire Nāya - kulamsi sãharié tam rayanim ca tam Nāya - kulam hirannéņam vaddhitthā, suvaņņéņam vaļļhitthă, dhanepam dhannéņam rajjénam, ratthénarn, baléņam, vähápéņam, kose-nam, kottbågāréņam, puréņam, anteurenam jänavaépam jarà väénam vaddhitthā, .vipula dhama-kanaga-rayaņa - mani - mottiya
sankha - sila - ppavala - ratta tayapamaiéņam, sants sära sāvaijjéņam, pii-sakkāra-samudaéņam, aiva sīva abbivaçobitthā; tad ņam Samaņasša Bhagavão Mahavirassa ammā - piūpam ayaméyārūvé abbhatthie cintié patllé paithié maņogaé sapkappe samuppajjitthā 89.
90. Jappabhalm ca ņam amhamn esa däraé kucchimsi gabbhattāė vakkantė, tappabhaim ca ņam amhé hirannéņam vaddbāmo, jāva santa sāra sávaljjéņam pil-sakkāréņam aiva aiva abhivaddbāmo, tam jayā ņam amham ésa dārayé jáé bhavissai tayā ņam amhé éyassa dāragassa épāņurūvam guņņam gupa-pipfannam nāmadhijjam karis&mo“ Vaddbamānu ”tti. 90
89. From the night, during which framana Bhagavas Mahāvîra was brought to the Jńāta-knla g o the family of Siddbārtha, there occurred in the family, an increase of silver or gold not made into ornaments, of gold ornaments, of wealth (which is of four kinds 1. Articles like fruits, flowers which can be counted 2. Articles like molasses, which can be weighed. 3. Articles like butter, oil, and salt which can be had by measure, and 4. Articles like cloth which can be had by measuring with feet and yards); of corn (like wheat, rice, varieties of pulse ), of kingdom, of countries; of army-forcés (such as elephants, horses, chariots, and warriors i of vehicles

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(such as carts, donkeys ); of cash-treasures; of ware-houses of curn; of towns, of haréms, of towns-people and fame. Besides, there occurred in the family, a very great increase of Vipula Dhana fago gur Expansive wealth such as cows, buffaloes. etc; of gold un-manufactured or made into ornarnents; of gems; of precious beads; of pearls; of conches; (with right-hand Turnings), of titles from kings; of corals; of red sem -- rubies and other valuable articles, and of the really existing (not imaginary ) valuable articles, and of gifts given by relatives out of love and respect Then, a weli-meditated desirable mental idea occurred in the mind of the mother and father of Śramaņa Bhagavān Mabăvira, which was of the following nature:
90. From the time this boy of ours took the form of a foetus in the womb of his mother, we have acen an increase of our silver, and gold' of wealth, and corn; we have seen & very great Increase of our really existing valuable articles, and of the gifts given to us by relatives out of love and respect; therefore, when this our child will be born in conson. ence with this incidence, we shall call him by the excellent name of Vardhamāna, a nam: derived from and hence acquired on account of his qualites.
IMMOBILITY OF THE FOETUS. ९१. तए ण समणे भगवं महावीरे माउअणुकंपणहाए निचले निष्फंदे निरयणे अल्लीण-पल्लीण-गुत्ते आवि होत्या ॥ ९१ ॥
91. Taé nam Samaņé Bhagavam Māhāviré mãu aņukampa. natthaé niccalé nipfandé niréyaņé alliņa-pallina-gutté āvi hotthā. 91.
91. Then, Sramana Bhagavān Mahāvira, out of devotional sympathy for his mother, "Lest my movements in the womb be hurtful to my mother" or as some say, with the object of teaching others their duty of devotion towards their parents remained immovable, and being immovable, became entirely free from movements, and, as such, became perfectly steady;

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became absorbed in meditation by contracting porcions of his body; became greatly absorbed in meditation by contracting his limbs, and thereby became perfectly hidden. 91,
A poet says:
एकान्ते किमु मोहराजविजये मन्त्रं प्रकुर्वन्निव ध्यान किश्चिदगोचरं विरचयत्येकः परब्रह्मणि । कि कल्याणरसं प्रसाधयति वा देवो विलुप्यास्मक
रूपं कामविनिग्रहाय जननीकुक्षावसौ वः श्रिये ॥१॥ 1. Ēkānté kimu Moharāja vijayé mantram prakurvanniva,
Dhyanam kimcidagocaram viracayatyékaḥ Parabrahmani; Kim kalyāṇarasam prasādlhayati vă devo vilupyåtmakam Rūpam kāmavinigrabāya jananikuksavanau vaḥ Srige. 1.
1. Is Śramaņa Bhagavān Mabăvira thinking of effecting a Mantra for the purpose of conquering the Supreme Lord of Fascination (by remaining) in a secret place. Or, is he alone by himelf, engaged in an incomprehensible meditation about the Supreme Beiug ? Or, is h: accomplishing the process of making gold for the purpose of thorougbly defeating Kāma-déva 19 the God of Love-Cupid -by contractiug portions of his body and his limbs in the womb of his mother ? May such śramana Bhagavän Malāvira be for your welfare 1 91.
LAMENTATIONS OF TRISALA-DEVI.
९२. तए णं तीसे तिसलाए खत्तियाणीए अयमेयारूवे जाव संकप्पे समुप्पजित्था । हडे मे से गब्भे ? मडे मे से गम्भे ! चुए मे से गम्मे ! गलिए मे से गन्भे ! एस मे गम्भे पुधि एयइ, इयाणि नो एयइ ति कट्ठ ओहयमणसकप्पा चिंतासोगसागरं संपविट्ठा, करयलपल्हत्यमुही अट्ट ज्माणोवगया भूमीगयदिहिया झियायइ ।
92. Tae mam tîsé Tisalāe khartiyāņié ayaméyārūvé jāva samkappé sami.,pajjitthā -Hadé mé sé gabbbé ? Maạé mé bé
18

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gabbné 1 Cus mé sé gabbhe! Galié mé sé gabbhó p esa me gabbbé puvvim épai, iyāṇim no éyai tri kattu ohayamana-samkappa. cintāsoga-sāgaram sampavittha, karayala-palhattha muhi attajjnānovageyā bhūmigayaditthiya jhiyāyal, i.
92. Thereupon, ar. idea of the under-mentioned nature Arose is the mind of Trišala ksatriyāņi-]s my foetus removed (by any wicked god ?) or is my foetus dead ? or Has my foetus aborted ? or Has my foetus dropped away in a liquid form! Because, this foetus of mine was making movements before, but now it does not at all tremble. With such ideas in her mind, Trišalā kşātriyāni, with greatly distressed mind, drowned, as it were, in a sea of sorrow, with her face resting on the palms of her hands, engrossed in evil meditation, and with her eye-sight directed to the ground, began to think thus:
सत्यमिदं यदि भविता, मदीयगर्मस्य कथमपीह सदा । निष्पुण्यकजीवानाभवधिरिति ख्यातिमत्यभवम् ॥१॥ या चिन्तारत्नं न हि नन्दति माग्यहीनजनसदने । नापि च रत्ननिघानं, दरिद्रगृहसंगती भवति ॥२॥ कल्पतर्मरुभूमौ न प्रादुर्भवति भूम्यमाग्यवशात् । न हि निष्पुण्यपिपासित-नृणां पीयुषसामग्री ।। ३ ।।
1. Satyamidam yadi bhavita, inadiya garbhasya kathamapiha tada;
Nişpunyaka-jīvānāmavadhiriti khyātimatyabhavam. 2. Yadva cintaratnam na hi nandati bhagyahina-janasadane;
Nāpi ca ratna-nidhanam, darıdra-graba-sangati bhavati. Kalpataru-r-Marubhumau na pradu-r-bhavati bhāmyabhagyavasar: Na bi nispunyapipäsita-driņam piyūṣa-samagri.

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1. If the event of an unhappy accident happening to my foetus, turns out to be true, then, I will be known as the foremost among unfortunate persons
2. Or, Cintamaņi Ratna feaufor T-a gem supposed to yleld to its possessor every thing wanted) does not really rejoice in the house of an unfortunate person; and a treasure of gems does not associate with the house of a penniless man.
3 Besides, the Kalpa Vriksa petak the Wishing Tree capable of yie!ding whatever is desired -does not grow on the soil of Mārwār on account of the ill-luck of the country, In the same manner, unfortunate thirsty people, do not acquire the means of obtaining Nectar
ET! fort! ferre ! fa, fik het Haaaaa? यन्मे मनोरथतरु-मूलादुन्मूलितोऽनेन
118 11 आत्तं दत्त्वाऽपि च मे लोचनयुगलं कलंकविकलमलम् । दत्त्वा पुनरुहालित-मधमेनाऽनेन निधिरत्नम् ॥५॥ आरोप्य मेरुशिखरं, प्रपातिता पापिनाऽमुनाऽहमियम् ।
परिवेष्याऽऽप्याकृष्टं, भोजनमाजनमलज्जेन । ६ ॥ 4. Hã ! Dhig ! Dhig ! daivam prati kim cakré téna sata'a
vakréna;
Yanmé manoratha taru-r-mūladumūlito'anéna 4, 5. Attam dattvā'pi ca mé, locana-yugalam kalanka-vikala
malam; Dattvā punaruddālita-madhaménā'nèna nidhiratnam. 5. Aropya Méruśikharam, prapātitā pāpinā'munā'haniyam; Parivésyā'pyākriştam bhojanabhājana-malajjéna 6.
4. O 1 Fie on Destiny, Fie on Destiny? What has the eternally crooked Fate done! It has uprooted the tree of my best desires. 4.

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5. The Vile Fate, after giving me a pair of spotless eyes, has pulled them away, and, after giving me a heap of valuable gems, has snatched it away. 5.
6: Ah ! the Cruel Fate, after raising me up to the top of Mount Méru, has tbrown me down. Oh! the Shameless Fate after serving me a dish of food, has taken it away. 6.
यद्वा मयाऽपराद्धं, भवान्तरेऽस्मिन् मवेऽपि किं? धातः!। यस्मादेवं कुर्वन्नुचिताऽनुचितं न चिन्तयसि ? ॥ ७ ॥ अथ किं कुर्वे ? क च वा गच्छामि ? वदामि कस्य वा पुरतः ? दुर्दैवेन च दग्धा, मुग्धा जग्धाऽधमेन पुन ः ॥ ८ ॥
7. Yadvă mayā'parāddham bhavāntare'smin bhave'pi kim dhātaḥ
Yasmādévam kurvannucitā' nucitam na cintayasi ? 8. Atha kim kurvé ! kva ca vā gacchămi ? vadāmi kasya vā purataḥ Durdaivéna ca dagdhā mugdbā jagdha’dbaména punah 8.
7. O Destiny ! What offence have a committed in this life or in previous iife ? that you do not even think of propriety or improriety of such a wicked action 7
8. Ah! What can I do now? Where can I go ? and before whom can I speak out? The Wicked Fate has burnt me; I am quite innocent; the Vile Fate has eaten me up. 8.
किं राज्येनाऽप्यमुना ? किं वा कृत्रिमसुखैविषयजन्यै ?। किं वा दुकूलशय्या-शयनोद्भव-शर्महर्येण ? ॥९॥ गजवषमादिस्वप्नैः सूचितमुचितं शुचिं त्रिजगदय॑म् ।
त्रिभुवनजनासपत्नं, विना जनानन्दिमृतरत्नम् ॥ १० ॥ 9. Kim rājyénā pyamuna? kim vā kritrima sukhai-r-vişayajanyain;
____Kim va dukālasayya-Sayanodbhava-sarmahārmyépa! 10. Gaja-vrisabhādi-svapnaih Eucitamucitam sucim trijagadarcyam;
Tribhuvanajanäsapatnam vină janānandisutaratnam. 10.

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9-10. Without the excellent son, who is worthy, pure, ana fit to be worshipped by the Three Worlds, and whose advent was fore-told by the fourteen great dreams, such as an Elephant a Bull etc; who is unique among the living beings of the three worlds and who is pleasing to all living beings what is the use of this kingdom to me, or of these artificial sensual pleasures or of this palace with the comfort of sleeping on a silkbedding.
तदरे ! दैवत! किमुप-स्थितोऽसि दुःखामिगहनदहनाय ? । भवतोऽपराधविधुरां, किं मां पति धरसि वैरिधुरम् ॥११॥ धिक् संसारमसारं धिग् दुःखल्याप्तविषयसुखळेशान् ।
मधुलिप्तखङ्गधारा-छेहनतुलितानहो ललितान् ॥ १२ ॥ 11. Tadare ! dalvata! kimupasthito'si duhkhāgni - gahana
- dabanāya !;
Bhavato'parādhavidhurām klm mām prati dharasi vairidhuram. 11. 12 Dhik samsaramasaram, dhig ! duhkha vyāpta visaya sukha
lesan%3B Madhuliptakhadga dhara-lehana tulitā naho ! lulitān.
11. Therefore, O Fate ! Why are you prepared to burn me terribly, by the fire of misery? 0 Fate! Why do you bear animosity towards me who is quite innocent to you.
12. Fle ! to the Worthless Samrata, Fle ! abso to the lot of painful and trasitory sensual pleasures which are like licking the edge of a sword besmeared with honey.
यद्वा मयका किञ्जत, तथाविधं दुष्कृतं कृतं कर्म । पूर्वभवे यद् ऋषिभिः, मोक्तमिदं धर्मशास्त्रेषु ॥ १३ ॥

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पमु-पक्खि-माणुसाणं, बाछे जो विहु विओभए पावो। सो अणवच्चो जायइ, अह जायइ तो विवजिज्जा ॥ १४ ॥
13. Yadvă mayaka kimcit, tathāvidham duskritam kritam
karma;
Pūrvabhavé yad-rişibħiħ, proktamidam dharmaśāstréşu. 14. Pasu-pakkhi-māņusāŋam, bālé jo vi hu vioaé pāvo;
So anavacco jāyai, aha jäysi to vivajjijjä. 14.
13 14 Or, I mu:t have done some wicked actions in my previous lives, because it is said by wise persons in Diarma Sãstras:
14. The wicked person who separates the offsprings of lower animals, birds and of human beings from their parents, does not have any progeny, and if he at all has any progeny, il dies.
तत्पडका अया किं त्यक्ता वा त्याजिता अधमबुद्धया ।। लघुवत्सानां मात्रा समं वियोगः कृतः किं वा ॥१५॥ तेषां दुग्धापायो-ऽकारि मया कारितोऽथवा लोकैः । किं वा सबालकोन्दुरु-बिलानि प्रपूरितानि जलैः ॥१६॥
15 Tatpaddıkā mayā klin tyaktā vă tyājitā ad!lama buddhya !
Laghuvatsānám matrā samam viyogaḥ kritaḥ kim vå. !5. 16. Tešām dugdhăpăgoskāri mayā kāsito'tkavä lokaiḥ ?
Kim và sabxlakondurabilāni prapiritni jalaih. 16.
15. Did I, out of mean intellect, separate the young ones of a buffaloe from her? Or did I get thein separated by others ? Or, did I bring about separation of young calves from their mothers ? 15.
16. Or, did I make an impediment of milk to young heifers or did I cause that impedimen; to be created by other persons? or did I fill up with water, the holes of mice occupied by their young ones. 16.

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कि कीटिकादिनगरा-युष्णजलप्लावितानि धर्मषिया ?। किंवा काकाण्डानि च, धर्मकृते स्फोटितानि मया ? ॥ १७ ॥ किं वा साण्डशिशून्यपि, खगनीडानि पातितानि भुवि ? ।
पिक-शुक-कुर्कुटकादे-लिवियोगोऽथवा विहितः ॥ १८ ॥ 17. Kim kitikādinagara-nyusnajala-plavitāni dharmadhiya ?
Kim vā kākāndāni ca, dharmakrité sphotitaŭi mayā ! 17. 13. Kimi vā sändasiśūnyapi, khaganidāni prapātitāni bhuvi ?
Pika-suka-kurkutādé r bālaviyogothavă vihitaḥ ? 18.
17. Or, did I fill up holes of ants with warm water in my previous life believing it to be a charitable work ( out of Ignorance ) ! Or, did I burst the eggs of crows for sake of religion !
18. Or, did I feil down on ground, the nests of birds with the eggs and young ones contained in them? Or, did I separate the young ones of cuckoos, parrots, cocks etc, from their parenta ? 18.
किं वा पालकहत्या-ऽकारि सपत्नीसुताथुपरि दुष्टम् । चिन्तितमचिन्त्यमपि वा कृतानि किं कामणादीनि ? ॥ १९ ॥ किं वा गर्मस्तम्भन-शातन-पातनमुखं मया चक्रे ? ॥
तन्मन्त्र-मेषजान्यपि, किं वा मयका प्रयुक्तानि ? ॥ २० ॥ 19. Kim và bālakahatyākāri sapatnsgutādyupari dustam;
Cintitama cintyamapi vā kritāni kim kāmaņādīni ! 16 20. Kim va garbhastambhana - satana - patana - mukham maya
cakré ? ; Tanmantra-bhesajanyapi, Kim va mayaka prayuktāni 1 20.
19 Or, did I kill bables ( in my previous life ) ! or did I contemplate evil thoughts towards the progeny of my co-wise or did I practise witch-orast etc, intentionally or un-intentionally ?

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20, Or did I bring about arrest, abortion or desruction etc. of foetus, or did I practise Mantras or medicines in such efforts ?
अथवा भवान्तरे किं मया कृतं शीलखण्डनं बहुशः ?।
यदिदं दुःखं तस्माद् , विना न संभवति जीवानाम् ॥ २१ ॥ यतः-कुरंद-रंउत्तण-दुष्मागाइ, बंज्झत्त-निंदू-विसकन्नगाई ॥
लहांत जम्मंतर भग्गसीला, नाऊण कुन्जा दढसोलभावं ॥ २२ ॥
21. Athava bhavāntare kim maya kritam sila-khandanam ___bahusah ?;
Yadidam dukham tasmād, vidă na sambbavati jivānām, 22. Yatah -Kuranda- randattana - dubbhagai vanjjhat-nindu
visakannagai; Jammantare khandia sîlabhāvā, ažūņa kujjā dadha sila bhavam. 22.
21. Or, could I have practised debauchery very often In my previous lives 1 Because such a calamity cannot be possible to people, without it.
32. Because it is eaid in the Sastras-“Widowhood, child. widowhood, misfortune, barren-ness, the state of giving birth to dead infants, and the condition of a girl in which her betroibed busband die before marriage, are result of debauchery practised in previous lives Knowing, therefore, right conduct, should be steadfastly observed."
एवं चिन्ताऽऽक्रान्ता, ध्यायन्ती म्लानकमलसमवदना । दृष्टा शिष्टेन सखी-जनेन तत्कारणं पृष्टा ॥ २३ ॥ मोवाच साश्रुलोचन-रचना नि:-श्वासकलितवचनेन । किं मन्दामागधेया बदामि ? यज्जीवितं मेऽगात् ॥ २४ ॥ Ēvam cintākrāntā dhayāyantî mlánakamala -sama-radanā, Drista śiştena sakhi-jnéna, tatkāraṇam prişță.
23.

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24. Provāca sasrālocana-raranā nihsvasa-kalita-vacanena;
Kim mandabhāgyadhéyā vadāmi ? yajjîvitam mé agāt. 24
23. On seeing Tritilā ksatriyāņi, thus deeply engrossed in anxiety and in a contemplating mood, and with a faded face resembling a withered lotus, her clever female companions, asked her the cause of it.
24. Then, Triglā mātā, full of tears in her eyes, said with deep Bight:--"What can an unfortunate person like myself, say ! O friends ! my life has gone."
मख्यो जगुरथ हे सखि ! शान्तममंगलमशेषमन्यदिइ । गर्भस्य तेऽस्ति कुशलं, न वेति वद कोविदे ! सत्यम् ॥ २५ ।। सा पोचे गर्भस्य च, कुशले किमकुशलमस्ति मे सख्यः । इत्याशुक्त्वा मूर्छा-मापन्ना पति भूपीठे ॥ २६ ॥ शीतलवात-प्रभृतिभिरुपचारैर्बहुतः सखीभिः सा । संपापितचैतन्योत्तिष्ठति विलपति च पुनरेवम् ॥ २७ ॥
25. Sakhyo jaguratha he sakhi! Saptamamaigalamnsesa
manyadil.a;
Garbhasya te'sti kusalam na véti vada kovide ! satyam. 25 26. Să procé garbbasya CA kusalé kimakusalamasti me
sakhyah !;
Ityādyuktvå mūrcchămāpannā pałati bhūpithé 27. Sitalavāta-prabhritibhirupacārai-r-bahutaraih sakhi-bhiḥ sā;
Sarmprāpitacaitanyo-ttist hati vilapati ca punarevam. 27.
25. Her compaalons said, 'O friend! May all your other calamitles vanish! O intelligent woman! Say out immediately whether your foetus is healthy or not.
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26. She said “My friends! If my foetug is healthy what other unhappiness can I have ? So saying, she fell down insensible in a sioon on the ground.
27. When she re-gained consciousness by cooling measures, she seated herseif and began to lament thus:
गरुए अणारपारे रयणनिहाणे अ सायरे पत्तो। छिरघड़ो न भरिजइ, ता किं दोसो जलनिहिस्स ? ॥२८॥ पत्ते वसन्तमासे, रिद्धिं पापन्ति सयलवणराई । जं न करीरे पत्तं, ता किं दोसो बसन्तस्स ? ॥२९॥
उत्तुंगो सरलतरु बहुफलमारेण नमिअसव्वंगो । कुज्जो फल न पावइ, ता किं दोसो तरुवरस्स ? ॥३०॥
28. Garub aporapare rayananihane a sayare patto;
Chiddaghaạo na bharijjai tá kim doso jalanihissa? 28 29. Patce Vasantamāsé, riddhim păvanti sayala-vaņarāî;
Jam na kariré pattam tā kim doso vasanlassa. 29. 30. Uttungo saralataru bahutbalabbāreņa nāmiasavvango; Kujjo phalam na pával, tā kim doso taruvarassa?
28. If an earthen poli with holes in it, is not filled in a great sea with an endless quantity of water, and which is the abode of gems, is it the fault of the sea ?
29. With the advent of Spring-time, all the vegetable products grow, at that time if the tree of Kerado at the tree of sour berries, does not have even a leaf on it, is it the fault of spring-time !
30 If a dwarf does not obtain fruits from a tall straight tree with all parts bent low from the burden of many fruits, is it the fault of the excellent tree !

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समीहितं यन्न लभामहे वयं, प्रभो ! दोपस्तव कर्मणो मम ।
दिवाऽप्युलूको यदि नाऽवलोकते, तदा स दोषः कथमंशुमालिनः ? ३१॥ 31. Samihitam yanna labhāmahé vayam, prabho ! na dosastava
karmano mama;
Divā'pyulūko yadi nā'valokaté, tadā sa doṣaḥ kathamansumālinah ?
31. Therefore, O lord ! if I am not able to acquire ny desired object, it is no fault of yours, but it is the fault of my karmas; because, if the owl does not see even during day-- time, how can it be the fault of the Sun ?
अथ मे मरणं शरणं. किं करणं विफलजीवितव्येन । तत् श्रुत्वेति व्यलपत्, सख्यादिः सकलपरिवारः ॥ ३२ ॥ हा! किमुपस्थितमेतत् , निष्कारणवरिविधिनियोगेन ।
हा ! कुलदेव्यः क्व गता ? यदुदासीनाः स्थिता यूयम् ? ।। ३३ ॥ 32. Atha me maranan aranam, kim karanam viphala
jîvitavyéna;
Tat śrutvéti vyalapat sakhyādi” sakalaparivāraḥ. 32. 33. Hã : kimupasthitamé'at, niskā aṇavalri-vidhiniyogéna; ___Ha ! kuladevyah kva gala ? yadudasinah sthitā yuyam. 33.
32. Now, death is the only shelter for me. What is the use of living fruitlessly? On hearing the lamentation of Trišală mātā, her companions and the whole multitude of familymembers, began to cry aloud. 32.
33. Oh 1 how has this unexpected calamity been created by the Fate who has needlessly become an enemy ? Ab! where have the family-gods gone away? Why have you remained indiferent ?
अथ तत्र प्रत्यूहे, विचक्षगाः कारयन्ति कुलवृद्धाः। शान्तिरूपौष्टिकमन्त्री-पयाचितादीनि कृत्यानि ॥३४॥

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148 पृच्छन्ति च दैवज्ञान, निषेधयन्त्यपि च नाटकादीनि ।
अतिगाशब्दावरचित-वचनानि निवारयन्त्यपि च ॥३५॥ 34. Atha tatra pratyübé, vicaksaņāḥ kārayanti kulavriddhāh;
Sbāntika-pausţika-mantraupayācitādīni krityāni. 34. 35. Pricchanti ca daivajnān, nişedhayntyapi ca nātakadini,
Atigățba sabda viracita-vacanāni nivārayantyapi ca. 35,
34. Tben, with the object of preventing such a calamity, the clever elderly female-members of the family, began to practise various pacificatory, strengthening and expiatory rites and mantras.
35. They asked astrologers, stoj ped dancinge etc, and prevented the talks involving loud speaking. 36.
राजाऽपि लोककलितः शोकाकुलितोऽजनिष्ट शिष्टमतिः।
किंकर्तव्यविमूढाः, संजाता मन्त्रिणः सर्वे ॥३६॥ 36. Rajā'pi lokakalitah sokākulito'janista śistamatiḥ: Kimkartavyavimūļbāh, sanjată mantriņaḥ sarvé. 36.
36. The wise king Siddhartha also, surrounded by the to-wns-people became very sorry, and the ministers even, became extremely perplexed as t.) what should be done now.
तं पि य सिद्धत्थरायवरभवणं उवरयमुइंग-तंती-तलताल-नाडइज्ज जणमणुजं दीणविमणं विहरइ ॥ ९२ ॥
Tam pi ya Siddhattha-raya--vara bhavaņam uparaya muinga--tanti-tala tāla--nādaijja jaşamaņujjam dîna-vimaņam viharai, 92.
At that time, the excellent palace of King Siddhārtha, became entirely devold of the pleasures of the music of the beating of drums, of flutes, of harmonious ciapping of hands, and of various dramatic performances, and of a gloomy appe-arance. 92.

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९३. तए णं से समणे भगवं महावीरे माऊए अयमेयाख्वं अन्मतित्ययं पत्थियं मणोगयं संकप्पं समुप्पन्नं वियाणित्ता
93. Taé ņam sé Samanė Bagavam Mahāviré māué ayaméyårūvam abbhatthiyam patthiyain maņogayam samkappam samuppannam viyāyittā.
93. Then, Śramaņa Bhagavān Mahavira kaowing ( by Avadhi Jnāna, ) the ill-conceived mental idea of his mother, about himself, thought within himself:
किं कुर्मः ? कस्य वा बूमः ? मोहस्य गतिरीदृशी । दुषे(तोरिवाऽस्माकं, दोषनिष्पत्तये गुणः ॥१॥ 1. Kirn kurman ! Kasya vā bruinan ! Mohasya gatiridrisi;
Duse-1-dhātoriva'sinakam dosanispattaye gunah 1. 1. What can we do? Before whom, can we say out? Such is the course of Moha Arte nfatuation; Guņā Ter a merit resulted in Dosa ( दोष ) a dernerit for me, like the Guna (गुण) of the verb-root Dus g ( when Guna is made ge becomes alg in grammar ).
मया मातुः प्रमोदाय कृतं जातं तु खेदकृत् । माविनः कलिकालस्य, सूचकं लक्षणं ह्यदः ॥ २ ॥ पञ्चमारे गुणो यस्माद्, भावी दोषकरो नृणाम् । नालिकेराऽम्मसि न्यस्तः, कर्पूरो मृतये यथा ॥ ३ ॥
2. Mayā mātuh pramodāya kritam, jatam tu khedakrit;
Bhāvinah Kali-kālasya sūcakam laksaņam hyadan. 2. 3. Pancamāré guņo yasmād bhāvi doşakaro oriņām;
Nalikerambhasi nyastah karpuro mritaye yatha, 3
2. What I did with the object of pleasing my mother became a source of sorrow to her. It is a sign indicative of the future Kali Kāla f ra the Iron Age.

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3. Because, during the present fifth cycle of the current age, a favour done to people causes evil in future just as camphor mixed with water of a cocoanut produces death.
__ एगदेसेणं एयइ । तए णं सा तिसला खत्तियागी हट्ट-तुटु० जाव हियया० एवं वयासी ॥ ९३ ॥
९४. नो खलु मे गम्भे हडे, जाव ने। गलिए । एस मे गल्भे पुन्धि नो एयइ, इयाणिं एयइ ति कट्ट हट्ठ-तुटु० जाव हियया एवं
विहर
Égadéséņam éyai; Taé ŋam să Ticalã khattiyāņi natthatuttha java hiyaya évain vayasi. 93.
94. No khalu mé gabbhé hadé, jāva no galié; ésa mé gabbhé puvvim nā éyai, iyåņiņ éyai tii kattu hattai -tuttha-jāva hiyayā évam vā viharai. 94.
93 And moves a part of his body. Thereupon; Trisala kşatriyāņi, pleased, contented, till, with her heart expanded with joy addressed her companions thus :
94. Really, my foetus has not been taken away till it has not dropped away in a liquid form. This foetus of mine did not move before, but now it moves, so saying, she becarne pleaseil, contented, till, with her heart expanded with joy
The poet now describes the condition of Trisalā.
पोल्लसितनयनयुगला, स्मेरकयोला प्रफुल्लमुखकमला । विज्ञातगर्भकुशला रोमाश्चितकन्चुका त्रिशला ॥ १ ॥ प्रोवाच मधुरवाचा, गर्भे मे विद्यतेऽथ कल्याणम् । हा ! धिग् मयकाऽनुचितं, चिन्तितमतिमोहमतिकतया ॥२॥
1.
Prollasita-nayana-yugala, smérakāpolā prafulla-mukha kamalā; Vijnata-garba-kusala, romancitarkancuka Trisala,

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2. Provåca madhuravăcă, garbhé mé vidyate'tha kalyaram;
Ha! Dhig! mayakānucitam; cintitamatimobamatikatays,
1-2. Having realised the healthy condition of her foetus, Trišalā, with both her eyes delighted with joy, with her checks expanded, with her lotus-like face brightening up, and with the garment of the upper portion of her body widening with joy, spoke with sweet words:-My fretus is healthy. Fiel on me that I thought on evil ideas out of great infatuation"
सन्त्यथ मम भाग्यानि, त्रिभुवनमान्या तथा च धन्याऽहम् । श्लाघ्यं च जीवितं मे, कृतार्थतामाप मे जन्म ॥३॥ श्रीजिनपदाः प्रसेदुः कृताः प्रसादाच गोत्रदेवीमिः ।
जिनधर्मकल्पवृक्ष-स्त्वाजन्माराधितः फलितः ॥ ४ ॥ 3. Santyatha mama bhāgyāni tribhuvanamānya taihā ca
dhanyā bam;
Śäghyam ca jivitam mé kritārtamapa mo janma. 3. 4. Sri Jinapadan praséduh kritāh prasadasca gotra-devibhin;
Jina dharina-kuipa vriksa stavājanmārādhitaḥ phalitaḥ. 4
3. I have still good luck with me. I am worthy of honour by the three words. I am fortunate. .My life is praiseworthy. My birth has become successful.
4. The Jinesvara-devas are pleased with me; the family goddseses have shown favour towards me; the Kalpa vriksa in the form of the Jaina dharma propitiated by me through out my life, has borne fruit.
एवं सहर्षविता देवीमालोक्य वृद्धनारीणाम् । जय जय ! नन्देत्याधाशिषः मवृत्ता मुखब्जेभ्यः ॥ ५ ॥ हर्षात् प्रवर्तितान्यथ कुलनारीभिश्च ललितपवलानि । उत्तम्भिताः पताका, मुक्तानां स्वस्तिका न्यस्ताः ॥ ६॥

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5.
Evam ta-harsacittām devimālokya vriddhanarinain; Jaya | Jaya I Nandétyädyāsiśaḥ pravrittā mukhabjébhyaḥ 5. Harsat pravartianyatha, kuianaribhisca lalitadhavalani: Uttam-hittah pataka, muktānām svastika nyastan.b.
6.
5. On seeing Trisala-devi full of joy in ter heart, blessings of — Jaya Jaya Nanda ' issued from the lotus-like mouths of old females of the family.
6 The young femaies of the family began to sing joyfully, delightful auspicious songs; posted flags (in all directions), and made Svastikas Fiftah ( auspicious signs 45 ) with pearls
आनन्दाऽद्वैतमयं राजकुलं तद् बभूव सकलमपि ।
आतोद्य-गीत-नृत्यैः सुरलोकसमं महाशोमम् ॥ ७॥ 7. Anandā-dvaitamayam rājakulam tad babkūva sakalamapi;
Atodya-gita-nrityaih st' 'alokasammam mahasobham. 7.
7. The whole royal family, became completely absorbed in joy and the place looked exceedingly beautiful like a celestial dwelling, on account of the niusic of drums, singing and dancing
वर्धापनागता धन-कोटीहून ददच धनकोटीः । मुरतरुरिव सिद्धार्थः संजातः परमहर्षभरः ॥ ८॥
8. Varddhāpanāgată dhana-koti r-gribộan dadacca dhana-kotih;
Surataruriva Siddhārthaḥ sanjatah paramaharşabharaḥ.
8. King Siddhārtha while accepting presents of crores of rupees in congratulation of the healthy condition of the foetus, and giving gilts valued at crores of rupees looked like the celestial tree, and was full of delight
तए णं समणे भगवं महावीरे गम्भत्थे चेव इमेयारूवं अभिगई अभिगिण्हइ-"नो खलु मे कप्पइ अम्मा-पिऊहिं जीवंतेहिं मुंडे भवित्ता आगाराओ अणगारियं पव्वइत्तए ॥ ९४ ॥

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Tad ņam Samaņé Bhagavam Mahaviré gbbahatthà ceva iméyaruvam abhiggabam abbiginhai - "No khalu mé kappal ammā-piūhim jîvantéhim mungé bhavittã agãrão anagariyam parvaittae." 94.
94. Sramana Bhagavān Mahāvîra, thereupon, while remain-ing in the uterus, took the under-imentioned vow:-" Indeed, it is not desirable for me, to be a mendicant and take Dikssleaving my house, so long as my mother and father are alive. "
[He thought, when my mother has such a strong affection for me although I am not yet born, what greater affection she will have for me after ! am born. Besides, somo say, the vow has been taken with the object of sbowing others their duty towards their parents. ]
९५. तए णं सा तिसला खत्तियाणी ग्हाया कयवलिकम्मा कय कोउपमंगलपायच्छित्ता सजालंकारविभूसिया तं गन्मं नाइसोपहि, नाइ.
geeft, ipfaafi, mchaft, 77 *HTOFT, Fişsifaeft, f ire, नाइनिहि, नाइलुक्खेहि, नाइउल्लेहि, नाइसकेहि,
Tas pam sa Tisalā kbattiyāņi nhāya, kayabalikamma, kaya kouya-mangala -päyacchittà, savvā'lankāra-vibhūsiyā, lam gabbaar nāisióhim, nāiunhéhim, näitittéhim, nãikaduéhim naikasādnin, nāiambilébim, nâimahurébim, nāiniddbehim näilutkhébim, nãlulléhim, nålsukkébim.
95. Then, Trisalā kşatriyani bathed, worshipped her house-bold deity, did auspicious marks on her body and expiatory rites (for the purpose of warding off evil) and with her body decorated by all ornaments, she nourished her foetus with food and drink-materials which were neither too coid nor too warm, neither too bitter nor too pungent, neither too astringent nor too suur, neither too sweet nor too oily, and which were not too dry, too damp, or too hard.
[Food and drink materials which are very cold or very warm, 20

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ard harmful to the foetus, because, some of them produce excess of wind, some produce excess of blle, and some of them produce an excess of phlegm.]
It is said in a medical work named Vagabhatta:वातलैश्च भवेद् गभेः कृब्जाऽन्धजडवामनः । पित्तलैः खलतिः पिङ्गः, श्वित्री पाण्डुः कफात्मभिः ॥ १ ॥ अतिळवणं नेत्रहरं, अतिशीतं मारुतं प्रकोपयति । अत्युष्णं हरति बलं, अतिकामं जीवितं हरति ॥ २ ॥
1. Vätalaisca bhavéd garbhaḥ kubja'-ndha-jada-vāmanaḥ; Pittalai khalatiḥ pingaḥ ṣvitrī pāṇḍu kafātmabhiḥ, 1. 2. Atilavanam nétrabaram, atiśitam mārutam prakopayati; Atyuspam barati balam, atikāmam jlvitam harati. 2.
1. By the partaking of food and drink-materials capable ag producing wind, the foetus (of a pregnant woman) becomes deformed, blind, stupid, and dwarfish: by partaking of materials producing excess of bile, the foetus becomes bald-headed or yellow coloured; and by partaking of food and drink-materials producing phlegm, the foetus becomes affected with white leprosy or with pernicious anoemia. 1.
2. The partaking of very salty food and drink-materials becomes injurious to the eyes of the foetus; the partaking of very cold food and drink-materials produces wind; the partaking of very warm food and drink-materials produces debility; and excessive indulgence in sexual pleasures produces death.
Besides, indulgence in sexual pleasures, travelling in boat or in a palanquin, riding a horse or a camel, taking long walks, faltering while walking, falling down, being pressed, massaging the abdomen, colicky pains, running fast, striking against any thing, lying down on un-even ground, sitting on un-even ground, sitting in a very narrow place, or

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sitting long op legs, fasting, impediment to emotions, living On very dry food-materials, using very bitter substances, using very pungent substances, taking food in very large quantities, becoming very amorous, excessive lamentation, the use of very salty food-materials, diarrhoea, vomiting, the use of brisk furgatives, the use of swinging-boards, and indigestion-all these causes produce abortion. Trišală kșatriyāņi wbile avoiding the above-named causes of abortion, was carefully nourishing her foetus.
सम्वत्तुभयमाणसुहेहिं, भोयणाऽऽच्छावण-ध-मस्छेहि
Savvattubhayamāņa-suhéhim bhoyaņā'cchāyaṇa - gandhainallébim
Trišalâ ksatriyāni was nourshing her foetus with the use of food and drink materials, clothes, perfumed articles, and garlands of flowers, such as suited the different seasons of the year.
It is said:
aunty sanayá, atla stras, 199274
fata FISSA), qura, 118 11 1. Varşāsu lavaṇamamritam, Śaradi jalam, gopayasca Hémanté;
Śiśiré că’malakaraso ghritam Vasautó gudaścānté.
1. During Varsā Ritu gaita-the Rainy Season-the months of Srāvana raor and Bhadrapada
(the months of August and September ) salt is as nutritious as nectar; during the Sarada TTE* Ritu-the months of Āśvina sifraga and Kårtika, Frfarinha (the months of October and November ) water is as nutritious as nectar; during the Hémanta Ritu Arana the months of Mārgaśirşa arsifat and Poşa or the months of December and January ) cow's milk is as nutritious as nectar; during the Sisira Ritu fufTKE the months of Māhä

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FTEST and Fālguna freya (the months of February and March ) an acid beverage is as nutritious as nectar; during the Vasanta Ritu TRT the months of Caltra parte aud Vrisakha aura i the months of April and May) clarified butter is as nutriti. ous as nectar; and during Grişma Ritu A# the months of Jaiştba ug and Āşādba ITE ( the months of June and July Guda Ts molasses is as-nutritious as nectar.
para-toe-76-79-4TFAHT Vaya gaya roga-soga-moha-bhaya-parissamă.
(Trisalã ksatriyāņî) who was free from digease--sorrowfainting-fear-and fatigue
It is said in the standard medical work named Suśruta
“ The foetus become lazy, if a pregnant woman sleeps during day-time, it becomes blind if she freely uses collyrium for her eyes; it becomes short-sighted if she weeps much; it becomes ill-behaved if she bathes often; and if she anoints her body with oils, it becomes leprous; it becomes affected with diseased nails, if she cut her nails very often, and it becomes very unsteady if she runs often. The teeth, lips, palate and tongue of the foetus become black if she laughs much; it becomes gerrulous by talking unnecessarily, it becomes deal if she bears loud sounds; it becomes baldheaded if she writes much, and the foetus becomes delirious if she uses the fan very often,"
Trisalā kşatriyāni did not make use of any occupation Involving danger to the life of the foetus.
Old fepaales of the family, also advised her as follows—
मन्दं सश्वर, मन्दमेव निगद, व्यामुश्च कोपक्रम पथ्यं मुरूव, पधान नीविमनयां मा माहासं कथा ।

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157 आकाशे भव मा, मुशेष्व शयने, नीचैटिंगच्छ मा
देवी गर्ममराऽलसा निजसखीवर्गेण सा शिक्ष्यते ॥१॥ 1. Mandam sancara, mandaméva nigada, vyámunca kopakramam
Pathyam bhunkşva badhān nivimanaghām mā māattahāsam krithā; Akāśe bhava mā suśeşva sayane, nicai-r-bahir gaccha mā; Dévi garbhabhară'lasā nija-sakhi-vargéna sā śiksyaté. 1.
1. O friend | You walk slowly, talk slowly, leave of the succession of anger, always eat wholesome diet, tie the string of your under-garment loose; do not laugh loud; do not remain in an open space; lie down in a bed; do not descend a low level ground and do not go out of your palace. Trisalā devī, slowed down in her gait by the burden of ker foetus, was thus advised by her femalo companions. 1.
___ सा जं तस्स गब्भस्स हियं मियं पत्थं गब्भपोसणं तं देसे य काले य आहारमाहारेमाणी विवित्त-उपडि सयणाऽऽसणेहिं पइरिकमुहाए पणाणुकूठाए बिहारभूमीए
Sá jam tassa gabbhassa hiyam miyam pattham gabbhaposanam tam désé ya kālé ya ābāramāhārémāņi vivitta mauehim sayaņā’saņéhim pairikka-suhāe manaṇukālāe vibāra -bhūmie.
She ( Trišalā kşatriyāni ) was, then, taking a diet, that was beneficient, measured healthy, and nutritious to the foetus at a place and time, suitable to the individual article of diet. She was also living in a place which was pleasant and congenial to her mind ( as it was devoid of other persons except her private attendants) on very soft and defectless seats and beds.
Pasattha dobala
Trisala ksatriyāņi, then, had the following desires
praise worthy

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जानात्यमारिफ्टहं पटु घोषयामि, दानं ददामि सुगुरून् परिपूजयामि । तीर्थेश्वरार्चनमई रथयामि संघे, वात्सल्यमुत्सवभृतं बहुधा करोमि ॥१॥ सिंहासने समुपविश्य वरातपात्रा, संवीज्यमानकरणा सितचामराभ्याम् ।
आवेश्वरत्वमुदिताऽनुभवामि सम्यग् , भूपालमौलिमणिलालितपादपीठा ॥२॥ 1. Jānätyamäripataham-patu ghoṣayāmi, dānam dadāmi su-gu
rūn paripūjayāmi; Tirthésvarārcanamaham racayāmi sanghé, vātsalyaamutsava
bhritam bahudha karomi. I.
2. Simhásané samupavisya varătapatră, samvijyamānakaraņā
sitacâmarābhyām; Ājnesvaratvamuditā'nubhavāmi samyag, bhūpāla-maullmani lalitāpādapithā. 2.
Tribalā ksatriyanî had the following noble desires:
1. I may announce a proclamation with beating of drums, prohibiting the killing of animals; I may give gifts; I may fully respect my elderly persons. I may worship Tîrthankaras, and I may render brotherly service to my co-religionists with great festivities 1.
2. Besides, having seated myself on a lion-seated throne with an excellent umbrella on my head, with my body fanned by a pair of chowries of yāk-tail, and with any foot-stool dazzling with the gems in the diadems of kings ( saluting my feet) I, being in a lofty position, may rightly enjoy the state of power of issuing orders.
आरुहय कुञ्जरशिरः प्रचलत्पताका, वादिननादपरिपूरितदिग्व भागा।
लोकै स्तुता जयजयेविरवैः प्रमोदा-दुधानकेलिमनघां कलयामि जाने ॥३॥ 3. Āruhya kunjarāśiraḥ pracalatpatākā, văditranāda - paripūrita
dig-vibhāgā; Lokalḥ stută jayajayétiravaiḥ pramodă, -dudyāna-kelimanaghām kalayāmi jāné. 2.

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3. Being seated on the head of an elephant, with flags moving in all directions, filling all the directions with the sound of music, and being praised joyfully by the people with the pleasing sound of Jaya, Jaya, Sound of Victory ! Victoy ! I may experience the sinless sports of pleasure-gardens. So ! feel.
संपुष्णदोहला, सम्माणियदोहला, अविमाणियदोहला, घुच्छिन्न दोहला, यवणीयदोहला, मुहं सुहेण आसइ, सयइ, चिहइ, निसीयइ, तुअट्टइ, विहरइ, मुहं मुहेण तं गन्म परिवहइ ॥ ९५ ॥
Sāmpunga dohalā, sammāņiya-dohala, avimāpiya-dohala, vucchinna-dohala, vavaniya-dohala, suham suhena asai, sayai, citthal, nisiyai tuattal, viharai, suham suhena tam gabbham parivahai. 95.
Trisala ksatriyāni, whose desires have been fulfilled by King Siddhartha, whose desires have been respected by the acquisition of wished-for objects, whose desires have not been disregarded even for a moment, whose desires have been removed completely by the acquisition of the desired object, and who has now become entirely free from any desires, reposes herself on a pillow etc, sleeps, gets up, sits down, wallows in bed when she is free from sleep, and moves about happily in a way that does not produce the least harm to her foetus; and in this way she bears her foetus happily and in a way that does uot produce the least injury to it. 95.
__ ९६. ते णं कालेणं ते णं समए णं समणे मगणं महावीरे जे से गिम्हाणं पढमे मासे दुच्चे पक्खे-चित्तसुद्धे, तस्स णं चिचसुद्धस्स तेरसीदिवसेणं, नवण्हं मासाणं बहुपडिपुण्णाणं अठमाणं राइंदियाणं विइकंवाणं, उचट्ठाणगएस गहेसु, पढमे चंदजेोगे, सोमासु दिसासु वितिमिरासु विमुद्धामु, जइएसु सम्बसउणेसु, पयाहिणाऽणुकूलंसि भूमिसपिसि मारुयंसि पवायंसि, निप्फण्णमेइणीयंसि कालंसि, पमुइय-पक्कोलिएम, जणवएस, पुव्वरत्वावरत्तकाल

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160 समयंसि, इत्युत्तराहि नक्खत्तेणं जोगमुवागएणं आरोग्गारुग्गं दारयं PART II 8€ 11
96. Téņam kāléņam téņam samaéņam Samané Bhagavam Mahaviré jé sé gimbóņam padhamé māsé duccé pakkhé - citta suddé, tassa ņam cittasuddassa Térasi divasó nam rãindiyāṇam vlikkantānam uccațbāņagaesu gahésu, padhamé candajogé somāsu disāsu vitimirāsu visuddhāsu, jaiesu savva - saunésu, payā hiņā - 'nukūlamsi bhūmisappimsi māruyamsi pavāyamsi, nipphannā méiniyamsi kālamsi, pamuiya pakkiliésu jaŋavaésu, puvva-rattávaratta - kāla - samayamsi, Hatthuttarāhim nakkhatténam jogamuvāgaénam äroggāruggam dårayam payáza, 96.
96. During that age, at that time, on the thirteenth day of the second fortnight of the first month of summer, that is on the thirteenth day, of the rigth fortnight of the month of Caitra चैत्र (चैत्र शुद तेरस Caltra sud Teras), after the completion of nine months and seven and a half days, (as the duration of pregnancy,) when the planets occupied tbe highest aspects when the Candra is assumed an excellent position when all the directions were calm, free from darkness and serene when all the birds were making Jaya Jaya sound, and the southerly pleasant wind was gently touching the ground, at a time when all the people were joyiul and amusing themselves playfully on account oi heathfulness and a time of plenty, at midnight, when the Moon was in conjunction with the constellation Uttarāphālguni gormega Trigalā ksatriyāni painlessly gave birth to a healthy child. 96. (B, C. 198-9)
The duration of the period of pregnancy of the mothers of the twenty-four Tirthankaras of the present series is given by Śri Soma Tilaka-sūri in his work“ Saptati Sata Stbänska quafarrema":
Bhagavān Śrî Riśabba-déva remained in uterus for nine months and four days, Sri Ajitanātha Prabhu for eight

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months and twenty-five days; Śrî Sambhava-nätha for nine months and six days; Śrî Abhinandana Prabhu for eight months and twenty eight daye; Śri Sumatinātha Prabhu for nine months and six six daps; Śrî Padama Pra-bhu for nine months and nindteen days; Sri Candra Prabha for nine montbs and seven days; Śrî Suvidhi Näth Prabhu for eight months and twenty-six days; Śri Sitala Nāth Prabhu for nine months and six days; Śrî Śréyānsa Nath Prabhu nine months and six days; Śrî Vāsupujya Swāmi eight months and twenty days; Śri Vimala Nāth Prabhu, eight months and twentyone daye; Sri Ananta Näth Prabhu, nine months and six days; Sri Dharma Näth Prabhu, eight months and twenty8lx days; Sri Santi Nāth Prabbu, nine months and five days; Sri Śri Kunthu Näth Prabhu, oine montbu and five days; Śrî Arnath Prabhu, nine inouths and eight days; Sri Malli Nath Prabhu nine months and seven days; Sri Mudi Suvrata Prabhu, nine months and eight days; Sri Nami Náth Prabhu nine months and eight days; Sri Némi Nāth Prabhu, nine months and eight days; Śrî Paráva Nath Prabhu, nine months And six days and Sri Mahävira Swami remained in uterus for nine months and seven and a half says,

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Names,
Garbhavas गावास Period of Uterine Life
Months Days.
ܗ ܗ |
ܗ ܗ ܗ ܣ ܗ
ܣ ܗ
ܣ ܣ ܣ
Bhagavān Śrî Risabla-déva Śrî Ajitnãth Prabhu Śrî Sambhava Năth Prabbu Srî Abbinandana Prabhu Ś; î Sumati Nath Prabhu Śri Padma Prabhu Sri Supārsva Nāth Prabhu Śs i Cauda Prab! Śrî Suvidhi Näth Prabhu Śri Sita'a Näth Prabhu Śri Śreyansa Nath Prabhu Sri Văsu-pujya Prabhu Śri Vimala Näth Prabhu Śrì Ananta Năth Prabhu Śri Dharma Nātb Prabhu Sri Santi Náth Prabhu Śrî Kunthu Nāth Prabhu Śrî Arnāth Prabhu Śri Mallinah Prablu Śri Muni Suvrata Näih Prabhu Śrî Nami Náth Prabhu Sri Némi Năth Prabhu Śrî Pārsva Nath Prabhu Śri Mahăvîra Swami
ܤ ܗ ܣ
ܗ ܗ ܗ ܗ
ܗ ܗ
ܗ ܗ
24 |
ܗ

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The planets are said to occupy a high position when they are in the undermentioned astral houses:
अर्काधुच्चान्यज १ वृष २ मृग ३ कन्या ४ कर्क ५ मीन ६ वणिजोंऽशैः । दिग् १० दहना ३ ष्टाविंशति २८ तिथी १५ षु ५ नक्षत्र २७ विंशदिभिः ।१॥
1. Arkkādyuccănyaja 1. Vrisa 2. Mriga 3. Kanyā 4. Karka 5.
Mîna 6. Vaņijo’ņsalh; Dig 10 Dahanā 3 Astāvinsati 28 Tithi 15 Işu 5 Naksatra 27 Vinsantibhiḥ. 21.
Planets
Astrological house.
Period of Transit
es Sūrya, Sun ETA Soma, Moon मंगल Mangala Mars ga Budha, Mercury Ta Guru, Jupi'er J% sukra. Venus ufa Sani Saturn
# Méşa Aries >
* Vrişabba, Taurus 8 * Mriga Capricorn R pret Kanya Virgot
Karka Canceret मीन Mina Pisces x तुला Tula Libra 1
The explanation is that the planets Sūrya (Sun) Soma ( Moon ) etc, occupying the astral house #9 Meşa (aries )
Vrişabha ( Taurus ) etc, are praise-worthy. But when remaining in the astral house for the period of their transit indicated in the verse, they are most excellent
Their effect is as follows:

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मुखी १ भोगी २ धनी ३ नेता ४, जायते मण्डलाधिपः ५। नृपति ६ चक्रवर्ती च ७, क्रमानुषग्रहे फलम् ॥१॥
Sukhi i Bhogi 2 Dhani 3 Nétă 4, jāyaté mandalădhipaḥ 5; Nripati 6 cakravartî ca 7, kramãducca-grahé pbalam. 1.
The planets occupying the high position have the undermentioned effects in, regular order. That is to say--A person with pe Sürya. Sun, remaining in the asiral house # Mesa (Aries ) for the ti of the total period of its transit through the house, becomes e Sukhi, h.ppy; with # Soma Moon in the astr.it l'une qui Vsis abba, laurus, for the sea of the total period of icy traust through the house, becurnus ait Bhogi, opulent; with it Mangala, Mars, in the astral house
Mriga, Capricorn, for the most of the total period becomes satt Dhanî, wealthy; with gu Budha, Mercury, in the astral house for Kanyā. Virgo for H of the total period, becomes a tar Neta, leader; with Ji Guru, Jupiter, in the astral house met Karka, Cancer, for da of the total period, becomes a sogar Mandilādhipa, chief of a province; with y Sukra, Venus. in Mina, Pisces, for fi of the total period, becomes a gre Niipari, -king; and with a Sani, Saturn, remaining in the astral house gas Tula, Librā, lur the of the total period of its transit through the house, he becomes a en Cakravartin, sovereign of the world.
तिहिं अचेहिं नरिंदो पश्चहिं तह होइ अद्धचक्की ।
यहिं होइ चकवही सत्तहिं तित्यरो होई ॥२॥ 2 Tihim uccéhim narindo pancabim taha höi addbacakki a; Chahim hồi cakkavatti, Battahim Titthaibaro hồi 2.
त्रिभिरुच्चैनरेंद्रः, पञ्चमिस्तथा भवस्पर्धचक्री । refustafa tot, fufurraten waarin

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2. Tribhiruccai-r-narendraḥ pancabhistatha bhavatyardhackı i; Sadbhi-r-bhavati cakravarti saptabhistirthankaro bhavati.
With three planets occupying an exalted position, the man becomes a Narendra, king; with five planets in the exalted position, he becomes an at Ardha cakri, one whose power is half that of a Cakravarti,-a Vasudeva; with six planets in the exalted position, he becomes a ff Cakravarti - sovereign of the world-paramount king; and with seven planets occupying a exalted position, the man becomes a तीर्थङ्कर Tirthankara, the founder of the Tirtha-an order of four, consi sting of ang Sadhus, Monks, reft Sadhvis Nuns; 21a Srāvaka›, Laymen, and a Srāvikās, Lay-women.

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CHAPTER V.
The Horoscope
Of Śramaņa Bhagavān Mahāvíra.
Ву
[ Mr. Mansukhlal Jiyanlai Doshi
MAHUVA--Kathiāwār ]
The Rising Planet.
Śramaņa Bhagavāni Mahavira was born with Mars (Mangala #T) rising at the moment of birth. Mars was exalted that is, Mars was in Capricorn ( Makara Rasi A tif ). He was, therefore, born in a royal fanily; endowed with a quiet yet ambitious, perseveriug, and persistent spirit, capable of enormous efforts towards the attainment of a desired object; always self--possessed, and of firm will.
His temper was strong, forceful and enduring, and inspite of inordinate ambition and much courage was always resulting in good achievements. His moito was “ Forget and Forgive" and he was a good friend aud an unrelenting enemy to his own Karmas. He had ambition, determination, and ability to make his way in the world, and carve out His own career. He

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had a good deal of practical executive ability, was able to do work hard, and accomplish much. He had a sense of authority; was able to direct and control others; and was fitted for all posts of responsibility He was able to lift up His soul in the world.
The rise of Mars takes place after the completion of the age of 28. Therefore, He became free from worldly pursuits during his twenty-eighth year, and took Diksā Initiation during his thirtieth year, as he was persuaded by his brother King Nandivardhana asia to remain two years more as a house-holder.
THE ASCENDENT OR RISING SIGN
Capricorn ( Makara Rasi मकर राशि ) was rising at the moment of birth of Śramana Bhagavan Mahavira. He had, therefore, a quiet, steady, and persevering, patient, enduring, and tactful disposition. He had much practical executive ability, was & steady, useful worker, and carried out faithfully all the works he undertook. He had much seif-control and strength of will, and pursued His ends persistently in the face of many
obstacles.
He believed in justice, caution, and prudence, and always thought well before he acted. He was self-possessed, and ordered, directed, and managed his disciples very efficiently and He was always loved and respected by them. He possessed reserve and restraint He had a quiet persistent and a steadfast determination that enabled him to do every thing that He set bi mind on Caution and prudence always marked His actions and policy, but when a course was decided upon He was very persistent. He had a good sense of ways and means, and was apt in the use of them. His affections were sincere but frequently subject to change, inclination.
due
more to
destiny than

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Journeys were numerous and frequent for some sacred purposes.
THE RULING PLANET.
The Ruling planet was Saturn ( Sani gfa ) at the moment of birth. Sramaņa Bhagavao Mahāvīra had, therefore, a dispo-sition, that was sober, serious, and thoughtfnl. This planet naturally rules the latter portion of life, and, therefore, its best influence was not seen until youth was passed He had the fullest self-controi, reserve, and restraint, as well as, Datural inclination to prudence and cautiousness
He had the highest strength of will, and a patient perse. vering disposition, with calmness, fortitude and serenity. He had a good deal of practical ability, prudence, patience, chastity, self-control, and the highest type of meditative mood; and he was able to distinguish between Real Truth and super. ficial pretentiousness
THE RULER'S POSITION.
The Ruling planet Saturn ( Sani urf) was in the tenth house of the radical borsscopo at the moment of birth. Sranana Bhagavan Mahävira was, therefore, aspiring, enter prising, and got the highest recognition. He rose in life every day, and achieved honour and worship from various kings and emperors, and even from thousands of gods,
This position of Saturn indicates a close link with the father and mother, and so, Šramaga Bhagavan Mabăvira was not able to renounce the world aud take Diksă fie Initiation into an Order of Monks, so long as both his parents were alive.
The Moon ( Candra was in the ninth house at the moment of birth. Sramana Bhagavän Mahavira's mind was, therefore, very good and prone to invastigate metaphysical subjects, taking a deep interest in all systems of Philosophy

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HOROSCOPE
Śrawana Bhagavān Mahāvīra.
(Aquarius)
Sagittarius
12
(Pisces)
Ascendent 10 (Capricorn
Mars Ketu
Scorpio
1 (Aries) Sun Mercury
7 (Libra)
Saturn
(Taurus) Venus
4 (Cancer) Rāhu Jupiter
6 Moon (Virgo)
(Ciemini)
5 (Leo)
रा-गु

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and Occultism, He believed every object in the Universe an possessing a soul or the higher mind. He was able to teach othera, speaking inspiratiynally or through 'Intuition'. He always listened to the dictates of his Higher Self; His soul being always ready for the loner Truth, that is within and not without.
The general financial fortunes are judged from the Ruler of the second house, and house occupied by ruler etc, Saturn, lord of the second house, was dignified at the moment of birth and occupied the tenth house. Therefore, śramapa Bhagavān Mahavira was born with the greatest fortune in a royal frmily. But fixed sign occupied the cusp of the second house, so, he was indifferent to the best of the fortune inherited by him, and so he renounced the world and took Diksā. Still, however, owing to the angular position of Jupiter, dignified at the moment of birth, in the latter portion of his life, extraordinaay finacial prosperity and celestial happiness accruing to him, came out in most peculiar ways, even from gods, and totally unexpected sources, so much so, that the prosperity of the gods in heaven, was insignificant, before the resources supplied to Sramana Bhagavān Mahāvīra, by Sakréndra Ta the king of the gods,-and other gods as his devotees.
Sun-Surya eh was at the moment of birth in Aries-Mess Her Räşi and exhaulted, Śramaņa Bhagavån Mabăvira was, therefore, a leader in ideals, and a pioneer of advanced thought. He had great mental energy. He inclined towards prophecy, and predicted things that would happen, for, He was able to look a-head into the future, possessing remarkable fore-sight. He was clairvoyant, being especially gifted in this direction. He had extreme Ideality, was always full of new schemes and plans, and was always exploring and originating.
He had all the senses fully alive; consciousness being readily expressed in the head. He had keon sight, sense of touch, taste, smell, and hearing, but even with the possession of acuteness of senses, he had such a strong indomitable will
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power that he would not shrink a moment from most cruelly inflicted wound to his body, as for instance, the impaction of Iron nails into both his ears by the cow-herds at Shanmāni grama पण्मानिग्राम a villege near Madhyama Apapa मध्यम अपापा Nagari, in such a way, that their sharp ends touched each other, and their ends catside the ears were cut close to the meatuses to escape detection, or he bad the fortitude to endure the most terrible twenty Upasargas geni, Molestations done to Him by the wicked demi-gcd Sangama , during one night only, for six months, which no other mortal will ever think of undergoing.
He was very self-willed and often self-opinionated, 80 that, it was exceedingly difficult to restrain him as he was always inclined to act upon Impulse without waiting to mature his plans. He was frank and outspoken, and was exceedingly generous; in addition to his daily charities, he gave daily during the quarter of the day, one crore and eight lac gold mohars as Samvatsari Dānā egrefcana, lasting for one year previous to his Diksa amounting to the huge sum of three hnndred and eighty-eight crore and eighty lac gold coins, to the poor and needy by way of charity.
Though he was fond of reason and argument, he was Assertive and combative with Karmas of his previous life.
Sramaņa Bhagavān Mabăvîra loved to engage his mlad in great enterprises. With Him, intellect was the main feature and He understood his own emotions and feelings. He was llving up to the highest strength of his character. He had not the slightest tendency towards enmity towards Cança kausic care the serpent who stung him nor did he entertain any affection for Bakrendra ma-the king of the godswho worshipped him.
He was a very grand character especially in all pioneer work; his enthusiasm being rarely daunted by obstacles. Once

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his mind was made up, was able to overcome all opposition, more by his dominant will and masterful spirit, than by simple perseverence.
He was interested in all matters that were occult and metaphysical, and loved to live in a world of ideals Always intellectual, he made several learned disciples of whom eleven commencing with Indrabhūti Gautama and ending with Arya Prabhas, were called Ganadhars -chief disciples-and many were from royal families; they were affable, genial and witty. He was never at a loss for a word and was an excellent conversationalist. He made all those around him happy, and free from the bondage of Samsāra e, worldly pursuits.
He loved harmonious surroundings. He sought to make his environments calm, peaceful, and endearing. He sensed others in a surpising manner going straight to the core. His mental sympathies were always quick to respond to the least good which he found in others.
His true mission in life was to inspire and lead and to make people free from false worldly pursuits. He was a natural prophet and a divine preacher of religion.
In short, he was a very grand character with clear and decided ideas, and a spirit that was bold, dauntless, and inspiring. His greatest intellectual ability enabled him to rise above all in the three worlds and hence Sakréndra -the king of the gods-and other Indras and gods were praising Him and bowing down before Him.
His path-way always led to clear thought and finally to the perfected intuition, because his inner quality was TRUTH.
Moon was, at the moment of birth, in Virgo-Kanyā Rāśl f. Therefore, Sramana Bhagavan Mahavira possessed great intellectual powers and had the capacity to follow Intellectual pursuits. He had very good memory. He was trust

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worthy in all undertakings with others. His personaliry was humane. He was very disorimintive as life advanced.
POLARITY OF THE SUN AND MOON.
The Sun-Sūrya et) was at the moment of birth in Aries Mésa Răsi farafat and the Moon-Candra sig was in VirgoKanyā Rāsi prettfat. Therefore, the practical nature of Sramana Bhagavān Mahāvira was exhalted and He had all scientific characteristics. His mind was logical, and he was quite accurate in his judgments. He had a considerable amount of ability In all literary pursuits The above position of his radical Sun and Moon also awakened all hių exalting tendencies and dispelled the melancholic attributes of Virgo, and intensified his love of study and gave him considerable amount of religious ability.
Jupiter-( Guru ) was at the moment of birth in Cancer. Karka Rāśi. Therefore, he was good-humoured, charitable, benevolent, humane, religious, and to some extent, ylelding in disposition, and open to conviction. He was sincere and devout.
The emotional side of his nature and imagination was an Intuition. But Jupiter was afflicted at birth, by Dragon's Head Rāhu (g. Therefore, he had Upasargas 39er (troubles or adversities, molestations) through enemies caused by tne Karmas of his previous lives, between the age of 30 and 42.
Venus-(sukra T) was in Taurus-Vrisabha Rāśiru afa at the moment of birth. Therefore, śramaņa Bhagavān Maha-vira had an affectionate nature, was falthful in love, and generally fixed, determined, decided, positive, and tenacious in opinion.
Mercury-(Budha gu,) was in Aries, Meşa Rāśi # cufat at the moment of birth. Therefore, śramaņa Bhagavån Mahāvîra was quick-witted, àpt at waiting and speaking, quick at retort, witty, observant, sharp, and enthusiastic. He was quick

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and a prolific writer with a fertile mind, original, and inventive; cleverest of his family, and most celebrated in matters connected with religion.
Mercury was in the fourth house at the moment of birth. Therefere, śramaņa Bhagavān Mabāvîra frequently visited different countries, towns, and villages for the purpose of preaching religion. His mental powers reached the highest limit by constancy and concentration.
Sun was in benefic aspect at the moment of birth wib the planet Jupiter. Therefore, Sramaņa Bhagavān Mabāvira was elevated to the highest position, and he greatly improved his status as life advanced. He possessed the true religious spirit and a genuine good-feeling, and he was benevolent and sympathetic towards all those with whom he came in contact. He met everywhere with success that he deserved. All his undertakings turned out very satisfactorily. He was of a hope ful and cheerful disposition under any amount of difficulties. He was able to see his way to adjust his circumstances quickly and with ease.
Moon was in benefic aspect with the planet Jupiter at the moment of birth. Thereforo, śramaņa Bhagavān Mahāvîra bad sufficient dignity and power 10 occupy a very prominent position and he eventually got the highest recognition. He had splendid vitality, and He was mentally honest and intuitive and progressive with a true raligious spirit, and became more and more just and sympathetic as life advanced.
Moon was in benefic aspect with the planet Venus at the moment of birth. Therefore, śramapa Bhagavān Mahāvîra had a very good environment and He was fortunate and successful in all undertakings that engaged his attention. He had a loving disposition and a very handsome pleasing personality. The internal side of His life was the best, going inward to the mind or the purely intellectual side of development,

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Mercury (Budha ra) had domination over the ninth house, at the moment of birth. Therefore, Sramaņa Bhagavān Mahāvira's higher mind was always more active than the lower. He was very quick in his perceptions, and very intuitive. He had a metaphysical turn of mind and loved mystical subjects.
The twelvth house of the horoscope is one of mystery; that is, owing to the cadent and mutable influence, it is more connected with the mind than with actual physical manifestation. Jupiter was lord of this house at the moment of birth. Therefore, Sramaņa Bhagavān Mahavira's mind was drawn towards occultism, and He made great progress during his life in all matters connected with occult-thought and study. He was, therefore, drifted away from the subjective life and the inner worlds had fascination for bim. He endeavoured to understand much of his inner nature; for He had a faith in mystical affairs,
Mars exaulted in the first house, Jupiter exaulted in the seventh house, Sun exaulted in the fourth house, and Saturn exaulted in the tenth house, and all the planets angular, indicated that śramaņa Bhagavān Mabāvîra must attain At Moksa at the close of his life, after destroying all the Karmas of previous lives, signified by Dragon's Head-Rabu TE in the seventh house and by Kétu in the first house. Dragon's Head's-Rāhu's Te Dasā Kāla F FTE the period of yood or bad influence, according to Indian Astrology, lasts for twelve years. Therefore, śramaņa Bhagavān Mahāvīra, while going froin village to village, after his Diksā, was put to terrible molestations for twelve years, by enemies of his previous life. He endured all these adversities, with such fortitude and equanimity of mind, that he was able to destroy a large majority of the remaining Karmas of previous life, and thus to make himself fit for the acquisition of Kévala Jnāna la, Perfect Knowledge, which enabled him to comprehend the true nature of all substances and their attributes

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CHAPTER VI ९७. जं रयणि च णं समणे भगवं महावीरे जाए सा णं रयणी बहूहिं देवेहिं देवीहिं य ओवयंतेहिं उप्पयंतेहिं य उप्पिजलमाणभूया कहकहगभूया आवि हुत्या [क्वचित् उज्जोवि आवि हुत्या ] ॥९७ ॥
97. Jam rayagim ca nam Samané Bhagavam Mahaviré jäé să gam rayani bahubim dévéhim déviblm ya ovayantábim uppayantéhim ya uppinjamāṇabhuyä kanakabagabhūya avi hutta ( kvacit ujjovl āvi hutthă ] 97.
97 The night during which śramaņa Bhagavān Mahāvîra was born, appeared disurbed and noisy on account of the coming down and going up of many gods and goddesses, [ in some books it is alated-it was a divine lustre ]
This sūtra is indicative of the extensive nature of the celebration of the birth-festival by gods and goddesses,
Thus,
अचेतना अपि दिशः प्रसेदुर्मुदिता इव । वायवोऽपि मुखस्पर्शा, मन्दं मन्दं पवुस्तदा ॥१॥ उद्योवत्रिजगत्यासी-हध्यान दिवि दुन्दुभि । नारका अप्यमोदन्त, भूरप्युच्छ्वासमासदत् ॥ २॥

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1. Acétanā aqi disha prasedu-r-muditā iva;
Vayavo'pi sukhusparśā, mandam mandam vavustadā. 1. 2. Udyotastrijagaty āsi-ddadhvāna divi dundubhih. Naraka apyamodanta Bhūrapyucchväsamāsadat 2.
1. Even the life-less दिश: Diśah, directions, appeared pleasant, as if rejoiced. Even the winds, having a pleasant touch blew very gently.
2. There was lustre in the three worlds; the celestial दुन्दुभि - Dundubhi, kettle-drum • sounded; the नारका Nārakās, hellish beings, even, rejoiced; and even the earth began heave ( with joy ).
CELEBRATION OF BIRTH
BY THE DIG-KUMARIS.
दिक्कुमार्योऽष्टाऽधो-छोकवासिन्यः अज्जन्मावर्ज्ञाला - Sभ्येयुस्तत्सूतिवेषमनि

FESTIVAL
कम्पवासनाः ।
॥ ३ ॥
भोगकुरा १ भोगबती २ सुभोगा ३ भोगमाखिनी । सुवत्सा ५ वत्समित्रा ६ च पुष्पमाला ७ त्वगिन्दिता ८ ॥ ४ ॥ नत्वा प्रभुं तदम्बां वेशाने सूतिगृहं व्यधुः । संवर्तेनाऽशोधयन् क्ष्मामायोजनमितो
गृहात् ॥ ५ ॥
3. Digkumāryo'sta' dho-lokavāsinyah kampitasansh; Arhajjanmāvadhé-r-jnätvä’bhyéu-statsūtivéśmani. 3
4. Bhogañkarā, Bhogavati 2 Subhogā 3 Bhogamalini 4; Suvatsā 5 Vatsamitrā 6 ca, Puspamālā 7 tvanindita ( tu Aninditā 8 )
5. Natvă prabéum tadambăm ceśāné sütigrlham vyadhuḥ; Samvarténa'śodhayan, ksmāmāyojanmito grihat. 5.
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3-5. Eight goddesses of directions viz 1.
Bhogani - karā 2. भोगवती Bhogavati, 3. सुभोगा Subhogā 4. भोगमालिनी Bhogamalini 5. सुबला Suvataa 6. वत्समित्र Vatsamitra 7. पुष्पमाला

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.
Sramana Bhagavan Mahavir being carried by Sandhamendra to Mount Meru for anointment

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Puspamala and 8. भनिन्दिता Anindita whose seats shook on knowing the time of the birth of the Arhat, went to the lying-in apartment. Having done homage to the Lord and His mother, they prepared a lying-in chamber in the North-east, baving purified the ground for one yojana around the house,
मेघङ्करा १ मेघवती २ सुमेघा ३ मेघमालिनी ४ । वोयपारा ५ विचित्रा च ६ वारिषेणा ७ पलाहका ८ ।।६।। मष्टोwलोकादेत्यैता, नत्वाईन्तं समातृकम् । तत्र गन्धाम्बुपुष्पौष-वर्षे हर्षाद्वितेनिरे ॥७॥
6. Méghankară 1. Méghayatî 2. Suméghá 3. Mégha-málint;
Toyadhara 5. Vicitra ca 6 Varisena 7. Balahala 8
7. Astorddhva-lokādétyaită, natya'rhantam samåtrikam;
Tatra gandhāmbu-puşpaugha-varşam harşătviténire. 7,
6-7. Meghankara, Meghavati, Sumégha, Meghamallat, Toyadhara, Vicitra, Variséna, and Balahaka (these eight.) having come from the Upper World, and having done homage to the Arhanta with his mother, poured showers of a quantity of perfumed water, flowers etc rejoicingly there.
अथ नन्दो १ तरानन्दे २, आनन्दा ३ निन्दिवर्षने । विजया ५ वैजयन्ती च ६, जयन्ती ७ चापराजिवा ८ ॥८॥
एताः पूर्वरुचकादेत्य विलोकनार्थ दर्पणं अग्रे परन्ति ।। 8. Atha Nando-ttaránande 2. Ananda 3 Nandivardhané 4.
Vijaya 5. Vaijayanti ca 6 Jayanti 7. caiparajita 8. Etaḥ Pūrva-rucakādéiya vilokan ártham darpaqam agro dharanti.
8 Then, Nanda 1 Uttarānanda 2 Ananda 3 Nandivardhans 4 Vijaya 5. Vaijayantii 6 Jayanti 7 and Aparajita 8 (these )
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kaying come from moun Pūrva Rucaka, hold a mirror in front ( with the object of looking at it).
समाहारा १ मुमदत्ता २ मुमबुद्धा ३ यशोधरा ४।
सक्ष्मीवती ५ शेषवती ६ चित्रगुप्ता ७ वसुन्धरा ८॥९॥ एता दक्षिणरुचकादेत्य स्नानार्थ करे पूर्णकलशान् धृत्वा गीतगानं विदधति । 9. Samahara 1 Supradatta - Suprabuddha 3 Yasodhara 4
Laksmivati 5 Sesavati 6 Citragupta 7 Vasundhara 8 Eta Dakşiņa-rucakādétya snānārtham karó pūrņa-kalasan dhritvă gitagānam vidadhanti.
9 Samahārā 1 Supradatta 2 Suprabuddha 3 Yasodhara 4 Laksmivati 5 Sesavati 6 Citragupta 7 and Vasundhara 8 (These ) having come from Daksina Rucaka (South Rucaka) and having held कलशान (water-pots) filled with water for ablution in their hands, sing songs.
इलादेवी १ मुरादेवी २ पृथिवी ३ पनवत्यपि ४ । एकनासा ५ नवमिका ६ मद्रा ७ शीतेति ८ नामतः ॥१०॥ एताः पश्चिगरुचकादेत्य वातार्थ व्यजनपाणयोग्रे तिष्ठन्ति ।
10
Iladevi 1 Suradevi 2 Prithivi 3 Padmavat Ekanäså 5 Navainikā 6 Bhadrā 7 Sitéti 8 nāmataḥ. Etă Paścima-rucakädétya vātărtham vyajana-pāņayo'gré tisthanti.
10. Iladevi I Suradévt 2 Prithivi 3 Padmavati 4 Ekanasa 5 Navamikă 6 Bhadrā 7 and Sită 8, by name (these ) having come from Paścima Rucaka (West Rucaka ) stand in front with a fan in their hands, for fanning.
अलम्बुसा १ मितकेशी २ पुण्डरीका च ३ वारुणी ४ । हासा ५ सर्वपमा ६ श्री ७ ही ८ रष्टोदगूचकाद्रितः ॥ ११ ॥

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एता उत्तररुचकादेत्य चामराणि वीजयन्ति । 11. Alambua 1 Mitakesi 2 Pundarika 3 ca Varuni 4
Häsā 5 Sarva-prabhā 6 Śrî 7 Hri 8 raştodagrucakādritaḥ Etā Uttara-rucakādéiya câmarāņi vîjayanti.
11. Alambusā 1 Mitakési 2 Pundarikă 3 Våruni 4 Häsa 5 Sarva-prabbā 6 Śri 7 and Hri 8. Eight from the North Rucaka (mountain) ( these) coming from the North Rucaka, waft chowrles
चित्रा च १ चित्रकनका २ शतेरा ३ वमुदामिनी ४ ।
दीपहस्ता विदिश्वेत्याऽस्थुर्विदिग्रुचकाद्रितः ॥१२॥ 12 Citră ca 1 Citra-kanakā 2 Šatérā 3 Vasudān.inî 4
Dipahasta vidiksvétya'sthu-r-vidigrucakādritah.
12. Citra I Citrakanaka 2 Satéra 3 and Vasudamini 4 living in Rucaka mountains of different Vidisās, having come from Vidiśās (corners of direction) stood with lanterns in their hands.
रुचकदीपतोऽभ्येयु-श्वतखो दिक्कुमारिकाः । रूपा १ रूपासिका २ चापि सुरूपा ३ रूपकावती ४ ॥ १३॥ चतुरंगुलतो नालं, छित्त्वा खातोदरेऽक्षिपन् । समापूर्य च वैडूर्य-स्तस्योर्चे पीठमादधुः ॥ १४ ॥ पद्धवा तद् दूर्वया जन्मगेहाद्रम्भागृहप्रयम् । ताः पूर्वस्यां दक्षिणस्या-मुत्तरस्यां व्यधुस्ततः ॥१५॥ याम्यरम्भागृहे नीत्वा-अभ्यङ्गं तेनुस्तु तास्तयोः । स्नानमचींशुकालका-रादि पूर्वगृहे ततः ॥ १६ ॥ उत्तरेऽरणिकाष्ठाभ्या-मुत्पाद्याऽग्निं सुचन्दनैः।। होमं कृत्वा बबन्धुस्ता, रक्षापोहलिकां इयोः ॥ १७ ॥

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पर्वतायुर्भवेत्युक्त्वा-ऽऽस्फालयन्त्योऽश्मगोलको । जन्मस्थाने च तौ नीत्वा स्वस्वदिक्षु स्थिता जगुः ॥१८॥
13. Rucaka dipato'bhéyu-scatasro dikkumarikāh,
Rūpā Rūpāsikā cāpi Surūpa Rupakāvatî. 14. Caturangulato nālam chittvā khătodare'ksipan;
Samāpūrya ca vaiduryal-stasyorddhvam pithmādadhuḥ 16. Baddhvă tad dūrvayā janma-géhā drambhā-grihatrayam;
Tāḥ pūrvasyam dakṣiṇasyamuttarasyām vyadhustataḥ; 16. Yåmya-rambhāgribé nîtvā’bhyangam tónustu tāstayoḥ;
Snäna-marcānsukā lankārādi pūrva-gribe tatah; 17. Uttaré'ragikāşthābhya-mutpādhya'gnim sucandanaiḥ.
Homam kritvā babandhustā, raksāpottallkām dvayoḥ. 18. Parvatäyu-r-bhavétyukivā'asphālayantyo'ómagolakau;
Janma-sthāné ca tau nitvā svasya dikşu sthitā jagub.
13. From Kucaka-dvîpa came four goddesses of directione olz 1. Rūpā 2 Rūpāsikā 3 Surūpā and 4 Rūpakāvati
14. Having cut the umbilical cord ( so as to leave behind a piece of four fingers breadth), they placed it in the hollow of the pit; and having completel: filled it with Valdūrya gems, they prepared a pedestal over it.
15. Having tied them with Durvă grass, they, then, made three arbours of trunks of plantain trees-one in the East,-one in the South, and one in the North of the house of birth.
16. Having led them both to the southern arbour, they anointed them both the Arhanta Bhagavān and His mother) with oil, and then they did the ablution, besmearing (with sandal paste), puting on clothes, ornaments, etc. in the Eastern arbour.

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17. Having created fire from the suel of Arnika wood ( tinder-sticks) and having produced sacrificial fire with excellent sandal wood, they tied a small packet of the ash (to the arms of both ) as a preservative (against demons, evil spirits etc.)
18. Having led both of them to the place of birth, and remaining in their individual directions, and having said " Terater Parvatäyu-r-bhava," "You become as long lived as a mountain," they dashed two balls of precious stone against each other. (POT) Erfarat etti gratinadyat: 1
महत्तारामिः प्रत्येकं, तथा चतसृभिर्युताः ॥ १९ ॥
FEN: alsafa, eget af AFTET कटकेस्तदधीशैश्च मुरैश्वान्यैर्महर्दिभिः ॥२०॥
19. (Etasca) Sămānikánām praiyékam catvārimsacchiatal-r-yutaḥ
Mabatlarābhiḥ pratyékam, tatbă catasrubhai-r-yută 20. Anga-rakşaiḥ şodas abhių sahasraiḥ saptabhistathā;
Katakai stadadhisaisca suraiścânyai--r-mahadriddhibhiḥ,
19. (And these) Each of these Dig-kumāris bad a retinue of under-mentioned ordinary goddesses. a. Såmånika goddesses.
4000 b Mahattară (elderly) c Body-guards
16000 d. Seven kinds of armies and their seven leaders,
e. Other gods possessing much affluence.
These goddesses go there in celestial cars, of one yojana dimensions, prepared by Abhiyogika gods.

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182
CELEBRATION OF BIRTH-FESTIVAL BY GODS.
ततः सिंहासनं शाक्रं, चचाळाऽचलनिश्चलम् ।
मयुज्याऽथावधिं ज्ञात्वा जन्मान्तिमजिने शितुः ॥ १ ॥
"
वज्रयेsयोजन घण्टां सुघोषां नैगमेषिणा । अवादयत्ततो घण्टा, रेणुः सर्वविमानगाः ॥ २ ॥
शक्रादेश ततः सोधैः सुरेभ्योऽज्ञापयत्स्वयम् । सेन प्रमुदिता देवा-चलनोपक्रमं व्यधुः ॥ ३ ॥
पालकाख्यामरकुतं, पालकं
विमानं
Tatah aimhāsanam śākram cacālā'cala-niścalam; Prayujyā'thāvadhim jnātvā janma ntima - Jinesitub.
लक्षयोजनसंमितम् ।
नामाऽध्यारोहत्रिदशेश्वरः ॥ ४ ॥
2 Vajrayékayojayam ghantām Sughosām Naigaméşinā; Avadayattato gbanta, réņuḥ sarva-vimanagāḥ.
3. Śakrādeśam tatan soccaiḥ surébhyo'jnapayatsvayam; Téna pramudită déva-scalanopakramamam vyadhuḥ
4. Pālakākhyāmarakritam, laksa yojana-sammitam; Vimānam Palakam nāmā'dhyarohat tridaśéśvarah

1- 2. Then, the lion-seated throne of śakra which was as steady as a mountain, trembled Having concentrated his mind and having known by Avadhi Jñāna the birth of the last Tirthankara, he had the adamantine bell of one yojana dimension named g Sughoṣa-whose sound reached all the Vimanas,rung by Naigaméşi (Hariņaigaméşî).
3. He ( Harinaigamést ) himself loudly proclaimed the order of Sakra to the gods. The gods pleased with it, commenced to go.
For Private Personal Use Only

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4. The king of the goas, then, took his seat in the celesticar named Palaka, which was one hundred thousand (100000) yojanas all-around, and was named Palaka.
prepared by gods
[In the Palaka Vimāna there was an accomodation of seats for gods and goddesses arranged in different places with regard to the fagra Simhasana, the lion-seated throne of Indra.]
Eight Chief Consorts of
Indra
Sāmānika-dévas
Dévas of Inner Council
Middle
Outer
Seven generals of seven
armies
Body-guards East
West
South
North
Kind of gods and goddesses Number of Seats

35
ور
"3
39
183
19
91
""
TABLE.
8
84000
12000
14000
16000
In addition to this,
अन्यैरपि
BREED:
zeegui sendiesfa
7
84000
84000
84000
84000
Situation with Regard to Simbāsana
For Private Personal Use Only
In front facing it
On the left
On the south
Behind
East
West
South
North
farroafer: 1
सुरास्ततः ॥ ५ ॥
""

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184 देवेन्द्रशासनात् केचित् केचिन्मित्रानुवर्तनात् । पत्नीमिः प्रेरितः केचित् , केचिदात्मीयमानतः ॥ ६ ॥ केऽपि कौतुकतःकेऽपि, विस्मयात् केपि भक्तितः। पेल्लुरेवं मुरा सर्वे, विविधैाहनैर्युताः ॥ ७ ॥ विविधैस्तूर्यनिघोपर्धष्टानां कणितैरपि । कोलाहलेन देवानां, शब्दाद्वैतं तदाऽजनि ॥ ८॥ सिंहस्थो धक्ति हस्तिस्थं दूरे स्वीयं गचं कुरु । हनिष्यत्यन्यया नूनं, दुर्दरो मम केसरी ॥९॥ पाजिस्य कासरारुढो गलस्थो हि सरंगम् । छागस्य चित्रकस्थोऽथ बदत्येवं दादरात् ॥१०॥ मुराणो कोटिकोटीमर्विमानवाहनैपनैः । बिस्तीणोऽपि नभोमागोऽविसंकीणोऽभवत्तदा ॥ ११ ॥ मित्र केऽपि परित्यज्य दक्षत्वेनाऽप्रवो पयुः । प्रतीक्षस्व भणं भास-मौमित्यपरोऽवदत् ॥ १२ ॥ केचिद्वदन्ति भो देवा, संकीर्णाः पर्ववासराः। भवन्त्येवंविधा नूनं तस्मान्मौनं विधत्त मोः॥ १३॥ नमस्यागच्छतां तेषां शीर्षे चन्द्रकरः स्थितैः। धोमन्ते निर्जरास्तत्र सजरा इव केवलम् ॥ १४ ॥ मस्तके घटिकाकारा कंठे अवेयकोपमाः।
स्वेदबिन्दुसमा देहे, मुराणां सारका पमुः ॥१५॥ 5. Anyairapi ghanai-r-dsval-r-vritah simhasana-sthitah;
Giyamanaguņo'călidapare surăstataḥ. 6. Devendra-sasanāt kecit kécinmltranuvarttanāt;
Patnîbhiḥ préritāḥ kécit, kécidātmiyabbăvataḥ.

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7. Ke'pi kautukatah ke'pi vis mayāt ke'pi bhaktitah;
Célurévam surā sarvé, vividhai-r-văbanal-s-yutāḥ. 8. Vividhalstūrga--nir bosai-r-ghantānām kvaạitairapi;
Kolābaléna dévānām, šabhādvaitam tadā'jani. 9. Simhastho vakti hastistham, dūré svîyam gajam kuru:
Hanisyatyan yathā rūnam, durddharo mama ké:arî. 10. Vājistham kasarărüąho, garudastho hi sarpagam;
Chāgastham citrakast bo'tha vada'yévam tadādarāt. 11. Surāņām koti-kotibhi-r-vimãnal-r-vāhavai -r-ghanalħ;
Vistirņo'pi nabhomārgo'tisamkîrņo'bhavat tadā. 12. Mitram ké'pi parityajya, dakşatvénă'grato yayuh;
Pratîl şasva kşañanı bhrāta r-māmletyaparo'vadat. 13. Kécidvadanti bbo dévāḥ samkirgā parvavăsarāh;
Bhavantyévam vidbā nūnam, tasmān maunam vidbatta bhon. 14. Nabhasyāgacchatām téşām, sirşe candrakaralḥ sthitaih;
Sobhante nirjarāstatra, sajarā iva kévalam. 15. Mastaké ghatikākārāḥ kanthé gralvéyakopamā);
Svédabiudusamā déhé kurāyām tarakāḥ babhuḥ. 15
5. Be (Sakréndra), whose good qualities were being sung. sitting on a simbāsana (lion-seated throne, and surrounded by multitudes of other gods, moved on; other gods also, then did the same.
6. Some, by the order of Dévéndia, some, following their friends, some, urged by their wives, some, by their own sentiment.
7. Some, by curiosity, sume, through astonishment, some by devotion, in this way, (all) the gods riding various conveyances, moved on.
8. By the sound of various musical instruments, by the ringing of bells and by the clamouring of gods, a state of nothing but noise was produced
24

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9. The god riding a lion tells the god riding an elephant "You take your elephant to a distance; otherwise, my unrestrainable lordly lion will certainly kill him."
10. The god riding a bull respectfully tells the god riding a horse, the god riding a Garuda ( the king of snakes) tells the god riding a serpent, the god riding a panther tells the god riding a goat, in the same. way.
11. By the crores of celestial cars, conveyances, and multitudes of celestial beings, the heavenly path although very extensive, became, at that time, very narrow.
12. Some (gods ) leaving behind their companlon; cleverly went forward Another says "O brother! wait here a moment for me.”
13 Some say "O gods! holidays become decidedly full of crowdexiness in this manner; therefore, alas! observe allence."
14. While going through the vault of the sky, the gods, although devoid of old age, looked entirely at if affected by old age, by the beams of the Moon falling on their heads
15. On the heads of the gods the stars appeared potshaped; on their necks, they resembled ornaments for the neck, and on their bodies, the stars appeared like drops of perspiration.
नन्दीश्वरे विमानानि, संक्षिप्याऽऽगात मुराधिपः । जिनेन्द्रं च जिनाम्नां च, त्रि-मादक्षिणयत्ततः ॥ १६ ॥ afari y tiffari Hottsarai AATSTE it more ! Ferration!! 89 11 अहं अक्रोऽस्मि देवेन्द्रः कल्पदाचादिहागमम् । पभोरन्तिमदेवस्य, करिष्ये जननोत्सवम् ।। १८ ॥

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भेतव्यं देवि ! तनैवे-त्युक्त्वाऽवास्वपिनीं ददौ । कृत्वा जिनमतिबिम्बं, जिनाम्बासन्निधौ न्यधात् ।। १९ ॥ भगवन्तं तीर्थकर, गृहीत्रा करसम्पुटे । विचक्रे पञ्चधा रूपं सर्वश्रेयोऽयिकः स्वयम् ॥ २० ॥ एको गृहीततीर्थेशः, पार्षे द्वौ चात्तचामरौ । एको गृहीतातपत्र :, एको बज्रधरः पुनः ।। २१ ॥ अग्रगः पृष्टगं स्ताति, पृष्ठस्थाऽप्यामगं पुनः । नेत्रे प्रश्वात् समीहन्ते, केचनाऽग्रेतनाः सुराः ॥ २२ ॥ शक्रः सुमेरुशृङ्गस्थं, गत्वाऽयो पाण्डुकं क्नम् । मेरूचूलादक्षिणेना-ऽतिपाण्डुकम्बलासने ॥ २३ ॥ कृस्योत्संमे जिनं पूर्वाभिमुखोऽसो निषीदति । समस्ता अपि देवेन्द्राः, स्वामिपादान्तमैयरुः ॥ २४ ॥
16. Nandisvare vimānāni, samksipya'gat surādhipah;
Jinéndram ca Jināmbām ca, triḥ prādaksinayattataḥ. Vanditvä сa namamsyftvé-tyévam dévéśvaro'vadat; Namo'stu té ratna-kuksl-dhāraké ! Visvadipiké ! Aham Sakro'smi devendraḥ kalpadādyādihāgamam;
Prabho-r-antima-dévasya karişye jananotsavam. 19. Bhetavyam devil tannaive-tyuktvā'vasvāpinim dadau.
Kritva Jinapratibimbam, Jinamba-sannidhau nyadhāt. 20. Bhagavantam Tirthakaram grihitvā karasampute;
Vicakré pazcadbā rūpam, sarva fréyo'r-thikaḥ svayam. 21. Eko grihitatirthesah parsve dvau cattacamarau;
Eko gribātapatraḥ eko vajradharaḥ punah. 22. Agragah pristhagam stauti, pristhastho'pyagra-gam punah;
Nétré paścāt samihanté, kécanā' grétanāḥ surāh;

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23. Śakrah Suméru śringastham, gatvā'tho Pāņqukam vanam;
Mérū-culā, dakşipédā 'tipāņdukam balāgané. 24. Kritvotsangé Jinam pūrvăbbimukbo'sau nişi dati;
Samastă api dévéndrāb, swāmipādāntamaiyaruh.
19. Having contracted the celestial cars at Nandigyradvipa,- the king of the gods, went ( to the place of birth ) and then went three times round the Jinéndra and the mother of che Jina.
17. Having respectfully salutated and having done obeisa nce, the king of the gods said, thus “Salutation to thee, the bearer of a gem in the womb ! The Illuminator of the Universe !
18. I am Śakra,-lord of the gods. I have come here from the first déva-loka, I shall do the birth-feblival of the last Supreme Lord
19. Saying "You do not be afraid” he put her to sleep of a short duration; and having made a likeness of the fina, placed it near the mother of the Jina.
20. Having taken the Tiatbankara Bhagavån in the hollow of his folded hands, he himself, desirous of all good fortune, assumed five forms, viz.
21. One, who held tbe Tîrtbankara, two on the sides wbo grasped (two ) chowrles, one who held an umbrella, aed one who held Indra's thur.der-bolt.
22. One, going in front praises the one walking in the rear, and again, the one remaining behind, even praises the one going in front; some gods walking in front desire for two eges in the back.
23-24. Šakra, then, having gone to the Pâqqaka forest on the summit of Sumeru ( Méru ) mountain, sits on a seat on the stone-slab named afanresa Alipāndutambala situated in the south of the summit of Méru, having taken the Jina in his lap, with his own ) face turned towards the East.

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All the Indras of the gods also approached the feet of the Lord. The sixty-four Indras of the gods are as follows:
Number of Indras Valmānika
10 Bhuvana-pati Vyantara Jyotiska
20
सौवर्णा राजता रात्नाः स्वर्णरूप्यमया अपि । स्वर्णरत्नमयाथापि, रूप्यरत्नमया अपि ॥ २५ ॥ स्वर्णरूप्यरत्नमया अपि मृत्स्नामया अपि ।
कुम्माःमत्येकमष्टाढायं, सहस्रं योजनाऽऽननाः ॥ २६ ॥ यतः-पणवीसजोअणतुङ्गो, बारस य जोअणाई वित्थारो।
जोअणमेगं नालुअ, इगकोटि-सद्विलक्खाई ॥ २७ ॥ 25. Sauvarnā rājatā rātnāḥ syarga-rūpyamayā api;
Svarpa-ratnamayā-ścāpi, rūpya-ratnamayā api, 26. Svarpa-rāpya-ratnamayā api mritsnāmaya api;
Kumbhāḥ pratyékamaştādhyam sahasram yojanā'nanāḥ. 27. Yataḥ:-Paņavisa-joaņa-tungo, bārasa ya joaņāim vitthāro;
___Joanamégam nālua igakodi satthi-lakkhaim.
25-26. There were 1008 (one thousand and eight ) pots each of the under-mentioned 8 kinds viz 1. 1008 of gold. 2. 1000 of silver, 3. 1003 of precious stones, 4. 1008 of gold and silver 5. 1003 of gold and precious stones 6. 1008 of silver and precious stones 7 1008 of gold- silver and precious stones, and 8 1008 pots of clay, with their mouths of one yojana making a total of 8064 pots.

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(Some equally eminent autborities say that the pots were 8000 ( eight thousand ) each of the above-mentioned cight varieties making a total of 64000 (sixty four thousand) pote )
27. Each pot was twenty-five yojanas high and twelve yojanas wide, with a nozzle of one yojana.
The forest Abhişékas.-Ablutions-were 16000000 (0.le crore and sixty lacs ( hundred thousand )
[ The abhiseka ( ablution) with the pots full of water, mentioned above is repeated two hundred and fifty times calculated as under by the number of ablaişékas done by an individual god or by a god representing, a group of gods taking part in the ceremony:Kinds of gods
Number of Abhisekas 62 Indwas 66 Number of Suns 66 Number of Monas 33 Trägastrimsad 3 Pärşadyāḥ
Ātma -rak şaka (Bodyguards ) Sāmānika Loka-pala Generals of troops Miscellaneous god's Andrupin Abhiyogika (servile )
260
Anotber calculation is as follows:62 Indras 66 Number of Suns 66 Number of Moons 33 Trayastrimsah
Sämäniks

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Indrānis of Saudharma and Iśāna déva-loka Indrānis of Asura Kumāra déva-loka
Indrānis of Naga Kumāra déva-loka Indrānis of Jyotisk dévas
Indrānis of Vyantara dévas
3 Pārṣadyāḥ (members of councils) 4 Loka-pāla
7 Generals of troops
Atmarakṣaka (Body-guards) Miscellaneous gods
16
10
12
250
The calculation for the number of abhiṣékas ( ablutions) is as follows:
1
1
A. For 1000 pots, each of the eight varieties 1000x$=8000 Each of these is repeated eight times 6000×8-64000 Each of these is again repeated 250 times

6400×250=16000000
B. For 8000 pots each of the eight varieties 8000x8-64000 Each of these is repeated 250 times, 64000x250-16000000]
Besides this, Acyuténdra ordered to be brought by servant -gods, gold pitchers, mirrors, baskets of gems, auspicious jugs, dishes, plates, metallic flat baskets for flowers, and other artic-les for worship one thousand and eight sach of eight varieties, like the pots; fragrant clay and water of Magadha and other sacred places; lotuses from Ganges and other rivers, water from Padmadraba and other lakes, white mustard flowers perfumes and other medicinal plants from Kṣulla-bimavat Varṣadhara, Vaitāḍhya, Vijaya Vaksaskara, and other muntains
For Private Personal Use Only
क्षीरनीरघटैर्वक्षःस्थलस्थौखिदशा
बभ्रुः । संसारौघं वरीतुं द्राग्, धृतकुम्भा इष स्फुटम् ॥ २८ ॥ fazca za wag, faqat ar faŭ you! कलशं स्थापयन्तो वा धर्मचेत्ये सुरा बभुः ॥ २९ ॥

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28. Kstrantragbatat-r-vakeah-5thalasthai-stridasa babhuh;
Samsāraugham taricum drág ghrita-kumbhā iva sphutam. 29. Sincanta iva bhavadrum, ksipanto va nijam malam;
Kalasam sthapayanto vă, dharmacaityé surā babbuh.
28 By the pots of water of क्षीरसमुद्र Kshra Samudra,-the Milk Ocean,-resting on their chiests, the gods seemed clearly as if holding pots for the purpose of crossing instantly over the stream of Samsāra,
29. Or, the gods appeared as if sprinkling their cherished tree with water, or throwing away their own dirt or as if establishing a Kalasa ( an auspicious dome-shaped pinnacle ) over their temple of religious merit,
संशयं दिशेषस्य, मत्वा वीरोध्यराचलम् । वामांगुष्ठांगसम्पकोत् समन्तादप्यचीचलत् ।। ३० ॥ कम्पमाने गिरौ तत्र, चकम्पेऽय वसुन्धरा।
वाणि सर्वतः पेतु-श्रुक्षुभुः सागरा अपि ॥ ३१ ॥ प्रामाण्डस्कोटसहशे मनाते सर्पति । लष्टः कोऽवधेर्माला समयामास तीर्थपम् ॥ ३२॥ संख्याऽतीताईता मध्ये स्पृष्टः केनापि नाधणा। मेरुः कम्पमिषादित्या-नन्दादिष ननर्स सः ॥ ३३ ॥ शैलेषु राजता मेऽभूद, स्नानीराभिषेकतः।
तेनामी निर्जरा हाराः, स्वांपीडो जिनस्तथा ॥ ३४ ॥ 30. Samsayam tridasesasya matvā Viro'marācalam;
Vāmänguşthangasamparkāt samantādapyacicalat. 31. Kampamane girau tatra cakanpé'tba vasundharā;
Svingăņi sai vataḥ pelu-scukşubhuḥ sägarā api

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82. Brahmända sphota-sadrige gabdadvalté prasarpati; ___Rustan Sakro'vathe-r-jnatva ksamayamāsa tirthapam. 33. Sarikhyatitarhatam madhye spristah kenāpi nanghripas
Méruh kampamişāditya-nandádiva nanarta sah. 34, Sailéşu rājatā mė'bhut, snātranirābhişókatah;
Ténāmi nirjară bärāḥ svargapido Jinastatha.
30. Perceiving the doubt of विशेश Tridasesa-the king of the gods,-Vira Bhagavān completely shook the divine mountain by contact with the left toe of his foot.
31. By the shaking of the mountains there, the earth also trenbied. Peaks of mountains fell down on all sides, and eveu the seas became agitated.
32. An unprecedented noise resembling the hursting of the Egg of Brahman extended far. Sakra became angry. But baving known by Avadhi Jnãoa, he asked pardon of the Lord of the (four-fold) 'Tirtha.
33. Out of numerous previous Arhats, I am not touched by the foot by any one of them. Mėru, under the disguise of shaking, danced, as if by rejoicing.
34. By sprinkling with the water of bathing, my supreme eminence among mountains was acquired. These gods are hence may necklaces, and the Jina is, thus, the cold chaplet,
तत्र पूर्वमच्युतेन्द्रो विदधात्यमिषेचनम् ।
ततोऽनु परिपाटोतो, यावचन्द्रार्यमादयः ॥ ३५ ॥ जलस्नात्रे कविघटना
धेतच्छत्रायमाणं शिरसि मुखशशिन्यंशपूरायमानं कण्ठे हारायमाणं वपुषि च निलिले चीनचोलायमानम् । भीमज्जन्माभिषक गुणहरिगणोदस्तकुम्मोघगर्भाद्
प्रश्यहुग्धान्धिपायश्वरमजिनपतेरङ्गसनि श्रियः वः ॥ ३६ ॥ 25

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35. Tatra pürvamacyuténdro vidadhatyabhiṣécanam; Tato'nu paripățito yāvaccandrāryamādayaḥ;
194
36. Svétacchatrāyamäṇam
Jala-snātré kavi-ghaṭanā

sirasi mukha-sasinyamśu -pūrāya
mãnam;
Kanthé hārāyamāņam vapuși ca nikhilé cinacolāyamānam Śrimajjanmābhiṣéka hariganodastakumbhaugha garbhād
praguņa
Bbrasyaddugdhābdhi-pāthascarama-Jinapatérangasangi śrlyé
vaḥ 36.
35. There, first Acyuténdra does the ablution Then, after him, in succession till Moon, the Sun, and others (did it)
With regard to the ablution with water,
Regarding the ablution, the poet says:--
36. May the water of the Ocean of Milk, flowing from the interior of the stream of pots held by numerous multitudes of Indras at the birth-ablution at Mér, coming in contact with the body of the Last Lord of the Jina, and appearing like a white umbrella on the head filling up the beams of the Moon-like face, appearing like a necklace on the neck and appearing like a jacket of chinese silk on the body, be for your prosperity.
whole
--
चतुर्वृषभरूपाणि शक्रः कृत्वा वतः स्वयम् । शृङ्गाष्टकक्षरत्क्षी रैरकरोदभिषेचनम्
acá à fagar àæ:!, arfauftràfag: 1 सृजद्भिः सलिलः स्नानं स्वयं नैर्मल्यमाददे ॥ ३८ ॥
समंगलमदी ते, सतृ यगीतवाद्यादि,
For Private
॥ ३७ ॥
विधायाऽऽरात्रिकं पुनः । व्यधुर्विविधमुत्सदम् ॥ ३९ ॥
Personal Use Only

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उन्मृज्य गन्धकाषाय्या दिव्ययाङ्गं हरिविभोः ।
विलिप्य चन्दनायैश्च पुष्पाद्यैस्तमपूजयत् ॥ ४० ॥ 37. Catu-r-vrisabha rāpani Sakrah kritvā tatoh svayam;
Sringastakaksarat ksirai-r-akarodabhisécanam. 38. Satyam té vibudhā dévah yairantima-Jinesituh;
Srijadbhiḥ salilaih snānam, svayam nairaalyamādade, 39. Sa-maigala pradipam te, vidhāya'rātrikam punah;
Sa-nritya-gita-vädyādi, vyadhu-r-vividhamutsam. 40. Unmrijya gandha-kāsāyya divyayā'igam Hari-r-vibhoh
Vilipya candanādyaiśca puspādyaistainapūjayat.
37. Sakra himself, then, having assumed forms of four bulls, did the ablution with milk flowing through the eight horns.
38. It is true that the wise gods, by whom the bathing of the last Jinesvara with flowing water was done, acquired their own purity.
39. Having done आरात्रिक Arātrikam, Waving of a lamp in front of an idol, along with the auspicious lamp, they again did the festival in various ways, accompanied by dancing, singing, and musical instruments.
40. Having wiped the body of the Lord with divine fragrant (brown-red ) towel, and having besmeares his body with sandal-paste etc, the Indra worsbipped him with flowers etc. 40.
दर्पणो १ वर्षमानश्च २ कलशो ३ मीनयोर्युगम् ४ । श्रीवत्सः ५ स्वस्तिको ६ नन्या-वर्त ७ भद्रासने ८ ।। इति ।। ४१ ।। शक्रः स्वामिपुरो रत्न-पट्टके रूप्यतण्डुलैः । आलिख्य मङ्गलान्यष्टा-विति स्तोतुं प्रचक्रमे ॥ ४२ ॥

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41. Darpano 1 Vardhamăna (ca 2 Kalafo 3 Minayo-r-yugam 4
Sri-vatsa 5 Svastiko 6 Nandyavarta 7 Bhadrâsand 8 iti 42. Sakrah svämipuro ratna-pagtaké rūpyatandulal”;
Alikhya mangalāňyaştaviti stotum pracakramé.
41-42. Having drawn pictures of the under-mentioned eight auspicious objects with grains of rice made of silver, on a plate of precious stone, viz laput Darpaņa, a mirror 2
ATR Vardhamāga, an earthen bowl 3 fors Kalasa an auspiclour jug 4 Haruty Minayor-yugma, a pair of fishes 5 stare Śrivatsa, a figure resembling an auspicious sign having nine angles, on the breast of Vişnu and other deities 6 parere Svastika 7 Fenga Nandyāvarta, and 8 WATER Bhadrāsana, a splendid seat, in front of the Lord, the Sakra commenced to praise as under:
( maraferariagett utenfarife seguraeft sagelfi संधुगइ, संयुणिता वाम जानुं नाव एवं वयासी-णमोत्यु ते सिदषुदणीरय समण सामाहिम समत्त समजोगि सल्लगवण गिम्भय जीरागदोस णिम्प्रम जीसंग निस्सल माणमूरण गुणरयण सीलसागरमणन्तमप्पमेय मविअधम्मपरचाउरन्तचकवट्टी ! अमोऽत्यु से अरहो]
[ Afthagaya – visuddba - gantha - jumehim mahāvittéhim apuqaruttebm, atthajutiéhim samthuņai sarithuņittă vãmam jāņum jāva évam vayāsi:-Namo'tthu té Siddha---Buddha-niraya samana sämähia Samatta samajogi sallagatiaņa pibbhaya piragadosa pimmama visanga nissalla mapamūrasa guparayana sflasăgarama - afantam - appaméya, bhavia dhammavara cãuraatacakkavatti i Namo'tthu té Arabao)
(He Sakra) pralses the Lord with eight hundred pure Compositions, full of excellent meters, perfectly free from any fault of repetitions, and full of meaning. Flaving praised, left knee etc, he spoke thus:- Salutation to Thee-one who has attained Salvation, one who has gained Perfect Knowledge, one

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who has become free faom the dust of Karmas, a saint free from all bins and faults, one who has reached perfect concentration, one who has acquired Samyaktva (Right Belier), one who is of a similar Yoga, one who is the destroyer of thorns in the form of Māyā ( deceit ), Niyāṇa ( the performance of a penance with a desire of obtaining some worldly object or happiness ) and Mithyátva ( False Belief ; one who is fearless, one who is free from the influence of affection and enmity; one who is indifferent to mundane matters, one who is free from all desires, one who is free brom blemish and who is the destroyer of pride; one who is the ocean of the gem of virtuous conduct; one who is infinite, one who is immeasurable aud one who is an excellent religious Supreme Sovereign till the ends of the four directions. Salutation to Thee, an Arhat. )
शक्रोऽथ जिनमानीय, विमुच्याम्बान्तिके ततः । संजहार प्रतिबिम्बाऽवस्वापिन्यो स्वशक्तितः ॥४३॥ कुण्डले क्षौमयुग्मं चोच्छीर्षे मुक्त्वा हरिय॑धात् ।
श्रोदामरत्नदामाढय-मुल्लोचे स्वर्णकन्दुकम् ॥४४॥ 43 Sakro'tha Jinamaniya vimucyānıbāutike tatah;
Sanjahāra pratibimbă'vasvāpinyau svasaktitaḥ 44. Kundalé kşaumayugmam co-chirşe muktvă Hari [ vyadhāt
Śrîdāna-ratna-dāmāļhyamullocé sværņa-kandukam.
43. Sakra, then, having brought the Jineśvara and having placed him near bis mother, removed the disguised form and the magical sleep.
44. Having placed two ear-rings and a pair of linen garments on his pillow, the ladra, placed a gold-ball ( for playing ) abounding in jewelled garlands prepared with garlands of flowers of ITIA, on the cloth-ceiling
द्वात्रिंशद्रत्नरूप्य-कोटिवृष्टि विरच्य सः। बाढमाघोषयामास, सुरेरित्याभियोगिकैः ॥ ४५ ॥

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स्वामिनः स्वामिमातुश्च, करिष्यत्यशुभं मनः । सप्तधाऽऽर्यमञ्जरीव, शिरस्तस्य स्फुटिष्यति ॥ ४६॥ स्वाम्यङ्गुष्ठेऽमृवं न्यस्येत्यर्हजन्मोत्सवं मुराः।
नन्दीश्वरेऽष्टाहिका च, कृत्वा जग्मुर्यथाऽऽगतम् ॥ ४७ ॥ 45. Dvatrimsadraina-rupya kotivristim viracya sah;
Bādhamāghoṣayāmāsa surairityābhiyogikaiḥ. +6. Svaminah svainimātrusca karisyatyasubham marsh;
Saptadkā'rya manjaliva, sirastasya sphuiisyati. 47. Svāmyangusthé' inritain nyasyélyarhajjanmotsavam surân
Nandisvaré'stbāhikäm ca, kritvā jagmur-yathā galam.
+.. Having arranged for a shower of wealth, precious stones and silver amounting to thirty-two crores, he loudly proclaimed through his servant-gods
45.“ If any one does wrong to the Lord and the Lord's mother even mentally, his head will be split seven times like the blossomn of the Arka Tree.
47. Having deposiied nec'ar in the thumb of the Lord, and having thus done the birth-festival of the Arbat, and the festival at Nandiśvara lasting for eight days, the gods went by the way they had come.
अस्मिन्नवसरे राज्ञे, दासी नाना प्रियंवदा। तं पुत्रजननोदन्तं, गत्वा शीघ्रं न्यवेदयत् ॥ १॥ सिद्धार्थोऽपि तदाकर्ण्य, प्रमोदभरमेदुरः । हर्षगद्गदगी रोमोद्गमदन्नुरभूघनः ॥२॥ विना किरीटं तस्यै खां सर्वानालङ्कृति ददौ । तां धौतमस्तकां चक्रे दासत्वाऽपगमाय सः ॥ ३ ।।

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1. Asminnavagaré rajné, dāsi nămnā Priyamvada;
Tam putrajananodantam, gatvā sighram nyavédayat. 2. Siddhārtho'pi iadākarnya pramodabharaméduarḥ;
Harsagadgadgi-romodgamadanturabhu-ghanah. 3 Vina kiritam tasyai svām, sarvāngālankritim dadau; Tam dhauta-mastakam cakre, dasatvā'pagamaya sah.
1. At this time, a maid-servant of the king, named Priyamyadā, having gone swifty to him gave him the tidings of the birth of a son.
2-3. Siddhartha also having heard it and becoming comp. letely puffed up with intense delight. with his speech faltering with joy. and with the hair of his body pointed and thick in their pores, gave her all the ornamen's v his body except the crown, and made her gta san Dhauta mastakām, (one wbose head has been thoroughly washed of all the dirt of low birth ) for the purpose of removing her condition of slavery.
जं रयणिं च णं समणे भगवं महावीरे जाए तं रणिं च णं पहवे वेसमणकुंडधारी तिरियजमगा देवा सिद्धत्थरायमवणंसि हिरण्णवासं च, सुवण्णवासं च, वयरवासं च, वत्थवासं च, आमरणवासं च, पत्तवासं च, पुप्फवासं च, फलवासं च, बीयवासं च, मल्लावास च, गंधवासं च, चुण्ण वासं च, वण्णवासं च, वमुहारवासं च वासिंसु ॥९८॥
तए णं से सिद्धत्थे खत्तिए भवणवइबाणमंतरजोइसवेमाणिएहिं देवेहि वित्थयरजम्मणाभिसेयमहिमाए कयाए समाणीए पच्चूसकाळसमयंसि नगरगुत्तिए सहावेइ सदावित्ता एवं वयासी ॥ ९९ ॥
खिप्पामेव भो देवाणुप्पिया ! खत्तियकुडग्गामे नयरे चारगसोहणं करेह, करित्ता माणुम्माणवणं करेह, करित्ता कुंडपुरं नगरं सभितरबाहिरियं
आसिअसंमजिओवलित्तं सिंघाडग-तिय-चउक्क-चच्चर-चउम्मुह-महापहपहेस सित्तमुइसम्मट्टरत्यंतरावणवीहिय, मंचाइमंचकलियं, नाणाविहरागभूसिअज्झय

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पदागमंडियं, लाउल्लोइयमहियं, गोसी-ससरसरतचंदण-दहर-दिनपंचंगुलितलं अवचियचंदणकलसं, चंदणघडसुकयतोरणपडिदुवारदेसभागं, आसत्तोसत्तविपुलघट्टराधारियमल्लदामकलावं, पंचवण्णसरससुरहिमुक्कपुप्फपुंनोक्यारकलियं, कालागुरु-पवरकुंदुरुक-तुरुक्क-डनंत-धूवमघमघंत गंधुद्धयाभिराम, सुगन्धवरगंधियं, गंधपट्टिभूयं, नर-नट्टग-जल्ल-मल्ल-मुट्ठिय-वेलंग-पग-कहगपाढग -कासग-आरक्खग-लंख-मंख-तूणइल्ल-तुंबवीणिय-अणेगतालायराणुचरियं करेड, कारवेह, करिता कारवित्ता य जूयसहस्सं मुसलसहस्सं च उस्सवेह, उस्सविचा मम एयमाणत्तियं पच्चप्पिणह ॥१०॥
98. Jam rayanim ca pam Samane Bhagavam Mahavire jãé tam rayapim ca am bahavé vésamaņakundadhárt tiriyajambhagà dévă Siddhaitharāyabhavanainsi hiraņņa Vasam ca, suvanna vasam ca, vayara vasam ca, abbarona vasam ca, patta-vasam ca; pupfavāsam ca, fala-vasam ca, biyavasam ca, malla-vasam ca, gandha-vasam ca, cunpa vasam ca, vapna vasam ca, vasuhara vasam ca vasinsu. 98.
99. Tae nam sé Siddharthe khattis bhavanaval vanamantara Joisa vemăniéhim dévéhim tittbayara - jammaņāt bisega mahimăė kayåé samānié paccūsa-kāla-samayamsi nagaraguttie saddavei, saddavitta evam vayast. 99.
100. Khippāméva bho dévānuppipa ! Khattiya-Kundaggāmé nagaré căraga-sohanam karéba, karitā māņummāņa vaddhiņam karéha, karittā Kundapuram nagaram sabbhintarybāhiriyam asia-sammajjiovalittam singhādaga-tiys-caukka-caccara-caummuha-mabāpahapahésu, sitta - sui-sammattha - ratthantarāvanavi. hiyam, mancai - manca - kaliyam. nanaviharāgabhusiya jjhaya padaga - mandiyam, lullolyn - mahiyam, gosisa-sarasa ratta candana-daddara-dinna pancangull talam. uvaciya - candanakalasam, candanaghada-sukaya-toraya - padiduvāradésabhāgam, āsattosaita vipula vatta vagghāriya malla dama kalāvam, panca vaņņa-sarasa surahl-mukka pupfa panjovayāra kaliyam, kālāguru - pavara kundurukka-turukka-dajjhanta - dhuva magha

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maghanta ganähudduysbhirămam sugandha-vars--gandhitam, gandhavatti-bhūyam nada--nattaga-jalla-malla-muthiya-vélambaga-pavaga-kahaga-pādhaga- läsaga--arakkhaga-lankha--mankha -tūņailla-tumba — piniya-anéga tālāyarāņucariyam karéba, kāravéha, karittä, kāravittā, ya jūya-sa hassam musala-sahaasan ca ussavéha, ussavittā mama éyamāņattiyam paccappinaba. 100
98, During the night in which śramaņa Bhagavān Mahāvîra was born many fart faa Tiryag Jrimbhaka devāh; gods of the Lokāatika déva-loka, in WHM Volframapa's (Kubér's ) service, rained on the palace of king Siddhartba, a shower of silver, gold, diamonds, garments, ornamente, leaves (of betel plants etc ), flowers, fruits, seeds, garlands, perfumes. scented powders, colour-powders (orpiment etc. ), and a contl. nuous shower of riches.
99. Then, after the Bhuvana-pati, Vāja-vgantara, Jyoti. şk, and Valmānika gods bad celebrated the festival of the birth-abiution of the Tirthankara, Ksatriya Siddhartha, at day-break, called together the policemen of the town. Having called thein, he addressed them thus:-- CELEBRATION OF BIRTH-FESTIVAL BY SIDDHARTHA
100. Quickly, indeed, o beloved of the gods I make the prison in the town of Kundapura clear ( of prisoners by releasing them)
[ it is said, युवराजाभिषेके च परराष्ट्रापमदैन । पुत्रजन्मनि वा मोसो बढ़ानां प्रविषीयते ॥१॥ 1. Yuvarājābhişéké ca pararāştrāpamardané;
Putra-janmani vä mokso baddhānăm pravidhiyate.
1. A release of prisoners is effected at (the time of inauguration of a crown-prince, conquering an enemy's territory and the birth of a son. )
Increase measures and weights. Having done it, order that the whole town of Kundapura, in the interior and exte
26

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rior ( suburbs ) be sprinkled ( with water ), swept, and smeared ( with cow-dung etc. ); that in triangular places, in places where three or four roads or more roads meet, in squares (with temples), and in principal streets, the middle of the road and the market streets to shops be sprinkled (with water), cleaned, and swept; that platforms be erected one above the other; that the town be decorated with flags and banners beautified with different colours, that floors be adorned (by smearing them with cow-dung) and walls by white-washing them (with white chalk ); that walls be given impressions of palmg of outstreched Ave fingers ( of the hand ) with started Gosirşa, na superior kind of sandal paste,-with certain 'Sarasa rakte candan, -juicy red sandal,--and with a Dardara -a kind of sandal produced in Southern Mountain named at Dardara; that suspicious vases sineared with sandal-paste be arranged on floors; that pitchers smeared with sandal-paste be well arranged on arched portals and above every door; that large round and long garlands and wreaths of flowers be hung low and high, that collections of juicy fragrant flowers of five colours be arranged on floors, that the town be made very lovely by the fragrant smell of the scented fumes of Black aloe, best Kundurukka í benzoin ). Turuska (Ollbanum ), and burning incense, be exquisitely scented with excellent perfumes and made as it were as a pastile of perfumed substances; that actors, dancers rope-dancers, wrestlers, boxers, jesters (buffoons ), swimmers, story-tellers, ballad-singers, female dancers moving in a circle, watchmen, pole-dancers, beggars showing pantomine pictures, flute-players, Indian-lute players and numerous Tālācara ( who by clapping the hands, beat the time during a performance of music ) be present. Get it done by others; having done it, and having ordered it to be done by others, get thousands of pokes (of vehicles, ploughs etc.) and wooden pestles (for thrashing out rice-grains ) raised upwards (because yoking of bullocks or horses to carts, waggons, ploughs etc, cultivation, husking, and other manual occupations are prohibited during festival days ). Having got them raised upwards, report on the execution of my order. 100

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तए णं ते कोढुंबियपुरिसा सिद्धत्येणं रण्णा एवं वुत्ता समाणा हड तुटू नाव हियया करयल जाव पडिसुणित्ता खिप्पामेव कुंडपुरे नगरे चारगसोहणं जाव उस्सवित्ता जेणेव सिद्धत्थे खत्तिए तेणेव उवागच्छन्ति उवागच्छित्ता करयल जाव कट्ट सिद्धत्यस्स खत्तियस्स रण्णो तमाणत्तिय पञ्चप्पिणंति ।। १०१ ॥
101. Taé nam té kodumbiyapurisā Siddbatthéņam rannā évam vuttā sanāņā hattha tuttha jāva hiyaya karayala jāva padisuniltā khippāméva Kundapuré fayaré căraga-sohaņam jāva ussavittā jeņeva Siddhatihé kattié ténéva uvāgacchanti, uvāgacchitrā karayala jāva katsu Siddharthassa khattiyassa ranno tamānattiyam paccappinanti. I0I.
101. Wben the family servants were ibus addressed by King Siddhartha, they glad, contented etc, joyful, with their hands folded, and baving accepted the words of command, set free ali prisoners and having ordered ploughs, carts etc. to be raised up, returned to Siddhartha kşatsiya. Having returned, and laying the folded palms of their hands in front of their foreheads, they reported on the execulation of his orders.
तए णं से सिद्धत्ये राया जेणेव अट्टणसाला तेणेव उवागच्छा, उवागच्छित्ता जाव सव्वोरोहेणं सन्नपुप्फ-गन्ध-चत्य-मल्ला-लंकारविभूसाए, सचतुडियसनिनाएणं, महया इड्डीए, महया जुइए, महया बलेणं, महया वाहणेणं, मइया समुदएणं, महया वरतुडिय-जमग-समग-प्पवाइएणं, संघ-पणव पडह-भेरि-मल्लरि-खरमुहि-हुडक-मुरज-मुइंग-दुदुहि-निग्धोस-नाइयरवेणंउस्मुकं उकरं, उकिटं, अदिज्ज, अमिज्ज, अमडप्पवेसं, अदंडकदण्डिमं, अधरिमं, गणियावर-नाडइज्जकलियं, अणेगतालायराणुचरियं, अणुधुयमुइंगं, अमिलायमल्लदामं, पमुइयपकीलियसपुरजणजाणवयं दसदिवसं ठिइवडियं करेंति ॥ १०२॥
102. Taé ņam sé Siddhatthé rāyā jeņeva attavasālā téņeva uvāgacchai, uvägacchittā jāva savvorohèqam savva--puppha

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gandha-vattba-mallā-laṁkāra vibhusãe, savva tudiya sadda nināéņam, mahaya-içḍhîé, mahayā-joie, mahaya-baléņam, mabaya-vahanéņam, mahaya-samudaéņam mahaya-varatudiya jamaga-samaga-ppavāieņam, sankha-panava- padaba- bhérijhallari- kharmuhi- hudukka- muraja- muinga- dunduhi- nigghosa -naiya ravéņam -ussukkam, ukkaram, ukkiṭṭham, adijjam, amijjam, abhaḍappavesam, adana kudaṇḍimam, adharimam, ganiyāvaranādaijjakaliyam, anéga tālāyarānucariyam, aņuddhuyamuingam, amilāya-malladāmam; pamuiya --pakkiliya-sapurajaṇa jāṇavayam, dasa divasam thiivaḍiyam karénti, 102
102. Then, King Siddhartha went to the gymnasium-hall. Having gone, the king, down to-accompanied by his whole seraglio, and adorned with flowers, perfumed clothes, garlands and ornaments, under the sound of notes of all musical instruments, with great splendour, with great pomp, with a great army, with a great train of vehicles, with a large retinue of domestic servants, under the sound of the simultaneous playing of a number of excellent musical instruments and the noise of Sankha conches, que Paņava, a musical instument of a buffoon, Padaha-a big durm, Bhèri, a kind of drum,
a kind of wind
f Jhallari, cymbals, f Kharamuhig instrument Hudukka a particular musical instrument Muraja, a kind of musical instrument Muinga a kind of drum Mridanga, ( Tabala), f Dunduhi, kettle-drum, held the festival for ten days.
And making (the town) free from toll-tax, custom duty, out of joy for the festival; prohibiting payments for articles bought from shops, (the payment will be made by the state) buying and selling was prohibited (in order that people may enjoy themselves freely in the festival). No policemen were permitted to enter houses (for exacting fines), people were made free from the payment of great and small fines, and debts were cancelled, (they were paid by the state).
Excellent courtesana and female actors performed acting, and numerous dancers clapping their hands, danced; the musicians

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did not leave off their musical instruments, and the whole population of the town and country, rejoiced and enjoyed themselves. He held the festival for ten days-a practice handed down from one generation to another.
तप णं सिद्धत्ये राया दसाहियाए ठिइवडियाए वठ्ठमाणीए, सहए अ, साहस्सिए अ, सयसाहस्सिए अ, जाए अ, दाए अ, भाए अ, दळमाणे अ, दलावेमाणे अ, सइए अ, साहस्सिप अ, सयसाहस्सिए अ, लंभे पडिच्छमाणे अ, पडिम्छायेमाणे अ एवं वा बिहरह ॥ १०३॥
103. Taé nam Siddhatthé rāyä dasáhiyāó thiivadiyaé vatçamāņié. saié a, sābassié a, sayesähassié a, jāe &, dãé a, bhäé a, dalamănó u, dalävémāné a, saiè a, sähassiè a, saya sabassie a, lambhe padicchamane a, padicchāvemāné a, evam vä viharal, 103.
103. Then, during the ten days of festival-a practice banded down from one generation to another,--King Siddhartha worshi. pped and ordered to be worshipped, hundreds, thousands, and hundred-thousand images of Tirthankaras gave hundreds, thousands, and hundred-thousand gifts, and apportioned portions of goods received. He received and ordered to be received, bundreds, thousands, and hundred thousands of presents. 103.
तए णं समणस्स भगवबो महावीरस्स अम्मापियरो पढमे दिवसे विडिय करेंति, तइए दिवसे चन्दसूरदसणीयं करेंति, छठे दिबसे धम्मजागरियं जागरेन्ति, एकारसमे दिवसे विकते, निव्वत्तिए अमुइजम्मकम्मकरणे, संपत्ते वारसाहे दिवसे विउलं असणं पाणं खाइमं साइमं उवक्खडावैति, उवक्खडावित्ता मित्त-नाइ-नियग-सयण-संबंधि-परिजणं नायए खत्तिए अ आमंतेति, आमंवित्ता तओ पच्छा पहाया, कयपलिकम्मा, कयकोउयमंगलपायच्छित्ता, मुखप्पावेसाई मंगल्लाई पवराई वत्थाई परिहिया, अप्पमहग्याभरणालंकियसरीरा, मोयणवेलाए भोयणमण्डबंसि सुहासणवरगया वेणं मित्त-नाइ-नियग-सयण-संबंषि-परिजणेणं नायएहिं खत्तिएहिं सदित

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विउलं असणं पाणं खाइमं साइम आसाएमाणा विताएमाणा परि मुंजेमा परिमाएमाणा एवं वा विहरंति ॥ १०४ ॥
104. Tae nam Samaṇassa Bhagavao Mahăvîrassa ammāpiyaro padhamè divasė thiivaqiyam karènticaie dlvasé canda sūradamsaņîyam karènti, chatthe divasé dharmajāgariyam jāgarénti, ékkārasamé divasè viikkantè nivattie asul-jamma-kamma karanè, sampatte-bārasābé divasé, viulam asaņam pānam khāiugam sāimam uvakkedāvèuti, uvakk hadāvittä mitta-nāiniyaga-sayaņa-sambandhi-parijaņam Nayaè Khattiè a amantéti amantittà tao pacchā whāyā, kaya-balikanınā, kaya---köuja mangala-pāyacchittā, suddha-ppävésāim -mangallāim,-pavarāim vatthāim - parlhiyā appamahagghä - bharaṇālańkiya - sarirā, bhoyaņa vélké bhoyaņa man davansi subāsaņavaragayă téņam mitta - nāi-niyaga - sayaņa - sambhandhi - parijanéņam Nāyaéb: im Khattiéhim saddhim tam viulam asaņam, pāņam, khāimam, sālmam, āsäémāņā visāémāņā paribhunjémāņā paribhāémāņā évam vã viharanti.
104. The parents of Sramaņa Bhagavān Mahāvira celebra ted the festival on the first-day-a practice handed down from one generation to another. On the third day, they showed Him the Moon and the Sun.
It is done as follows:- After the lapse of two days from the birth-day of tbe child, the family priest places an idol of the Mcon, made of silver in front of the image of a Tîrthankara, and having worshipped it, establishes it with due ceremony Then, having led at Moon-rise, the mother with the new-born child, well bathed, well-dressed, and decorated with excellent ornaments, into the place where the rising Moon can be clearly seen, the family-priest repeats the under-mentioned incantation :
ॐ अई चन्द्रोऽसि निशाकरोऽसि नक्षत्रपतिरसि सुधाकरोऽसि औषधीगर्भोऽसि अस्य कुलस्य वृद्धिं कुरु कुरु स्वाहा ।

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Om I Arham! Candro'ol nitakaro'si naksatrapatirasi sudhă karoʻsi ausadhigarbho’si asya kulasya vriddhim kuru kuru syahā.
Om! Victory to the Arhats! You are the Moon ! you are the night-maker ! You are the lord of constellations! You are the mine of nectar! You are the treasure of all medicinal herbs! You increase the prosperity of this family. Hall ! Blessing.
And shows the Moon. The mother along with the child, bows down before the family-priest. The priest gives the under mentioned blessing :
सर्वाषषीमिभमरीचिराजिा, सीपदा संहरणमवीणः ।
करोतु वृद्धिं सकलेऽपि वंशे, युष्माकमिन्दुः सततं प्रसभः॥१॥ 1. Sarvauradhi mitra - maricirājih sarväpadám - sanharana
pravinah. Karotu vriddhim sakalé'pi varse, yuşmākamindaḥ satatam prasannaḥ. 1.
May the Moon, the streak of the rays of light mixed with all medicinal herbs, clever In removing all miseries, always gracious towards you, increase prosperity even in the whole race.
In the same manner, the Sun is also shown. But the idol of the Sun is either of gold or of copper. The following is the incantation,
ॐ अई सूर्योऽसि दिनकरोऽसि तमोऽपहोऽसि सहस्र-किरणोऽसि अगवाक्षुरसि मसीद ।
Om ! Arham! Sūryo'si dinakaro'si tamo'paho'si sahasra kirano'si jagaccakşurasi prasida
Om | Victory to Arhats ! Thou art the Sun. Thou art the maker of the day! Thou art the remover of darkness! Thou art thousand-rayed! Thou art the vision of the world ! Grant favour.

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208 The benediction is as follows :सर्वमुरासुरवन्या कारयितापूर्वसर्वकार्याणाम् । भूपानिजगच्चक्षुर्मलदस्ते सनाया ॥१॥
1. Sarva - surăsura-vandyan karaylta pūrva – sarvakäryanām;
Bhūyāttrijagaccakşu-r-mangaladasté sa-putrāyāḥ.
1. May the one who is respectfully adored by all gods and demi-gads, who is the doer of all marvellous cheeds, and one who is the medium of vision of the three worida, become the giver of auspucious objects to thee, along with the child.
Now a days a mirror is shown instead of the Moon and the Sun.
On the sixth day, they kept awake during the whole night for rellgious meditation.
After the elevnth day, on which the impure operations and ceremonies in connection with the birth of the child had been completed, had passed; and when the twelyth day had come, they got prepared plenty of food, drink, spices and savouries. Having prepard them, they invited their friends, cognates, and domestics, together with the Jkāta ksatriyas. Having invited them and having bathod, they gave offerings ( to family-gods ) and did auspicious rites and expiatory acts, and they put on clean aw picious excellent court-dress (fit for festival occasions ) and adorned their bodies with Vght but very costly ornaments. At dinner-time, they sat on excellent comfortable state-chairs in the diniog-hall, and together with their friends, caste-people, kinsmen, family-members, relations, agnates. cognates, domestics, and together with Jnāta Ksatriyas, they tasted, ( eating a small quantity from it and throwing away a large portion e. g. a sugar-cane ), ate ( eating a very large portion of it and throwing away a few seeds, e. ģ. dates, Juicy fruits ), ate up (consuming the entire potion without throwing

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away anything e-g. eatables), and Interchanged dishes amongst themselves, out of an abundant quantity of food, drink, spices and savouries.
जिमिय मुत्तुत्तरागया वि य णं समाणा आयंता चोक्खा परममुइभुया तं मित्त-नाइ-नियग-सयण-संबंधि-परिजणं नायए खत्तिए अविउलेणं पुष्फ-वत्य-गंध-मल्लालंकारेणं सकारेंति, सम्माणेति सकारिता सम्माणित्ता तस्सेव मित्त-नाइ-नियग-सयण-संबन्धि-परिजणरस नायाण य खत्तियाण य पुरओ एवं बयासी ॥१०५॥
105. Jimiya bhuttuttarāgaya vi ya nam Bamāna ayanta cokkhã parama sui bhuy& tam mitta - nāi - niyaga - sayanasambandhl-parijaņam Nāyaé khattié a viuléņam puppha-vattha -gandha - mallalankarenam sakkarenti sammanenti, sakkaritta sammāpitta tasséva mitta-nai-niyaga-sayana-sambandhi-parijapassa Nayana ya khattiyana ya purao evam vayast. 105.
105. They are, and after dinner they went to the sitting chamber, and having cleansed their mouths, having removed particles of food and greasiness and having become perfectly pure they entertained sumptuously and honoured their friends caste-people etc. down to Jnātrika Ksatriyas with numerous flowers, clothes, perfumes, garlands, and ornaments, and then they spoke thus to their friends, caste-people etc. 105.
पुब्धि पिणं देवाणुप्पिया ! अम्हं एयंसि दारगंसि गन्मं वकंतसि समाणसि इमे एयारूवे अभत्थिए जाव समुप्पज्जित्था, जप्पमिदं च गं अम्हं एस दारए कुच्छिसि गम्मत्ताए वकंते, तप्पभिई च णं अम्हे हिरण्णेणं वडामो, सुवण्णेणं धणेणं धन्नेणं रज्जेणं जाव सावइज्जेणं पोइसकारेणं अईव अईव अभिवड्डामो, सामन्तरायाणो वसमागया य ॥ १०६ ॥
106 Puvvim pi ņam dévāņuppiyāl amham éyamsi dăragamsi gabbham vakkantamsi samāṇamsi imé éyārūvé abbhatthie jāva samuppajjitthā, jappabhiim ca pam amham ésa dāraé
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kycchimhsi gabbhattké vakkanté, tappabhlim co pam ambé hirannéņam vaddhāmo duvangérana dhanéņam dhannepam rajjéņam jāva savaijjéņam piisakkāréņam aiva aiva abhivadahāmo, sãmanta-rāyāṇo vasamāgayā ya 106.
106. Formerly, also, O beloved of the gods! when this our boy was begotten in uterus, the following definite determiņation till-occurred to our mind from the time that this our boy has been begotten, our silver increased; our gold, property, corn, kingdom increased; our delight and hospitable reception increased immensely; and neighbouring kings have been subjug. ated. 106.
संबया पं असं एस दारए जाए भविस्सइ तया वं अम्हे एयस्य दारगस्स इम एयाणरूवं गुणं गुणनिष्फन्नं नामपिज्जं करिस्सायो पदमाणु त्ति । वा अहं अज्ज मामोरहसंपची ब्राया, तं होउ णं अम्हे हमारे orurot enter a Poull
107. Tam jayā ņam amham ésa dāras jūé bhavissal, tayā ņam amhé éyassa dāragasca imam éyāņurūvam guņņam guņanipphannam nămadhijjam karissāmo Vaddhamāņu iti / tā amha ajja maņorņa-sampatti jayā tam hou nam amhé kumāré Vaddhamāņó năméņam. 107.
107. When this Qur boy will be born we shall name this boy Vardhamāna-a name brought about by the possession of these conformable qualities. Today our wished-for-desire bas been fulfilled. So let the name of our boy be Vardhamana.

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CHAPTER VII.
EARLY LIFE.
समले भगवं महावीरे कासवगुत्तेण तस्स मे तो मानषिता एवमाहिज्जति, वं जहा-अम्मापिउसंविए वद्धमाणे १ सहसमुइयाए समणे २, अयछे मयमेस्वार्ण, परीसहोक्सग्गाणं; संविलमे, पडिमान पाए, पी अरविरतिसहे, दविए, वीरियसंपने देवेहिं से णाम कयं समणे ममव Here a facut
108. Samané Bhagavam Mahāvîré Kāsava-guttóņam tassa nam tao nămadhijjā évamāhijjanti, tam jabă-ammāpiusantié, Vaddhamāņé 1, salissamuiyaé Samage %, ayalé bhaya-bhérava-- pam, parisahovasaggāṇam, khanti-khamė, padimäņāin palas, dhimam arati-ratisahé, davié, viriyasampannt dévéhin se pămam kayam Samane Bhagavam Mahaviré 108.
108. Sramana Bhagavān Mahāvira was of the Käsyapagotra. Bis three dames have thus been recorded. They are: 1. He was named Vardhamana by his parents. 2. He was called sramana on account of his natural capacity of practising severe austerities, and 3, Because he stands immovable in the midst of dangers and ierror, patiently suffers endurances and calamities, observes the particular Dows (of an assetic), is Indelligent; and endures patiently pleasure and pain, is selfrestrained and is gifted with excellent valour, be, was named Śrmaga Bhagaria, Mahävira by the gods.

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[.... तओ णं समणे भगवं महावीरे पंचधाईपरिवुडे, वं० खीरभाईए १ मज्जणधाईप २ मंडणधाईए ३ खेलावणधाईए ४ अंकधाईए ५ अंकाओ अंक साहरिज्जमाणे रम्मे मणिकुट्टिमतळे गिरिकंदर समुद्धीविव चंपयपायवे अहाणु - पुवीए संवढइ तओ णं समणे भगवं० विन्नायपरिणय ( मित्ते ) fare बालभावे अप्पुस्याई उरालाई माणुस्सागाई पंचलक्खाई काम भोगाई सहफरिसरसरूवगंधाई परियारेमाणे एवं च णं विहरइ ।
।। आचाराङ्गसूत्र १७६ ॥
nam
Tao nam Samané Bhagavam Mahaviré panca dhāl parivude, tam:- Khelāvaṇadhāté 1. Majjañadhate 2 Mandaṇadhāte 3. Khelāvanadhāte 4. Apkadhâîe 5. Aņkāo aņkam sābarijjamāņe ramme maņikttima-tale, girî-kändara-samulliņeviva campaya pāyavé abāṇupuvvié samvaḍdhai, tao pam Samané Bhagavam vinnaya paripava (mitte) viņiyatta balabhāve appussuyāim urālāim māņussagāim panca lakkhaṇāim kama-bhogaim sadda pharisa-rasa-rūva-gandhāim pariyaré-māņe évam ca Acaranga Sutra 176. ...Then, Śramaņa Bhagavan Mahavira, surrounded by five wet-nurses viz-1. One feeding milk 2. One washing and bathing 3. One decorating and putting on ornaments. 4. One making Him play about, and 5. One taking Him in her lap, being taken from one lap to another on the ground-flooring beset with gems,-gradually grew up like a Campaka Tree nurtured carefully in a cave on a high mountain. Then, Śramana Bhagavan Mahavira, with natural development of knowledge, at the completion of chilhood, thus moves about in all directions, dispassionately enjoying excellent human pleasures of five senses relating to sound, touch, taste, sight and smell.]
viharal.
Thus, on the completion of the ceremony of naming, the
child, while becoming contented by the excellent juice
(nectar ) deposited in his finger by the gods served by five highly respected wet-nurses, carefully fondled by lovely young

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females of the harem making him slowly advancing on footsteps by his parents in various ways, spoken to by domestic servants every now and then, carefully honoured by gods and goddesses, sung by numerous songs, taught by various lessons, and painted in pictures, Vardhamana Kumāra gradually grew up like a Kalpa Vriksa (the Wishing Tree) in the cave of a high mountain.
The name Śramaņa Bhagavān Mahāvira was given by the gods in this way.
The eminent sages say-Vardhamāna kumāra, whose birthfestival was celebrated by the Indras of the gods and demigods, grew up in course of time like the crescent Moon of the second day of the fortnight or the blosom of the Paradise Tree,
He was
द्विजराजमुखो गजराजगतिः, अरुणोष्ठपुटः सितदन्तततिः । शितिकेशभरोऽम्बुजमजुकरः सुरभिश्वसितः ममयोल्लसितः ।। १ ।। मतिमान् श्रुतवान् प्रथितावधियुक्, पृथुपूर्वमवस्मरणो गतरुक् । मतिकान्तिवृतिप्रभृतिस्वगुणैर्जगतोऽप्यधिको जगतीतिचकः ॥ २ ॥
1. Dvija-raja-mukho gajarāja-gatih, aruposthapuṭaḥ sitadanta
tatiḥ;
Siti kesabharo'mbuja-munjukarah, surbhisvasitaḥ prabhayo
llasitah.
2. Matimän śrutavän
samarano gata-ruk;
Mati-kanti-dhriti prabhriti sva
jagati tilakah. 2
prathitavadhiyuk, prithu-pūrvabhava–

I He was moon-faced, with the galt of a lordly elephant, with the slits of his lips resembling a rising Sun, with the rows of white teeth. with black hair, with beautiful lotus-like hands, with fragrant breath, and was shining with radiant beauty.
gupai-r-jagato'pyadhiko
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2. He was intelligent, karned gifted with extensive Avadht Mäna, kad a remembrance of many previous lives, and was free from from pain. He was tho ornament of the world-eurpassing the world by bis ipaabe qualities of intelligence, beauty, fortitude etc.
आमलको क्रीडा Amalaki Krida. Whem Vardhiamāna Kumāra was nearly seven years old, although he was devoid of sportive curiosity, one day, at the instigation of some of his companions of equal age, he went out of the town along with them, and began to play near some trees there. By mutual agreement it was settled, that he who climbed up the tree and came down from it in the shortest period of time, will ride on the back of other boys and will make them move on.
At that time, the launa of the Saudharma devamtoka, while conversing on various interesting topics with gods in the Saudharma Sabba ( council-hall), and touching on the subject of fortitude, said “O godø ! althougla Bhagavān Vardhamana is quite a boy bic valo'ır ad fortitude ate unparalleled, and no god, demi gou ou la cerchi sultenus cong the they be, is able to frighten him away or defeat him by his strength.” On bearing these words of Saudharmendra, one of the gods who was very wicked and insolent on account of his having highly heretical beliefs, thought " Only fortunato people at have a lord whose speech should be considered lovely although he may talk without..rhyme or rhythm and whose speach wall not open to refutation alchough it was full of arroganca. and diegust; is it possible that gods and demi gods possessing immeasurable strength cannot defeai one who is only a child i Is a mirror necessary for viewing an arml et on one's hard I will immediately go there, sad test hia tortitude". With thja idea. In his mind, he went to the place where Vardhamana Kumhe was plaging under the tree, and with the objects of terrifying him, ha asormed the form of a fomidable bruge

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venomous snake, with a large body resembling a mass of colly. rium, and darkening the thicket of the forest by his intense blackness resembling the borns of wild baffaloes, with eyes more red then that of the colour of a cock's crest with a pair of tougnes as fickle as lightning; olever in inflating its curved, round, very strong, and well-developed hood, producing terrible noise like the formidable wind at the end of an age of the world, and advancing rapidly with a very wrathful gait towards Vardhamana Kumāra.. Vardhamana Kumāra knowing the real state of affairs, threw him for off like a withered piece of string, holding him by his left hand.
The god, becoming impudent and careless about future issue assumed the form of a body and began to play with Vardhamana Kumāra, By his natural circumspection Vardhamana Kumāra became successful in game with all the boys and riding on the back of all of them, he made them walk about After the rest of the boys had walked around, it was now the turn of the god who had assumed the form of a boy. He bent down his back and as soon as Vardhamana Kumāra was seated on it the god with the object of terrifying Vardhamana Kumāra, assumed the form of a demon and began to grow tall and taller. This time he assumed a very hideous form. His hair were more harsh than those of a hog or a boar His head was as big as a potter's pot, and his forehead resembled the inner hellowed out portion of the part of a pot. His eyebrows were reddish and contained entangled hair, His pair of eyes were as deep as wells of Mārwar, and were deep yellow coloured. His nostrils were flat like the flanks of a big hearth. His cheeks were hollowed out like the cave a big mountain. His molar teeth resembled the tail of a horse. His lips were hanging like the lips of a camel. His teeth were protruding and curved like those of an elephant and formidable. His tongue was trembling like a flag moving to and fro with wind, and sharp like a sharp-edged sword. His neck resembled a dried trunk (of a tree) and his arms were like large earthen jars. His hemispherical hollows of the hands were flat like winnowing fans and his fingers resembled dolls of stone.

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His finger-balls were rough like the cavity of an old worn-out spoon. His chest was filled with visible blood-vessels, and in the interior,-full of dust,--a venomous snake, making a loud hissing noise was resting himself; in it there was a mass of bones only. His belly was pot-shaped and his waist was broken at some places and could be grasped in a fist His testicles we re hanging like the fruits of the Válunki plant and his male generative organ was as big as that of a big elephant, His legs were full of disgusting and uncovered rows of hair and long like palmyras. His feet resembled an expanse of share-pointed stone, and his toe-nails were frightful like a large spade. Besides, he was spreading fire-flames from the cavity of his horrible mouth, He was shaking the front portions of palatial buildings by striking the surface of the ground with the blows of the soles of his feet. He was hindering the progress of the chariot of the Sun by the bolt in the form of his long arms extended high up He was making his firm teeth visible while giving out a loud roaring laughter. A terrible, collected series of skulls, was hanging from his neck to his seet. He had adjusted mungoose on his ears in place of earringe. He had placed a huge venomous spake in place of the sacred thread of a Brāhmaṇa. He was dressed in the skin of a hunting leopard. His body was stained with blood and flesh. He had tied bis shoulder with a very formidable and debilitated boa-serpent. He was jumping, dancing, laughing, and growing tall and taller, and was uttering terrifying sound. This terrible form of the demon was increasing every moment and it was as dark as great thick clouds. Having completely known the malicious fraud of the god, i ardbamāna Kumāra, fearlessly dealt bim, as in a sport, a powerful blow with the fist on his back.
Then bit as if by a blow from a thunder-bolt, and giving out unpleasant sounds by a blow with fist, the god became As submissive as a little child and as his body had become greatly debilitated, he began to utter hundreds of piteous cries.

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"C
Having ascertained the truthfulness of the words of the Dévé. ndra, and having repented for his sinful actions, and becoming physically disabled by his evil deeds, the god bowed down before the foot of Vardhamana Kumāra, and said O Lord of the Three Words? I have done this wicked act. I did not believe in words of the Indra but they are quite true. I am now suffering the terrible consequences. Or, what is this merely for one who pays го attention to the words of his superiors? O Lord! you are able to overcome great dangers of this world with the greatest ease then, of what account is it to you when a wretch like myself is prepared to terrify you? Besides, O Supreme Being! you are able to shake Mount Méru and with it the entire earth with the touch of the toe of your foot. Whose mind will not be fascinated by this juvenile sporting of yours? O master of the Three Worlds! Although you possess such evident strength, I was not able to know it. I am, therefore, a god only in name, but not in action. You please forgive me for my impudent behaviour, For, good persona are naturally fond of obeisance." Having thus requested pardon of the Omniscient, the only friend of the world-and having done obeisance, the god, iliuminating the dircetions by his jewelled ear-rings, flew up into the sky. Vardhamana Kumāra continued the game for a short time, and returned to his palace accompanied by his servants, warriors, and body-guards.
It is said,
बालत्तणे बि सूरो पयईए गुरुपरकमो भयवं । Aqui sfer of || ! !!
frefer कथं नाम,
1. Balattapé vi suro payaîé guruparakkamo bhayavam; Virutti kayam nama, Sakkéņam tuṭṭhacittéņam,
1. Vardhamana Kumara was braue and had naturally great strength even during child-hood. He was named Vira by Sakra with a contented mind.
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GOING TO SCHOOL.
When Vardhamana Kumāra was a little more than eight years old, King Siddhartha rajoicingly told Trisala-devi "O queen our son has now become fit for learning various arts and sciences, let us therefore place him under the care of a learned teacher.
अथ तं मातापितरौ विज्ञौ झालाष्टवर्षमतिमोहात् ।
परममितालङ्कार-रुपनयतो लेखशालायाम् ॥१॥ 1. Atha tam mātāpitarau vijnau. jnatvastavargamatumohat;
Varamamitalankarai-r-upanayato lekhasalayam. 1.
1. Then, the intelligent parents knowing him (Vardhamāna Kumara) to be eight years old and beautiful, and having decorated bim with various ornaments, took him to a Writing School out of great infatuation.
लमदिवसव्यवस्थिति-पुररसरं परमहर्षसंपनौ ।
पौढोत्सवान्महानि वितेनतुर्घनधनव्ययतः ॥२॥ 2. Lagna-divasa-vyavasthiti-purassaram parama-harsa rampa
nnau; Praudhoteavan mahārhān viténatu-r-ghana dhana vyayatah.
2. Following the established custom on the day of marriage, they, completly full of excessive joy, arranged for great festivals, Butiable for distinguished persons, at great expense of wealth.
गजतुरगसमुहै : स्फारकेयूरहारेः कनकघटितमुद्राकुण्डलैः कङ्कणाधैः । रुचिरतरदुकुलैः पञ्चवर्णैस्तदानीं स्वजनमुखनरेन्द्राः सक्रियन्ते स्म भक्त्या ॥ ३ ॥

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3. Gaja-turaga-gamūbalh spbāra-kéyūra-hāraih;
Kanaka-ghatita-mudra-kundalaih-kankanādyain. Rucitrara-dukulaih panca-varpal-stadānim; Svajana-mukha-narendrāḥ satkriyanté sma bhaktyā. 3
3. At that time, kings beginning with kinsmen, were treated hospitably with presents of multitudes of elephants and horses, of large bracelets and necklaces, of finger-ringa ear-rings, armlets etc, made of gold, and of attractive clothes of five colours, with devotion by them.
पण्डितयोग्यं नानावस्त्रालङ्कारनालिकेरादि । अथ लेखशालिकानां दानार्थमनेकवस्तूनि ॥४॥ पूगीफल-शृङ्गाटक-खजूर-सितोपलास्तथा खण्डा । चारुकुलि-चारुवीजा-द्राक्षादिसुखाशिकाबन्दम् ॥५॥ सौवर्ण-राल-राजत-मिश्राणि च पुस्तकोपकरणानि । कमनीयमपीभाजन-लेखनिका-पट्टिकादीनि ॥६॥ वाग्देवीप्रतिमार्चा-कृतये सौवर्णभूषणं भव्यम् । नव्यबहुरत्नखचितं छात्राणां विविषवस्त्राणि ॥७॥
4. Pandita-yogyam nanāvastr-alankara-nālikéradi;
Atha lékhaśālikānām dānārthamanéka-vastūni.
5 Pügiphala-śringhātaka-kharjjūra-sitopala-statha khanda) ___Carukuli-carubija-draksadi-sukhāsika vrindam. 6. Sauvarna-rātna-rajata misrani ca pustakopakarapani;
Kamaniya masibhajana-lekhanika-partikādini. 7. Vägdevî-pratinārcă -kritayé sau varņa-bhūşanam bhavyam; ___Navya-bahu ratna-khacitam, chātrānām vividha-vastrapl.
4. Clothes, ornaments, cocoanuts, of various kinds, suitable for the teacher, and several objects to be given to atudents,

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5-6. Such as, betel nuts, Śringātaka nuts (Vern Tätet singhcda, an aquatic plant and its fruit ), date-fruit, Custard app'es sugarcandy, cãroli (Chirongia Sopida ) Citron (Citrus Medica ), grapes etc, and a collection of pleasant food (sweet-meats ) etc. And furniture for books made of a combination of gold, silver, and gems, lovely inkstands, writing reeds writing boards etc.
7. Beautiful gold ornaments in-lald with many new gems for the decoration of the idol of the Goddess of Learning and a variety of clothes for pupils.
With all these various above named articles for the teacher, the pupils, and for the Goddess of Learning Vardhamana Kumāra made , preparations for going to the house of the teacher The lord of the three worlds was, then, bathed with an abundance of silver pitchers filled with excellent sacred waters of various places of pilgrimage; and he wore a pair of beautiful divine clothes, (which was in every way pleasing to the eye and was shining brilhantly like the Moon ) Vardhamāna Kuinära was, then, decorated with jewels, crown, armlets, ear-rings, bracelets, and other ornaments given by the Indra. A spacious umbrella was held over his head; four chowries were being moved about his body; and surrounded by an arniy consisting of four parts and with many musical instruments giving out sweet melodious tunes, Vardhamāna Kumāra reached the house of the teacher. As soon as the Pandit (teacher ) put on wished garnients as white as frita Kşîrodaka, - water of Milk-Ocean,-suitable for an auspicious day and suitable to be put on while teaching the son of a great king, put on a gold sacred thread, made marks of saffron on his foreheari end as soon as he made other preparations, the throne of Sakra shook like the leaves of a Peepal tree, the ear of an elephant, the meditation of a fraudulent yogi and like an insult to a king. The Sakra having come to know the real state of affairs through the medium of safetra Avadhi Jñāna Visual Knowledge, told the gods thus:--O! It is a great wonder that Bhagavān is sent to a Writing School.'

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Because,
साने वन्दनमालिका स पधुरीकारः सुपायाः सच ब्राह्मयाः पाठविधिः स शुचिमणारोपः सुधादिधीती। कल्याणे कनकच्छटापकदनं पावित्र्यसंपत्तये
शाखाध्यापनमहतोऽपि मदिदं सहखशालाकते ॥ १॥ 1. Samré vandanamālikā sa madhūrîkaraḥ sudbāyāḥ sa ca,
Brāhmayāḥ påthavidhiḥ sa subhrimaguņāropaḥ sudhādidhitan; Kalyane kankacchata-prakaranam pavitrya-sampatteyé, Šāstrādbyāpanamarhato'pi yadidain sallékhaśālākrité.
मातुःपुरो मातुलवर्णनं तत् लकानगर्या लहरीयकं तत् ।
तत्माभृतं लावणमबुराशेः, प्रभोःपुरो यहचसां विलासः ॥ २॥ 2. Matuhpuro natulavarnanam tat, Laikānagarya lahariya
kam tat; Tat prābhritam lāvaņamburāšéḥ prabhoḥ puro yadvacasām vilasah. 2.
1. The teaching of canonical and scientific works even to an Arhat in & writing school is like arranging festoons of welcome ( made of teaves of the mango tree) on the mango tree; like the sweetening of nectars like the teaching of the Method of Teaching to the Goddess of Speech; like the attribu. tiong of the quality of whiteness to the brightness of the rays of the Moon; and it is like a sprinkling of liquid gold on gold with the object of purifying it.
2 The manifestation of the Power of Speech before the Lord is like describing the qualities of a maternal uncle before the mother; like the reproducing of wavy lines caused by surging waves in 7 Lankā, Ceylon, and it is like the offering of a present of salt to the sea.
यत:---
अनध्ययनविद्वांसो, निर्द्रव्यक्रमेवराः । अनलङ्कारमुभगाः पान्तु मुप्यान् मिमेसा ॥ ३ ॥

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Yataḥ
Because,
3. May the Jinéśvaras (Victorious Lords), who are wise without study, who are Supreme Lords without wealth, and who are charming wihout ornaments, protect you!
karapa.
222
Anadhyayana-vidvaṁso, nirdravya-parmésvarāḥ; Analankara-subhagā, pantu yuşman Jinéśvarāḥ.
Uttering these words, the Sakréndra, who had assumed the form of a Brāhmaṇa, came hastily to the house of the teacher, where Vardhamana Kumāra was waiting. Having come there and having made Vardhamāna Kumāra sit on the seat fit for the teacher, he asked the doubts remaining in the mind of the teacher, and Vardhamana Kumāra, although he was yet a child, solved all his doubts in the presence of all the people who were anxious to know what this child will say.
Bhagavan, then, composed
Jainéndra Vya.
on

सको अ तस्समक्खं, भगवन्तं आसणे निवेसित्ता । सदस्स Braणं पुछे, वागरणं अवयवा इंदं ॥ १ ॥
Sakko a tassamakkham bhagavantam asane nivesittä; Saddassa lakkhanam pucche vāgaraṇam avayaya Indam.
1. The Sakra, also having made Vardhamana Kumāra sit the seat in his pressnce, asked him questions abut characteristics of Words and Grammar.
All the people became astonished" O! where did Vardha mana Kumāra acquire so much knowledge even in his childhood?" The teacher also thought within himself;
enendenciafa aumentate.
बान् संशयान कोsपि निरासयन्न ।
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123 विभेद तांस्तामिखिलान् स एष बालोऽपि भोः पश्यत चित्रमेतत् ॥ १॥
1. Ābālakālādapi māmakînān,
Yān samśayān ko'pi nirāsayanda; Bibhéda tãntánnikhilãn sa éşa,
Balo'pi bhoh paśyata-citramétat. 1.
1. Opeople! behold. It is strange that, this (person ) though a child, has solved all the doubts of mine existing ( with me) from the time of my boy hood, which none else has removed.
Moreover, Oh! such sereneness with one who is proficient in so many sciences. Or, it is quite appropriate for such a great man.
Because,
गर्जति शरदि न वर्षति, वर्षति वर्षामु निःस्वनो मेघः।
नीचो वदति न, कुरुते, न वदति साधुः करोत्येव ॥ १ ॥ 1. Garjati śaradi na varşati, varşati varşāsu nihsvano mėghah; Nico vadati, na kurute, na vadati sādhuh karotyóva. 1.
1. The cloud thunders in autumn, but it does not rain, during the rainy season the cloud pours rain without nolse. A mean man talks, but does not do any action. A virtuous man does not talk, but acts only.
Also,
असारस्य पदार्थस्य प्रयेणाडम्बरो महान् ।
न हि स्वर्णे ध्वनिस्तादृग् , याहक कांस्ये मजायते ॥२॥ A sārasya padărtba ya práy éņādambaro mabān; Na hi svarņé dhvanistādrig, yädrik kámsgé prajāyaté.
2.

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2. A worthless object has usually a great boasting. There in not as much noise in gold as is produced in bell-metal.
Addressing the teacher who was thinking thus, the Indra
said,
bhavată
मनुष्यमात्र शिशुरेष विम ! न शङ्कनीयो भवता स्वचित्ते । विश्वत्रयीनायक एष वीरो, जिनेश्वरो वाङ्गमयपारश्वा || ३ || Manusyamatram sisuréṣa vipra ! na sankaniyo svacitté; Viśvatrayinayaka esa Viro, Jineśvaro vangamaya-pāradriśvā. 3. You should not, O Brahmana! think in your mind that he is only a human child. He is a Jinéśvara named Vira who is the leader of the Three Worlds, and who has seen the further end of all knowledge.
3.
Having thus adored Vardhamana Kumāra with due ceremony, Sakra went away. Bhagavan also surrounded by numer ous Jñata ksatriyas, returned home.
In due course of time, Bhagavan attained youth withont any mishap. With the advance of youth, the dark, soft and glossy hair of Vardhamāna Kumāra looked elegant. His head appeared like a beautiful canopy. His face with two spacious eyes reaching the root of the ear resembled a full-blown lotus. His chest appeared ornamented with stere Sri Vatsa, a tuft of hair of this shape on the breast of Vishnu or Kriṣṇa and of other deities, like a very brillant gem, and spacious like a marble slab of Kanakǎcala. His abdomen was thin and decorated with an umbilicus as deep as the inclination of the mind of a virtuous man and furnished with circular markings going round, from right to left. His thighs looked elegant with fine soft hair, and they resembled the trunk of an elephant. His lotus-like feet ornamented in the front by rows of nails on tips of toes as if they were rows of Cintamani gem, were marked with the auspicious signs of flags of victory,

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crocodiles, fishes etc. Besides, it seemed that the crookedness of the heart of Vardhamāna Kumāra, apprehending danger, left the heart and entered his hair. Although he was naturally endowed with very little affection for worldly: objects, Love dreading future danger, could not find an abode in the palms of hands, soles of feet, and the lower lip of Vardhamāna Kumāra.
MARRIAGE On seeing the youthful beauty of Vardhamāna Kumāra, which surpassed the beauty even of the Indras of gods and demi-gods, some of the neighbouring kings sent their representatives to King Siddhārtha, for the purpose of giving their daughters in marriage with Vardhamāna Kumāra. The representatives of the kings went to King Siddhartha and said "O Lord ! delighted by the excellence of beauty of Vardhamāna Kumāra, our kings have sent us with a request to accept their daughters in marriage with him. We are waltng for your reply." The king said "We shall deliberately think over the subject; for the present you go to your respective homes." The representatives of the kings, then, went away. The king narrated the matter before the queen. The queen, becoming immensely delighted, said “O Lord ! By your grace, I have been able to accomplish every thing I possibly can. I have enjoyed happiness previously undreamt of. Now, if I am able to see the marriage-festival of Vardhamāna Kumāra, Isball feel myself as having perfectly fulfilled a sacred duty of my life " The king said “O queen ! then, if possible, you go to the Prince and inforın him about his marriage-proposal." The queen replied “O great king! it is not proper that I should
| inform him. Princes are bashful and thereefore his friends should be instructed to inform him." With the advice of the queen, some of the friends of Vardhamāna Kumāra were instructed to inform him about the marriage-proposal. They went to Vardhamāna Kumāra and respectfully narrated the whole affair to him. Vardhamāna Kumāra listening patiently to them, said “O worthy people ! do you not know the inclina. tions of my mind ? Do you not know about my abhorence to
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sensual pleasures ? Or, do you not know about my intention of renouncing my life as a householder in this world, that you are thus talking about my marriage-proposal.” They replied: - “O Prince ! we know it all. But the parent's words should always be respected and the desires of kinsmen should not be disregarded. Besides, the renouncement of the life of a householder in the latter portion of your life is not difficult, and when the wished-for desires of your parents have been perfectly satisfied, they will not be adverse to your cherished desires." Vardhamāoa Kumāra said, "Except marriage, I have taken a vow to the effect that I should not accept the vows of an ascetic so long as my parents are alive. Therefore, what harm Is there if my parents are satisfied by my leading an unmarried bachelor life? What more is there in marriage ? Because, you clearly see that the placing of pots one above the other in a row in a marriage-pavilion judicates a continuous series of ever-increasing sinful actions; the blazing fire there is suggestive of Wantonness of Infatuation; the rising of the clouds of smoke to the sky is indicative of one's light-hearted. Dess, the auspicious going four times circularly around the sacred nuptial-fire, points to the roaming in the four Gatis (transmigrations) of this Samsăra; the oblation of ghee (butter ), honey etc burns up the mass of virtuous qualities; the singing of auspicious songs by young lemales spreads his disgrace in all the directions, the flower-garland hanging from the bride groom's neck indicates the nearness of the mass of miseries, the besmearing of the body with sandal-paste seems as if the Soul were covered with a thick veil of the dirt of Karmas; and while taking the hand of the bride into the band of the bride-groom it seems as if there was a bargaining with the hand for the purchase of a very valuable object in the form of all the eight varieties of Karmas. What more can I say? On minutely examining and thinking over the ceremony at the marriage-altar, I shudder with horripilation. Leaving aside, therefore, the question of infatuation, you give me your permission that, for the satisfaction of my parents, I may lead an unmarried bachelor life,

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On hearing these words of Vardhamāna Kumāra, his friends respectfully bowing down said, O Prince! It is not proper for you to act thus. Wise persons are always afraid of rejecting the beneficent requests of their kinsmen, and they are naturally indifferent to achieving their own objects. Have not Bhagavā Risabba Swāmi and other Tirthankaras previo. usly led a married life? Or, have not Bhagavān Śrî Santi Nãth and other Jinéśvaras, enjoyed the paramount sovereignty of a Cakravartin ?". When his friends were ihus talking to him, Trisalā-dévi, accompained by a retinue of female-servants, came to Vardhamãoa Kumāra Approaching seven or eight steps inwards her and offering her a seat, Vardhamāna Kumāra respectfully honoured her Then, with the closed cavity of both his hands held in front of his forehead, Vardhamana Kumāra told Tribalā-dévi, " Mother! please tell ne the object of your coming here.” Trišalā-dévî said “Darling! what other special cause can th re be except your darśana ( sight ) ? My whole human world is centered in you; all iny hopes are encompassed in you. With your presence, the happy royal wealth gives us entire satisfaction, the palace affords rest, the friends are favourable, and the three worlds are devoid of darkness, What other excellent occasion can I mention ! On hearing these words of Trišală-dévî, the obedient Vardbamāna Kumāra thought:--The affection of my mother towards myself is incom. ceivable, her tenderness is unique, and her feeling on viewing me is so uncommon that although I am always so near her, if she does not see me even for a short time, she becomes greatly distressed." With this idea in his mind, Vardhamana Kumāra said. “O Moiher ! still let me know your ideas." Trisalā-dévî then said, “ If it be so, then you accept my proposal for your marriage-celebration, Your friends have been purposely sent by us. The king and the citizens are anxious for your marriage. Besides, I am also desirous of having the happy state not acquired before by me. By the prowess of meritorious actions, all my other desires have been satisfactorily fulfilled." On hearing these words of Trišalā-devi, the dutiful Vardhamana Kumāra thought, “When I was in my mother's womb, I

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have taken a solemn oath that I should not renounce the world and accept Diksā so long as my parents are alive, as it may prove unpleasant to them." With this idea in his mind, and knowing also that he had some more evil karmas to be experienced, Vardhamāna Kumāra accepted against his own wish, the offer of marriage-celebration suggested by Trisalādevî Trisalā - dévî and the whole retinue of family - members and domestic servants, becoming greatly pleased, the news of consent to marriage - proposal was communicated to King Siddhārtha.
At that time, a gate-keeper came to King Siddhārtha and respectfully said “O lord ! a messenger from King Samaravira desirous of seeing you has been waiting at the door for your orders." The King said, “Let him come here immediately." The messenger, being admitted, respectfully saluted the King and took his seat at the place offered to him. The king, then asked him “O good man ! What is your object in coming here! The messenger replied “O king! In a town named
aya Vasantapura, excelling the beauty of the city of Kubér by its splendour, there is a king with an appropriate name of
cette Samaravira, who is capable of conquering the most powerful warriors on the battle-field. He has a daughter named gut Yasodā-who is as dear to himself as his own life,-born of his queen The Padmăvati. Now, please listen carefully why she was named Yaśodă.
One day near Yasodā's birth-period, King Samaravira while taking sound sleep at night, had a dream during early morning that he himself went to an extensive park riding an Intoxicated elephant, accompanied by soldiers equipped with armours and with weapons of various kinds, swift horses wellfitted up, elephants with armours loaded with numerous arms and missiles, and surronded by chariots containing numerous valient warriors. There was a sudden noise and some warriors were running away, some were dropping behind, and some of the warriors covered with dust were wallowing on the ground. Banners of victory fell down and music of victory was entirely

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stopped. On seeing this disorderly state, he held up with his own hands, the royal canopy which was dropping down here and there, and he carefully guarded the great victory banner which he had obtained. On seeing the dream, in the morning he immediately called interpreters of dreams into his presence and narrated the account of his dream to them. They said "O king! There are five Eources of dreams viz. 1. About a thing experienced. 2 About an object seen or 3 Thought of. 4 By a disorder in temperament, and 5 By the supernatural influence of a divine being. We do not really understand the cause of your dream." The king said "It seems you do not accurately determine its cause." They said " Then, you verify the things you saw in your dream. You go to the park with all the materials seen by you during your dream. We do not accurately realize whether there is any fault in it or whether there is some hidden secret meaning in it. But in due course of time, there is possibility of much gain. There is some motive in your holding up the falling canopy and the acquisition of the victory-banner."
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The king accepted their word and ordered a beating of the drum for preparation for a march. On hearing the drum the feudatory chiefs with armours on their bodies came to the king. The soldiers leaving aside all other work became ready. Elephants and horses were equipped. The king riding a majestic elephant went to the park named Nandana with his complete army. Then, thinking about the seriousness of the dream seen during the early hours of the morning, getting a hint of some evil occurrence by the sudden quivering of his left eye, guessing some calamity and outwardly observiug the park, the king met with an incident suggested by a messenger sent on the previous day that a feudatory chief named Duryodhana of the neighbouring boundary, becoming vehemently enraged by long-continued animosity and becoming completely ready for a fight although he was perfectly ignorant of the king's action of that day, came at once to the park He laid a seige and great tumult arose. On being informed of
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Duryodhana's arrival near the park, King Samaravira went out of the park and there he saw his feudatory chief ready for a figbt. Becoming greatly agitated as to how he knew of my arrival here, Duryodhana commenced a fight with the king's army in which there was extreme violence caused by sharp swords, heads of the killud were scattered about, warriors were crushing to pieces big chariots with their lips squeezed tightly, pearls dropping from the temples of stately elephants plerced by the sharp points of lances were lying about here and there, a clamorous churping of ghosts assembled there was frightful; the ground was covered with a mass of fallen canopies, banners and flags; intoxicated elephants were destroying the enemy's elephants; the ground had become wet with the blood flowing from wounds inflicted by elephants and horses, and in which the trunks of warriors dancing with the tune of martial music appeared terrifying. After a frightful fight for a short time, King Samaravîra bimself bound him band and foot in a very tight snare, and said " O vile man ! Now remember your favourite god. Practising wicked deeds, you deserve now, to be a guest of the God of Death. Duryodhana said “O king ! why do you say so? I have already remembered Him at the commencement of our fight. Now, you do without any objection whatever is appropriate to your family usage. Let this body suffer from whatever sins it has committed." King Samaravîra, then having compassion on him took him to his palace. There, all his fetters were removed, he was given a healthy bath and plenty of delicious food, and he was presented with the elepha. nts, horses etc, taken away from him during the fight. He accepted service under the king. The king was greatly delight. ed and his fame was spreading in all the directions. The king thereupon said "Now, that this daughter of mine is instrume. ntal in getting so much fame for me, it is quite appropriate that she should be named Yasodā. She was accordingly named Yasodā with great pomp. Growing up like the disc of the Moon, the girl attained youth in due course of time. One day, the king inquired of fortune-tellers " Who will be the husband

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of this girl ! They said, “O king ! An excellent man provided with a mark of srivatsa on his chest, worshipped by gods and demi gods, and possessing one thousand and eight auspicious marks on his body, will certainly become her husband. " Since hearing these words of fortune--tellers, your son Vardhamāna Kumāra has been selected as the most worthy husband for his daught. er." King Samaravîra then called his general Méghanāda and giving him elephants, horses, gold etc, suitable for the marriage celebration of his daughter Yaśodā, he said "You go immediately and arrange for marriage-celebration. On receiving this order from our king, he went on an unfaltering march. I have been sent to you to inform you about this mission. O King ! toals is the object of my arrival here."
King Siddhartha then replied “ Well done! It is quite agreeable. Let the preparations suitable for the marriagecelebration be earnestly commenced. The messenger said "O lord! Why should not the preparations commence when the auspicious day of the marriage-ceremony is SO near ? King Siddbārtha, then, sent away the messengers from other king to their own destinations.
The next day when the king was informed of the arrival of the royal bride, a lofty seven-storeyed palace was provided for her accomodation; excellent delicious food was prepared and cordial reception was given to the party,
At a favourabld moment, general Méghanāda wore costly garments and went to King Siddhārtba, along with numerous warriors and feudatoay chiefs, and having respectfully saluted him, made inquiries about his well-being. King Siddhārtha offered him a seat and betel-leaves, betel nuts, etc, and inquired about the well-being of King Samarrvira Immediately & detailed account of his well-being was respectfully supplied. Then talking about various subjects, Méghanāda, with the permission of the king, went to his residence. As the day of marriage-celebration was drawing near, all the preparations were quickly proceeding for the magnificent celebration of marriage

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festivities. Raised plat-forms were constructed everywhere, and seats were arranged at appropriate places over them. Various functions were assigned to different individuals and & spacious pavilion was prepared for marriage-altar. The altar pavilion was appearing charming with Markata jewels, lovely by the arrangement of gold auspicious pots beautiful with victoryflags hanging on very white trunks of plantain trees; and noisy with the buzzing sound of black wasps roaming over heaps of flowers arranged in all directions, in which walls were decorated with emerald beset with pure pearls, in which the lotuslike faces of young handsome females were reflected in mirrors placed in all directions; where darkness wag removed by precious jewels arranged at appropriate places; where the flooring appeared variegated by the radiant brilliance of emeralds and the pavilion in which a portion was smeared with fresh cow-dung.

an
Having done the functions appropriate to each occasion, Méghanāda sent word to King Siddhartha, "Now, the auspicious moment of four Pani-grahana,-Receiving the hand of the bride into that of the bride groom,-is quite near, please let Vardhamāna Kumāra be brought here. King Siddhartha there-upon, told Trisala-devi "O queen! Do immediately whatever is to be done such as welcoming the prince with an auspicious ceremony etc. The auspicious moment of Paņi-graha. na is very near." The queen, very respectfully uttering various auspicious words, well-comed Vardhamana Kumāra with auspicious ceremony, and gave him a bath with fragrant water mixed with numerous odoriferous drugs. Vardhamana Kumāra wore very costly white garments and attended other auspicious ceremonies. The body of Vardhamana Kumāra rendered white by the application of the fragrant Gośirsa Eandal-paste looked beautiful like the Kanaka-giri whitened by the Moon-light of the Winter Moon. The hair of the head of the Jinéndra decorated with wreaths of flowers, appeared like the vault of the sky beautiful with twinkling stars. The Prince appearing more lovely by new ornaments of various precious stones
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arranged at appropriate places looked like the moving Robanacala (The Rising-sun Mountain ). The natural beauty of Vardbamāna Kumāra was unparalleled but when he is decked with beautiful garments and brilliant ornaments; it is practic ally impossible to describe it. When the work of dressing, ornamentation etc. was finished, King Siddhārtha was accordingly Informed, and he ordered his servants "Let there be celebration in the town, let the Jñāta Ksatriyas assemble together, and let a magnificently-caprisoned lordly elephant be brought here, so that, riding on him, Vardhamāna Kumāra may go to the place of his marriage-ceremony." The servants saying " Just as your Majesty orders," began to do their respective work and promptly execute the orders of the king.
Then, riding on the excellent elephant, and accompanied by members of the royal family sitting in excellent chariots decorated with Alags of various colours moving to and fro by winds, and cheerfully surrounded by multitudes of courtesans of the harem dancing and cleverly acting various plays, making the royal roads impassable, and when the directions were resounding with the melodious sound of auspicious musical instruments. Vardhamăna Kumāra followed by King Siddhartha and Yuvarāj Nandivardhana, respectfully shown by thousands of fingers of citizens from upper storeys of buildings, greeted with hundreds of benedictions, and welcomed with showers of rice mixed with Rowers and other materials of worship, eventually arrived at the marriage-pavilion. At the main door of the pavilion, ordinary people were prevented by the gatekeepers, and Vardhamāna Kumāra along with his party of royal associates, entered it. The females of both the sides cordially met with each other and the royal bride Yaśodā was then ceremouiously decorated in various ways. Her buttocks were covered by a bodice beset with gems and precious stones which appeared elegant like an extensive line of rain-bow on the sky. With her wide affectionate eyes, reaching the root of the ear, and smeared with a streak of medicated lamp-black, Yaśodā looked charming like the Goddces of Spring with blue
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lotus flowers. The necklace of nine strings hanging from her aeck, was sportively dancing like stars out of bewilderment for her Moon-like face. Her tender feet coloured with a scarlet red dye appeared beautiful like the foliage of the lovely Aśoka tree. She appeared very charming by the auspicious mark with excellent Gośirsa sandal-paste on her forehead and by the jewelled rings on her teu fingers The royal bride thus beautifully decked with costly garments and precious ornaments, charming by the extending splendour of his bodily grace, and capable of overcoming the graceful gait of the royal swan attracted there by the sound of her lovely jewelled anklets, and whose lovely lotus-like face was reflected on the walls inlaid with precious jewels, walked there grecefully with the magnificent gaitot a lordly elephant, accompanied by her female servants, and entered the hall of marriage-altar which was decorated with fresh rows of auspicious festoons of green leaves and in which sacrificial offerings were commenead immediately by the sacrificial priest.
The ceremony of taking the bride's hand into that of the bride-groom, which was accompanied by auspicious songs and which was gladdening the hearts of the three worlds by its magnificence, then commenced. At that lucky moment, there were mutual greetings and exchange of musk, and other fragrant anointing oils, of flower-garlands full of buzzing bees attracted by the perfume of perfumed casckets, and of rolls of betel-leaves prepred with cracked betel-nuts, cardamoms, cloves, and other perfumed savouries on both the sides, and presents of excellent silk-garments, scarfs, of bracelets, earrings, coronets, armlets, bracelets for females, and or other ornaments, of horses born in Sindha Turkey, Camboge and other celebrated localities, and of lordly elephants 10 numerous indiuiduals according to their capacity. With the oblation of clarified butter, honey, and other materials to the nuptial-fire, in vigorous working, the auspicious walking around the nuptial-fire by the bridge-groom and the bride for the fourth time was thus completed. General Méghanāda becoming greatly

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delighted with joy, then, gave Vardhamāna Kumāra, gold worth thirty-two crore gold mohors, ear-rings, loin-girdles, diadems beset with precious stones, and gems, bowls, saucers, dishes, and other articles of silġer, a large variety of costly clothes and garments prepared in distant countries as a present to him at the time of the release of the hand of the bride from that of the bride-groom, and King Siddhārtha rejoicingly gave numerous gold ornaments and very valuable clothes and garments obtainable in the world with great difficulty, to the newly-married bride as her dowry.
Becoming thus free from the marriage-celebration which was gladdening the h-arts of gods, demi-gods, and human beings and after dinner parties were given to all the people, and the guests hail gone away to their respective destinations, General Méghanāda went to his own town.
Then, living in the central portion of a splendid palace as white as the beams of the Full-Moon, enjoying excellent pleasures of the senses at their appropriate moments, receiving wished-for objects immediately by the excellence of his meritorious deeds, making use of excellent garments, perfumes, flowers. ointments. ornaments etc, given by gods, becoming perfectly free from disease and anxiety, some-times listening to the melodious 9 Pancama (Fifth-later Seventh ) note of Indian music commenced by Tumbaru celestial beings who had specially gone to him for rendering service to him, some times in respectfully observing the dramatic performances of
tial damsels dancing before him. sometimes deciding seriously subjects under discussion, and sometimes giving occasional and frequent visits to his parents. Vardhamaga Kumāra thus began to pass his days in perfect happiness.
समणस्स णं भगवओ महावीरस्स पिया कासवगुत्ते णं तस्स णं समो नामधिज्जा एवमाहिज्जंति, तं जहा-सिद्धत्थे इ वा सिज्जंसे इ वा संसे इ वा । समणस्स णं भगवओ महावीरस्स माया वासिहसगुत्ते गं तीसे

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236 सओ नामधिजा एवमाहिज्जंति, तं जहा-तिसला इ वा, विदेहदिना इ वा, पीइकारिणी इ वा । समणस्स णं भगवओ महावीरस्स पित्तिज्ये सुपासे, जिढे भाया नंदिवद्धणे, भगिणी मुदसणा, भारिया जसोया कोडिनगुत्ते णं । समणस्स भगवओ महावीरस्स धूमा कासवगुत्ते णं तीसे दो नामधिज्जा एवमाहिज्जंति, तं जहा--अणोज्जा इ वा, पियदंसणा इ वा । समणस्स भगवओ महावीरस्स नतुई कासवगुत्तेणं तीसे णं दो नामधिजा एवमाहिज्जति तं जहा-सेसवई इ वा जसवई इ वा ॥ १०९ ॥
Bhad
109. Samanassa nam Bhagavao Mahavirasss piya Kasava gutté nam tassa ņam taö Dāmadhijjā évamībijjanti, tam jahā Siddhatthé i vā, Sijjamsé i vā Jasamsé i vā || Samaņassa ņam
Mahăvîrassa māyā Väsitthasagutté nam tisé tao nāmadhijjá évamābijjanti, tam jahā "Tisalā i vă Vidé badinnā i vā, Pîikāriņi i vā / Samaņassa ņam Bhagavaö Mahāvîrassa pittijje Supāse, jitthé bhaya Nandivaddhane, bhagini Sudams-- apa, bhāriya Jasoya Kodinna-gutte yam | Samana'sa Bhagavad Mahāvîrassa dhūā Kāsavagutté nam tîsé do nāmadhijjā Avamāhijjanti, tam jabā-Anojja i vā, Piyadamsaņā í vā / Samanassa Bhagavaö Mabāvirassa nattuî Kāsaveguttéņam tisé pam do nāmadhijjā évamāhijjanti,, tam jabā-Sésavai i vā, Jasavai i vă 109
109. Sramapa Bhagavan Mahavira's father was of the Kāśyapa gotra; he had three names-viz 1 Siddhārtha 2. Śréya.
mea 3 Yasasvin. Sramana Bhagavān Mahavira's mother was of Vasistha gotra; she had three names, viz 1. Trisalā, 2. Vidéhadatta and 3. Pritikārini. Sramana Bhagavān Mahavira's paternal uncle was Supārsva, his elder brother was Nandivardhana, aud bis sister was Sudarśana. His wife Yaśodā belonged to the Kaundinya gotra, śramaņa Bhagavan Mahāvira's daughter who belonged to the Kāśyapa gotra had two names, viz 1. Anojja and 2. Priyadarsana. Sramana Bhagavān Mahavira's grand-daughter who belonged to the Kāśyapa gotra had two names viz 1. Śéşavatî, and 2. Yasasvatî 109.

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११०. समणे भगवं महावीरे दक्खे दक्खपइन्ने पडिरूके आलीणे भद्दए विणीए नाए नायपुत्ते नायकुलचन्दे विदेहे विदेह दिन्ने विदेहजचे विदेहमूकुमाले तीसं बासाई विदेहंसि कट्ठ अम्मापिऊहिं देवत्तगएहिं गुरुमहत्तरएहिं अब्भणुण्णाए सम्मत्तपइन्ने-पुणरवि कोयंतेहिं जीयकप्पिएहिं देवेहि ताहि इहाहि जाव वग्गूहि अणवरयं अभिनन्दमाणा य अभिथुबमाणा य i are 1880ll
110. Samaņé Bhagavam Mabāvîsé dakkhé dakkhapainné padirūvé āliņé bhaddhaé viņié nãé Nāyaputté Nāya-kula candé Vidéhé Vidéhadinné, Vidébajaccé, Vidébasūkumālé tîsam vāsāim Vidébamsi kattu ammāpiūbim dévattagaéhim guru-mabattaraéhm abbhaņuņņãé sammattāpainné-puñaravi Loyantéhim Jiyakappiehim dévéhlm tābim itthăbim jāva vaggūhim anavarayam abhinanda · māņā ya abhithuvvumānā ya eyam vayāsi. 11.
110. Śramaņa Bhagavān Mahăvira was clever (in all arts and sciences ), competent in keeping his promises, extremely beautiful, adorned with all virtuons qualities, sincere, modest, famous, son of Jñātri Ksatriyas, the Moon of the clan of the Jñātris, possessing excellent body-constitution, son of Vidéhadatlā, born of Vidéhadalla, ( Trišalā ), very delicate as a house-- holder (but very firm in enduring hardships during ascetic life ) and he led the life of a house-holder for thirty years. When his parents went to the world of the gods (i. e, died) and when with the permission of Nandivardhana and other elderly members of the family ), he had fulfilled the promise (the firm determination of not renouncing the world during the le-time of his parents that he had made in his mother's womb.)
[ After the lapse of a few years, Yasodā became pregnant and in course of time she gave birth to a girl whose soles of feet and palms of hands were tender, whose limbs were lovely with exquisite beauty, and who was actually the Goddess of Wealth and Prosperity. At an appropriate time, she was named Priyadarśanā. The girl grew up with careful fondling and she was married with Jamāli by king Nandivardhana after the Dikşā of śramaga Bhagavān Mabāvira.]

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When śramana Bhagavān Mahăvîra was twenty-eight years old, his parents following the religlous doctrine of the Tirtlankara Bhagavān Śri Pārsva Näih, took their seat on a bedding of Kusa grass, wasted their bodies by abstaining from every kind of food and drink-material, and on death were born as celestial beings in Acyuta déva-loka and they will certainly attain At Moksa Final Emancipation in Apara Mahăvidéha during their future third Bhava Yuvarāja Nandivardhana and other members of the royal family filled with extreme sorrow, then cremated the dead body of his parents and having performed the ceremonies suitable for the occasion, all of them went away to their respective places. The Sun as if unable to see the sorrowful event reached the Sun-set Mountain, the evening twilight seemed as if weeping by the yelling of birds, the beds of lotus s seemed as if to be shedding tears on account of the bees going away from them, and the Moon rose as if with the object of chastising young females afflicted with bereavement of their beloved ones, and as if for the purpose of pacisying the minds of the royal family burning with the pangs of separation caused by the death of the parents of Śramaņa Bhagavān Mahavira.
At day-break with the rise of the Sun, on seeing Yuvarāja Nandivardhana suffering from the outburst of most unbearble sorrow, and surrounded by females of the harem, and all the kitsmen agonized with the pain of separation, Śramaņa Bhagavan Malāvira said: -
पिअमाइभाइभरणी-मजापुत्तत्तणेण सम्वेऽपि ।
जीवा जाया बहुसो, जीवस्स उ एगमेगस्स ॥ १॥ 1. Pia-māi-bhāi-bhaiņi-bhajjā-puttattanéņa sayvé'pi; Jivā jāyā bahuso jî vassa u égamégassa.
[पितृमातृभ्रातृभगिनीभार्यापुत्रत्वेन सर्वेऽपि ।
जीवा जाता बहुशः जीवस्य तु एकैकस्य ॥१॥ 1. Pltr-wātr-bhrātr-bhagini-bhāryā - putratvéna sarvé'pi;
Jivă jātā bahuśaḥ jîvasya tu ékaikasya.

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1. All living being have repeatedly been born ag each other's father, mother, brother, sister, wife, and son.
“O brother ! Now leave aside your sorrow. Think about the highest and most excellent object of this life. Sorrow is useless, Because, the God cf Death whose uncontrolled behaviour is irresistible is un-mannerly like A terrible lion; union and diversion are sure to be visible and aad invivible in a moment like a dream; a momentary lovely affection is fickle like the colors of a rain-bow, even the virtuous fuillment of a promise is often deceitful (curved ) like a bow; sealth is momentary like the colours of the evenlag twilight; various diseases and anxieties are difficult to be set aside Uke huge skakes, there is absolutely no significant cause of remorse or hindrance in this world. Follow your Correct Judgment. Abandon the Devil of Enjoyment. Perform your Duties. Because, this event is an absolutely common occurrence." On hearing those words of deep consolation, their attachment of love became less, and the vebemance of their grief slackened.
The next day, at an auspicious moment, shown by fortune-tellers, clever in the real truth of the Science of Astrology, Sramapa Bhagavão Mabăvira was repeatedly and in various ways requested to accept the throne, but as he did not like to burden himself with the vagaries of the management of a klogdom, and as he did not accept it, his brother Naudivardh. apa was installed as the ruling king in place of his father, King Siddhārtha.
The entire clan of jñāta Kşatriyas paid homage to Nandivardhana, the grandees of the town welcomed him cordially, the feudal chiefs acknowledged service under him, the servants bowed down before him, and the chiefs of bound. aries adored him. In this way, Nandlvardhana was proclaimed as a sovereign ruler.
One day, śramana Bhagavān Mahāvira addressing King Nandivardhana and his own kinsmen sitting with their domestics, said " O magnaimous people ! The determination

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previously nade by me has now been fulfilled. I have done my duty. Now slacken the tles of AT& Moha, Infatuation, Help me in accomplishing my religious duties, and give me your permission to accept the vows of an ascetic." On hearing these words-unbearable like the blow of a thunder-bolt, - they said “ O prince ! the grief of the deceased parents has till now been rankling our hearts as it was like a broken thorn lodged there-in, and now this unexpected separation from you wiil become unendurable like the sprinkling of salt on a wound. Ah ! we are so unfortunate that such calamities befall us in succession !" With these words, they began to lament bitterly. Śramaņa Bhagavăn Mahăvira tried to pacify their minds with sweet words Then, stopping the flow of tears with utmost difficulty and preventing the force of the grief which had suddenly become fourfold, they said " O Supreme Lord ! Have compassion for our life, and abandon for the present, your longing for accepting the vows of ascetic life. Even after accepting an ascetic's vows, you are to take care for the protection of the lives of animals, then, is it inappropriate to afford protection to the hearts pierced by the saw of unendurable separation ? On becoming separated from you, but ignorant of the passable or impassable way, like a blind man, and helpless like a foreigner, we are unable to maintain our lives even for a moment. ” Śramaņa Bhagavān Mahavira then said " If it be so, now say out after an accurate lengthy consultation, when you will give me permission to take Dîkşă. They said “ After the lapse of two years, you can renounce the world.” śramaņa Bhagavān Mabāvira cald, “ Well, let it be so, but you should not be particularly exxious about my food etc.” They said " Very well. We shall do as you like. " Commencing from that very day, śramaņa Bhagavān Mahavira abandoned all sinful enterprises, left off the drinking of cold (unboiled ) water, took food free from living creatures, observed extraordinary celebacy, gave up bathing, anointing, taking care of the body etc, and washed his hands feet and other parts of his body only with boiled water (free from living organisms)

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In this way, śramaņa Bhagavån Mabävira passed one year Although Samana Bhagavan Mabăvira left off bathing, anointing, and putting on of ornaments, the luster of his body resembled he brilliance of twelve Suns combined together. Although śramaņa Bhagavān Mahavira was wearing the dress of a house-holder, be appeared like a mass of self-control. Besides, although he was a house-holder, his indifference (to worldly objects ) was so wonderful that it would astonish the minds even of great sages who had subdued their passions. ]
[ Eventually after the lo pse of one year, when Sramapa Bhagavān Mahavîra,-the Crest-Jewel of the Worlds-was thinking about a fer patara Vārșika Mahādāna, ( the giving of valuable gifts lasting for one year, ) the lion-seated throne-glittering with a mass of jewels-of Sakra who was sitting happily in Saudharma déva-loka, began to quiver readily. On knowing the resolute determinatiion of the mind of Sramana Bhagván Mahāvira through the medim of Avadbi Jñana, Sakréndra becoming greatly delighted with horripilation, got down from his lion-seated throne, advanced seven or eight steps towards the Lord, and having extolled him, began to think thus :- " The last Tirthaikara śramanā Bbagavā Mahāvira is desirous of giving arra EFM Vârșika Mabādāna and it is my important duty to supply him with the necessary wealth " With this idea in his mind, Śakréndra ordered the demi-god Vaisramans tus:-"You deposit the articles of wealth suitable for gifts in the palace of śramaņa Bhagavān Mahāvîra." Accepting the order of Śakréndra by loweriug his own head to the surface of the ground and feeling himselt highly contented, Vaisramaņa demi-god, ordered Tiryak Jrambhaka gods and respect fully honouring his order, they commenced to shower heaps of gold shining like the brightness of the Rising Sun, Then, every day with a proclamation al triangular places and squares, at places where four roads meet, at places with doors on four sides, on high roads and on such other places, to protected and unprotected individuals, to travellers, beggars invalids, and foreigners, Lo people encumbered with debt, to poorly-clad pilgrims,
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paupers, and to others desirous of acquiring wealth, to ask for gists without reserve. Śramaņa Bhagavāu Mahāvira used to have gifts of gold given away continuously Gifts worth one ciore and eight-lac gold coins were continuously given away during one day. By giving uninterrupted gists of gold, the fame of śramaņa Bhagavān Mhāvîra, spread over Magadha. Bengal, Mysore, Kalinga, Saurāştra and other countries. The people of those countries, used to talk among themselves :" Let us go and see the mightly Lord. Besides, by getting gifts of gold, we shall be able to remove our miserable state in this world, and on account of meritorious Karmas accruing from beholding Him, we sball be able to secure provisions for our journey to the next world. There is no other remedy for escaping from terrible miseries during the next life Let, there. fore, 'Sramaņa Bhagavān Mahaviră be our chlef shelter." With such ideas in mind, numerous beggars from distant countries used to come to Kundagrāma and many returned home with their wished-for desires fulfilled. In this way, although the streets of Kundagrāma Nagara were wide, they became narrowed down by being crowded by passengers walking with difficulty through them. The treasure seen by the auspi - cious eyes of śramaņa Bhagarān Mi.bāvira appeared like gold under the benign lpfluer.ce of his compassion. Whenevere Bhagavān went into the courtyard of his palace, the ground appeared beautified as if with a big CETT Kalpa Vrakşa, Wishing Tree. As giving becam: identical with solicitation, the kinsmen of the giver extended everywhere the words “are Déhi dehi," " Give, give.” The people appointed for giving gifts used to tell the servants every day, "Place jewels in this spread-out cloth and fill this vessel with gold for suppliant persons." In this way, the giving of gifts continued repeatedly for one year, The Jinnéśvara Sramaņa Bhagavān Mahăvîra gave unlaterrupted gifts to individuals in bad condition. In the same manner, others desirous of Final Emancipation should invariably follow the practice. How can any one who becoming infatuated with wealth-which is the source of all evils,-longs for it, keep his soul steady in the ritual

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observance of difficult austerities ? Following therefore, the praise-worthy exainpie of Sramana Bhagavān Mahāvîra, devout individuals possessing wealth but desirous of ascetic life, should also act accordingly. When the gifts were thus being given every day, King Nandivardhana ordered his attendants thus - “O good people ! Let many dining--halls be prepared in the principal localities of the town, and let them be furnished with completeness of ample materials for food, driak, chuwing, and savoury articles, and let heretics, house-holders, or such other persons suffering from hunger or overcome with thirst who happen to come there on foot or in a palanquin or who come there with their eyes widening with joy, be respectfully given aricles of food etc of the four kinds. Besldes, let elephants of Manda and Bhadra varicties be stationed all round at various localities, excellent horses as swift as the horses of the chariot of the Sun, be kept everywhere, let chariots be kept at several places, let excellent clothes be placed in many quarters, and let villages, mines, dwelling-places etc. be shown, and give every body whatever article he asks for." The servants saying " Just as your Majesty orders” went and did all the work ordered by the king. Thus, during one year, Śramaņa Bhagavān Mahāvira gave gifts alike to a king or to a pauper without any hindrance to any body,- gifts worth three hundred eighty - eight crore and eighty lac gold coins, - which was a source of extreme joy to all living beings, and satisfied tbe desires of beggars with gifts of gold.
It is said, तिन्नेव य कोडिसया, अट्ठासीई य हुंति कोडीओ।
असीइं च सयसहस्सं एवं संवच्छरे दिन्नं ॥१॥ 1. Tinneva ya kodisayā attāsîî ya hunti kodio; Asiim ca sayasahassam éyam sanvacchare dinnam. 1.
[त्रीण्येव च कोटिशतानि अष्टाशीतिश्च भवन्ति कोटयः। अशीतीश्च शतसहस्राणि एतत् संवत्सरे दत्तं ॥१॥

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Trinyeva ca koţiśatāni astāsîsca bhavanti koțayah; Asîtisca satasahagrāņi état samvatsaré dattam. 1]
1. The glsts given during one year amount to three hundred elghty-eight crore and eighty hundred thousand gold colns. 1,
The poet says:--
तत्तवार्षिकदानषेविरमहारियदावानलाः सद्यः सजितवाजिराजिवसगालङ्कारदुर्लक्ष्यमाः सम्प्राप्ताः स्वगृहेऽर्थिनः सशपथं प्रत्याययन्तोऽङ्गना
स्वामिन् ! पिङ्गजनैर्निरुद्धहसितैः के यूयमित्यूचिरे ॥ १ ॥ Tattadvārșikadānavarşavirumaddāridrgadāvānalā); Saddyah sajjita vājivasanālankāradurlaksyabhāḥ Samprāplāḥ svagrhé othinaḥ sašapatham pratyāyayan to’nganāḥ Swāmin / șiugajanai-r-niruddhabasitaiḥ ké guyamityūciré 1.
i. When the beggars, whose violent miseries of poverty were removed by the showering of the artista Vārşika Dāna (the giving of gifts lasting for one year )returned home. immediately with a splendour difficult to behold on account of their possessing ) well-equipped horses, heaps of clothes ornaments etc, and when their wives were assured by themselves of their identity ) on oath, they were addressed ( with amazement ). Husband! Who are you? by libertine people whose laughter was obsructed,
-At that time, the Lokäntika god, following their established custom, constantly congratulated and praised him with these agreeable ete sweet and soft words. 1:0.

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[ The Lokāntika gods are of nine kinds. They are:सारस्य १ माइचा २ वण्ही ३ वरुणा य ४ गद्दतोया य ५ । तुडिया ६ अव्वाबाहा ७ अग्गिच्चा ८ चेव रिट्ठा य ९ ॥ १ ॥ 1. Sarassaya 1 Maicca
Vaghi 3 Varunā ya 4 Gaddatoyā ya 5 Tudia 6 Avvābāhā 7 Aggicca 8 ceva Ritthā ya 9. ( 1 )
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2.
1 Sārasvatā Adityā Vahnayo Vahnayo Varuṇāsca, Gardatoyāśca; Trutitā Avyābādhā, Agneyascaiva, Risthāca
[ सारस्वता आदित्या वह्नयो वरुणाच गर्दतोयाश्च । त्रुटिता अव्याबाधा अग्नेयाश्वेव रिष्ठाश्च ॥ १ ॥
एए देवनिकाया भयव बोहिन्ति जिगवरिंदं तु । सव्वजगज्जीवहियं भयवं ! तित्थं पवत्तेह || २ ||
Eé dévanikāyā bhayavam bohinti Jiņavarindam tu: Savva jagajjivahiyam bhayavam! tittham ptavaétha.
[ एते देवनिकाया भगवन्तं बोधयन्ति जिनवरेन्द्रं तु । सर्वजगज्जीवहितं भगवन् तीर्थ प्रवर्तय ॥ २॥
2. Été dévanikāyā bhagavantam bodhayanti Jinavarendram tu; Sarvajagajjivahitam bhagavan tirtham pravartaya ]

1. The Lokäntika gods are of the following nine kinds:1. Sārasvata 2. Aditya 3 Vahni 4. Varuna 5. Garda toya 5. Tuşita 7; Avyābhādha 8. Aguéya and 9 Risthā.
2. These varieties of gods requested Jinéndra Bhagavān Śramaņa Bhagavān Mahāvira, Lord! Establish the religion
"
of the law which is of supreme benefit to all living beings of the world.
[ When Śramana Bhagavan Mahāvîra thought of commencing ascetic life, the thrones of the above-named varieties of Lokantika gods in the celestial chariots of the jewelled compartment of the Brahma déva-loka began to quiver. On
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knowing it to be their duty through the medium of Avadhi Janna, they immediately went to Śramaņa Bhagavān Mahāvîra accompanied by their respective retinue: Respectfully bending their heads low and as if worshipping the Lord with the fragrant Mandāra flowers falling down from their heads, they began to request him thus with sweet words:- Victory to You! O worshipful master! vanquisher like a terrible lion equipped with powerful claws, of the elephant-like god of Love, Obeisance to you! O highly compassionate Soul ! you are always ready to protet the whole Universe disregarding your own work, and you are like the Sun in expanding the lotus-like forest of the family of the Jñata Ksatriyas. Cau a dull-witted man like me ever know the real meaning of the objects of the Universe, and also of objects outside it in the perfect way perceived by you? Of what value is the brightness of the firefly when compared with the brilliance of Sun capable of removing darkness in a moment by ล stream of its rays. However, O Lord of the Universe! Knowing it to be our duty we entreat you with the object only of reminding you a little. O Supreme Lovd! Now, you commence an ascetic life and speedily establish the religion of the Tirthankaras with the object of removing the misfortunes of persons burning with the maladies of a this world. Now show the Path of Emancipation obscured by the darkness of false beliefs of very illiterate sectarians by the fight of your Excellent Knowledge Let people take beverage of the nectar of your speech if from an ocean filled with gems possessing various strange miraculous powers and with water of Compassion. Let all the people becoming greatly delighted, by hearing your extraordinary ascetic life, say out your stories till the end of this world. Becoming doubly resolute in his efforts by these words of the courteous gods, Śramaņa Bhagavan Mahavira became the more desirous of the happiness of Final Emancipation.

जय जय नन्दा ! जय जय भद्दा ! भदं ते जय जय खत्तियवरसहा ? बुझाहि भगवं ! लोगनाहा ! सयल जगज्जीवहियं पत्रतेहि घम्मवित्थं
as
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247 हिसमुहनि स्वरुपरं समलीए सजीवाणं मविरसइति कर टु जयजयसई पउंगति ॥ १११॥
___111 Jaya Jaya nanda ! Jaya Jaya bhadda ! bhapdam to jaya jaya' khattiyavara vasha ! bujjhai bhagavam ! Loganäh& ! Sayala jagajjiyahiyam pavaiteni dhamma -tittham his suha nisséyasakaram savvaloe savva-jivāņam bhavissaitti kattu kaya kaya saddam paunjanti. 111.
111, Victory, Victory to Thee, Glarldener of the Universe ! Victory to Victory to Thee, fortunate one! Luck to thee, ictory, Victory to Thee, the chief lord of Ksatryas ! Awake revered lord ! Lord of the World I Establish the religion of the Tirthankaras which benefits living beings of the whole world. It will bring the Blissful Happiness of Final Emancipation to all living beings in all the world Saying so, they raised a shout of vietory.
भुवि पि चं समणस्स भगवो महावीरस्स माणुस्सगाओ गिहस्थधम्मालो अणुत्तरे अहोइए अप्पडिवाई नाणदसणे हुत्या। तए में समणे भगवं महावीरे तेणं अणुत्तरेणं अहोइयण नाणदंसणेणं अप्पणो निक्खमणकालं अभोएइ, अभोइत्ता चिच्चा हिरणं, चिच्चा सुवष्णं, चिच्चा घणं, चिच्चा रज्ज, चिच्चा रखें, एवं बलं वाहणं कोसं कोहागारं, चिच्चा पुरं, चिच्चा अंतेउरं, चिच्चा जणवयं, चिच्चा विपुलधण-कणग-रयण-मणिमोत्तिय-सिल-प्पवाल-रत्तरयण-माइअं-संतसारसावइज्जं, विच्छङ्इत्ता विगोइत्ता दाणं दायारेहि परिमाइत्ता दाणं दाइयाणं परिभाइत्ता ॥ ११२ ।।
112. Puvvim pi ņam Samaṇassa Bhagavao Mabăvirassa māņuseagão gihatthadbammão anuttare ähoié appadivāi nāņadamsaņé hutibă ! Taé ņaw Samaņé Bhagavam Mahāvîré ténam anuttarénam ähoiéņam nāņadamsaņem appapo nikkhamana kālam ābhoéi abhoitia, cicca hirappam, cicca suvanyam, cicca dhanam, ciccă rajjam, ciccă raţtham, évam balam vāhanam kosam kotthāgaram, cicca puram, cicca antburam, cicca janav..

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ayam, ciccă vipuladhaņa - kaņaga - rayana - maņi - mottiyafank ha-sila-ppavāla-ratta rayoņa-mãiam-santa sāra sāraljjam, vicchaddaittă vigovaitt& dāņam dayāréhim paribhāittà dāņam dāiy&ņam paribhāittā. 112.
112. Before Sran.ana Bhagavān Mahāvîra had adopted the life of a house-bolder (i. e. before his marriage ) he possessed supreme unobstructed (but lastiog till the acquisition of Kévala Jñāna) Avadhi Jñana and Avadhi Darśaya. Śramana Bhagavān Mabāvîra then perceived with bis supreme knowledge that the time for his Renunciation had come. Having left his silver, having left his gold, having left his riches, having left kingdom, having left his sovereinty of various countries; and in the same manner, his army, carriages, treasure, granaries; having left his harem, having left his subjects, having left extensive riches, gold, precious stoves, jewels, pearls, conckes, stones, corals, rubies etc. and having abandoned all and having abandoned everything in all ways, and having explained the momentariness of all ( worldly ) objects, he distributed gifts to beggars and apportioned gifts to his family-members. 112.

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CHAPTER VII
ते णं काळे णं ते णं समए णं समणे भगवं महात्रीरे जे से हेमंताणं पढमे मासे पक्खे मग्गसिरबहुले तस्स णं मग्नसिरबहुलस्स दसमीपक्खेणं, पाईणगामिणीए छायाए पोरिसीए अभिनिब्बिट्टाए पमाणपत्तार, सुव्वए णं दिवसे, विजये णं मुहुत्ते णं, चंदप्पमाए सिबियाए सदेवमणुयासुराएपरिसाए समणुगम्ममाणमग्गे, संखिय - चक्किय-कंगलिय- मुहमंगलियबद्धमाण- पूसमाण- घंटियगणेहिं ताहिं इद्वाहि जाव वग्गृहि अभिनंदमाणा य अभिथुच्वमाणा य एवं वयासी ॥ ११३ ॥
जय जय नंदा ! जय जय मद्दा ! भहं ते अभग्गेहिं नाणदंसणचरितेहिं अजियाहं जिणाहिं इंदिया, जियं च पालेहि समणधम्मं, जियविग्धो वि य साहि तं देव ! सिद्धिमज्झे, निरणाहि रागदोसमल्ले, तवेणं विपणियबद्धकच्छे, महाहि अद्वकम्मसत्तुं झाणेणं उत्तमेणं सुकेणं, अप्पमत्तो हराहि आराहणपडागं च वीर । तेलुकरंगमज्झे, पावय वितिमिरणुत्तरं केवलवरनाणं, गच्छ य मुक्खं परं पयं जिणबरोबरट्टेणं मग्गेणं अकुडिलेणं, हंता परीसहच, जय जय खत्तियत्ररवसहा ! बहूई दिवसाई, बहूहि पक्खाई, बहूहिं मासाई, बहूहिं, उऊहिं, बहूई अयणाई, बहूहिं संबच्छराई, अभीए परीसहोवसग्गाणं, खंतिखमे भयमेरवाणं, धम्मे ते अविग्धं भवत त्ति कट्टु जयजयसहं पउंजंति ॥ ११४ ॥
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113. Té ņam kālé ņam té nadı sam samaé nam Samané Bhagavam Mahāvîré jé sé Hémantāņam padbamé māse padhamé pakkhé Maggasira bahulé tassa ņain Maggassra bahulassa dasami pakkhéņam, pāînagāmiņie cbãyıé porisie abhinivvittāé pamāṇapattāé Suvvaé ņam divasé Vijayé ņam muhutté pam Candappabhāe bibiyãe sa-déva-maņuya-surãe parisãé sanāņuga - mmamāņa-maggé, sankhiya-cak kiya-langaliya-muhamangali ya-baddbamāņa-pūsamāņa-ghanțiya.--gaņéhim tāhim itthābim jāva vaggūhim abhinandamānā ya abtithuvvamānā ye évam vayāsî. 113.
114. Jaya Jaya Nanda ! Jaya Jaya Bhaddā ! Bhaddam té abhaggéhim--nāņa-damsaņa-carit:éhim ajiyāim jiņābi indiyålm, jiyam ca pālehi samaņa--dhammam, jiya--viggho vi ya vseāhi tam deva ! Siddhi-majjhé, nihaņāhi rāga-dosa malle, tavéņam dhiidhaniyabadbakacché, maddāhi attha kamma sattu j hāņéņam uttaméņam sukkéņam, appamatto harāhi ärāhaņapadāgam ca Vira! telnkka-rangamajjhé, pāvaya vitimiramāņuttaram Kévala vara nāņam, gaccha ya mukkbam param payam jipavarovaltthéņam maggéņam-a-kudiléņam, hantā parísabacamum jaya jaya khattiya vara--vasahā ! bahūbim divasāim, bahūhim pakkhāionlahūhim māsāim, babūhim uũim, babūhim, ayaņāim, bahūhim samyaccharāim, abhie parisabovasaggānam, khantiktamé bhaya-bhéravānam, dhammé té aviggham bhavau tti kattu ja a jaya saddam pavinjanti 114.
113. During that age, at that time, in the first month of Hémantā (winter ) in the first fortnight, in the-dark fortnight of Mārgasirsa month, on its tenth day, when the shadow had turned towards the East and the (first) Paurusî ( period of three hours) after Sun-rise when the shadow attains the length of a man was full and over on the day called Suvrata in the muhūrta called Vijaya, in the palanquin Candraprabhã Śramaņa Bhagavān Mabăvira was followed on his way by a train of gods, human beings, and demi-gods, and surrounded by a multitude of concb-blowers, discus-weilders, soldiers bearing plough-shaped gold ensigns on their necks, men carrying others

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on their backs, professional bards, and bell-bearers and was addressed by them praising him and wel-coming him with these pleasing etc, words: --
114, Victory, Victory to Thee, Gladdener (of the worlds ) Victory, Victory to Thee, fortunate one! Luck to thee! conquer the unconquered seases with undisturbed knowledge, intuition and good conduct, Defend the conquered Law of the Sramaņas. O Lord ! conquering all obstacles, live in Perfectton. Vanquish the wrestlers-Love and Hate. Girding your loins vigorously by penance, overcome the eight Karmas-our foes - with excellent pure meditation, O Vira I becoming careful, raise up the Banner of Success in the arena ( of wrestling ) in the Three Worlds. Gain the most excellent, Supreme Knowledge called Kévala which is free froin obscurity. Dispelling the army of obstacles, acquire the pre-eminent highest rank Moksa (Final Emancipation ) on the straight road taught by the best Jinas. Victory, Victory to Thee, the best bull ( the chief lord ) of the ksatriyas ! Many days, many fortnights, many months, many seasons, many half-years, and many years, do not be afraid of hardships and calamities; bear patiently dangers and terrible events and may you be free from obstacles in your religious practices. Thus they raised a Shout of Victory. (114)
On hearing the sound of musical instruments and the clamour of gods and human beings, the females of the town leaving off their work, went out and they astonished orders by their various actions. यतः, तिनि वि थीआं वल्लहां, कलिकजलसिंदूर ।
g gør statik Ai, G-915-11 11 Yatah Tinni vi thiāın vallabām, kali-kajjala-sindūra;
É puja atihi vallahām, duddha-jamāi-tūra 1. Because,
Three things are dear to females, namely 1. Kali (quarrel) 2. 2. Kajjala (collyrulm prepared with lamp-black), and 3. Sindūra

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( Red Lead). Besides these, milk, sen-in-law, and musical instruments are extremely dear to them.
These were some of their actions:--
स्वगल्लयोः काचनकजलांक, कस्तूरिकामिनयनाञ्जनं च । गले चलन्नूपुरमंघ्रिपीठे, अवेयकं चारु चकार बाला ॥१॥ कटीतटे काऽपि बबन्ध हारं, काचित् कणकिङ्किको च कण्ठे । गोशीर्षपंकेन ररज पदावळक्तपंकेन वाळिलेप ॥ २ ॥ अर्धस्नाता काचनबाला, विगलत्सलिला विश्लथवाला । तत्र प्रथमपेता त्रासं, व्यषित न केषां ज्ञाता हासम् ? ॥ ३ ॥ कापि परिच्युतविश्लयरसना मूढा करधूतकेवलरसना । चित्रं तत्र गता न लळले, सर्वजनेनिनवीक्षणसज्जे ॥ ४ ॥ संत्यज्य काचित्तरुणी रदन्तं, स्वपोतमोतुं च करे विधृत्य । निवेश्य कटयां त्वरया व्रजन्ती, हासाधकाशं न चकार केषाम् ? ॥५॥ अहो ! महो रूपमहो! महौजः, सौभाग्यमेतत् कटरे शरीरे । गृहामि दुःखानि करस्य धातुर्यच्छिलपमीग् वदति स्म काचित् ॥ ६ ॥ काचिन्महेला विकसकपोला श्रीवीखोक्षणगाढलोला । विस्रस्य दूरं पतितानि तानि, नाऽज्ञासिषुः काञ्चनभूषणानि ॥ ७ ॥ हस्ताम्भुजाभ्यां शुचिमौक्तिकौधैरवाकिरन् काश्चन चञ्जलाक्ष्यः ।
काश्चिजधर्मन्जूलमालानि, प्रमोदपूर्णा नऋतुश्च काश्चित् ॥ ८॥ Sva gallayoḥ kācana-kajjalāíkam, kastūrikābhi-r-nayananjanam ca; Galé calannūpuramangbripithé, graivéyakam căru cakāra bala, 1. Katitațé kā'pi babandha hāram, kācit kvaŋat kinkikām ca kapthé; Gosirsapankéna raranja pādāvalaktapankéna vapu-r-lilépe.

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3. Ardbasnātā kācana bala, vigalatsalllă vişlathavālā;
Taira prathamamupetă trāsim, vyadhita na kéşăm jñātā hásam ? 3. Kāpi paricyuta viślatha vasanā, mūờbā karadhūtakévala "rasanā,
Cltram tatra gatā na lalajjé sarvajane Jina-viksaņa-sajjé. 4 5. Santyaja kācittaruņi rudantam svapota-motum ca karé
vidhritya; Nivéśya katyäm tvarayā vrajantîhārāva kāśam na cākāra kéşam? 5. Aho! maho rūpamaho ! mabaujaḥ saubhăgyamétat kaçaré Śarîré; Grihņāmi duḥkhāni karasya dināturyacchilpamidrig vadati sma kācit. 6. Kācinmahélā vikasatkapolā Śrî Viravaktrekşana-gādha lolā; Visrasya dūram patitāni tādi, nā'jñāsişuḥ käncanabhūşanā
ni 7. 8. Hastambujābhyām sucimauktikughairavākiran käścna
capcalāksyah; Kaścjjagu-r-manjula-mangalāni pramodapūrņā nanritausca kāścit. 8.
1 Some young female made marks with lamp-black on her cheeks, and applied A collyrinm of musk to her eyes; some Put on an anklet on her neck and a neck-lace on her feet.
2. Some tied a necklace round her loins and some put on a ringing foot ornament (furnished with small bells) on her neck; soine dyed her feet with a paste of Gośirsa sanda! and anointed her body with an ointment of red lac
3. Some young female balf-bathed, with water dropping down, aud her braid of hair loose, caused terror when first encountered, but when recognized, to whom will she not create laughter?

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4. It is strange that some silly young female even with her under-garment dropping loose, but kept there only by the string held in her hand, having gone there, was not ashamed, (because ) all the people were eagerly intent on seeing the Jinesvara.
5. To whom will not a young female, abandoning her crying child, and taking hold of a young one of a cat in (her ) hand, and going away speedily having dlaced it on her loins-create an occaion for laughter!
6. Some used to say:-0! Excellent Beauty ! O! Great Splendour ! This much luck in a slender boody! I invoke benediction on the hands of Fate who created such an architecture.
7. Some woman with her cheeks expanding and very eagerly desirous of seeing the face of Śrî Vîra ( Śramaņa Bhagavān Mahăvîra ) was not aware of her gold ornaments slipping down and falling at a distance.
8. Some fickle--eyed females welcomed Vardhamāna Swami with quantities of pure pearls from their lotus-like hands; some sang auspicious sweet songs; and some of them very rejoicingly danced.
तए णं समणे भगवं महावीरे नयणमालासहस्सेहिं पच्छिन्जमाणे, पिच्छिज्जमाणे, वयणमालासहस्सेहिं अमिथुन्धमाणे अभिथुव्वमाणे, हिययमालासहस्सेहि उण्णंदिज्जमाणे उण्णंदिजमाणे, मगोरहमालासहस्रोहिं विच्छिप्पमाणे विच्छिप्पमाणे, कंतिरूवगुणेहिं पत्थिजमाणे पथिजमाणे, अंगुलिमालासहस्सेहिं दाइजमाणे दाइजमाणे दाहिणहत्येणं बहूगं नरनारिसहस्साणं अंजलिमालासहस्साइं पडिच्छमाणे, पडिच्छमाणे, भवमपंतिसहस्साई समइक्कमाणे समइकमाणे, तंती-तलताल-तुडिय-गोयवाइयरवेणं महुरेण य मणहरेणं जयजयसद्दघोसमीसिएण मंजुमंजुणा घोसेण य पडिबुज्झमाणे पडिबुज्झमाणे, सविडीए, सव्वजुईए, सबबलेणं, सव्ववाहणेणं, सव्वसमुदएणं

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सन्वायरेणं, सध्वविभूईए, सध्वविभूसाए, सध्यसंभमेणं, सच्चसंगमेणं, सव्वपगईएहिं, सम्बनाडएहिं, सव्वतालायरेहि, सधावरोहेणं, सध्यपुष्फ गंधवत्यमल्लालंकार विभूसाए, सव्वतृडियसहसप्णिनाएणं महया इडीए, महया जुईए, महया बल्लेणं, महया वाहणेणं, महया समुदयेणं, महया वरतूडियजमग समगप्पवाइएणं, संख-पणव-पडह-भेरि-झल्लरि-खरमुहि-हुडुक्क-दुंदुहिनिग्योसणाइयरवेणं, कुंडपुरं नगरं मज्झं मज्झेणं निग्गच्छइ, निग्गच्छित्ता जेणेष नायसंडवणे उज्जाणे जेणेव असोगवरपायवे तेणेव उवागच्छइ॥११५॥
उवागच्छित्ता असोगवरपायवस्स अहे सीयं ठावेइ, ठावित्ता सीयाओ पश्चोरुहइ, पचोरुहित्ता सयमेव आभरणमल्लालंकारं ओमुयइ, ओमुइत्ता सयमेव पंचमुट्ठियं लोयं करेइ, करित्ता छटेणं भत्तेणं अपाणएणं हत्युत्तराहिं नक्खत्तेणं चंदेणं जोगमुवागएणं एगं देवदूससमादाय एगे अबीए मुण्डे भवित्ता अगाराओ अणगारियं पब्वाइए ॥ ११६ ॥
115. Taé ņam Samané Bhagvam Mahaviré payanamālā sahasséhlm piccbijjamāņé plochijjamāņé, vayaņamālā-sahasséhim abhithuvvamāné abhithuvvamāņé, hiyayamālā -sahasséhim uņņandjjamāņé uņņandijjamāņé manorahamālā--sahasséhim vicchippamāṇe vicchippamāņe, kantirūvaguņéhim patthiajjamåné patth:ajjamāņé, angulimālā-sahasséhim dãijjamāņe däijjamāņe, dābiņah itthéņam bahūņam para-nāri-sahas:āņam anjalimālā-sahassăim padicchamāné padicchemāņé, bhavaņa panti-ga hassāim samaikkamāņé samaikkamāņé, tanti-talatalatudiya-giya-rāiyaravéņam mahuréņam ya nanaharéņam, Jaya Jaya Fadda ghosa-mîsiéņam manjumanjurā ghoséņa ya paờibujjhamane padibujjbamāne, savviddhie, savva-juie, savva-balénam, savva vāhané ņam, sayva-samuda éņam, savvāyaréņam savva-- vibhūié, savva vibhūsāé, savva-sambhan éņam, savva-sangaménam, sayva-pagaiéhim, savva-nādaébin, savva-lālayaréhim, savvāvarohéņam, savva-puppha-gandha-vattha-mallălankära vibhūsãé savva -- tudiyasaddasaņņināénam, mahayāiddhie, mahaya-jule, mahaya-balénam, mahaya-vahanénam, mahaya

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Kamudaéņam, makajă - varatadiya-- jamnaga--samaga--Ppavai éņam, Sankha--paņava-padaha-bhérimjhallari--kbaramuhihudukka-- dundubi --Digghosaņāiyaravéņam
Kundapuram nagaram inajjham mujjhegam niggacchai, niggacchittà jénáva Nāyasandavané ujjāņé jénéva Asogavarapāyavé ténéva uvägaccbai. 115.
116. Uvāgacchitta Asogavarapāyavassa ahé siyam thāvél thāviltā sîyão paccoruhal, paccoruhittă sayaméva abharaṇa-mallălankáram omuyal, Opuittà vayaméra pancamutthiyam loyem karải, kariả chatthenam battépam apānadpam Hati huitarăbim Dakkbattéņam Candénam jogamuuāgaéņamı égain dévadūsasamădăya égé Abié mundé bhavittā agārão anagāriyam pavvaié. 116.
115. Then, śramana Bhagavān Mahāvira,--gazed on by thousands of rows of eyes, praised by thousands of rows of mnouths, greeted by thousands of rows of hearts, well-remembe. red by thousands of series of wishes that we may become his votaries ), en treated because of his beauty, comelines, and virtues; pointed out by thousands of rows of forefingers; accepting by (a waving of) the right hand the salutations of thousands of rows of joined hands of many thousands of men and women, passing along a row of thousands of palaces, greeted by the melodious and delightful sound of music such as performance on Vìņā, beating of time by clapping of hands, musical instruments, singing and beating of drums, mixed with the sound of shouts of victory and gentle pleasing sound of the people; accompanied by all his royal insignia, all his splendour, all his army, all conveyaucen, all his retinue, all his followers; by all manifestation of might; by all his beauty; by all the tumuit; by all kinsmen aud acquaintances; by all the throng of townamen, by all actors, by all time-beaters, by all his harem, adorned with all the splendour of Aowers, scented robes, garlands, and ornamants; accompanied, at the same time, by the sound and echo of all musical instruments, and followed by King Nandivardhans, accompanied aloo by great

A

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beauty of royal insignia, by great splendour (of ornaments etc. ). by great army, by a great throng, by the great sound and ecbo of musical instruments (and tumult of people ), namely of coach-drum with a clay body-drum with a wooden body,large drum-cymbals-Kähalā (a kind of wind instrument ), hudukka ( beating ram) dundubhi (celestial kettle-drum ) went right through the town of Kundapura. Having gone, he went to a park called Jõāta-khaņda Vana, and proceeded to the excellent Asoka tree.
116 Having proceeded, he caused his palanquin to be placed under the excellent Asoka tree, descended from the palanquin; and having descended he took off his ornaments, wreaths of flowers, and firery with his own hands.
It is said,
अंगुलीभ्यश्च मुद्रावलिं पाणितो वीरवलयं सुजाभ्यां अटित्यकदे। हारमय कण्ठतः कर्णतः कुण्डले मस्तकान्मुकुटमुन्मुञ्चति श्रीजिनः ॥ १ ॥ | Angulibhyasca mudrāvalim pāņlto vîra-valayam bhujābhyam
jhatityangadé; Hāramatha kanțhataḥ karnataḥ kundalé mastakãnmukutam unmuncati Sri Jinah. I.
1. Sri Jineśvara speedily removed a series of rings from his fingers, vīra vaiaya (armlets indicative of might ) from his forearm, bracelets from his upper arm, neck-lace from his neck, ear-rings from his ears, and the diadem from his head.
Having removed (them), he plucked out his hair in five handfuls with his own hands. When the Moon was in conjuaction with Hattbuttarā i e. Uttaraphālguņi constellation, he after fasting for two days and a half, without drinking water, put on a divine robe, and quite alone, un-accompanied by any other person, he plucked out all his hair, and leaving the house, he entered the state of houselessness, 116. (B. C. 568)
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When the Lokantika gods after requesting śramaņa Bhagavān Mahavira, had gone away to their respective celestial abodes, Šramana Bhagaván Mahāvira got up from his lionseated throne, and went to King Nandivardhana and his Ksatriya kinsmen, followed by some domestics. On seeing Sramaņa Bhagavān Mahāvîra coming to them, they advanced seven or eight steps forward towards him, gave hir their due respects and offered him an elegant lion-seated throne for his seat. As soon as sramaņa B! agavān Mahāvîra took his seat on the throne, King Nandivardbana and other members of the family took their appropriate seats.
Sramapa Bhagavān Mahāvîra, then addressing them with a speech, pleasant like nectar, naturally sweet, devoid of repetition, and full of dignity, said, O beloved of the gods ! The limit of your appointed time bas now been reached. The tiine for renouncing the world has arrived. You, therefore, willingly give me your permission, remove the ties of affection, and strengthen your mind which is full of fears of separation."
On hearing these words, their throats became choked up, and stopping the current of sorrow with extreme difficulty and as if they were making visible their long-lasting mass of affection by the continuous flow of tears from their eyes, they said “O Worshipful Lord! when you are talking thus, our ears are really adamantine that they do not become deal, Our hearts are made of a material as hard as a diamond that they are not split up into hundred pleces with a crackling noise. Our bodies are the abodes of such ungrateful materials tbat they do not, till now, undermine themselves into the lowest regions. Under the circumstances, how can our humble speech be utilized in giving perinission for the subject under discussion ? Who will be our means of safety for saving 118 from falling into the ocean of difficult undertakings ? Or, who will grace the famous Jñāta -kula woich is illustrious in the three worlds, without you, who are respected by the gods, demi-gods, and kings of kings ! Ah! We are unfortunate that

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this precious gem is missing from our hands". Uttering these sorrowful words, and becoming disappointed, they bowed down low before the Lord, and requested him thus:-“ O Venerable Lord ! Now that you are ready to renounce the world, please allow us to celebrate your Dîkşa Mahotsava, at least for our own happiness" in this way, by the entreaties of his kinsmen, Šramaņa Bhagavā Mahāvîra accepted their request for celebrating his Dikşā Mahotsava, as great men are always afraid of refusal of a request.
King Nandivardhana then ordered his servants, "Yon now make speedy preparations for a very costly anointing ceremony suitable for Śramaņa Bhagavan Mabăvîra. The servants, saying “Just as your Majesty orders", went for their respective work, They kept in readiness one thousand and eight pots of gold and other materials brought holy waters and excellent medicaments of all the sacred places, and prepared a paste of gośirşa sandal - wood and other scented substances,
Becoming astonished by the quivering of their celestial thrones, and knowing the real state of affairs through the me. dium of their Avadhi Jñana, the thirty-two Indras, with their extensive e;es resembling a blooming hundred-petalled lotusflower, appearing b:autiful by their glossy and shining tufts of hair resembling a heap of collyrium being in the blessed bloom of their youth with their bodies anointed with a liquid pasle of sandal-wood, shining with flowers suitably hovered round by humming bees and with soft celestial garments with their mouths adorned with rows of teeth as white as Jasmineflowers or the pith of a concha, with their heads glittering with didems shining by multiude of raye, with their bodies decorated with numerous ornameute, whe were pleasant to look a at and were extremely beautiful, who had canopies, flags, and various other ensigns on them, who were surrounded by innumerable multitudes ol attendant gods and who filled up the sky with the noise of kettle-drums, mridanga drums, wind instruments, tilima, ram-drum and other musical instruments

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approached the finesvara Bhagavān, and having saluted him by going around him three times from right to left in the form of a pradaksiņā and feeling themselves perfectly satisfied with excellent devotion, they sat in the courtyard of the palace beautified with the impression of the feet of the Jineśvara.
Delighted with joy, Acyuiéndra ordered his gods 'O gods! You make preparations for a grand celebration of Diksā Mabotsava of śramaņa Bhagavan Mahāvîra. The gods bowed down respectfully before Acynténdra and filling up numerous pots of gold and other materials with waters of the Milk Ocean, and having made ready for him innumerable flowers and other excellent material of anoiniment, Acyuténdra then joyfully performed the inauguration ceremony of śramaņa Bhagavån Mahāvîra with one thousand and eight excellent pots of gold and other materials filled ith water mixed with celestial medicaments and perfumes in his palace, along with all his retinue. In the same manner, consecutivly, the Moon, the Sun and other Indras performed the inauguaration ceremony. Having done the anointing, all of them took their appropriate seats.
King Nandivardhana, with a beart full of devotion and careful attention, gave Śramaña Bhajavân Mabāvîra, a bath with pots of gold and other materials filled with waters of sacred places and perfumes. While the baihing-ceremony was going on, some Indras began to move golden whisks of yāk tail very slowly before him, some held umbrellas more white than hundred-petalled white lotus-flowers, some held most excellent glass mirrors in front of him, some held pots filled with fragrant waters of Milk Ocean and covered with sweetsmelling lotus-flowers in their hands; some stood up holding vessels for burning incense, made of precious stones of five varieties with dark cloudy smoke issuing from the burning of scented aloe-wood, camphor, and other materials for preparing incense; some Indras stood holding flower-garlands of five colours rendered dark-coloured by the wasps attracted there by their perfume; and other gods and goddesses began to adore

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him. When the ablution-ceremony was cver, King Nandivardhana had #Lother lion-seated throne erected in the Norts and he had a washing-bath given to Sraimana Bhagavān Mabávira with gold pots full of clean water. The body of śramaņu Bhagavān Mahavira who was sliting on the throne with his face directed towards the East, decked with ornaments, was wiped dry with a scented soft ciotk, and liquid sandal påste was applied to his body. He put on celestial garments as white as crystal, wore a loin girdlë set with precious stones of five varieties, put on a neck-lace of pure peáris on his extensive chest resembling a marble slab of Kanakācala (the Rising Sun Mountain), and he had put on ear-rings in-laid with valuable gems brightly illuminating his cheeks. A diad-in of precious gems was piaceu on his head, and the Indras of the gods and demni-gods decorating him with flower-garlands of five colours and scented powders, paying homage to him with their beads bent low to the surface of the ground, and utter Ing hundreds of benedictions, began to praise him thus:-0 the only Brother of the World! May you, with the greatest ease, conquer in a moinent, the extremely powerful wrestler (i. e. Mogu ) who is invincible to the living beings of the three worlds incinding the gods and demi-gods. May you whow the Path of Final Beatitude to devout individuals following the wrong path by dispelling the darkness of False Belies by the rays of the Sun of Knowledge. May you carefully preserve your duties of ascetic life! May you conquer
Rága, Affection, Dvéşa, Hatred and other unconquerable passions till the time you are able to attain Kévala Jñana, and worshipsul Lord! May you have a resting place in our hearts ! May the gods make the directions reverberate everywhere by constantly singing your virtuous qualities! May your white fame spreading like the stamens of lotus flowers, throughout the three worlds, attain everywhere the beauty of the disc of the rising Full Moon ! May the deer-like bad religious pioneers, becoming agitated with fear on seeing your immense lion-like strength, run away to distant places 1" Having thus extolled the virtuous qualities of śramapa Bhagavān Mahävira

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with these true benedictions, the kings of the gods had dramatic actings performed there. With stoppage of celestial amusements, King Nandivardhana burning with the fire of separation from the would-be Arhat, calles his servants into his presence and said 'o beloved of the gods! Let a palauquin named Candraprabhā, fifty dhamis long, twenty-five dhanus wide, and thirty-six dbanub bigh containing an elegant altar decorated with a variety of Svastikas ( auspicious signs ys) made with liquid saffron mixed with sandal - paste, - a palanquin equipped with a lion -seated throne inlaid with various jewels and with a steady foot-stool,-a palanquin furnished with jingling bells causing the directions to resound with the sweet noise of their charming tinkling sound, and furnished with hundreds of banners and flags of various colours, be prepared for the use of the Lord of the World." The servants rejoicing on hearing the words of tbeir master, did everything as was ordered to them.
Acyuténdra, then greatly delighted with joy, crdered his gods to prepare a palanquin,-similar to Candraprabhă-equipped with big columns in-laid with jewels and decorated with strings of pearls hanging there, in which figures of rain-bow were created in all the directions by the rays of precious stones of tbe five varieties, and which was extremely wonderful to look at, and had it placed within the Candraprabha palanquin.
Vardhamāna Swāmī, adorned with ornaments for hair and clothes, ornaments of various kinds for the body, and flower-wreaths of various kinds, and observing a two-days fasting without food and water, then got up from his seat, and gcing three times round the Candraprabhā palanquin from right to left, took his sest on the lion-seated throne in it with his face towards the East. Then an elderly woman of the family, becoming pure by a bath, and putting on an excellent state-costume took her seat on a state-chair on the right side of the Bhagavān, holding a cloth interwoven with

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figures of swans. His wet-nurse took her seat on the left side. A beautiful young female attired with costly garments and various ornaments took her seat on the back holding an umbrella furnished with a border of strings of pure pearls hanging from it and a gold staff supporting it. On each side of her, two young females were sitting, waving two chowries as wbite as well-washed silver, in the north-east corner, a very charming young damsel was sitting with a jewelled vase filled with pure water and with a sprout resembling the trunk of the Indra's elephant. In the south-east corner. & beautiful gir! was seated bolding a fan with a gold handle, spreading the rays of various kinds of precious stones in her hand. In the rear portion of the palanquin, the Indras of the gods began to hold up umbrellas of gems as bright as snow, silver, Jasmine flowers or the beams of the Moon, with a handle of diamond, with one thousand and eight ribs (of an umbrella ) rendered more elegant with garlands of flowers, Saudharmendra and Išānendra began to wave chowries as wbite as nectar, snow or a heap of foum on each side of Vardhamana Swami.
Now, by the order of King Naudivardhana, one thousand handsome, healthy, and strong persons of equal age, anointing their bodies with a paste of sandal - wood after baib, and appearing beautiful with excellent garments and various kind, of costly ornaments came forward rejoicing with horripilation and thinking themselves exremely fortunate on having accomplished all their cherished objects, and instantly raised up the Candraprabhā palanquin on their shoulders As the palanquin moved onward, Saudharmendra supported the upper extremity of the southern portion of the palanquin on his shoulder, løānéndra supported the northern portion, and Camaréndra and Balindra supported the lower extremity of the southern portion and the northern portion respectively of the palanquin on their shoulders. The remaining Bhuvanapati, Vāna -vyantara, Jyoti: sk and Vairānika Indras supported the appropriate extremities of the palanquin on their shoulders. What more? The human beings avjoicing extremely with joy, first took up the

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palanquin on their shoulders and then the Indias of the demons, Indras of gods and Indras of the serpent-gods suppo rted it on their shoulders. When Yardhamana Swāmî left bis palace, the sky began to blaze up worderfully by the brilliance of the gods of the four varieties coming and going through it. The vault of the sky appeared beautilu! by the gods like a group of blossoming trees in autumnal season or like a lotus ---lake by a mass of flowers, just as a forest of white mastard-plants or hemd planis or Aścka trees or sesamum plants or of mango trees appears beautiful in flowering time and a forest of linseed plants, or Ailanthus plants or of campaka trees (Michelia Champaca ) appears. beautiful by their flowers, in the same mauder, ihe vauis of the sty appe. ared beautiful with gods. Besides, the Sound of the kettledrum, tabor, cymbals, drums, conches, and other musical Instruments played by fuuman beings on ibis earth and by celestial beings in the vault of the sky was, conatantly diffusiog everywhere
After the Candraprabhā siblkā (palanquin ) in front, eight auspicious signs-Spastika and others-preparedi wicb jeweis oi various kinds, moved on ju regular arder one after the other. Then, pots filled with water, magnificent mutors, banners Bad tall plays flowing high with wind, moved on. Then, 3 tall magnificent umbreila resembling the orb of the moon, with a spotless Etait made of diamond. aad ornameated with haaging wreaths of Koranta flowers, move forward. Then, a lion cearca throne wilh a foot-stool of jewels, and precious stones, and with jewelled foot-peints carried by numerous servants, moved on. Then, one hundred and eignt swift horses possessing grace. ful gait and a charming neigh decorated with costly clathes and beautiful ornaments, whose flanks groumented with reins of gold were decorated with bright mirrors and wbc were ridden by young pers016, moved on one by one in regular order. Then, followed one hundred and eight excellent clephants of Bhadra variety, well-constituted physically with regard to the seven parts of their bodies with a number of auspicious sigas on

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them ornamented with stars of gold and emeralds, whose white tusks were fixed in a tube of silver overlaid with a border of gold, and who were ridden one by one by clever makouts. Then came one after anciher, one hundred and eight cbariots equipped with canoples, flags, bells, ensigns, excellent portal archés, and musical instruments of twelve kinds prepared from the wood of Tinigā tree growing on the Himalayas; furnished with strong wheels and yoke-poles to which spirited horses were yoked, and in which small bells were creating a loud jingling noise, and thirty-two quivers were also keps. Then walked one hundred and eight fully equipped warriors carrying various weapons in their hands and desirous of laughing out other soldiers by their valour Then walked an army of cavalry, elephants, chariota, and infantry. Then moved on a huge Indra's Banner, one thousand yojana high, holsted on a strong adamantine staff furnished with thousands of small flags of various colours and a varlety of umbrellas, ornamented with flower-garlands in which bees were producing a pleasant humming noise, and filling up the vault of the sky with the charming tinkling of smali bells swinging to and fro with wind, as if it were a mass of fame or å visible Path of Mukti ( Final Emancipation ), or trying to measure the vault of the sky by its height; and carried respectfully by gods. Then followed many Brahmana mendicants, bald-headed hermits, ascetics wearing bralded hair, clowns, actors, jesters, songsters, players on musical instruments, and dancers playing and laughing, uttering ellouts of victory, invoking benedictions and extolling the virtuous qualities of the Lord. Then came mighty Ksatriayas, royal princes, distinguished persons, heads of corporations, with their retinue, some on foot, some in chariots, some on horse-back, some on elephants, and some, riding in palanquins, went in front of the Lord. And after them, followed numerous gods and goddesses accompanied by a retinue of hundred celestial cars, hundred banners, and bundred domestic gods surrounding each of them,
On this auspicious occasion, King Nandivardhana, putting 34

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on costly garments and valuable ornaments, mounted a lordly rutting elephant, and appearing beautiful with umbrellas held over him and white chowries waved rear him, followed Vardhamāna Swami, accompanied by elephants, horses, charlots, and an army of soldiers.
Being thus followed by a multitude of gods, demons, and human beings remaining in their right places, Vardhamāna Swāmi,-with a body measuring seven bands, --with a form of body equal in four directions,-with adamantine constitution, -with breath as fragrant as that of a loutus,-devoid of dirty perspiration, foul secretions, stain, dust, filth, and other blemishes,-illuminating the directions by the radiant beauty of his body,-with the mass of his charming glossy hair, as black as a wasp, indigo or lamp, tied firmly,--with his forehead appearing beautiful like the half-moon, -with elegant ears of right measurements, with the eyebrows curved like the staff of a bow,-with eyes resembling a full-blown lotus with white leaves,-with the nose prominent and long like that of an eagle,-with the lips resembling a ripe Bimba-phals (the fruit of Momordica Monadelpha ), and the ropes of teeth firmly adherent, well-connected, ever, and white like a conch, cow's milk or pearls, -with his cheeks fat and muscular,--with a voice as deep as the sound of a kettle-drum or of clouds full of water, -with his neck well-ineasured and ornamented with rows of lines turnirg south-wards; with his shoulders welldeveloped like that of a wild buffalo, a lion or a tiger, -with his arms muscular and ornamented with fine hair,- wbose broad chest was lucky with the abode of the wealth of selfcontrol, -wbose middle part of the body was embelsished with excellent rows of fine hair and deep navel - whose beautiful thighs were getting plump in regular order higher up,-whose knee was hidden and well-adherent,-aad whose soles of feet were marked with signs of a mountain, town, alligator, sea, wheel, goad, fish etc.-being greeted with perfumed powders by citizens from the tops of their buildings, leaving aside their lood and drink,- being welcomed by showering of flowers by gods from the skies,-being invoked by celestial damsels with benedictory

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recitations, giving wished-for gists, -and being praleed by celestial bards- eventually entered the grove, named Jñāta-khanda where big trees were appearing beautiful with fresh sprouts, -where gentle wind mixed with the fragrance of flowers of all seasons was spreading in various directions, -where the rays of the Sun were obstructed by the branches of tender trees full of leaves,-where celestial falries were amusing themselves, enraptured as it were, by the extreme loveliness of the natural scenery-where bees attracted by the fragrance of flowers spreading in all directions were roaming about without caring to go to another forest, which on seeing Vardhamana Swami coming to it was as if inviting him readily by extending sprout-like hands set in swinging motion by winds like a beloved person seen after it long tim, which was welcoming him as it were, by the soft ilote of pe..cucks overpowered by an excess of intoxicali:m), --and which was as if worshipping him with tlowers falling down by a gust of wind--What more can any one write about the grove which was defeating the beauty of Nandana Vana by the splendour of its charms and which was sanctified by the lotus -like feet of the Tîrthankara ? Having entered the grove, Vardhamānu Swamî got down from the Candraprabhā sibikā (palarquin), and, as soon as he removed his valuabie garments, ornaments, flower-garlands etc. from his body with his own hands under the Asoka Tree and placed them there, an elderly woman of the family, having picked them up like pearls droppivg down from a string of precious pearls, and, having placed then in the silk cloth interwoven with figures of swan, began to weep mournfully: and addressing Vardhamnāna Swāmi with a speech faltering with sorrow, said, "C) darling! You are born in the Kāşyapa-gotra, You are son of King Siddhārtha. You are,-like the Autumnal Moon in the sky,-a gladdener to the race of Jnāta ksatriyas. You are born froin the womb of Trisala-devi of Vasiştha-gotra. You are a highly distinguished personage among the Kșatriyas. You possess a celestial body endowed with full bloom. You are extremely tender and handsome. You are wonderful with unparalleled beauty, charm, and brilliance.

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You are renowned in the cliree worlils and you are clever in all arts and sciences, and in moral codes. Now, how will you endure the pains of severe austerities? O child! You carefully observe the great vows whose practice is like Guarding against a sharp-edged sword. Do not be afraid in ite least of the sufferings of very terrible endurances. During your ascetic life, you are always to maintain your body on pure meagre food ob:ained by going froin door to door, and you are to abstain yourselves from living in towns and villagce. How can I say anything to you, who have Perfect Knowledye? But endeavour to attain speedlly the Happiness of Moksa (Final Emancipation)."
King Nandivardhana with his kinomen and retinde, burning with unbearable pangs o separation, and with eyes filled up with an unceasing (low of tears, knelt down reverently at the feet of Vardhamana Swami, and they took their seats Dearby.
Then, accepting the words of the elderly womail of the family, Vardhamāna Swāni plucked out the entire hai: of his head and beard by five handfuls with his own bands, and the mass of hair wis taken tway from the hands of Vardhamáda Swami into a divine cloth by the Indra with his bed bowed doivo low before him. After the ceremony of plucking out the hair was over, the mass af hair which was as black as a mags of chick clouds. 2010 wiich was cured (crcoked like the heart of a wicked wan, wis thrown by the indra, with the perimission of the Lord intu the Milk Ocean,
After Śrainaga Bhagavãn Mahåvira had. plucked out his hair in five handfuls (as described above), he said obeisance to all Liberated Souls, saying it f oi Naino Siddhānam Obeisance to all Siddhas (Liberated Souls ), sond taking the five Maha Vratas (Great Vows ! or Sarva Virati Samāyikaan utterance of the under-mentioned Sūtra of tbe vow of abstai. ning from all sinful acts. he put on a divine girment given by the Indra and adopted the Holy Conduct, (B, C. 568)

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The following is the Sūtra of Sāmāyika Vrata :
करेमि ( भंते ! ) सामाइअं सव्वं सावज जोगं पचक्खामी जावजीवाए तिविहं* तिविहेणं' इत्यादि
“Karémi (bhanté !) sãmāiam savvam sävajjar jogam paccakkhāmi jāvajjiväé tiviham* tivibéņam " ityādi.
I tako (O Supreme Lord !) a vow of Renunciation, and (promise to ) abstain from all sinful acts, so long as I am alive (I will not do a sinful aci myself; I will not have it dowe by some one else; and I will not approve of others doing it ) etc, by mind, speech or body etc.
At that moment, the wbole assembly of men and gods stood motionless like the figures on a picture. At the comma nd of Sakra, the clainour of men and gods, and the sound of musical instruments suddenly ceased, wden Ś anana Bhagavān Mabāvîra chose the Holy Conduct.
Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation.
The five Mahā Vratas (great vows) of Sarva Virati Sānā. yika Vrata of ascetic life with their clauses are the following :
The First Great Vow runs thus:
I renounce all killing of living beings whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it; nor consent to it ). As long as I live, I confess and blame, repent and exempt myself of these sins, ia thrice three-fold way, in mind speech and body.
There are five clauses.
* I. e. acting, commanding, consenting, either in the past, or the present, or the future.

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The first clause rods thus:--
A Nirgrantha is carful in his wielk, not careless,
The Kévalin assigns as the reason, that a Nirgrantha, Careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence, a Nirgrantha is careful in his walk, not careless in his walk.
This is the first clause (1)
Now follows the second clause:
A Nirgrantta searches into his mind (1. e. thoughts and intentions). If his mind is einful, blamable, intent on bad works, acting on impulses, produces cutting and splliting (or division and dissension ), quarrels, finds faults, and pains, injurce living beings or kills creatures, he should not employ such a mind in action; but if, on the contrary, it is not sinful etc, then he may put it in acion.
This is the second clause (2)
Now follows the third clause:
A Nirgrantha searches into his speech; if his speech is sinful, blamable etc. (all down to ) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful etc. then he may utter it.
This is the third clause (3) Now follows the fourth clause:---
A Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. The Kévalla says:-A Nirgrantha who is careless in laying down his utensils of begging, might hurt or displace or injure or kill all sorts of living beings. Hence, a Nirgrantha is careful in laying down his untensils of begging, he is not careless in it.

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This is the fourth clause (4) Now follows the fifth clause:
A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kévalin says:-If a Nirgrantha would eat, and drink without inspecting his food and drink, he might burt and displace or injure or kill all sorts of living beings. Hence, a Nirgrantha eats and drinks after inspecting his food and drink, not without doing so,
This is the fifth clause (5)
In this way, the great vow is correctly practised, followed executed, explained, established, effected according to the precept.
This is Sir, the First Great Vow : Abstinence from killing any living beings I.
il. The Second Great Vow runs thus :
I renounce all vices of lying speech (arising) from anger, or greed, or fear, or wirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others I confess and blame, repent and exempt myself of these sins in the thrice three-fold way, in mind, speech and body.
There are five clauses. The first clause runs thus:--
A Nirgrantha speaks after deliberation; not without deliberation. The Kévalin says: Without deliberation, a Nirgrantha might utter a false-bood in his speech. A Nirgrantha speaks after deliberation, not without deliberation.
This is the first clause (1) Now follows the second clause:

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A Nirgrantha comprebends (and renounces) anger, he is not angry. The Kévalin says :- A Nirgraatba who is moved by anger, and is angry, might utter & falsehood in his speech. A Nirgrantha etc.
This is the second clause (2)
Now follows the third clause:
A Nirgrantha comprehends, (and renounces ) greed, he is not greedy. The Kévalin says:- A Nirgrantha who is moved by greed, and is greedy, mnight utter a falsehood in his speech, A Nirgrantha eta.
This is the third clause (3) Now follows the fourth clause:
A Nirgrantha comprehends (and renounces ) fear, he is not afraid. The Kévalın says:- A Nirgrantha who is moved hy fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha etc.
This is the fourth clause ( 4 ) Now follows the fifth clause:
A Nirgrantha comprehends (and renounces ) mirth; he is not mirchsul. The Kévalin says: A Nirgrantha who is moved by mirth, and is mirthful, might uiter a falsehood in his Epeech. A Nirgrantha etc.
This is the fifth clause (5)
In this way the great vow is correctly practised, follow-Ed, etc.
This ia, Sir, the Second Great Vow. iii. The Third Great Vow runs thus ;
I renounce all taking of anything not given, either in a village, or a town, or a wood, either little of little or much, of

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small or great, of living or lifeless things. I shall neither take myself what is not given, nor cause others to take it, nor consent to their taking it. As long as I confess, blame etc. ( all down to ) body.
There are five clauses. The first clause runs thus:
A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Kévulia says: It a Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha etc.
This is the first clause (1) Now follows the second clause:
A Nirgrantha consumes his food and drink with permission (of his superior ), not without his permission. The Kávalin says: If a Nirgrantha consumes bis food and drink without his superior's permission, he might eat what is not given. A Nirgrantha etc.
This is second clause. Now follows the third clause:
A Nirgrantba who has taken possession of some ground, should always take possession of a limited part of it, and for a fixed time. The Kévalin says: If & Nirgrantha who has taken possession of some ground, should take possession of an unlimited part of it and for an unfixed time, he might take. what is not given. A Nirgrantha etc.
This is the third clause (3) Now follows the fourth clause: -
A Nirgrantha who bas taken possession of some ground, should constantly have his grant renewed. The Kávalin says:
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I a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantba etc.
This is the fourtb clause:Now follows the fifth clause :
A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not witbout deliberation. The Kévalin says- If a Nirgranthe should beg without deliberation, he might take possession of what is not given. A Nirgrantha etc.
This is the fifth clause (5) In this way the great vow, etc. This is, Sir, ibe third great vow IV. The fourth great vow runs thus;
I renounce all sexual pleasures either with gods, or men, or animals. I shall not give way to sensuality etc, ( all as in the foregoing paragraph down to ) exempt myself.
There are five clauses. The first clause rune thus:
A Nirgrantha does not continually discuss topics relating to women. The Kóvaliu says:-If a Nirgrantha discusses such topice, he might fall from the law declared by the Kévalin, because of the destruction or disturbance of his peace. A Nirgrantha etc.
This is the first clause (1) Now follows the second clause:
A Nirgrantha does not regard and contemplate the lovely forms of women. The Kévalin says:-If a Nirgrantha regards and contemplates the lovely forms of women, he might etc. A Nirgrautha etc.

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This is the second clause (2)
Now follows the third clause:--
A Nirgrantha does not recall to his mind, the pleasures and amusements he formerly had with women. The Kévalin says:-If a Nirgrantka recalls to his mind the pleasures and amusements he formerly had with women, he might etc. A Nirgrantha etc.
This is the third clause (3) Now follows the fourth clause:
A Nirgrantba does not eat and drink too much, nor does be drink liquors or eat highly-seasoned dishes. The Kévalin says:-If a Nirgrantha did eat and drink too much, or did drink liquors and ear highly-seasoned dishes, he might etc. A Nirgrantha etc.
This is the fourth clause (4) Now follows the fifth clause:
A Nirgrantha does not occupy a bed or couch affected ( belonging to or close by ) hy women, animal, or eunuchs. The Kévalin says:-1f a Nirgantha did occupy a bed or couch affected by ( belonging to or close by) women, animals, or eunuchs, he might etc. A Nirgrantha etc.
This is the fifth clause (5) In this way, the great vow etc. This is, Sir, the fourth great vow. V. The fifth great vow runs thus:---
I renounce all attachments (pleasure in external objecta) whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do so, nor consent to their doing so, etc, (all down to) exempt wayself.

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There are five clauses. The first clause runs thus:
If a creature with ears, heare, agreeable and dissgreeable sounds, it should not be attached to nor delighted with, no: desiring of, nor infatuated by, nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kévalin says: - If a Nirgrantha is thus affected by the pleasant or unplearant sounds, he might fall etc. ( see above IV. 1. ).
If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.
A creature with ears hears agreeable and disagreeable
sounds.
This is the first clause (1) Now follows the second clause:
If a creature with eyes sees agreeable and disagreeable forms (or colours), it should not be attacbed etc, to them. The Kévalin says:-etc. ( the rest as in the last clause. Substitute only see and forms for hear and sounds ).
This is the second clause (2) Now follows the third clause:--
If a creature with an organ of smell, smells agreeable or disagreeable smelis, it should not be attached to them. (The rest as above. Substitute smell and nose ).
This is the third clause (3) Now follows the fourth clause:--
If a creature with a tongue, tastes agreeable or disagreeable tastes, it should not be attached etc, to them. ( The rest as above Substitute taste and congue ).

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This is the fourth clause ( 4 ) Now follows the fifth clause:
If a creature with an organ of feeling, feels agreeable or disagreeable touches, it should not be attached to them (The rest as above, Substitute feel and touch )
This is the fifth clause (5) In this way, the fifth great vow etc. ( see above ) v
He who is woll-provided with these great vows and their twenty-five clauses, is really Houseless, if he, according to the sacred fore, the precepts, and the way,-correctly practises, follows, executes, explains, establishes, and, according to the precapt, effects them.”
Ācārānga Sūtra (H. J) At that moment, the gods, goddesses, and aerials on the earth and from the sky, and human beings threw all around Vardhamana Swāmi, an excellent highly perfumed fragrant yellow powder accompanied by buzzing bees, which made the whole living world fragrant with its perfume, and which intensely beautified the vault of the sky by its reddisn-brown colour. Incense-pans containing burning sandal-wood, musk, ambergris, camphor, and other fragrant substances, and covering the directions by columns of dense smoke coming out from them, were placed in every nook and corner, and the vacant part of the world was filled with the deafening sound of victory.
The Sakrendra, then, placed a spotless divine cloth on the left shoulder of Sramapa Bhagavān Mabăvira, who had removed garments, ornaments, and wreaths of flowers from his body,
At this moment, Manaḥ-paryāya Jäāna (knowledge suitable for Thought-Reading ) became manifest as if with the object of helping the Jinéśvara in bearing the immense burden of an extraordinary ascetic life,

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Then, Vardhamana. Swāni, extremely powerful in conque. ring the magnitude of Moha ( Infatuation) by the strength of his mighty arms, and firm like Mount Méru, remained in deep meditation with perfect relinquishment of body, and the gods of the four kinds, citizens, King Nandivardhana, and others, having bowed down low with devotion at the feet of the Lord, went away to their respective destinations,

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CHAPTER 1X Peregrinations of Sramana Bhagāvän Mahavira During the First Six Years of His Chadwastha Lite as an Ascetic.
Sranana Bhagavān Mabävira abandoned the enjoyment of pleasures of a princely fortune and having TEORIACEd the world, took Diksā. (entered the Holy Orders) on the tenth day of the dark half of Mārgasirsa (Nov. Dec. 563 B C) during the latter part of the day, when the Moon was in conjunction with the constellation Uttarāphalguni.
According to the Jaina tradition, it is said that when Tirthankar Bhagavãn Rşabha Swāmi renounced the world aod entered the Holy Order, four thousand princes of royal blood, accepted Diksă along with him. Three hundred princes; accepted Diksă along with Tirthankara Bhagavan Mallināth; three hundred along with Tirthankar Bhagavān Śri Pārsvanāth; six hundred along with Tirthankar Bhagavān Vāvupăjya Swami and one thousand persons with each of the remaining Tirthantafi8; Dut Sramaga. Bhagavān Mahāvira renounced the world and took Ditesā, alone, none else joined the Holy Orders along with him.
Śramaņa Biagavān Mahāvīra was born with three kinds of knowledge viz (1) Mati Jñāna-koowledge acquired through the • Before the ar aisition of Perfect Knomorbogate

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medium of senses. (2) Śruta Jääne-knowledge acquired by hearing or from the preceptor, and (3) Avadhi Jñāna-Visual Knowledge-knowledge of past, present, and future events within a prescribed area, and he acquired Mañah Paryāya. Jñãoaknowledge of the prevailing thoughts of all living being as soon as he entered the Holy Orders.
First Year of Ascetic Life. Sramana Bhagavān Mabāvīra who was fully cognizant of the future immensely hapyy events of his life that were destined to happen to him through the medium of the superbuman knowledge possessed by him; who was perfactly fearless with regard to the numerous troubles and hardships which were likely to occur in near future; who was a treasure-house of various virtuous qualities like tranquillity etc; who was carrying a divine cloth on his shoulder at imploring solicitations of the Indra, although he had abandoned all wearing apparel; who was the the true demonsrator of the Path of Salvation although he had satisfied the wished for desires of needly persons; who was curbing the horse in the form of wicked sensual desires even though he had left off horse-riding; who had renounced all Wealth and property, although he was a protector of the entire Universe, Know went, out of the Jääta Khagựa Vada, with the permission of the members of the jñātrika race, who were there, with a gait resembling that of a lordly elephant although he had left off his own elephants, and graduaily walking with a slow gait, with his eyes directed like the poles of a bullock.cart, to the ground in front of him, went to Kumāra grām
When Šramana Bhagavān Mahavira left the Jñãta Khanda Vaba pleasure-garden and started on a travelling tour, King Nandivardhana and members of jñāta family, followed him for a short distance and then they stood lamenting thus and gazing at him, till he was out of sight:त्वया विना वीर ! कयं व्रजामो? गृहेऽधुना शून्यवनोपमाने। गोष्ठीमुखं केन सहाचरामो ? भोक्ष्यामहे केन सहाऽथ बन्धो ? ॥ ९ ॥

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सर्वेषु कार्येषु च वीर वीरे-त्यामन्त्रणादर्शनतस्तवार्य ! । 99999794914 , far19921754 44737419: 11211 अतिप्रियं वान्धव ! दर्शनं ते, सुधाऽञ्जनं भावि कदाऽस्मदक्ष्णो: ? । नीरागचित्तोऽपि कदाचिदस्मान् , स्मरिष्यसि प्रौढगुणाभिराम ! ॥ ३ ॥ 1. Tvayā vinã Vira! Katham vrajāmo ? grihé' dhunā sūnya.
vanopamāné Gosthisukham kéna sahācarāmo ? Bhokşyāmahé kóna
sahā'tha bandhol 2. Sarvéşu kāry éşu ca Vira, Viré-tyāmantraņāddarśanata.
stavărya! Préma-prakarsadabhajāına harşam, nirāśrayāścă'tha kamă
śrayāmah? 3. Atipriyam bāndhava! darśanam' té sudbā'njanam bhāvi
kadā'amadakşnoh ? Nīrāgacitto'pi kadācidasmān, smarişyasi praaļha guņābbirāma!
1. O Vira, without you, how can we now, go to (our) house which resembles a lonely forest? With whom can we experience the happiness of familiar convereatlon? Now, O Brother! with whom shall we take our meals?
2. O Venerable Man ! By inviting you for consultation by your pet-name Vira, Vira, and by looking at you, we derived pleasure out of predominance of affection, we being devoid of protection, on whom shall we, now, depend for shelter ?
3. When shall we, O Brother ! have your highly pleaging Darśanu (sight) which is like an anointment of nectar to our eyes? O delightfull one, on account of (possessing) excellent virtues, although your heart is devoid of love, please remember LIS some day in future.
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Saying so, and having turned back with great difficulty, they, then, went to their respective houses, with eyes full of unceasing tears.
Moreover, bees, attracted by the fragrance, remaining for a little more than four months, of Gośirsa sandal paste and flowers with which ramana Bhagavan Mabavi!a was worshipped by gods, during the auspicious ceremony of his Dikṣā, were coming and piercing his skin with penetrating stings.
Young persons, were asking for packets of perfumes and when Bhagavan was silent, they becoming enraged, were creating wicked troubles for him.
Females, also, becoming enamoured with feelings of sensual gratification on beholding Śramana Bhagavan Mahavira with wonderful beauty and fragrant body, were making agreeable troubles (like looking at him with voluptous eyes, embrace, clinging to his body etc) but the Lord, remaining perfectly steady like Mount Méru, endured everything, and went on wandering from one village to another.
MOLESTATION FROM A COWHERD.
On the same day, Śramana Bhagavan Mahāvīra reached Kumāra-grām when only one muhurta ( a period of forty-eight minutes) was remaining, and remained in deep meditation in Kayotsarga (perfect renouncement of body) at a solitary place outside the village.
When during the evening, Śramaņa Bhagavan Mahāvīra was standing in Kayotsarga, with his arms hanging in perfect relaxation, outside the village of Kumāra-grām, an insolent, cruel and wicked cowherd came to him, and entrusting him with the ore of grazing bullocks who were greatly fatigued and distressed with hunger by constant walking for the whole day, went into the village for the purpose of milking his cows. The cowherd returned home late in the evening as he had some other work to do in the village.

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In the mean time, the bullocks after grazing for a short time near the ground on which Śramaņa Bhagavān Mahāvīra was standing, gradually went on and on grazing into neighbouring forest as they were very hungry.
The cowherd, then, came to śramaņa Bhagavān Mahāvīra and, not finding his bullocks there, asked him "O Worthy Man! I had entrusted you bufore, with the care of my bullocks, now tell me, where are they gone? The Lord was perfectly silent, as if he had not heard anything. The cowherd, therefore, thought "He is some great man. He does not know anything," and went to various cavas, rivers, streams, thickets of trees, villages, and other localities in search of his bullocks.
The bullocke grazing with ease for a long time and with their hunger greatly satisfied, returned to the saine locality, and sat there, re-masticating their bond, with their eyes directed towards the Lord.
The cowherd could not find out his bullocks. Hence, with his eyes sordid with twelve hours' vigilant wandering for search with his whole body ameared by thick layers of dust, and injured by logs of wood and thorns, the cowberd returned to the same spot, after wandering here and there for a very long time, and, on seeing kis bullocks sitting happily near Śramıņa Bhagavān Mahāvīra, insultingly asked with very harsh words, and his eyes red-shot with intense anger " O Vile Manl thou showest an outward appearance of uimost tranquility like a wicked person, but at heartthe crookedness of thy mind, is clearly apparent that thou hast hidden my bullocks with the object of taking them away, and if I had not come here now, thou wouldst positively have stolen them away.
“ O Friend! Is it the beauty of thy vow? The straight forwardness of thy honesty and the gentility of thy behaviour are of a unique nature ! It seenes to me that while stopping all external transactions and extending thy arms, thou art assuming a feigned attitude with the object of designing plans for the purpose of deceiving people.”

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He made me wander about for the whole night although he knew the where-abouts of my bullocks' So saying, he angrily raised up his plough and hurriedly ran towards śramaņa Bhagavān Mahāvira with the object of striking a blow to hips with it.
Now, Śakrendra, desirous of knowledge of the whereabouts of the itinerancy of Śramaņa Bhagavān Mahāvīra, saw the cowherd running towards him with the cbject of striking him a blow. He at once steadied the cowherd there and hurriedly went to the spot where śramana Bhagavān Mahāvīra was in Kāyotsarga. He rebuked the cowherd thus “O Illbehaved ! O wickeri man ! O brute! The lower animals are only fortunate that you do not eat away their grase. Do you not know Vardhamāna Swămi, the son of King Siddhārtha, who has eatered the Holy Orders, after renouncing, elephants, horses, warriors, kingdom etc, who is always eager for religious duties, and who has regarded a gem as a piece of straw?" and punished the cowhero
Sakréndra then adored Sramaņa Bhagavān Mahāvīra by walking around him three times from right to left and having folded the two palms of his lands in the form of a cavity and having reverently raised the folded cavity in front of his fore. head, he requested the Lord thus:-"O Lord! Even while performing relig!ous ceremonies during your ascetic life, you will have terrible troubles and hardships for twelve years, which will be deadly to ordinary individuals and which will aise horripilation even in the minds of very valient persons. To me, therefore, the favour of giving me your permission to remain with you during that period for rendering service to you."
Śramaya Bhagavān Mahāvira then, becoming free from Kāyotsarga replied “O Surendra! there is ro doubt that your hearty devotion prompts you for such a request, but an event like this had never happened during the past, never happens in the present time, and will never happen in future, that Tirthankaras had ever shredded their previous vil Karmas, do ever shred them, and will ever shred them with the help of a Dévén

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dra or an asura. If the cvil Karmas are destroyed by the prowes of other persons, then, plucking cut of hair, celibacy, performance of various religlous ceremonies etc. will be fruitless.
Evil Karmas, which have been acquired by firm bondage of cruel intentions, cannot be destroyed without experiencing the evil effects of those Karmas. A soul under the influence of his own actions, alone enjoys the good or evil consequences of those Karmas, and another person becomes his benefactor or otherwise, also under the influence of his own Karmas. Those who have become Siddhas, who are becoming Siddhas and who will became Siddhas in future, invariably destroy their Karmas with their own ardent exertion. There is no other reinedy for them. Perfectly cognizant of future troubles and hardships, 1 have adopted ascetic life. I need not mind them.” Having, thus, advised the Dévéndra, with reasons and arguments, Śramaņa Bhagavān Mahavira, again remained in Kāyotsarga.
A Vyantara god named Siddhārtha -son of the sister cf Śramaņa Bhagavān Mahāvira's mother Trisala-devi-who had became a Vyantara déva, by practising severe penance through ignorance (following false nethods) came there, Dévéndra told him:- "O Siddhārıha! Firstly Śramaņa Bhagavān M hāvīra, is a near relative of yours, and, secondly, I give you my permission. You remain in constant attendence upon the Lord, and prevent hardships and accidents which may endanger his life." Becoming delighted on receiving the order of the Dévéndra, Siddhārtha, consented to remain in aitendance and Sakréndra went to his celestial abode.
At day-break, śramaņa Bhagavān Mahāvira commenced his wandering tour and reached Kollāka Sanniveśa.
For a festival at the house of a Brāhmin named Babula sweet meats and excellent articles of diet were prepared and several persons were taking their meals, At meal time Sramaņa Bhagavān Mahavira went into the village on a begging tour, with a very tranquil gait without making any haste, for the

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purpose cf taking meals at the end of a two-days' fasting. Going about to houses of people of high and low familles, he went to the house of Babula. On seeing Śramaņa Bhagavān Mabăvira with such unparalleled charm of beauty coming at his door, Bahula thought "Ah ! the loveliness of the body of this great sage! Ah! the incomparable treasure of comeliness! Ah! the completeness of all anspicions marks and signs on his body! Ah! The splendour! He is not a person of ordinary qualities! I am only forlunate that he has unexpectedly arrived at my house" With these ideas in bis mind, and with horripilation arising from great delight as if he were ornament d with precious pearls, Bahula instantly got up from his seat and very respecfully placed milk mixed with Ghee (clarified butter) and sugar before the Lord. When Šramaņa Bhagavān Mahāvira extended forward his lotus-like hands marked with the auspicious signs of Cakra (wheel ), Ankuşa (the gourd for an elephant) etc, but without holes in the intervals between the fingers, the Brāhmin poured the excellent milk into the cavity of the folded hands of the Lord
The gods descended into the vault of the sky. Some of them began to beat celestial drums of victory with great devotion, Some poured showers of divine flowers. Some threw celestial garments. Some began to sing the virtuous qualities of the Lord. Some raised the ominous cries of "Sudāna!" (an excellent gift! with regard to the giver, the receipient and the article of gist) and some of them began to pour constant showers of gold with intense delight.
On seeing this wonderful event, fiumerous persons of the village came to the Lord out of curiosity. What more! Śramaņa Bhagavān Mahāvīra, had milk, the Brābmin obtained gold, aad all the people of the village had the fortune of witnessing such a wonderful event. There was great rejoicing.
Śramaņa Bhagvão Mahāvira, thus took his first meal of milk-pudding in an utensil belonging to a house-holder, ai the house of Brāhmin Bahula in Kollāka Sanniveśa with the object

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propagating the dharma (religious duty) of ascetics to take their meals in bowls and utensils specially prepared for the purpose. At that time, the undermentioned five celestial events occured (1) Célotkṣépa (falling of divine garments from the sky) 2, Gandhodaka vristi- (showers of perfumed waters). 3. Dundubhi Nada the music of divine musical instruments. 4. Ako dānamaho
dānamityudghoṣaṇā- The ominous cry of Aho dānam, aho dānam, and 5 Vasudhāra vriṣți (showering of golul).
The showering of gold is as follows
अद्धतेरसकोडी उक्कोसा तत्थ होइ वसुहारा । अद्धतेर सलवखा जहमिआ होइ वसुहारा ॥ १ ॥
Addhatérasa-kodi ukkosā tattha höi vasuhārā,
Addhatérasa-lakkhā jahanhiā höi vasuhārā.
1. A maximum amount of twelve krores and a half worth of gold and a minimum of twelve lakhs and a half worth of gold is poured as a shower of gold.
Having taken his meal in secret-in a way that is not visible to any other ordinary individual,-Śramana Bhagavan Mahāvīra proceeded onwards with his wandering tour.

When Śramana Bhagavan Mahavira was going from place to another, as stated before, bees abandoning the fragrance of the flowers of the forest, came in hordes constantly humming on the body of Śramaņa Bhagavan Mahāvīra attracted as they were by the supreme fragrance of the divine flowers and perfumepowders thrown over him by gods during his Dikṣā ceremony and being enraged at not having anything to eat although they were constantly hovering about, they caused him intense pain by deep penetrating stings, and drinking the blood, issuing from hair-pits, and becoming firmly attached to his body, they remained with him wherever he went.
For Private
Personal Use Only
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Besides, young persons of various villages attracted by the excellent fragrance of the body of Sramaņa Bhagavān Mabavira, used to request him thus:- "O Lord, give us this perfume and show us the method of preparing it. Your body is anointed with excellent perfumes."
Young females of villages, also on seeing the eyes resembling a fresh blue lotus-flower and palăsa (Butea Frondosa) leaves, the lotuslike face with fragrant smell and the wealth of unpar. alleled beauty of śramaņa Bhagavān Mahāvīrs, and, on becoming pierced by the arrows of the God of Love, were cagerly inquiring about the where-abouts of the wandering Bhagavān, and they were causing him various troubles
Thus, the bees produced various injuries to the body of Śramaņa Bhagavān Mahāvīra for a little more than four months after his Dikṣā on account of the divine flowers and perfumepowders thrown on him by the gods.
AT HERMIT'S COTTAGE
Then going further on, śramaņa Bhagavān Mahāvira- the ornament of the three worlds and a treasure of innumerable virtues, arrived ar Morāk Sanniveśa Tbore Jvalanāśrma- a leader of Duijjanta tāpasas (wandering mendicants), and a friend of king Siddhārtha-father of śramaņa Bhagavān Mahāvira,came forward to receive himn out of his previous affection towards him, and śramaņa Bhagavāı Mahāvīra also extended forward his arms as he was accustomed to do it before. The kula-patt, then joyfully made inquiries about his family affairs and said:“O Excellent Prince! you live here for sometime. This āśrama (hermitage) is perfectly free from any nuisance. There is no one who will create disturbance in meditation. So this place is fit for a dwelling during the rainy season. Hence, if you cannot live here from now, you do positively remain here during the rainy season.” The Lord accepting his request, remained there, for one night.

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Śramana Bhagavān Mahāvira,-the separator of the bondage of affection, the grinder of innumerable miseries, the vanquisher of the Mandarăcala (Mount Mandāra) by the excellent steadiness of his tranquil mind; the sufferer of numerous hardships; with a gentle gait like that of a lordly elephant, unattended by any servant like a deer, ready in the protection of any living being like a father, and adorable by throngs of celestial beings, then went to various Madambas (small towns with villages within a distance of about four to six miles), Karbatas (ill-managed disorderly villages), Khéțas villages with mud walls) and a number of villages inhabited by numerous people.
The summer season now set in, and in course of time with the advent of the rainy season, gentle rains with loud roaring began to pour; travellers returned to their respective homes; and royal swans went to Mānasa-Sarovara (Mänasa Lake)
Śramana Bhagavān Mahāvīra now came back to Morāka Sannivesa. The Kulapati very willingly gave him a well-prepared hermitage to live in. Bhagavān remained in Kāyotsarga with his arms hanging low. In this way, he remained a few days here.
With the commencement of the rainy season as the sodder for cattle collected for a long time had become exhausted, and as new grass had not yet grown up, cows being distressed with hunger without getting anything to eat, began to eat away the grass with which the dwellengs of the hermits were covered, and the hermits began to drive them out by beating them severely with heavy sticks, and to protect their dwellings by careful watching constantly near the dcors,
The cows driven away by them after roaming here and .there, began to eat away the grass of the Aśrama in which Śramaņa Bhagavān Mahāvīra was living, as there was no one to protect it. The hermits sitting in their dwellinga, on seeing the Āśrama of Śramaņa Bhagvāu Mahāvīra being eaten away by the cows, very angrily began to complain "O! We are carefully
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protecting our Asramas, while this ascetic does not care in the least for his own; wbat can we do now? The Kulapati has brought him here, and so, we cannot say any harsh words to hlm." Alter a few days, they angrily went to the Kulapati and tauntingly said “O Lord! the ascetic who has been placed in one of our Aśramas is always busy with his own affairs, but he does not even see that the Āśrama is being daily destroyed. He does not protect it even for a moment. What an amount of idleness, compassion, indifference or ill-bebavlour! We cannot really understand his motives; Or, if this ascetic does not drive away cows, thinking himself as a muni, why should we Šramaņas (asectics ) not engage ourselves in the worship of the dévas (gods) and the teacher? O Kulapati! In case, you have become enraged with us and in case you want, thus, to destroy our Aśrama, you please immediately let us know and we shall oot talk about the matter any more. Where is the question of self-respect when satisfying one who may have become angry with us! We have needlessly envied him without really knowing your intentions; Or, what intelligence can be expected from dull witted individuals?” Saying so, and with their lower lips trembling a little with envy and anger, the Duijjanta hermits began to walk away from the Kulapati. The Kulapati, however on seeing them golng away, respectfully called them back, and said "O Worthy People! why do you make such evil conjectures? Where is my fault? Thinking him to be the son of my friend King Siddhārtha, I offered the ascetic hospitality. Did I ever know that he will, thus, neglect his Āśrama? I will, however, so arrange that your Ãśrama wili not be destroyed. Now you do not worry yourselves, and you do not make evil conjectures Who is more dear to me than yourselves ?." Oo tearing these cooling words, the hermits were satisfied and, they went to their respective Aśramas.
The Kulapari went to śramana Bhagavān Mahävira, and, on seeing his Āśrama resembling a tree devoid of branches and leaver, he thought:
Abl the poor hermlts have told the truth. I first thought

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that they were talking thus, out of envy, but on seeing the Āśrama, I could, now, realize the situation," Thinking thus, the Kulapati told śramana Bhagavān Mahāvira:-- "You are the son of King Siddhartha, who was the protector of the four Aśramas (stages) of the lives of Hindus, and your fame has spread over the three worlds. I have something to tell you: O son! your father has constantly protected this Āśrama with great care. Now, you have to do the same thing. It is one of your pious duties to punish wicked persons; why do you not, then, prevent the cows from fearlessly eating away the grass of your Aśrama? O child! even a bird is able to protect its nest with ail possible care, then, what else to say with regard to & very valient person like yourself, who is able to bear the burden of the entire earth? O Magnanimous Man ! The Creator undoubtedly produces sages like you for the protection of humble ascetics like ourselves. Besides, to whom can we go for shelter being harrassed like brutes by wicked persons who are always envious of religious people? O Princel You, therefore, live here quite comfortably like an owner of the Aśrama. All this is yours. Your darśana (sight) brings to my mind the remembrance of my dear friend King Siddhartha."
Having thus addressed śramaņa Bhagavan Mahāvira with these laudatory, taunting, respectful, and advisory words, the Kulapati went to his own dwelling. Sramaņa Bhagavân Mahavira the inost powerful and the only benefactor of all the beings of the Universe -knowing it to be a source of displeasure thoughts"By my staying here any longer, there will be displeasure in their minds on my account and they will hold very false notions about the rules of conduct of ascetics. It is, therefore, not at all proper for me to live here."
VOWS Having thought so, śramaņa Bhagavān Mahavira took the undermentioned five fag: Abhigrahāḥ-Minor Vows viz
नामीतिमद्गृहे वासः, स्थेयं प्रतिमया सह । न गेडिविनयः कार्यों, मौन, पाणौ च भोजनम् ॥१॥

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1. Nāprītimadgļhé vāsaḥ sthéyam pratimayā saha Na géhivinayaḥ kāryo, maunam, pāņau ca bhojanam
(1) Affaire ara: Nāprītimadgļhé vāsaḥ - Not to live in a dwelling associated with the displeasure of its occupants (2) Fra FAUT R7 Sthéyam pratimayā saha-Should remain in Kāyotsarga (3) a oferaat: if Na géhivinayaḥ kăryo-Hospitality towards a house-holder should not be done. (4) Hai Maunam (observance of) Silence and (5) Trat Tha Pāņau ca bhojanam. He should take his meal with food materials received only in'o his hands.
Having taken the above named five vows, śramaņa Bhagavān Mahavira started for sp TTA Asthikagrāma although a fortnight commencing with the Pūrņimā oi Āśäąha sud ( fifteenth day of the bright fort-night of the month of Āśādha from which commences the rainy season for ascetics ) had already passed.
समणे भगवं महावीरे संवच्छरं साहियं मासं जाव चीवरधारी हुत्या। तेण परं अचेलए पाणिपडिग्गहिए ॥११७॥
117. Samané Bhagavam Mahaviré sam vaccharam sāhlyam māsam java civaradhārî hutbā. Téna param acélaé pānipadiggahié.
117. Śramana Bhagavān Mahavira put on the divine) garment for one year and a month. After that, he became devold of clothes and he took his meal vith food -- material received only into his iwo hands (joined to gether ).
Śramapa Bhagavån Mahävira became devoid of the divine cloth placed by Sakréndra under the following circumstances:--
A Brāhmin named EA (Soma) an inhabi:ant of Kundagrâma Nagara and a play-mate of King Siddhartha lost all his wealth and property by the pernicious vice of gambling, and being unable to acquire the much-desired wealth although he was very eager for the enjoyment of pleasures of all the senses, and being thus ashamed of living among his kiusmen

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on account of loss of all his wealth, he left his wife at home and he went to mines of diamonds, gold, silver, and of other metals with the object of getting much wealth from there, but, on account of the excessive abundance of his sta77 Antarāya-Karma ( a Karma preventing the acquisition of much-desired objects ), on account of the predominence of his sta acatter Asātā Védanîya Karma ( of suffering miseries), on account of the failure of bis all human efforts and on account of his adverse Fate, the Brāhmin could not acquire even a broken cowrie although he wandered about in such places for a very long time. Being thus entrapped by the demon of False Hopes, he fruit. lessly passed a number of years.
In due course of time the rainy season, as terrible as a demon, with an extensive face resembling white clouds, with quick trembling eyes like lightening, and a violent shaker of the hearts of the beloved persons (who have become separated from each other) hy the loud vociferous laughing resembling the roaring of clouds on tops of Añjana-giri, set in; and with the advent of the rainy season, the vivid remembrance of his wife at home cropped up in his mind. On hearing the melodious singing of pea-cocks his eagerness to go to bis native place was increased four--fold, and so, with a deep sigb, the Brāhmin commenced his journey to his native town with a quick gait, but the distance was very long, and as he was unable to make speedy journeys on account of bodily weakness, it took him five months to reach Kunda-grāma.
On reaching home, his wife, went a few steps forward to offer him hospitality, gave him a seat to sit on, and she gently sba. mpooed his feet under the expectation that he must have acquired some wealth. She inquired about his health, rubbed oil into his body, and showed greater affection towards him. At meal-time, she prepared a variety of delicious dishes and fed him to his heart'o content. After meals, when the Brahmin was sitting at ease on a bedding, his wife went to him full of immense joy and asked him “ O worthy man! In what countries did you roam about for such a long time? And how much wealth did you acquire »

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The Brāhmin replied " Ah dear! what can I say about the amount of wealth I carped ! with a keen desire for amassing wealth, I roamed about Śri Parvata-the mountain on which the Goddess of Wealth), resides mines of diamonds, the Rohanācala (the Golden Mountain ), crossed a number of oceans, and sear. ched over a number of deep dens formidable with Tagi Rasakupikā (small pits full of iluid capadle of turning iron, copper and other base metals into gold ) and huge venomous snakes. I dug open numerous localities fit to be dug out and reduced to ashes ( with intense fear ) d variety of geogeur Suvarna-pāşāna ( stones capable of yielding gold-dust). I experi. mented on several divine medicaments with the object of accom. plishing gold, served under several kings and I knew mantras (incantations), alchemy, and a number of other degrading procceses. Besides, I did not spire any pains in the use of pobular swords, bows and arrows, lances, discs, and other weapons, Ab ! how immensely I exerted myself for the acquisition of wealth Still, however, Odear! I could uot get even a morsel of bread, For the present, I have returned here only with an eager desire of seeing you.”
Then, as if struck suddenly by Indra's thunder-bolt, with her face darkened as if robbed of everything, with her lower lip quivering with rage, and with her eyes red-shot with anger, his wife reproachingly said,-' o wicked man! O unfortunate being ! O brute! O despicable wretch! If it were so, why did you wauder about here and there for such a long time, catching the fruits of bitter cucumber 7, "O vile man ! did you not even hear while you were there, that Šramana Bhagavān Mabāvīra, the son of King - Siddhărtha poured constant showers of gold like the torents of rains coming from directions, for one year by giving every one his desired articles ! Do you not see people coming from distant lands, return home with heaps of gold and all their most-cherished desires fulfilled? The Brāhmin said" Dear ! owing to my living in a very distant country, I did not hear anything about it. What can I do? My Fate is adverse to me, and there-by, I suffered such a miserable condition for a

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very long time." His wife replied, -" You immedlately go to Sramaya Bhagavan Mabávira even now. He is a Mine of Compassion. He will undoubtedly give you something if you werh to ask for it."
Because,
यैः पादत्तानि दानानि, पुनातुं हि ते क्षमाः।
शुष्कोऽपि हि नदीमार्गः, सन्यते सलिलार्थिमिः ॥१॥ 1. Yaiḥ pragdattāni dănâni, punardātum hl té ksamah.
Suşko'pi hi Dadimārgaḥ khanyaté salilārthibhiḥ.
1. Indeed those only by whom gists had been previously given, are capable of giving them again, because, the bed of a river is dug up by people desirous of (obtaining) water, even though it has become dried up.
On heariag these words of his wife, the Brāhmin rapidly went in the direction in which śramapa Bhagavān Mahāvīra had gone, and on minutely inquiring about Bhagavān's whereabouts he eventually reached Kumāra - grāma. There he saw śramaņa Bhagavān Mahāvira in Kāyotasarga (deep meditation) with his body covered by humming bees attracted ther: by the fragrance of presumed powders thrown over hiın by Saudharmendra and other gods at the time of his Dīkşã, and going around three times from right to left he respectfully bowed down before the Lord, and requested him thus:'O Lord! Please bear the story of my ill-luck
Because, किं किं न कयं ? को को न पत्थियो ? कह कह न नामि सीसं ?। दुग्मरउयरस्स कए किं न कयं न कायव्वं ? ॥१॥ 1. Kim kim na kayam? Ko ko na patthiö? Kaha kaha
da nāmiam sisam ! Dubbharauyarassa kaé kim na kayam na kāyavvam ? !

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1. Which which effort did I not make! Who who was not en treated (by me)! Where where did I not lower my head ? For (this) belly which is difficult to be filled, what did I not do ! (and) wbat is not proper to be done (for it): 1
Because
संपूरिताऽशेषमहीतलस्य, पयोधरस्याचुतशक्तिमाजः
किं तुम्बपात्रप्रतिपूरणाय मवेत्ययासस्य कणोऽपि नूनम् ? ॥ 1. Sampūritāśéşs - mahitalasyr., payodhara-syädbhuta
Śaktibhájaḥ 1. Kim tumbapătra - pratipūraņāya, bhavétprayāsasya
kaņo'pi nūnam ?
1. Can it really be a smali particle of effort for filling up a gourd-vessel on (the part of) clouds possessing wonderful powers which have completely satisfied all (the desires ) on the surface of the world !
Before whom O Lord ! did I not entreat with an indistinct speech caused by choking of the throat, although he was averse to giving gifts? in which traveller's inns thickly covered with the dust of high ways, did I not. O Veuerable Sire ! very often sojourn? What evil deeds did I not recklessly perpetrate for the filling of my wicked belly! I instantly tried to enter into the jaws of death, and there is not a single acting in this world which I did not perform like an aacomplished actor with the object of acquiring wealth. Becoining afflicted with various diseases caused by constant wandering in distant lands, I unfortunately wasted such a long time, but on my return home, my wife told me that your Worshipful Sire gave valuable gifts for one year, and that you gave away, towns cīties, villages, mines, and treasures of wealth to some, and to others you gave intoxicated elephants. To some others, you gave away excellent horses born in Persia, Berbera, and Sindha; and to numerous persons you gave ornaments of excellent gold, and costly finery.

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In this way, by giving away immense wealth, O Lord ! you removed the miseries of the entira world like a moving Kalpa Vriksa (the Wishlog Tree of the heavens ). and you satisfied the thirst-desire of the people like torrential raine. How ever, being foremost among miserable persons, I alone unfortunately did not get any thing under the evil influence of unendurable wicked deeds of previous lives. Therefore, O lovely lord! O Merciful Master ! O bestower of peace to multitudes of people suffering from the agorjes of miseries ! Now, have compassion on me; and do me tile favour of fulfilling my most ardent desires. The happiness enjoyed by gods, kings, and lords of demons, at their sweet will, either in heavens, on the earth or in the lower regions is only the fruit of devoted service at your lotus-like feet. O Son of King Siddhārtha ! If even you will any how forsake me and if you will not have any mercy on me, there is none else on whom I can depend for shelter, even if I were to enter the lower regions."
The Brābmin, thus, humbly requested śramaņa Bhagavan Mahāvîra with his face fully drenched by a constant flow of tears from his eyes. The Worshipful Lord was deeply impressed by his sincere request.
On hearing the request of the Brāhinin, the merciful Bhagavān, whose heart was entirely full of compassion said, "O beloved of of the gods! At present, I have left off all wealth and property, and you are over-whelmed by the agonies of extreme poverty. You take away half the portion of this divine cloth, although it is not proper." The Brāhmin saying 'Just as your Lordship orders, took the half portion of the divine cloth with a horripilation caused by intense joy, bowed down low before the Lord, and went home thinking frequently ab jut Bhagavān's unparalleled liberality.
On seeing the Brāhmin joyfully returning home, his wife very respectfuily inquired about his acqusition. The Brāhmin said that he had obtained half the portion of the divine cloth and his wife was consequently extremely satisfied.
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The Brahmin's efforts were thus fully recompensated for his hazardous journey. The next day, the portion of the divine cloth was given to a weaver for stitching up the cut edges. On seeing the divine cloth which he had never seen before, the weaver asked the Brāhmin, “O good man ! Where did you get this divine cloth from because such cloths cannot be obtained in any part of the world.” The Brāhmin said “O intelligent man! This portion of the cloth has been given to me by Śramaņa Bhagavān Mabăvira The weaver said “You go and bring the other portion I will no unite the two portions that the whole united cloth will fetch one hundred thousand gold coins as if it were an entire cloth and we shall divide the amount by half among our-selves. The Brāhmin inquired “How can I obtain the other portion of the divine cloth ? The weaver competent in the traditional usage of the divine cloth and of the Jinas, said "When the portion of the divine cloth, coming in close contact with a dry a tree falls down on the ground, you pick it up." With this advice in his mind, the Brāhmin followed śramana Bhagavān Mahāvîra wherever he went, with an eager desire of getting the other half of the divine cloth. We shall later on give an Acco:int of the way in which the Brāhmir obtained the other half of the divine cloth.
One day, when going from one village to another, Śramana Bhagavān Mahāvira happened to walk along tae banks of the river Ganges. On seeing the signs of cakra (discus ), dhvaja (flag), ankusa (goad) etc, in rows of his foot-prints on fine sand and mud, an astrologer well-versed in the reading of signs on human bodies, thought-Some cakravartir. is passing by alone from here. Let me go and render him some service. So that I may be greatly benefited.” With this idea in his mind, the astrologer went in the direction in which śramaņa Bhagavān Mahāvira bad gone. On seeing the Bhagavān in an ascetic's attire he said " Ab! I have fruitlessly studied this Science of Signs with great pains That a person ornamented with such auspicious signs becomes an ascetic and undergoes the bodily extertion of rigid vows. With this idea in his mind, the astrologer was ready

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to throw away all his books on Astrology into the waters of the river. The Sakréndra having hastily come to the spot most respectfully adcred śramaņa Bhagavān Mabāvira and told Puspa "O astrolger ! Do not despair. It is true, that your science is authentic. By possessing these signa he will be worshipful even to the three worlds; he will be the lord of gods and demigods; and he will become a Tirthankara-the receptacle of all excellent accomplishments."
Also,
कायः स्वेदमलामयविवर्जितः श्वासवायुरपि सुरभिः ।
रुधिरामिपमपि धवलं गोदुग्धसहोदरं नेतुः ॥ १॥ 1. Kāyaḥ svédamalāya-vivarjitaḥ śvāsavāyurapi surbhiḥ! Rudbirāmişapamapi dhavalam godugdhasahodaram nétuh.
1. The body of Bhagavān is free from perspiration, dirt, and disease; his breath is fragrant; and his blood and flesh is white like the cow's milk.
Who is able to count his innumerable external and internal qualities? Having made the astrologer Puspa rich with gems, gold etc. Sakrendra went to his déva -loka. The astrologer greatly delighted by unexpected acquisition of immense riches, went away. Bhagavän Mahavira went elsewhere.
समणे भगवं महावीरे साइरेगाई दुवालसवासाइं निचं वोसट्टकाए चियत्तदेहे जे केइ उपसग्गा उप्पजंति, तं जहा-दिव्वा वा, माणुसा वा, तिरिकखजोणिया वा, अणुलोमा वा, पडिलोमा वा, ते उप्पन्ने सम्म सहइ, खमइ, वितिकखइ, अहियासेइ, ॥ ११८ ॥
118. Samaņé Bhagavam Mahāvīré sāírégăim duvalasa vāsāim niccam vosatthakāé ciyatladéhé jé kéi uvasaggā uppajjaati

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tam jahā:-divvă vā, māņusā vā, tirikkhajoniyā vă, anulomā vā, padilomā vå, té uppanné sammam sakai, khamai, titikkhai, ahiyáséi. 118
118 For more than twelve years (after diksā ) śramana Bhagavăn Mabāvira daily neglected his body (in kāgotsarga ) and abandoned the care of his body (by suffering hardships ). He bore, patiunty endured, tolerated (without humiliation ), and stead-fastly experienced with equacimity, all agreeable or disa. greeable occrrences arising from divine powers, buman beings, or lower animals. 118.
The unpleasant bardsbip created by Sulapāņi yakşa ( a demi-god ) occurred thus:
FIRST RAINY SEASON Having reached fyra ATA Asthika-grāma, śramapa Bhagavão Mahāvira remained there during the first, agafa cãtur māsa, Four months of the Rainy Season.
ASTHIKA-GRAMA The former name of Asthika-grāma was Vardbamāna-pura. Now listen bow its former nanie came to be so changed:
There was a very rich merchant namid ga Dhana, possessing immense wealth at Kaušāmbi. He had a son named the Dhans-déva, born after a number of offerings to various deities, who was very dear to him and who was the receptacle of his utmost confidence. Having in course of time attained sinful youth which was capable of somenting the active arrows of the God of Love, caused by numerous evil ideas, combined with futile imaginations of the visage of sexual love, terrible like robbers in the form of unimpeded progress, of of uncontrollable senses, and which was formidable like a dense forest unsurpassable by an unfordable river in the form of unfoun. ded stupidity, Dhand-déva, began to live constantly in houses of harlots. Every day, he was wasting his money oy gambling, actively

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engaging himself in various vicious pastimes, practising wicked gestures, patronizing people fond of music of dancers and actre. sses, and he was not in any way giving attention to the hereditory usage of his own family nor was he listening to the calumny of his relatives and acquaintances. When all the treasures full of wealth were eventually exhausted, and the graneries were becoming emptied, Dhana began to think thus:*Ah! My immense wealth acquired till now, by a succession of my ancestora, has become almost exhausted, and it is not advisable to connive at my son's doing."
With this firm resolution in his mind, he called his son Dhapadéva in private, and said "Ah! Son! We have to earn money for the purpose of supplying your worldly enjoyments. There is no other better way left for spending our wealth. Becoming debilitated by old age, I am now unable, even to walk. I have also become disabled to talk much, and tired of arts and trades. Therefore, O child ! you take burden of the management of the matters on your own shoulders and it can never be done even for a moment without wealth. Wealth is an excellent instrument of success; because, corn abounding in rich fruit in the form of True Religion is produced without any effort by the wealth growing in the fields in the form of virtuous ascetics. O child ! Out of the people who gave food materials during the first mea) after Diksā, to Tirthankaras, some pious souls attained Fina Ema. ncipation during the same Bhava (existence) and other wise persons having enjoyed celestial happiness of gods, attained Final Emanci. pation during the third Bhava under the influeuce of such wealth spent on well-deserving individuals. Besides, young females with faces resembling mountain-light and disc of the moon, remain immediately content with a low bow through the medium of wealth. Man becomes adorable like a god or a sage by wealth although he may have been born in a despicable family and although he may be devoid of a kuowledge of all arts and sciences. Also, even brave warriors who fight courageously on the battle-field, people who proudly acquire fame by eulogistic compositions as ever

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lasting monuments and people who laugh out the God of Love by the pride of their beauty, coldly accept the service of wealthy individuals. O sun ! Leaving aside everything else, even one's own wife does not respect her noneyless husband which causes even people well-persed in all arts and sciences to be ashamed. Even those who have been praised for a very long time, who have been play-mates for an extensive period, and even friends who have previously received numerous benefack ions, always forsake a moneyless man as if he were a cowslayer. O son ! what more can I say? Even the all powerful God of Death is loathsome in destroying a man who has become miserable by extreme poverty. Carefully realizing the distinction between a wealthy condition which is the receptacle of all virtuous quelities and poverty which to the cause of a low condition by your in-born intellect, do as you think fit. O good men ! if you are desirous of making an effort-for earning money, you have opportunities even now, because there is sorae wealth left. In case everything is los.., no one will give you even fire, 8O, what to talk about an amount of money sufficient for earning one's livelihood ?
On hearing this, Dhana-deva said: “O father! Why did you coonive at my conduct for such a long time? Have | ever disregarded your orders Have I ever adopted an improper attitude ? Have you ever seen a tige of anger on my face even when I am being si verely beaten ? That you did not even admonish me although everything belonging to our family was being wasted away. Or, what is the use of lamenting over bye-gone events? Now, do me the favour of ordering me to bring back the lost wealth which has gone away to distant lands like a wicked woman, so that you can enjoy it with great delight for a very long time. Why think about such a trivial under: taking? Dhana said :- O son! Do I not know your ability ! Do I not know that natural strength of your powerful arms ! Am I unacquainted with your energy for accomplishing whatever has been undertaken by you? I am fully aware of your

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unshakable determination and, therefore, I did not tell you any. thing for so many days. What is unaccomplishable to your prowess even though you are placed in such a difficult situation ! Now, make most valient efforts and fulfil the most wishedfor desires of your affectionate people. Grind the evil thoughts of wicked persons, elevate the condition of poor persous, and embellish the fame of our family which is as pure as the noon. Dhana-déva replied: "O father! what is the use of dilating on oft -- st peated words? You immediately have all preparations for journey and caravan ready. On knowing the firm determination of his son, the merchant called his servants and said :0! good men ! You make all preparations, victuals and other materials for journey. Keep ready a number of bullock-carts full of valuable merchandise of various kinds, have them yoked with strong bullocks with powerful shoulders, make domestic servsats busy with their work, and make ready soldiers with their weapons. The servants accepted the orders saying “ Just as the master orders" and having made all the preparations without delay, they informed the merchant of the completion of their work.
Dhana-déva, then, took a bata, fixed while flowers into the braid of his bair, wore white clothes, made obeisance to gods and perceptors, took the premission of his parents and relatives, and on an auspicious day he started on journey to distant lands. with a caravan of five hundred bullock-carts full of merchandise which can be counted lik cocoanuts etc measured, like clothes, weighed like butter, corn; and cut with a sharp instrument, (like gold, silver) etc. Visiting various beautiful villages and halting-places for caravaus, buying and selling numerous articles from merchants, inquring about conditions of commerce in distant lands, knowing and becoming acquainted with dialects of different provinces, and giving handsome gifts to poor and needy persons, he went to a very distant land. With all other noise occluded by the ringing of small tinkling bells hanging from the necks of bullocks and making pleasing melodious sound, and with the carts driven by numerous helping hands, Dhana - déva, tben, reached the neighbourhood of

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the town of Vardhamana pura in due course of time. There he came near the river named Végavati, with the ground of her banks uneven and marked by deep pits and emall hillocks filled wich lare quantities of fine eand, and the bed of the river full of deep mice with very little water on it. The carts went along the sandy path and the drivers were able to take the carts half the way, with great difficulty, while avoiding the gust of wind on both sides, and holding the bullocks by their mouths as if they where obedient sages, and also pushing the wheels of the carts unward by removing the sand from the path by means of large shovels, but as the river was hard to be crossed and as the bullocks were greatly fatigued by long journey, and also as the carts were filled with heavy load the drivers also, became immensely tired. The bulloks, diregarding the blows of heavy whips, began to fall down prostrate on the ground one by one in large numbers. Dhana-déva was extremely disappointed and all his followers became immenselly bewildeed,
Dhanadeva being placed in a awkward position, then, remembered that there was an excellent bullock in the caravan who was powerful enough to cross over the rugged road The bullock was immediately worshipped with flower and yoked to a cart. He readily carried the cart filied with eavy load through the most difficult passage, by means of his cunningless strength without the least insteadiness, as if in a sport, and brought it to the other bank of the river. Being yoked to one side of the pole of the cart, with some one of the remaining bullccks on the other saide, the brave bullock was able to pull all the five hundred carts safely over the difficult road. What cannot be accomplished by faithfulness? Under the strain of excessive exertion the beart of the bullock was ruptured and he fell down heavily on the ground vomiting quantities of blood, On seeing the deplorable condition he was immensely greved and so leaving aside all his important bussiness, he at once called a physician. The animal was given carelul medical treatment and nursing, and Dhanadéva remained in constant attendence on him as if he were a friend or a brother.

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One day Dhanadéva's followers fold him "O worthy man! Why do you neglect our imporiant business for the sake a lower animal like a bullock ? Do you not realize that merchants are hard-pressed, grocery is being damaged, many days are wasted, and the rainy season is drawing near. Dhanadeva sald:
Whatever you say is perfectly true, but I cannot abandon this poor creature who is very faithful like an excellent friend." They replied:- "You know what is proper now." Although Dhanadeva was perfectly unwilling to desert the bullock abruptly, he invited leading citizens of the village of Vardhamānapur, and having seated them on comfortable seats and having rendered hospitality to them with betel leaves and other articles, be told them affectionately in the presence of the bullock-"This excellent bullock of mine, has been place in such a miserable condition. Please accept this sum of one hundered gold coins for medical treatment, fodder, water, nursing etc of my bullock and take proper care for his comforts." I am entrusting you a valuable treasure of mine, so do him no harm. Having entrusted the bullock to the care of village citizens, and having affectionately placed fodder and water near the bullock Dhanadéva went to his much desired place with a sorrowful beart.
Becoming greatly bewildered with terrible agonies, and burning on the ground heated by the summer warmth of the scorching Sun of the month of Jyéştha (May-June), the invalid bullock began to pass his days miserably emitting unpleasant piteous cries. The fodder was caten away by other animals. Becoming greatly afflicted by disease and suffering from pangs of hunger and thirst by remaining without fodder and water, the poor bullock began to look around and thought people passing by with fodder or water as if they really brought these articles especially for him, but when such people were getting themselves engaged in some other work leaving him alone, he became greatly disappointed. This state of affairs happened almost every day.
Gradually, on becoming a skeleton with bones and skin only, the bullock thought:-Ah! the people of this village are
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wicked, with hearts as hard as a knot of adamant, pitile os, just like assassins; breakers of promise, and disgraced by the mire of strise, that leaving aside the question of giving me fodder etc., out of compassion, they have fraudulently misappropriated the sum of money given to them by Dhanadéva for my fodder, water etc, in my presence" Entertaining malice towards village people every day, becoming bewildered by involuntary hunger and thirst and by terrible agoules, and becoming distressed by a severe burning sensation in his entire body as if he were earapped in the entire burning of the village, the bullock died and he was born as a Vāņa Vyantara déva (celestial being) named Sūlapāņi with bis abode in the pleasure-garden near the village of Vardba. mānapura,
SULAPANI YAKSA.
As soon as he was born as Vāņa Vyantara in the celestial regions, the newly born god Sūlapāni on seeing bis celestial prosperity thought:- Ab! What benevolent gifts could I nave given in my previous lives or what severe austerities could I have practised? What persons could I have gratuitously benefited or which Rules of Right Conduct could I have rigidly followed? or in what excellent sacred place could I have abandoned my body? While thinking thus, through the medium of Vibhanga Jñana (a forin of Avadhi Jñāna) he saw the dead body of the bullock in a terribly emaciated state. He was greatly enraged, thoughtlessness took possession of his mind; and he made a fixed determination of doing a rash act. Immediately he thought:-"Let these wicked person suffer the fruit of their evil deeds," With this idea in his mind, Sūlapāņl developed an epidemic of plague in the vil age. Hundreds of people of every rank and creed, began to die every day and mourning cries of the following nature were daily heard: -"O Lord! O dear husband! Where did you go away? Why don't you reply? Ah! Ah! Cruel Death? Why did you do this so suddenly? Ah! child! Why did you die sitting in my lap? I am unfortunately placed in a calamity. Ah! Mother! You nourished me under very difficult

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circumstances although I was helpless and why do you not talk with me now although I am blameless? Ab! affectionate brother! Ah! Sister! Why did you go away simultaneously, leaving me alone greatly distressed, although you were really affectionate? Ahl daughter! I got you married spending large sums of money at great risk; however you caine to such a deplorable condition. Ah! Yaksa, Brahmā, Hari, Surya, Buddha, Skanda, Rudra, and other gods. Why do you neglect us, now, although we constantly worshipped you? Protect us now."
In this way, people were constantly crying piteously in squares, courtyards, and quadrangles, and leaving off all their other business they began to pass their days miserably. People died either through diseases, or vitiation of bodily humours, or affliction of separation from departed beloveds, or through heart failure. Many excellent houses became desolate, very large families became annihilated, narrow streets of the village became blocked by numerous dead bodies. The few who escaped death began to have mystic circles painted for the protection of their body out of fear of approaching death, bome worshipped the images of the planets, some gave offerings to the manes, recited mystica. incantations, and put on celestial gems on parts of their bodies; some performed sacrifices some consulted clever astrologers; some commenced festivals in honour of domestic deities, and some others performed all the ceremonies shown by other people. However. Sülapāni was not in the least pacified like a great pestilence, or a lion distressed with excessive hunger, or å mass of nikācita Karmas (a dense mass of evil which cannot be wiped off by penance, but which have to be experienced).
When the epidemic of plague did not subside, people of the village, leaving their wealth, gold, cows buffaloes, horses etc in their houses, and taking their own selves and their kinsmen, went away to different villages. There, also, the Vyantara (ghost) began to harass them. One day they thought:--We have not offended any god, demi-god, any local guardian deity, Yakṣa or any giant. However, let us go there and adore them. The people

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then returned to their own village. There they made offeringe, flowers, fragrant Incense, and other articles of worship ready. They then, put on white clothes after a clean bath, kept their mass of hair loose, assembled together, and having placed flowers and offerings in abodes of ghosts in triaogular places, squares, courtyards etc, as well as, in temples of Rudra (storm-god) Skanda (god of war) etc in forests, they began, with their heads raised up and with a folded cavity of their hands held in front of their forehead, to speak thus:-0 invisible gods, demi-gods, Yaksas, rāksasas, kim puruşas and other celestial beings of divine excellence! Please carefully listen to our prayer. Please forgive us if we have in any way offended you out of prosperity, pride, ignorance, or disrespect. Because, celestial beings like your selves, for-glve people who are humbly ready to solicit pardon by prayer, although their offence may be grave. We have seen the fruit of your wrath. Now we are desirous of having your favour."
A god, Invisible in the sky, began to say:- O ill-behaved wicked p:rsons! You have disregarded the discipline of illustrious persons, and you have been misled under the influence of greed! Now you are entreating me for pardon, but o sinsul people! Do you not remember that you did not even bave any compassion of giving grass and water to the poor bullock who was suffering from the pangs of hunger and thirat; you become greatly afflicted by the deaths of your kinemen, but you were not in the least sorry for the poor bullock who died, without food and water. Now, whatever you say is useless. You will not escape however far you may go away. I want to cut off the creeper of hypocrisy at its very root."
On hearing these words, people trembling with fear, and with incense-pots in thetr hands, throwing up fragrant flowers, and adoring with Jaya, Jaya, Nandā and other gentle words, prostrated themselves low on the ground in a way that all the eight limbs of their bodies (i e 2 hands, 2 feet, 2 knees, forehead and chest ) touched the ground and impioringly said: "O Gracious Lordi It is a fact that we have offended you, we

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are not to blame We are ignorant. However, have mercy or us, and show us some expiating ceremonies for the removal of our faults It is useless to think about past events when any work is spoiled What more can we say? Our heads are placed at your lotus-like feet, now do whatever you like to one who has come under your shelter." They then, gave offerings to the deity, and again prostrated themselves before him.
Sulapāņi vyantara became a little more tranquil and said, "If you so desire, you collect all the bones of dead bodies lying here, and, over the collected mass of the bones have an excellent temple built with numerous ringing bells and a beautiful flag on it. Have a handsome idol of Yakṣa with a bull installed in the temple, and let that idol be worshipped daily with flowers, offerings etc. You will escape death only by doing whatever I tell yu to do. There is no other remedy."
A
The people of the village respectfully accepted the words of the deity. Saying "Just as the worshipful divinity orders' they built a temple of Yakṣa in the vicinity of the village. Brahmin named Indra Sarma was engaged as a worshipper of the god, and prayers and dancing with the accompaniment of musical instruments were respectfully performed three times daily. As the temple near the village was built on a mass of bones of numerous persons, the neighbouring village came to be called Asthika grama, and was known to people of the village and travellers as Asthika-grāma.
When any travellers fatigued by the exertion of a long journey or a begger or a poorly clad pilgrim lived, for the night, in this temple, Sulapäņi Yakṣa would unexpectedly ride on the sojourner's back and would constantly make him walk round so much that he can no longer move about, and, at last, with 8 roaring laughter, he would toss up some of them high up on the sky like a ball, and when they fell down he would kill them by his feet and would repeatedly thrash them like a piece of cloth; some he would hang like ringing bells on arched portals of

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doors, and some of them he would cut into small pieces and would throw those small pieces as an offering in all directions. In this way, Śūlapāņi tormented all sojourners during night in the temple and ultimately killed them. On account of this peril, people of the village used 10 go awa; to their respective homes in the village before the advent of night, and even Indra Sarmă,the worshipper of the image-used to do the worship by means of lamp, incense, and prayers in the evening and go away before Sun-set.
In course of time, one day, Śramaņa Bhagavān Mahāvīra, came to the temple with the object of enlightening the yakşa and asked the worshipper :
“O! May 1 live in this temple ?” He replied :
" You ask the village people. Śramaņa Bhagavān Mahāvīra then asked some of the village-people with the object of having a temporary logding in the temple. On seeing Scamaņa Bhagavān Mahāvīra with a very tranquil and extremely handsome appearance, they said "O worthy man ! you will not be able to remain here. You come to the village, and have a lodging at any of our houses you desire.” Not willing to go to the village, Śramaņa Bhagavān Mabāvira said. “ You give me your permission to stay here ” The people said, "If you so desire, you can willingly stay hero." Bhagavān, then, went to a corner and remained standing in Kâyotsarga (deep meditation with persect renunciation of body ). With the setting of the Sun, the worshipper of the temple did his evening Pūjā ( worship ) by burning incense, doing dipa-pūja etc. in front of the idol of Śuia - pāņi yakşa, removed all the beggars, pilgrims etc. from the temple, and addressing the Bhagavan, he said “O worthy nanl you also go out lest you may not be killed at the hands of this Yaksa, Śramaņa Bhagavān Mahāvīra did not reply. The Vyantara déva thought:-" Ah! this seems to be a strange individual that he does not go away from here, although he has been told to do so, by the worshipper of the temple, as well as, by the village-people. Let him also see what I can do with him

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to-day. I am fortunate to having him after a lapse of many days. With Sun-set, the evenloig Pūjā was over, the worshipper of the temple went home, and Bhagavān Mabāvīra Swami remained in Kāyotsarga.
With the object of terrifying Sramaņa Bhagavān Mahāvīra who was standing in Kāyotsarga, Sūlapāņi yakşi created an unique roaring loud laughter, resembling the deep terrible shou. ting noise of the time of annihilation of the world, which frightened people, and which was expanding by the extremely formidable, increasing louder echoes. On hearing loud laughter, the village- people becoming bewildered with fear, began to talk with one another :- Ah! ibe yakşa is killing the magnanimous worthy man."
Now, a parivrājaka ( religious mendicant) named Utpala who had previously taken Diksā in the Order of Monks of Tirthankara Bhagavān Sri Pārsva Nātha Swami and who was very clever in his knowledge of all the eight branches of the Science of Omens, on bearing from the village - people that "a worthy man with very auspicious marks on bis body, will be killed by the yaksa," began to doubt whether the same individual may or may not be Śramaņa Bhagavān Mahāviia who had recently adopted asc: tic life, and he became annoyed as he was unable to enter the temple owing to fear from the yakşa.
When Šramana Bhagavăn Mabăvire was not in the least terrified by the loud rcaring laughter, Śūlapāņi Yakşa assumed the form of a monstrous demon whose reddish, thick, and long mass of hair covered the surface of the sky; whose loathsome face resembled a very ripe and dry gourd; wbose dirty teeth protruded from his mouth like the goads of elephants of quarters; whose reddish hair of the face were trembling by the gust of wind from his thick nostrils; whose mass of bones of the chest was covered by a harsh hangiug piece of skin; whose gastric region resembled the hind hollow portions up a ghata (pot); whose both the thighs were devoid of flesh, covered with tendons and

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Jong lik: palmyras; who was dancing with huge snakos hanging from all the parts of his body; who was as it were, agitating mountains and surface of the earth by the impact of his impetuously placed feet; who was very eager in eating the flesh of a dead body held tightly in his arm--pit; who was occupied in drinking the blood of animals cut with a very sharp curved pair of scissors; who was moving about his powerful arms, and who actually resembled a collected mass of evil deeds. On seeing the monstrous demon, Śramana Bhagavän Mahāvīra disregarding him as if he were a gnat remained in deep meditation. With the aid of Vibhanga Jñana Sūlapāņi saw that Śramapa Bhagavān Mahāvīra was extremely resolute, fearless, and immovable like Mount Méru.
With the object of again terrifying Sramaņa Bhagavān Mabāvira, the wicked yakşa Sulapāņi created a huge serpent with highly poisonous aud sharp cutting teeth resembling the sharp edge of a lance; wmo angrily threw poisonous flashes of fire; who broke collections of trees by the vehemence of the force of the hissing mass of wind coming out from his mouth, who was obstructing the directions by the mass of his up-raised extensive bood; who created ine suspicion of a forest-fire by the brilliance of the rays of ihe gem in his hood, woo was as it were a mass of viovent evil deeds, who was actually & share of the God of Death and who was as black as the mass of hair of the head of a young female. The venomous serpent speedily approached Śramana Bhagavān Mahävira and sightly entwined himself by his body around a pole. Then, he began to strike blows, as he pleased with his tail, on Bhagavāns body. The venomous snake was biting him with his sharp teeth ani by encircling himself round Sramaņa Bhagavãn Mahāvir's neck, he began to cause annoyance in his breathing.
On thus seeing Śramaņa Bhagavan Mahävira per fectly unghaken even by the trouble caused by loud roaring laughter, by monstrous demon and also by the huge serpent, Sülapāpi was greatly enraged, and he caused him extremely violent and

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unbearable, excruciating pains on seven different places, all at a time viz, head, ears, eyes, teeth, nails, nose, and back coutinously throughout the night. The excruciating pain at each of the abrivementioned localities, was singly sufficient to kill any ordinary individual, then, what, to say of the combined effect of the indescribable excruciating pains at all the seven placeh arising simultaneously? But, śramaņa Bhagavān Mahavira patienily endured all the afflictions, with perfect calmness.
When Vāņa-vyantara Sūlapāņi was not able to frighten or shake Śram:ana Bhagavān Mahāvira, he becoming exhausted, and despaired, began to think “ Ah! All my efforts are fruitless." However, becoming extremely pleased at heart by the tranquility of śramaņa Bhagavān Mahāvîra, be respectfully prostrated himself low at Bhagavan's lotus-like feet and said: “ O Lord ! Being perfectly ignorant of your prowess I have seriously offended you. Please forgive me." Though busily engaged in his own affairs, Siddhārtha-déva, on seeing dreadful troubles to śramanı Bhagavān Mahāvîra, and on remembering the recommendatory words of Indra, came there running and addressing Śülapāņi, said " Ah ! wicked Sūlapāņi! Extremely ill-behaved, desirous of diath and future evil consequences, and devoid of pure motive! Do you not know, S.anaņa Bhagavān Mahāvira-the last (twenty fourth) Tirthařkara-that you have become ready to torment him. O vile being! who knows what punishment you will have if Indra cones to know of this incident! Becoming greatly alarmed, Śūlapāņi repeatedy asked pardon of Śramaņa Bhagavān Mabāvira. Siddhartha déva admonished Sulapāņi thus:- Have the conviction of a True God, in a god who is free from love and hatred, and the conviction of a True Guru in a well-behaved sådhu. Have faith in the principles of the Tîrtlankaras Do not afflict any living being Repeatedly censure evil actions of your previous life. Because an evil act once done results in million-fold miseries on account of active passion.” Repenting on the remembrance of his having mercilessly killed thousands of people, Śūlapāņi became greatly disgusted witk his life and he began to sing and dance merrily before śramaņa Bhagavān Mahāvîra with the object of abating all his
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blame-worthy deed. On hearing the singlog, the village people thuught:-Ah! that yaksa has killed the venerable saint and now he merrily enjoys himself."
Śramaņa Bhagavān Mahāvīra having suffered agonies for something less than four praharas ( a prahara-a period of three hours) of night, had sleep for one mubūrta ( forty-eight minutes) early morning almost at Sun-rise. During his sleep Śramaņa Bhagavān Mabăvira had a vision of the under-mentioned teu great dreams viz (1) He killed an augmenting tall tāla piśāca ( a demon assuming a form as tall as five to seven palmyra trees) 2. He saw a white bird, (3) He saw a cuckoo of variegated colours 4. He saw a herd of cows worshipping him 5. Ho saw a lotus-lake full of lotus flowers 6. He saw that he crossed with his arms an ocean full of rows of high waves. 7. He saw a disc of the Sun with expanded rays. 8. He saw that he encircled the Mānuşottara parvata (Mount Máu uşottara) with his intestines. 9. He saw that he mounted on the top of Mount Mandarácala, and 10. He saw a pair of flower-garlands.
On seeing the above-damed ten dreams, Sramaņa Bhagavān Mahāvīra woke up. At Sun-rise, all the people of the village with flowers, Incense, and rice grains in their hands came there. The astrologer Utpala accompanied them also. On seeing Gramaņa Bhagavãn Mahavira worshipped by the Yakşa with divine scents, perfumed powders, and flowers, and with all the members of his body perfectly intact, they prostrated themselves at the feet of Bhagavān with roaring joy, and began to talk thus amongst themselves "Ol this lord of the gods has pacified the Yaksa and he has been worshipped by the Yakşa.”
UTPALA On seeing Sramaņa Bhagavān Mahavira in this condition, the astrologer Utpala was perfectly satisfied and having respect. fully saluted the Lord, he took his seat near his loius-like feet. Wher Sramana Bhagavān Mahavira was free from Kayotsarga (perfect renunciation of body) Utpala, again salued the Bhagavān

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and began to explain the Incidents of the dreams on the strength of his Science of Omens thus:-O! Lord; The following is the result of calculation of the vision of dreams seen by you at the end of the night, viz- (1) Because you killed a very tall tālapisaca you will destroy Mohaniya Karma (Deluding Karma) in near future, (2) By seeing a white bird, you will always remain absorbed in Sukla-dhyāna (pu.e concentration of the soul) on itself. (3) By seeing a cuckoo of variegated colours, you will promulgate dvādaśāngi. (Scriptures of Twelve Angas of the Jainas) (4) Because you were worshipped by a herd of cows, the Caturvidha Sangha (consisting of four elements-viz Sādhūs, Sādhvis, Śravakas and Śravikas will be your devotees, 5. By seeing a lotus-lake, gods of the four kinds will be in attendance on you. 6. By crossing the sea, you will be able to cross the ocean of this Samsara. 7. By seeing the Sun, you will attain Kévala Jñāna (Perfect Knowledge) in near future. (8) Because you encircled the Manuṣottara Mountain with your intestines, your spotless reputation, renown, and splendour will spread unimpededly in the entire three worlds. 9. Because you mounted the top of of the Mandara-giri you will sit on a Simhasana ( a lion-seated throne) in a Samavasaraṇa and publicly preach the Jaina Dharma in an assembly of gods, demi-gods, and human beings But I do not know, O Lord! the fruit of your seeing a pair of flowergarlands". Śramaņa Bhagavan Mahāvīra said:-O Utpala! you do not know it; now listen. The vision of a pair of flowergarlands indicates that I will preach Dharma in two ways viz. 1. Relating to the duties of a Śrāvaka ( house-holder) and 2. Relating to Sadhus (ascetics). Utpala, then, becoming extremely pleased with joy, again saluted Śramaņa Bhagavan and went home.
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Śramana Bhagavān Mahāvīra then began to pass his days Dharmadhyāna (religious meditation) at Asthika-grāma, During his Caturmāsa (a period of four months of the rainy season) at Asthika-grāma, Śramaņa Bhagavan Mahāvīra did eight groups of fastings of fifteen days each and a number of lesser vows. At the end of the Caturmäsa, when Śramaņa Bhagavan Mahavira left Asthiks-grāna, Śūlapāņi followed him

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and with his head bopred down low at Bhagavān's lotus-like teet, he devoutedly said:--O Lord! there is no individual as sinful as myself, since I put you to so many troubles. Also there is none as fortunate as myself, since you lived here for the Cåturmāja. 0 Worshipful Master | Now I can realize that you came here with the object of instructiog me. Otherwise who would like to live in a kennel. O Alunighty Lord ! Had you not taken the trouble of coming here, what agonising pains would I not have suffered on account of my sinful deeds of having killed numerous persons. O Lord of the Universe ! although you have given up all worldly pleasures, you have given me a helping hand from being drowned in the fathomless abyss of Samsāra. Having repeatedly admired śramana Bhagavān Mahavira for excellent qualities of his heart. Súlapāņi Yaksa pierced by the pangs of unbearable separation returned back.
Thus ended the first Câturmāsa of śramana Bhagavān Mahavira after his diksă.
Second Year of Ascetic Life, (B. C. 567-66 )
After the departure of Sūlapāņi Yaksa, the dispassionate Śramaņa Bhagavān Mahavira, going from one place to another, came to Morā! Sanniveśa and remained in Kāyoisarga at a place free from females, beasts, eunuchs etc. in the suburban garden. In that village there were numerous Acchandakas (peopl's maintaining themselves on the Science of Augury )
ACCHANDAKA An acchandaka lived there on achieving results, by incantations, magic spells, rites for welfare, mystic spells by means of Incanted ashes etc.
Siddhārtha Vyantara, remaining with śramaņa Bhitgavān Mahavira who was in Kāyotsarga, and despairing of amusement although he was fond of quarrel and sport, became impacient on seeing that the Lord was not duly respected. One day, je called a village headman who was passing nearby and sportively siad

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"O good mani Today, you have taken rice of Kānga 'vith milk, and now you are going for the protection (care) of your bullocks; you saw a snake on your way here, and you wept in your dream. Is it true? He said "O) venerable man! All this is quite true. Incidently Siddhär! ha told him several omenous things. Becoming greatly satisfied and believing it to be a wonderful vent, the mukhi (village headman) wear into the village, and narrating the whole incident before his kinsmen, he said "There is recently come a venerabie saint who thoroughly reads the events of past, present, and future. He told me many decided opinions." The village-people out of mere curiosity, went to śramana Bhagavān Mahāvira with flowers and rice-grains in their hands. Siddhārtha Vyantara making the body of Sramana Bhagavān Mahāvira as his medium said 0! you have come here with the object of seeing the prowess of my excellent qua ities. The people replied:O Merciful Lord! It is true. He then narrated everything that had happened in the past, that they had heard, seen on their way, conversed with each other, and also everything that they had experienced during the night. He also told them what was pleasant or unpleasant, agreeable or disagreeable, and a source of happiness or misery, gain or harm. And, he also narrated everything that was to happen during the day. On seeing this curi. ous event, the village-people began to worship the Lord respectfully and they adored him. Siddhărtha was greatly delighted when numerous persons came there everyday.
Village-people began to say "O Venerable Sir! Here, there also lives another jñānin (one possessing higher knowledge named Acchandaka in this village.” Siddhārtha said “ The poor man does not know anything ” Some people of the village went to Acchandaka and informed him ". The venerable saint Bays that you do not know anything." Becomiog elated with pride, Acchandaka said " Let us go, I will speedily remove his pride of Perfect Kuowledge. It is difficult to show one's prowess before (powerful ) persons like ourselves, but it is easy to have abuse current among village-people" Showing, thus, his own cleverness, and entertaining a big thorn of envy in his heart,

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Acchandaka accompanied the people to the place where śramaņa Bhagavān Mabāvīra was being served by mulatudes of people while he was in Kâyotsargă. Theni, holding the two ends of a piece of straw in the fingers of his hands, Accbandaka, stood in front of śramaņa Bhagavān Mahavīra, and said “O! Venerable Man! Will this piece of straw be cut or not ?" It was his intention that if the venerable saint said that it will be cut, he would not tear it and if he said otherwise, it would cut it off instantly. When Acchandaka was thus thinking about, Siddhārtna said " It will not be cu'. " On hearing this he began to tear the piece of straw into two
At this moment, sakréndra sitting comfortably on his lionseated throne, began to think-How does Ś amana Bhagavan Mahavira move about in villages, towns etc! Through the medi um of his Avadhi Jáāna Sakréndra knew the whole incident and he saw Acchandaka cutting asunder the piece of straw in front of Śramaņa Bhagavāu Mahāvira, Sakréndra thought-Ah! this great sinner tries even to falsify the world of the Tirthankara ! With this idea in his mind, Sakréndra hurled a sharp thunderbolt against him. The thunder-bolt coining with the velocity of manas (mind), cut off all the fingers of the hands of Acchandaka, before the piece of straw was torn agunder. With all his fingers cut by the stroke of thunder-bolt, Acchandaka became greatly embarrassed; and reproached by the village-people, he went away.
Siddhārtha, then, becoming greatly enraged told the people "Ah! that wicked man is a great thief. The people said "Bhagavăn! from whom did he commit a theft ?" Siddhārtha said “ Listen, here lives an artisan named Viraghoşa. On hearing his name, the artisan came forward from amongst the people, and with a low bow, said “O Bhagavān! I am the same person whom you named; now, please tell me what is to be done. Siddhārtha said "O good man ! was a small cup weighing ten palas (a weight of sour Karshas) belonging to you missing on a certain day? He replied, 'Yes.' Siddbārtha said " That wicked imposter bas stolen it." Viraghosa inquired “Where can I get it from ? Siddhärtha said “ Dig the ground one hand deep towards the East,

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under a date-palm tree in his compound and take it. 'On. hearing this, Viraghoşa went to the spot along with villagepeople and on digging at the indicated places he found out his small cup. People yelling merrily, then, returned to śramana Bhagavān Mahāvīra. Siddhārtha again said "Now hear another thing. Is there a house holder here named Indra Śarmā?" People said " Yes". On hearing his name Indra Sarma got up and said “Please order me. I am the same person'. Siddhārtha said “Was a lamb belonging to you lost before! He replied “ Yes". Siddhā. rthw said, “Accbandaka bas killed the lamb and eaten his flesh. The bones of the lamb have been thrown away on the southern side of the berry tree on the dung-heap. They are till now lying there. If you have the curiosity to see them go and have a look at them". People ran in that direction and on seeing the bones there they returned to śramaņa Bhagavan Mahāvira shouting & confused cry. Siddhārtha again sald “ This is his second misbehaviour, and there is a third act of his misbehaviour. But I am not going to say it out".
The people earnestly began to request Siddhārtha Vyantara saying "O déva! O! great lord ! You please do us the favour of explaining the half-exposed event. We shall not put you any more questions". The more the celestial being refused to say out, the greater became the insistence on the part of the people to know it. Under the influence of undue pressure, Siddhārtha said "Ah! Do not be hasty. It is not fit to be spoken by us If you are really bent upon hearing it, you go and ask his wife; she will tell you everything'. Village people ran to Acchandaka's house. On that day Accandaka has punished his wife. She was angrily thinking thus "It is much better that his fingers have been cut off, and that he has been reproached by the viliagepeople. If the people of the village come to me, I will expose all his misconduct ". While she was thinking in this way, the people of the village came to her house, and asked her. She told them, “ You do not take the name of that despicable wretch before me. He enjoys sexual inter-course with his own sister and he does not like me ” On hearing thus, people went

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away to their respective homes ultering roaring cries and saying “Ah ! Acchandaka is very wicked."
Being disrespcted by the village-people, and full of unplearantness like a murderer of a Brāhmin, and being unable to obtain even a dry piece of bread as alms, Accbandaka, one day, went to the compassionate Seamana Bhagavān Mahăvira, and raising his folded hands in front of his forehead, sald "O! Venerable Saint! You forsake this locality. You are a highly exbaulted super--human being. You will be worshipped and adored wherevere you go but I will not have any respect like artificial gold, even if I were to go elsewhere. Because, the strength of a jackal can only be seen in his own den. Besides, O Venerable Sir ļ the disrespect which I insolently showed towards you before, torments me like the stroke of a blow of the greatly enraged God of Death.
Acchandaka was not at all desirous of the presence of Śromana Bhagavān Mabāvīra in that village, and Sramaņa Bhagavān Mahāvīrs was particularly anxious to avoid injuring the feeling of any one; consequently he started from Morāk Sanni véşa and went in the direction of Uttara-vācāla.
On his way to Uttra-vācāla-after crossing the boundary of Daksina-vācāla (Southern Vācāla ), but before reaching Uttara-Vācāla (North Vācāla ), while walking along the banks of the great river Suvarnakūlā, the remaining half of the divine cloth which was on the left shoulder of śramaņa Bhagavān Mahāvīra, sbaking violently by a gust of wind, got entangled in thorns and fell down on the ground Bhagavān bending bis neck a little behind, saw whether the piece of divine cloth fell on a clean piece of ground or not, and went along his own way
Soma Irābmaņa, who had gone to śramaņa Bhagavān Mahāvira with the object of getting the remaining piece of the divine cloth was unable to ask for the cloth out of shame but he followed śramana Bhagavān Mahāvīra for one year, wherever he went. Having taken the

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piece of divine cloth, which had by itself, fallen on the ground, the Brahmana went away extremely delighted.
Thus evidently with the object of enforcing the necessity of Sa-vastra dharma ( putting on of clothes etc.) on ascetics, Śramana Bhagavan Mahavira put on a cloth for more than one year and one month, and he had his first meal after Dīkṣā in a vessel belonging to Brāhmaṇa Bahula (a house-holder) with the object of advising Sa-pătra (with vessels utensils etc.) dharma for ascetics. After this Śramana Bhagavan Mahāvīra was without clothes and without patras during the remaining part of his life, He was a karapatri (using the cavity of his hand as a vessel).
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The question is Why did not the extremely compassionate Śramana Bhagavan Mahāvīra give the entire divine cloth but he gave only half the portion of the cloth? Some say - Although, the giver of the gift - Śranana Bhagavan Mahavira-was entirely devoid of a desire for any worldly object, the giving of only half the portion, is indicative of a desire of acquisition of clothes and pära (utensils) on the part of ascetics of Śramana Bhagavān Mahavira.
Others say "That the giving only half the portion of divine cloth is indicative of his natural avarice resulting from his taking the form of a foetus in the family of a Brahmana."
The next question is: Why did Śramaņa Bhagavan Mahävira look at the portion of the divine cloth with a simhāvalokana (looking backward with his neck bent a little backward like a lion running forward for some distance, and then looking behind with his neck turned behind when it fell down on the bank of
the river. Some say "It was due to mamalva (attachment) " Others say: To see whether vastra and pătra (clo.hes and utensils etc) will be easily obtained by his ascitics or whether they will be had with great difficulty. The elders eay:- Since the piece of divine cloth was entangled in thorns the Śāsana regime) of Śramaṇa Bhagavan Mahavira will be thorny, and he
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did not keep the half piece of the divine cloth with him, because he was free from avarice.
Soma Brāhmana took the piece of divine cloth to Kiingapura pagara with him and gave it to the weaver for uniting the two pieces together. The weaver combined the two pieces into one entire whole with great skill. The Brāhmaṇa then took the divine cloth to King Nandivardhana and placed it before him. After carefully examining it with curiosity, the king said • good man! How did you get this excellent cloth?" 'The Brāhmaņa replied “My Lordi It has a long story in connection with it. Nandivardhana said Be calm and tell me everything." The Brähmana giving his detailed account said, “Being overcome with poverty, I wandered in distant lands for a very long time, and when I returned home, I was severely rebuked by my wife.
Then I wenc in search of Sramana Bhagavan Mahāvira and He compassionately gave me hall the portion of the divine cloth. I showed
It to a weaver and he advised me to go o Sramaņa Bhagavān Mabăvira with a request for the other half. I went after the worshipful Bhagavān- for one year like one of his disciples wherever he went. Ac last, when the piece of divine cloth was entangled in thorns on the bank of the Suvarnakūlā river be did not stop to take it but left it there. I took it away and brought it here. The weaver then united the two pieces together" King Nandivardhana was greatly pleased on hearing his account, He gave the Brāhmaṇa one hundred thousand gold mohurs for the divine cloth and rendering him due hospitality, said "O good man! now tell me how Sramaņa Bhagavān Mahavira fares during his peregrinations The Brāhmaṇa said 'My Lord! please bear me and only attentively. The great master of ihe three worlds, come-times engages himself in deep meditation in haunts of devils terrible with roaring laughter, remaining in gozlohana asana (a posture retained while milking cows) and other postures, with his eye-sight directed to the top of his nose and remaining as immobile as Mount Méru. Sometimes remaining in Virasana (posture assumed by a warrior) on burial grounds full of fearful ghosts with rows of awful laman skulls, he withholds his breath

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Hod exposes himself to the rays of mid-day Sun with his eyes in the direction of the disc (nf the sun). Some-times, like a man over- burdened by a heavy load, he bends his body a little and remains in Kāyotsarga (renunciatiou of body) outside a village with his arms extended Some-times he calmly endures like a series of pleasant experiences, all the agonising troubles needlessly created by a causelessly angered piśáca (demon). Sometimes he lives on very meager food obtained from poor families after fasting for two, three or fitteen days at a time Some-times also, Śramaņa Bhagavān Mahāvira puts up with sharp aganies produced by ill-behaved, low, and vulgar (worm like) individuals. But it is heard that calamiti:s do not approach the Lord like a'i unrestrained wife. In this way, even terrible hardships coming on uuexpectedly to śramaņa Bhagavān Mahāvīra are warded off. Sometimes even gods worship him and adore him o King! his character cannot be adequately described by an humble individual like me but more capaple persons only, can read his character".
On hearing this account, King Nandivardhana, all his kinsmen, and members of bis assembly began to lament taking, deep mournful sighs and drenching their faces with a constant flow of unimpeded tears. The Brāhmana then, went home, and gave half the portion of money acquired from King Nandıvardba'ia to the weaver, and with the remaining ball, he began to pass his days happily.
CANDA KAUSIKA. There were two villages bearing the name of väcala- one Uttara Vācāla (North Vácāla) and the other Daksiņa Vácă la (South Vācāla ). [wo rivers, Suvarna-vālu kā and Rupgavāluka llowed between the two villages. Soon after passing by Dakşiņa Vācāla, Śramaņa Bhagavān Mahāvīra desired to go to Uttara Vācāla village. There were two routes to Utlara Vācāla village. One was direct and short but barren and dangerous, the other was long and crooked but perfectly safe. Sranıņi Bhagavin Mahāvira took the direct route. But he was prevented by travellers, from going by

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the dangerous route, saying “O Venerable Saint, A huge snake emitting poison from his eyes causes intense trouble to people near the Kanaka khala äśrama, please. therefore, do not go by that way'. Śrumaja Bhagavān Mahåvira always desirous of rendering good service to another thinking chat the superior soul of the suake would be easily enlightened although advised not to go that way, continued to walk towarris the Kanaka khala Āśrama, which was tull of trees of camphor cionamom, tamarinds and other tall trees; which was beautified with. atimuktaka, vägantika (a spring-plant) and plantain plants; in which the branches of trees were charmingly besmeared as if by oil by the clouds of smoke issuing from sacred fires of sacrifices done by permits; in which young sprouts of trees were making signs, as it were, by shaking wita wiad, to śramana Bhagavān Mahavira of avoid. ing the danger of coming there and the Aśrama in which the constant fearful noise of birds indic:sted the terror of the presence of the snake. Srawana Bhagavân Mahävira entered the Asrama and remained in Kayotsarga in the pavilion of the temple of Yaksa with the object of admonishing Canda Kaus ky sarpa (snake named Caņda Kausika). Now, who was that snake in previous life? Here is his account:
There was a small town nained Kausika which was full of people prosperous with wealth, corn, gold etc, which had never seen the terror of devastation from the invading army of any enemy; which was full of sumerous merchants or had much water like the sea; which was full of sportive couples and virgins, like a collection of consteliarious; and which appeared lovely by the presence of gods, excellent preceptors, and learned men like the vault of the sky presided over by Ravi ( the Sun ) Soma (the Moon), Budha ( Mercury ), Guru (Jupiter ) etc. In that town, there lived a Brâhmaga named Gobhadra who was intelligent in in dialects of various provinces; who was well-versed in arts, sciences, and curiosities of various kinds; who was clever in grammar, prosody, astrology ctc; and who was always ready in the performance of religious rites. But he had completely satisfied all the townsmen by his intellect, politeness and various gentle

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methods except Laxmi-the Goddess of Wealth and Prosperity; that is to say, that there is not a single virtuous quality which was not present in that excellent Brahmana. However, he did not possess any victuals, by partaking of which, he can peacefully pass his day.
Becoming contented with his belongings without showing any humility by unsteadiness of mind although he was devoid of any property, Gobhadra thought:- Ah ! these worthy wealthy people, becoming enslaved by the Goddess of Wealth are harassed by their participating progency, plundered by thieves, constantly solicited by the poor and needy, and they undergo other embarrasments They cannot voluntarily move a step. Besides, they become afflicted with diseases brought on by taking mean and unwholesome food."
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One day his wife Suabhadra said, O dear husband! am pregnant and I will require some medicines etc at the time of delivery, then, why do you not make any effort? Why do you not think about any means of acquiring wealth? Persons without the care of obtaining unacquired wealth are seldom praised. Then, forgetting his former prudence and beginning with a series of absurd false notions resembling a series of current of waves on a big sea caused by the onset of raias, he thought:- What engagements should I take up? Or whom should I follow? Who will help me in this work? Where can I go and accomplish it ! What is the motive in it?" In this way, Gobhadra became confused. What is it to a clever man like yourself! If you go to a rich man and request him, he will certainly accomplish that work for you Because, it is hard to get a guest like your self.' Thereupon, Gobhadra said, "Dear I show me some other means except solicitations before another individual. Solicitation before any individual is nothing less than death for a respectable man. Because the speech of an individual intent on solicitations faiters like that of a patient suffering from delirium, his eyes become lustreless and watery, the beauty of his face is destroyed, his limbs shake, aud he has prolonged deep

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sighs and his heart becomes agitated. Besides, spotless qualities like night-lotus and the moon, shine forth only so long as persons are not defiled by the dirty mire of solicitation from other individuals. A man is worshipped with genuine devotion and impression as an excellent preceptor only so long as he does rot manifest wis request which is inimical to his own interest. Besides, people also manifest the qualities of pleasantness or good breeding so long as the other party does not utter the couplet of words are are Déni, déhi, Give me, Give me. Also, what is the utility of the life of dishonouring and poor persons who say “Give me, give me! Therefore, O dear! show me any other device, however difficult it may be, butlam never going to solicit any one even if I were to die'. Knowing his firm resolve and thinking well for a moment she said "O dear husband ! If it be eo, there is another remedy; it can be accom. plished with much exertion to the body but in a short tim you like, I will say it out. Gobhadra said " Dear! what harm is there in it? Well, let me know it." Then she said " Please listen ! In the Eastern countries, there is a big city named Våņārași (Benares ) which is adorned with beautiful rows of numerous temples. Near it, there is a large river named Ganga (Ganges ) with pure water pervaded with high waves, beautified with the presence of pairs of swans and ruddy geese and capable of filling the sea by the stream of its large constantly flowing Current. On the banks of this Ganges river, kings, generals, rich merchants, wealthy persons, rulers of pr.jvinces, as well as, other psople, coming from distaut lands, bave, constatly great sacrificial festivals performed; they give offerings co Manes (de: farted souls ), give valuable gifts of gold, and they worship the feet of Brāhmaṇas and render them good hospitality-some by a desire of welfare during the next life, some out of a longing for fame, some with the objet of warding off a misfortune, and some of them willingly do all these things for the purpose of appeasing manes. Therefore, o good man! you go there, and after acquiring gitts of gold, you can return here immediatly within a short time,' Gobhadra replied Ah! dear! You are silly A talk about a distant land is only welcome to the ear,"

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Śuabhadra said:- " O good man ! Do you think, you will be able to accomplish your work simply by sitting idly at home! Cobhadra replied :-" Then, what is improper! Prepare some food for my journey, so that I may go tomorrow." Subhadra prepared food for his journey and on the next day, he departed for Vāņārasi. On his way, Gobhadra met a man possessed of supernatural powers; whose bodily constitution was strong; who had worn a pair of clothes; who appeared lovely by the lustre of his body although he had not put on any ornaments; whose excellent qualities can be deciphered only by his external form; who had put on pair of sandals, and who was sportively walking fearlessly like Kāmdéva (the God of Love) without Rati (his wife ) As soon as Gobhadra was looking at him with curiosity, the Siddha-purus'a sald "O Gobhadra ! did you come comfortably? Do you, now, intend going to Vaņārasi.” On hearing this, Gobhadra astonishingly thought." Oh! how does he know me although he had not seen ne and not heard of me. Or, how can he know the talk about my depature done in private with my wife ? However, by all mean18 he is not an ordinary man. He who knows this much is expected to know even much more, 60 let me serve him as if he were a god In due course of time, my work will be surely accomplished, only through him". With this idea in his mind Gobhadra, bowing with an anjali in front of his forehead, said 'O Worthy Maut Yes ! you have very correctly guessed so. The Siddhapurusa said "O good man! then, let us go together. Gobbadra accepting his offer, went along with him. Ac meal-time, Gobhadra said, “ O worthy man! let us go into the -village, and make preparations for our food. Now it is nearly meal time. The Siddha-putuşa replied, O good man ! What shall we do in the village ! Let us walk 20. It is only one prahara. The rays of the Sun are not warm as yet, let us move on a little further. Gobhadra said " Chen let it be so'. Both of them walked further and ai mid-day, they reached a forest (ull of numerous trees. There they saw a small lake, filled with perfectly pure water, with its banks grazed by swans rendered yellow by the pollen of lotus, white latuses, and oleander flowers. Both had their bach. Gobhadra,

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then did divine worsbip and the Siddha-puruşa sat in devout meditataton. In the mean time, uoder the influence of incantations, well-prepared food consisting of highly delicious dishes and numerious vegetables etc. and all materials such 28 large dishes, cups spoons etc ca ne down and appeared ready before them presented, as it were by an obedient servant. On seeing this strange accident, Gobhadra was greatly astonished Vidyāsiddha said “Gobbadra, now be ready for dinner.' Acceptiag his invita tion by saying " just as you pleasa” Gobbalra sat down for dinner and Vidyasiddha began to serve him the meal. In course of time Gobhadra finished his meal while Vidl, azidaha fat for dinner and Gobhadra served him Soon after the compleiion of meals, the remaining food-materials along with the dishes, cups etc disappeared on the utterance of the word "Hun' from Vidyasiddha. After resting for a while, in a tower of mālati-creepers both of them walked on, talking about various subjects with a joyous heart. Wire the approach oi nigai, Gobhadra said “O honourable man ! darkness as black as the deck of the Cuckoo is spreading on all sides, paris of the Earin, low or high cannot be seen under the influence of sleep eyes become dull and wander about, and feet do not move on, although they are perseveriagly prompted. Let us, therefore, yo imo 12e village and have rest Vidyasiddha said ' o good mae ! let us wait briskly only for one muhūrta ( forty-eight ). Where is the necessity of going into the village ? Gobiadra replied" Well, just as you piease “Having walked for a muhurta (forty-eight minutes ) both of them stopped at a particuiar spot. Vidyăsiddha Qysumed a Padma. sana posture and having arrested his breathing for a short time, he remained in meditatioa. Then an excellent vimāna ( celestial chariot) with gold kalusa (urnshaped dome, lovely with ringing bells, appearing charmiog by the presence of extensive, strong; and steady pillars equipped with a vedika (altar) painted in various ways, and resplendent with hands me bed steads in its exterual part descended from the sky and established itself immediately on the ground in front of Vidyāsiddha
Suddenly a coquettish extermely charming young damsel,

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decorated with a brilliant diadem of gems on her head emblazing her cheeks with a pair of shining ear-rings, with her head beautified by rows of excellent pearls, with her breasts covered by rows of garlands, with her gentle forearms adorned by armlets of five-coloured gems, with the central portion of her body furnished with rows of fine hair and capable of being held within one's band's grip, with the lower portion of her body decorated with a fringed doublet, with her entire body covered by a five-coloured divine cloth, her feet ornamented by charming anklets producing a tinkling noise, and with her body smeared with a paste of sandal wood, followed by an equally handsome young female endowed with charming qualities of blooming youth presented herself before Vidyāsiddha, and with a folded anjali said "O great man I now stop the repetition of mantras (incanta. tations) and be seated in the vimāna. Vidyāsiddha got up from his seat, went into the vimona, and cat on a bed-stead. Folded packets of betel-leaves were placed before him. Vidyāsiddha then ealled out to Gobhadra and baving given him folded betel--leaves, sent him away for a sleep. Going a little distance off, Gobbadra became greatly astonished at his superhuman powers and he slept. Vidyāsiddha then spent some time in talking about various Bubjects. The elderly female toid her young attendant. “O good Woman! Show the affection of wed-lock towards the Brāhmin Gobhadra, and make your soul pure." She replied “I am just doing it accordingly." Being thus alone, Vidyāsiddha began to enjoy pleasures of senses with the young damsel. The attendant young female went to Gobhadra at the instigation of the elderly damsel, woke him up, and she narrated the instructions of Vidyāsiddha to him. Intelligent Gobhadra knowing the essence of the conversation, skilfully said "O gazelleyed! You are like a sister to me, and so you need not dilate upon the accomplishment of your object. Do as you like. By engaging myself in the accomplishment of a wicked act, this poor soul will not be at all benefitted. Besides, also, this llfe although very carefully protected, will not last long like a drop of water on the top of a lotus-leaf disturbed by a powerful gust of wind. This body is destroyed in a short time like a rotten pumpkin, although it is
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fondled with various agreeable objects of enjoyment for a very long time. It is heard that beings intent on doing sinful actions suffer very severe miseries in hell. Then why should I do heinous acts ? Sexual intercourse even with one's own wife is prohibited except during ritukāla (the days Immediately following the menses and suitable for conception) by the Šāstras, then, what to talk of sexual enjoyment with a woman who is not one's own wife. If I cannot control my mischievous soul, how can I stop ill--bred Individuals from following the wrong path?” In this way, Gobhadra so admonished her with words full of indifference to worldly enjoyments that the young female began to love him as her own brother. After a moment, she said “Your heart's desire is exceedingly pare. It is an emblem of a great man. It is productive of all worldly blessings All difficult superhuman powers are easily acquired. It is difficult of attainment even for gods and demi-gods. The miseries of disease and sorrow do not disturb a man possessing that virtuous quality. You have obtained the fruition. This birth and this life, resulting in in the difficult acquisition of that virtuous quality of abstaining from sexual intercourse with married or unmarried females other than one's own wife, is a boon and by doing so, you have happily made me a participient in the difficult accomplishment of much-desired Final Emancipation. Gobhadra said, ') good woman! how do you say that I made you a party in the accomplishment of much-desired Finai Emancipation? She replied, "O honourable man! thinking you as my own brother, I narrate the accident, please listen. Gobhadra said "I will certainly listen."
She, then, commenced as follows :
There is an excellent town named Jalandhara well-known in all the three worlds, for its numerous pilst strange events astonishing the people,-a regular mine of expert learned luminaries,-a chief centre of the science of tantric knowledge-and a receptacle of mean tantric arts, in which lived sorceresses clever In the arts of attractive spell, subjection, and invisibleness under the influence of mystic spells, successful in the acquisition of

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the art of flying in the air, visibility of distant objects and other witchchcrafts, heartily satisfied at the utterance of the word "Hun" removing the pride of Rati-wife of the God of Love by her ins) nieable chirn of beauty, adorned with superhuman powers of eight kinds common with Animă, and who are wor shipped even by gods. What wonder there is in it that other people are not disrespeetful towards them ! Even the enraged God of Love is afraid of their immense strength Old age capable of removing the pride of gods, demi-gods, yaksas and räksasa does not influence them as they are usually unenterruptedly in youth.
Eulogistic inscriptions of mountain-slabs declare even now, the entire biographies of ancient kings, in the same manner, that will give an accurate description of the town containing & number of such powerful sorceresses.
I a sorceress Candralekha by name am living in this town and my elder sister Candrakāatā who is staying with Vidya. siddha, is clever in varions witchcrafts, she is extremely hardsome and she stands fourth among worshipful sorceresees" Gobhadra, said ' O sister! Who is that Vidyasiddha! What is bis name? and how is it that he is so powerful ! Besides, why does your elder sister follow him? Now, tell me all this I am very curious to know it. Candralékhā said “Well, I am going to tell you now just, listen :-Iśānschandra is a son of Dama rasinda unit:d in wed-lock with a sorceress named Kāmarupă. He acquired numerous witchcrafts, and he performed a sacrifice with one lac and eight Bilva fruits (Ægle Marmelos) before Go. ddess Kā pāyaui without any transgression, with the object of accomplishing all his desirable wishes. When the goddess was not satisfled with the sacrifice, drawing out & sword, he began to cut his own throat and without caring for his life, as soon as he cut nearly half his throat, the Goddess Rudrani at once snatched away the sword from his hand. Vidyasiddha sald “O goddess! Be satisfied with this much and accept my worship of your lotus-like head.” She replied “O son! I am pleased with

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your adventure. Ask for some boon". He said, “Oswämini | If you are really pleased with me, and since you bave addressed me as a son, give me a boon that you should look upon me with the affection of a son". On hearing these words, the goddess gave him a preservative armlet capable of all desirable acquisitions, and she Immediately disappeared. Then thinking himself as if he had obtained the sovereignty of the three worlds, he wore the preservative armlet and moving every-where with. out any hindrance, be proudly began to wander about, Now he does not obey kings, does not care for great misfortunes, and sportively going about at his own free will, he laughs out even the God of Death by his strength. He visits king's harems and has sexual intercourse with females of noble famllies. He it attracts distant objects by the excellent force of mantras. From the time that the goddess Katyayani has given him the preservetive armlet, he is able to get every desired object.
One day, while wandering over the entire world, Vidyāsiddha came to Jālandhara-a town full of beautiful women. There he saw my el
elder sister Candrakāntā handsomely attired sitting in the midst of sorceresses and becoming delighted by her excellent handsome form and by the extra ordinari ness of her youthful qualities, he had forcible intercourse with her against her wish, without caring in the least for the question of good conduct. He lived there for a few days enjoying divine pleasures of various kinds at his own will, and not knowing his unsteady mental trend, he walked away. Then wandering for such a long time over some unknown place, he with the objeci ol chastisement drew away both of us by magic attraction, when I and my sister, were starting from our residence in a ciivine vimăna on our journey to Sri Parvata. Now we do whatever he orders us to do. Ah! it so true that we are obliged to lift up a powerful robber on our shoulder. On hearing this, Gobhadra thought “Ah ! demons are even so arrogant that sorceresses have to obev them It is, there-fore, sald " That the earth is productive of numerous gems” and hence, good people who are treasures of excellent virtuous qualities, are never boastful. Candralékhā

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said "O honourable man ! you should so arrange, that on this occasion, Vidyāsiddha may not violate the celibay of my sister Candrakāntā. He will thereby acquire the Svayamprabhā mahä vidyā. Since you have not violated my chastity, the process of of accomplishing it remains in tact. You will be able to acco mplish it within seven days. So, O fortunate man ! this is the essence of the question " How do you say that I made you a party in the accomplishment of much-desired Final Emancipa. tion." Gobhadra said “O fair woman! What is to be said in this! Let the planets afflict me, let my prosperity go away, let mountains of misery torment me and let my kinsmen hurn away, from me however I can never deviate from the path of virtuous conduct. O good woman I only ascetics are able to restrain with difficulty their senses which have turned loose at will like a wicked man" Candralekha said " It is always true. O ! How much can I describe your pure virtuous qualities? What a subjection of passions? What a firm resolve of not doing a wicked act ? Wbat a dread of sins ? What a stead-fast-ness of Word? O! I am in every way fortunate and satisfied that I have seen a person who is very prominent among good men." Gobhadra said “Ah! of what importance am I? Till now, there are several good persons in this world before whom I am like a particle of dust on their feet. Then Caudralékhã with an affectionate anjali said "O honourable man! prompted by devotion towards your extraordinarily good conduct I am desirous of making a request Gobhadra said "O good woman ! why should there be any commotion. Say out without doubt, whatever you want to communicate. Candraléklā said “If it be so, you should do us the favour of giving us a visit, when some day you are taking a round. Gobha. dra said, “What is unusual in it í There will not be any lack of dignity by coming to your residence. Opportunately I shall do whatever is appropriate. You should not think otherwise. Candralekhā said, “O fortunate man! you have done me a great favour. That affection should not be changed now. Forgetting all other functions by various real conversations pleasant with recent affectionate associations, they soon passed the night, mutu.

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ally beholding each other's loveliness of face in the brightness of the Moon and Moon-light. Presently in the East, the Sun appearing like the colour of China Rose, the red portion of the gunja-berry safflower, flowers of Kimśuka tree, the mouth of the parrot, the red-lotus flower or dyed with saffron colour, began to rise up. Stars disappeared from the vault of the sky; cool winds of the early morning were blowing; and the beautiful damsel-the West (the setting direction) threw the perfectly round vase (the Moon) led by fibres of rays into the Western sea as if with the object of drawing water from it.
Vidyasiddha said, "O Gobhadra It is now day-break. Be ready and let us move onward. Gobhadra said "I am ready." Candralekha then went to Candrakanta with the permission of Gobhadra, and Vidyasiddha dismissed both of them with their vimāna and he began to move on Gobhadra repeatedly thinking about the incident of the previous night followed Vidyasiddha, Vidyasiddha then said "O honourable man! I sent a young woman to you last night. Did she render any useful service to to you?" Gobhadra said "O good man! She did me much service. Can any one wishing to live long, infringe your orders? During my visit to Benares Tirtha for darsana I had a vow of celibacy." On hearing this, Vidyasiddha said, "O Worshipful man! I have taken a vow of going there on foot but not that of celibacy. I consequently did a special arrangement for you. Had I but known your opinion before hand, I would also have observed celibacy, as by doing so a visit to a holy place becomes fruitful." Gobhadra said, "O honourable man! It is true. What else can be the receptacle of correct judgment except your self?" Taking their meals at unusual times and spending nights in foreign monasteries they reached Benares in due course of time. Washing their hands and feet they went into temples and did darsana and worship of Skanda ( Assailer, god of war) Mukunda (Visņu) Rudra (storm-god) and other gods. While doing darśana in other temples, nearly at sun-set time Vidyasiddha told Gobhadra "O honourable man! Now let us go to Ganga (Ganges) and taking a bath in it, let us be pure and free from sin. Gobhadra said

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“Let we go." Both of them, ther, went to the banks of the Ganges."
Fore-seeing an accident, and withcut thinking about the essential meaning of events, Vidyasiddha very swiftly removed the divine preservative armlet, and giving it to Gobharia he said “Take proper care of this armlet during the time that I do prāņāyāma (suspension of breath ) in the current of the waters of the Bhāgirathi (the Ganges) only for a muhūrta i forty-eight minutes ) ”. “Saying very good, I shall do it' Gobhadra sat there taking good care of the armlet. Vidyāsiddha then entered the water-current. On not finding i idyāsiddha there after the lapse of a muhurta, Gobhadra became greatly be wildered; and he began to look about here and there in all directions and it became Sunset time while making due inquiries every where. At that time red-coloured rays resembling soft coral began to spread, pairs of ruddy geese began to be agaitated. Gobhadra informed some swimmers in the Ganges thus-o good men ! a very handsome excellent man has entered the waters of the Ganges here, but now I cannot definitely understand what has become with him whether he is covered by high unfathomable rows of waves or whether he has been devoured by an alligator or some other wicked aquail: animal or whether he has been drowned in some dan. gerous heap of mud. Therefore, having pity on my life grieved at separation from him, you immediately enter the river and make careful inquiries for that very fortunate man, lest that exce llent dinakara-magnanimous luminary-may not be, lost and the divine river may not be disgraced by a blemish throughout her existence". When thus requested by Gobhadra, swimmers who lly intent on compassion, went in all directions and with a deep dive in the waters of the river they tried to make a search for him. After failing in their attempts to get a vestige anywhere by stirring up water with very energetically extended arms at various places, the swimmers returned to Gobhadra, and informed him about their failure to get any vestige whatsoever. Tien struck as is by a heavy mallet, Gobhadra becoming extremely bewildered by an unbearable force of sorrow, thout:-“Ah! Why

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did the autumnal Full Moon so delightful to the eyes of people rise up and why was it eclipsed by the mouth of Rābu ( demon Rāhu ) with sharp molar teeth? Why was the sprout of Kalpavraksa (the Wishing Tree) adorning the territories of the earth produced and why was it dug out by the root by the foresthog? Why did Vidyāsiddha-greatly prominent in the three worlds ard disinterestedly affectionate-form friendship with me, and why did he disappear in such a short time? I understand that his deplorable condition resulted from my own ill luck. It is a fact that the branches of the tree cut asunder by an axe, dry up ! bad a wish that he will be able to fulfil my much-desired ob jects, but Cruel Fate has frustrated all my desires. So, bow can I maintalu my body, soiled by the mud of this digraceful blemisb, and miserable to people like a poison-tree". Thinking thus he began to cry at the top of his voice :--"Ah ! the ocean of extremely wonderful gem-lik: virtues. Ah! the ocean of the disinterested essence of compassion. Ah ! fortunata in having enjoyment with excellent female fairies. Ab I competent in taking a boon from goddess Kātyāyani by satisfying her by an extraordinary adventure. Why did you, thus suddenly, disappear from from my range of vision ? Give an answar to me-an ill-fated person. Do such misfortunes overtake even persons like yourself? Ah! wicked God of Death! Are you intent on getting rid of pre-eminent persons from this world, ali at a time?". Having lamented thus, Gobhadra, desirous of drowning himself into the waters of che Ganges made his clothes tight on his body, me. nded his braid of hair, and with an anjali he began to entrect Ehăgiratbī thus :-O Goddess I divine river ! you have kidnapped my most excellent brother, and with the desire of following him I am also falling into your current of waters, because it is an old saying that fire is the only remedy for one burnt by fire" With these words, as soon as, he was attempting a fall from the high bank, he was seized by some nāstika-vādis (unbelievers) who asked him," O silly man ! why do drown yourself in this way ?" Gobhadra then narrated the whole account commencing with his departure from his town and ending with hle attempt for a fall into the waters of the Ganges; on hearing which, they

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said " Silly man! Who taught you this method, that meeting with a beloved one, freedom from disease and annihilation of sins can be, thus, effected! This river is full of foul-smelling water polluted by baths of leprous and filthy people coming there from various countries, and alwaya ready in swallowing heaps of boncm of dead bodies, and how can such a river fulll your much-desired objects ? Ah ! great infatuation! Ah I following one after another, without due consideration. What the wise men say is quite true:
कर्णविषेण हि दग्धः किं किं न करोति बालिशो छोकः।
क्षपणकतामपि धत्ते पिबति सुरां नरकपाछेन ॥१॥ 1. Karnavişeņa bi dagdhủ kim kim na karoti bäliso lokah.
Kșapaņakatāmpi dhatté pibati surām narakapālena ! 1. What are the things that a multitude of ignorant people, burnt by the poison (circulated) from one ear to another, does not do ? One cares for renunciation from all worldly objects but drinks wine in the skull of a man.
Now, if by drowning oneself here the accomplishment of desired object is effected, Ah! Where is the fault of these fishes and crabs, because they live in the current of the river during all their life. What more can I say? Leave aside your sorrow. Abandon the idea of unnatural death. Do your duty. Such a person cannot die although he may have been caught in the Jaws of Death. However in case he perhaps dies, his life-less body floats up on the surface of the water, then, what is the use of bewilderment or lamentation ?" just at that moment, a rutting elephant roared, an auspicious musical sound was heard, a bard uttered a benediction, and a pair of Indian cranes made a pleasing sound. They said “O good man ! these good omens indicate that he is still alive. Gobhadra said " Let it be so by the efficacy of your speech." In this way, they prevented Gobhadra from any untimely death. Gobhadra stayed there, for two or three days.
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One day an idea occurred to him “Ab! It is not advisa. ble to stay any longer here. Because Benares cuts my body more and more like a sharp knife, and Mandakini ( the Ganges ) vexes me every day like a partner. Let me, therefore, go to Jālandhara and let me assure my self of the display of affection shown by Candralékbă. With this idea in his mind he took the road to Jālandhara. On his way, there at mid-day, he remembered the excellence of the dinner taken with Vidyāsiddha and with both his eyes full of tears, he thought :- Ah ! shameless adamantine ill-starred heart! Why do you not get ashamed now; although heated by the flame of the unbearable fire of separation from such an excellent person i Besides, the highly effective preservative armlet is the same and I am the same Brāhmin, but without the presence of Vidyāsiddha all the dire ctions appear empty. Or, what benefit is there to me an unfortunate man even though I am in possession of the preservative armlet!" One, with an adverse Fate, is always in difficulties although he has acquired Cintamaņi ( magical thought-gem fulfilling its possessor's every wish ). The rise of a virtuous quality, also, is necessarily dependent on the state of its receptacle, but it does not happen indifferently. Water, also, assumes the from of a pearl when it falls into the cavity of a shell." Thinking thus, and with his mind concentrated on this idea, Gobhadra, walking without delay, eventually reached Jālandhara with a sad heart. After an inquiry from people residing nearly, he entered Candrakāntā's house. Seeing the house deserted, he asked a female door-keeper sitting near the door, "O good woman! How les it that no one is seen here ? Not hearing the words owing to deafness, she polnted out her ears. Thinking that she was deaf be sbouted loudly At that time Ishāna Candra Vidyāsiddha who was in the adjoining house overheard the voice and he recognized him. Calling out to him he said, "O Gobhadra ! Come over to this side. I am living here.” On hearing these words with a doubt in his mind that some one like Vidyasiddha was calling him, he saw Ishāpachandra Vidyāsiddha bound tightly with numerous fetters quite unable to extend his feet

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On seeing him, Gobhadra thought "Ah! Is it deception, visage, or mental consusion !
Is it delusion of sight or a variety of deception ! Or, that, this is a place of sorceresses, and so prompted by the force of my own actions, I am certainly doomed to destruction. It would have been much better, if I had secured preliminary accomplishments for the next world, by doing virtuous deeds on the banks of the divine river. While he was thus sorrowfully. trembling with fear of death, and thinking dubiously, he was thus accosted by Vidyäsiddha. "O Gobhadra ! Why do you, thus, entertain mental confusion. You have nothing to fear here. Give me the preservative armlet entrusted to you." 'Gobhadra then went to him with full confidence. As soon as he saw Vidyāsiddha bound with fetters in various ways, Gobhadra, with tears in his eyes, said " Ah ! honourable inan | How did you come to this miserable state !
Vidyasiddha sald “O Gobhadra! What is the use of lamentation? You immediatly tie the prebervative armlet on my arm ". Then saying, “Just as you order” he tied the preservative armlet. At once all the fetters dropped loose with a crackling noise, and Vidyäsiddha became perfectly comfortable. Gobhadra gald " honourable man ! What are the news! Where is the bath in the river and what aboui your arrival here? Or, why this coercion ? I am very curious to know about this matter, Tell me what is the true state of things ! Vidyāsiddha, then, said, “Now listen. This is the result of my sudden hurried fall lato the waters of the Ganges without thinking about the appropriateness or otherwise of my act, soon after handing over the glorious preservative armlet to you." Gobbadra said “ How did it happen ?" Vidyāsiddha replied “ When I was doing prārāyāma only for · Muharla, my body became very weak and Candralekhā-the mistress of this house-bearing malice towards me lifted me in a way that cannot be seen by you, and having brought me here tied me very fightly with fetters. Gobhadra asked “O honourable man! What was the cause of this enmity? Vidya

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siddha replied “The chief cause was the forcible sexual intercourse against her wish that I did with her elder sister Candra. Käntā who had also come there on that day in the divine vināna. Gobhadra said " You are capable of acquiring all objects only by a mental effort, then, how did your have such a terrible state !" It happened because I did not have the preservative armlet given by the goddess with me. However, o good man ! You have saved me from this trouble. Your wisdom has become extremely superior, I did not have the same agony during this miserable state that I had by not seeing you. I think that the goddess Bhagirathi has been pleased with me even during this very bhava that she has obtained for ine a friend with an unequalled character and display of friendly affection, I am exceedingly pleased so ask for a much-desired boon. “Gobhadra sald” O hononrable man! Any one else like yourself can know who has obtained a friend of unequalled character and with a display of friendly affection. Vidyāsiddha said “O good man ! Enough with such dialogues. Ask for a boon according to your wish. Gobhadra replied “Highly obliged. I shall ask it at a suitable occassion.
Filling up the interval in the three worlds with the sound of the beating of drums, giving a variegated appearance to the vault of the sky by the brilliance of her excellent ornaments, Candralékbā and Candrakāncã riding a divine vimāna made their appearance there. Gobhadra asked “o honourable man ! How will you behave with them : Vidyāsiddha replied : “ Just like one behaving towards an enemy : Gobhadra said " O hono. urable man! Do not say so. What good is expected to result from an increasing succession of animosity like a poison creeper ! Vidyāsiddha inquired " Then what should I do? One's own stability is possible only by vanquishing his enemies. The disk of the Sun does not move on without removing the darkness of the night, and a heap of dust is unable to hold water securely for a long time without attaining the state of inire" Gobhadra said. “Although such is the general practice, under a dissentient word from me, you should, at present, adopt an attitude of

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neutrality." Vidyāsiddha replied. “You know it much better." Then unnoticed by the people, Gobhadra went to the residence of Candralekhā. At once Candralékhā saw him coming to her residence. Recognizing him thoroughly in the brightness of Moon-light by an inference from his previously seen form she gave him a close embrace, and offering him a comfortable seat, Candralekhā inquired with eyes widely open with joy. " O respectable man! from where and how did you happen to come here" He narrated the whole account before her. Candra. lékba then said “You have done well that yau have arrived on this occasion. All our wished- for desires are now fullilled.' Go. bhadra inquired " How is it? She replied,' At that time you saved me from violation of my vow of celibacy, and so, by adora. tion for seven days, a magic art named Svayamprabhā was accomplished, while wicked Iśãnchandra Vidyāsiddha, leaving aside his preservative armlet supplying all desirable objects, was seized by us enslaved like a fish when he was in the waters of the Gangee." Gobhadra questioned, “ How have you kept him now.” She replied, For a sacrifical offering to Goddess Caņņikā on the fourteenth day of the dark fortnight of the month. Go. bhadra said. "If it be so, show me where he is.” On account of a few days acquaintance with him, I want to tell him something.' She said " What harm is there in it ? Come along I shall show you.” Both of then went together. When Candralekhā moved a little forward, she saw Vidyāsiddba with a preserva. tive armlet tied on his arm, all his tight fetters broken to pieces with his lower lip trembling with great anger, and terrifying by bis manifest eyebrows. On seeing him, Candralékhā thought. :Ah ! how did this devil acquire the preservative armlet? And how did his fetters break down ? Ab! this is an unexpected misfortune."
Concealing the outward sign of emotion, though she was afrald, Candralékhā went to Vidyāsiddha accompanied by Gobhadra. On seeing her coming to him Vidyasidaba concealed his fellings of anger and hatred, and addressing her, he said " O

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good woman! Have your seat here. As soon as Candralekha took her seat near him, Vidyasiddha, fraudulently looked up and said Ah! how is it that Gobhadra-a former acquaintance of mine is seen here? O good man! Come here. Are you also entrapped in her fraud that you are seen here although I left you at Benares." Gobhadra thought-Ah! this seems to be gross insolence. Let me adopt the means of forming mutual friendly affection. Neglect of mutual welfare is not proper for excellent persons." With this idea in his mind, Gobhadra said with an anjali on his forehead:--
un.
"O sister Candra-lékhã, O highly meritorious Vidyāsiddha! you are personally very competent, so, although there is nothing worth talking about, however, my mind becoming attracted by your uncommon friendly affection, and also on account of the natural tendency of talking much in a Brahmin, I am desirous of of saying something. Mutual wrath existing between you, is distressing like a great enemy, and it is fit to be abandoned by all means. In the first place, with increase it burns up its own site like fire, how can any one give an opportunity to it? It discloses blemishes in enemies. Anger is present in you also. Why do you not become angry with anger which is the only source of misery. The mind of great men does not become steady on occasions of very great offence. An ocean does not agitate by clouds in the same way that a mountain-river does. Doing an offence to an offender is only a vulgar practice. Great men do only a favour even towards people who have offended them. If that is not the case, how can any one know the distinction between excellent and low persons? One and the same object cannot be nominated by various names. What more can be said! If there is any obstructive argumentation in my words, and if, you are really desirous of behaving along the path of virtuous conduct, and, also, if you are wishing for an everlasting fame as pure as the brightness of mɔɔn-light, abandon your former anger and develope mutual affection. Besides. O Vidyā-siddha ! Why are you not ashamed of enmity towards females who are possessing blameworthy magical powers? O great man! Why do you

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forget the saying universally in history and Purāna ( ancieut legends ) that “clever persons also become silly.”
Out of shame on hearing this. Vidyasiddha said "O good man 1 Now instruct me as to what is to be done here. The creator has certainly produced persons like you -a great ocean of the meaning of the Vedas-with the object of the instructing persons like myself going along the wrong path. Go bbadra cald Well, Well ! o Vidyāsiddha, who else can talk thus ? Or, who can make the disc of the Moon cool? Who can paint the eggs of a pea cock ? Persons like you have polite manners born with their body. Now get up and do reverent salutation to Candralékbă. O Candralekha, you also leave aside your pride and previous anger, and look upon him ae your own kinsman. Entertain a feeling of affection towards him." Thus Instructed by Gobhadra, Vidyāsiddha fell at the feet of Candralekha, and paid “O fair-bodied ! You pardon me for whatever offence that I may have done, out of pride of the strength of my youth and knowledge, or out of imprudent behaviour easily accessible to want of judgment. “Candralekhā eajd “ O Vidyāsiddha ! Enough with asking pardon, now, I am myself, in every way iil-fated that with a slight offerce, I have become ready to render such a punishment.”
Greatly astonished at heart Candrakantā, soon came there Accompanied by a retipus of a few maid-servants. Gobbadra told Vidyāsiddha, “This is the lovely young woman on whose account, this enmity has arisen. Leave aside your anger and ask pardon especially from her. Slightest fit of anger becomes a source of misery." Candrakāntā was greatly satisfied at cccurrence of friendly affection between her sister and Vidyasiddha, and Vidyasiddha very respectfully asked her pardon, with the disappearance of mutual wrath, when they were gossipping with fixed affection as if they were the offsprings of the same parents, a female cook come there and requested Candra-kāntā “O good lady! Please

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you
return home. Dinner is ready. The eye of the world the illustrious Sun is at meridion." Candrakantä said O Candralékha! juvite these guests for dinner. It is getting late." All of them, then, went into the dinner-pavilion. There, after a delicious dinner with vegetables of various kinds, they were given packets of betelleaves with powered sopari ( betel nuts) and camphor. Vidyasiddha addressing Gobhadra, with an anjali in front of his forehead, said "O good man! now ask for the boon previously acknowledged I want to depart from here." Gobhadra said, "O fortunate man! if you are really satisfied, give me a promise that will have constant affection for these women. Think that by doing it you have done all my wished-for desires. Is there any other gift more valuable than the satis faction of another's mind? Kings like Bali, Hariścandra and others, have formerly rendered friendly service to people even at the sacrifice of their lives Rendering friendly service to beings burnt with misery, is the fruit of this immediately perishable and miserable life. Vidyasiddha retorted "O good man! Why do you talk thus? Can any perverse event take place even before you? Virtuous people maintain the words uttered by them as more valuable than their own lives, although they may have been uttered at a time when the eyes were wandering about on account of sleep. If, even Goddess Katyayani is ashamed of hearing about me as one doing a wrong act or telling a falsehood, what to say about any other person? O Gobhadra, give up, therefore, your distrust towards me in this matter. Ask for some other boon. Do not create a break in my friendly relation." On hearing this, Gobhadra said " If it be so, leave off your addiction to another man's wife, because sexual intercourse with another man's wife is 8 source of a regular succession of animosity. It is the chief residence of blemishes. It is a path to the town of hell. It is a storage of humiliation It is a mine of dishonour. It is like an ink-brush for soiling the fame of one's family. It is a custody of sin. It destroys a mass of virtuous qualities by the root. It produces a development of a succession of unrighteousness. Rāvana the King of Lanka (Ceylon) and many other kings were finally ruined, enslaved as they were

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by that vice although they were renowned in the world, although they were uncommonly brave in crushing the strength of the powerful arms of their enemies, and although they looked beautiful by their excellence of all the arts. Also, on account of that vice living beings, accounting their life as a straw, and ignorant about what is suitable, and what is not, take upon their heads innumerable violent agonies Wlsemen desirous of their own wellare, therefore, abandon at a distance, association with another man's wife, in the same way, that a mouse abandons a cat, a pot filled with ghee ( clarified butter ) does a fire, a butterfly does a lamp, and in the way that a deer abandons a lion." Da hearing this, Vidyāsiddha repented very much and, his mind becoming attached to the path of renunciation, he said "O Gobha. dra ! You have given me very good advice. You have saved me from an ocean of endless sin From now, I abandon, throughout my life, all association with the remaining women except enjoy. ment with my own wife." Gobhadra said “o honourable man ! I have now acquired my wished for object. Hence-forth, remember me always, in your conversations with your kinsmen'. Then, Vidyasiddha with an anjali in front of forehead, saluted all of them, and with a flow of tears in his affectionate eyes, he dis appeared, noticed attentively by Candrakānta and others. Now, experiencing slight absent-mindedness on account of agony of momentary separation when he went out of the range of his vision, Gobhadra said, “ Ah I his arrangement of words, Ah ! his exemption from sin, Ab! his shyness, Ah! his good breeding. Ab! his effort for acquiring virtuous quallties. Ah ! his extreme politeness. Candra!ékhā said, “ All this is your experience; because a frog cannot be able to attack the hood of a big snake without the strength of a snake-charmer; an elephant inflamed by lust cannot walk on the right path without a mahout bearing a sharp goad. After living there for several days, gossipping on various toples, one day Gobhadra told Candralékhå- “ It is many days since I left my house. Give me your permission to go home. I cannot understand how your brother's (friend's) wife who is pregnant may be passing her days ". Candralekhã again detained him for a few days more. She, then, gave him a present of a
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few gems and she allowed him to return home. He reached his town in course of time. As soon as Gobhadra went towards his house with an eagerness of seeing his wife, from a distance only, he saw his house covered with much dust, terrifying by harsh bowling noise of dogs lying in pits dug there, full of bu. rrows of numerous rats, and formidable to look at, like a burial place, and with its doors broken to pieces. With a trembling heart on seeing such a deplorable condition of his house, he inquired from a female in his neighbour-hood. On seeing him coming there after a long time, she lovingly invited him to her house, and affer giving him a good seat and having his feet washed, she said "O Gobhadra ! you take your meals first". Burning with grief on seeing the deplorable condition of his house, he again inquired about a detailed account from her. But acting under a popular saying that “An uudesired message should be communicated after meals ", she said, " your wife has gone to her father's house. The rest I will tell you later on. First take your meals now". Although the agony of his heart was increasing, at her pertinacy Gobhadra took his meals". Then taking her seat a little nearer, she sald, Gobhadra I a few days, after your departure your wife Śivabhadrā became greatly ema. ciated either owing to an agony of separation or to some disease, and her body became greatly disturbed with severe griping pains. Even with medicinal treatment, there was no improvement in her condition and shc died within A mubūrta'. On hearing this, with a heart worn out by a thunderbolt of separation, Gobhadra thought as if he would faint, and so, with loud lamentations, he began to cry with a piteous voice. Persons living nearby, tried to pacify his disturbed mind. He then performed death-cere monies of his wife, In course of time, his sorrow diminished.
One day some people advised bim, O Gobhadra! Leave Aside your sorrow and marry again Such is the course of events in this world. He replied. 'Ah! that is very inappropriate. In the first place. Ab! I went to a distant country with the object of acquiring wealth. I got it after suffering hardship for a long time and then I returned home. While coming here an idea

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croped up. Now I shall enjoy pleasures of the five kinds of senses with my wife without caring for any other business' but out of inevitable necessity she died unseasonably, then, what is the use of marrying another woman now ? if another woman dies after marriage, as this woman died, all the undertakings attempted again, will also become useless. Besides, what surety is there for this life ? because this body performs the function of going and coming under the pretext of every effort. How can any one have a steady presence of mind in the presence of all powerful, piti. less and a whimsical God of Death following bis own wish in creating combination and separation ?' With very slight pleasure amounting to a tiny sarsava ( rape ) seed in association with wife, wealth and kinsmen, there is certainly immemse misery resem. bling Mount Meru in their separation. Under the circumstances, enough of an ambition of sexsual pleasures with a distressing young female. Besides, at such an advanced age a desire for sensual pleasures is a source of contempt'. On knowing his firm determination people kept silence and Gobhadra remained busy in religions pursuits.
One day, accompanied by five hundred disciples Ācārya Dharmaghoşa sūri -a mine of 36 gem -like virtuous qualities, carefully attentive in protecting all animals, and fit to be remembered constantly, arrived there. Many persoas went to pay homage to the learned Ãcārya Knowing about the arrival of the priest, Gobhadra becoming disgusted with the agonies of this world, also went to him and having joyfully saluted his lotus-like feet, he respectfully took his seat on the ground nearby. The sūrisvara ( great preceptor ) then communced his preaching thus:
जीववहालिय-वजणमदत्तधण-महणमेहुण-निविची । जो य परिग्गहचाओ एवं धम्मस्स सबस्स ॥१॥ जीवबहे आसपा सत्ता अप्पयारमवि कम्म । बंधति जति नरए पार्वति य विक्खदुकखाई ॥२॥

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नरवइसेवणसंगामकरणपहाइं विविहवसणाई । मेहुणसमामिरया असइंपि लहंति वे पुरिसा ॥ १५ ॥ कामविवरंमुहा पुण नरमुरजणपूगणिज्जकमकमला । देहुभवमविणस्सरपरमाणंदं सह चिरंति ॥ १६ ॥ पडिपुण्णवंमपालणपवित्तगत्ताण पुरिससीहाण । सुभरणमेणं चिय विज्जा मंता य सियति ॥ १७ ॥ जे न परिग्गहविरई कुणंति पावेसु संपयट्टति । बंधति कोसियारोव्व अप्पयं ते सकिरियाए ॥ १८ ॥ पइदियहलाभवसवडमाणगुरुलाभदमियसरीरा। सव्वत्थ ममत्तपरिग्गहेण मुचिरं किलिस्संति ॥ १९ ॥ अपरिग्गहा उण नरा ससरीरेऽविहु ममत्तपदिबंध । न कुणंति वत्यपत्ताइएम सेसेस का गणणा ? ॥ २० ॥ एत्तो चिय विधयरोवसग्गवग्गेऽवि ते ण झाणामो। मंदरगिरिव विचलंति मोकखसोकखं च साहति ॥ २१ ॥ इय मो देवाणुपिया! अविरयविरयाणदोसगुणसहियं । कहियं तुम्हाण मए मुदं सद्धम्मसव्वस्सं ॥ २२ ॥ चिंतामणिब्द दुलह संसारमहोयहिमि भमिराणं । जीवाण नूण मेयं सकम्मगुरुमारपिहियाणं ॥ २३ ॥ एयमि उ संपत्ते तं न जए न पावियं होइ । ता एयंमि पयत्तो कायव्यो कुशलषुद्धीहि ॥ २४ ॥ एयं च निरइयारं न साहुदिकख विणा घडइ जम्हा । पडिवजह पव्वज्ज तम्हा दुहसलवन्जसमं ॥ २५ ॥

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i
Jivavahäliya-vs-jja madattadhanagebaņa méhuna-nivitti. Jo ya pariggahacão éyain dhammassa ravvassam. 1. 2. Jivavaha āsattā sattā atthappayāramavi kammam.
Bandbanti janti naras pāvanti ya tikkb3-dukkhāim. 2. 3. Tatto uvvattitta tirikkha gonisa lakkha-meyāsu,
Vvavajjanti varāyā niya duccariena bahu kālam. 3. 4. Je u niyajiviyasamam sammam rakkhanii savvapāni
ganam,
Té sayala-loya-loyaņa-sasahara-tullā bavanti janā 4. 5. Dīhāū uvavéyā varar ūv divvadeva sokkhāima,
Anubhunjiūņa nūņam kaméŋa mokkhamıni vaccanti. 5. 6. Bhūyattha niņhayakaram pāni-viņāsékka-kāranam
ghoram, Jam vayaņam tam savvampi vayanijjam subuddhihim 6. 7. Tha loé cciya jihānikantanam nindanam ca loyãö,
Pāvanti vitahabh ásaņa-parāyaṇā parabhavé ya duham 7. 8, Etto virattacittā kudilat taŋavajjigă miyābhā bi
Jé té arajasa-pankéņa nalva chippanti kaiyāvi. 8. 9. Padibuddha -- kamala - parimala - sama - muhaniesāsa
surahiya-diyantā,
Pūijjanti jaņéņa ya ãéjjagirā ya jāyanti 9. 10. Jo paradhaŋam vilumpal so jhampai sugai–giba
-kavādāim, Nibidāim kamma digadāim kuņai tucché hiya suhattham 10 11. Etto cciya dogaccam paijammam uvaciņéi mūdbappa,
Suyadaiyā-virabubbhavadubam ca pāvei duvvieaham. 11 12. Jé puņa santosa parā taṇampi giphanti névà ya adinnam,
Té dévā pavi pujjā havanui kim puna manussāpam ? 12.

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13. Vaddhanti dhanavilăsă nivacanti na avayāu kaly Ivi,
Pujjanti ya nivvigham maņorabā tési-nisésă 13. 14. Jé an gihiy appāņo iba bhava sul alesa mett padihaddbā,
Dāsavva kāmaluddhā muddhā juvaiņa vattanti. 14. 15. Naravai – sévaéa - sangāma - karaņa - pamuhāim viviha
vasaņāim, Mébuņa sandabhirayā asaimpi lahanti té purlea. 15. 16 Kāmavivaramuhā puņa dara sura jaņa pūyanijja kama kamalā,
Débubbhavama viņascara paramāņandam sai caranti 16. 17. Padifuņņa-bambha-pālaņa-pavitta gattāņa purisa cīhaņa,
Sumaraņa nettānam ciya vijjamantā ya aljjhanti. 17. 18. Je na pariggabaviraim kunanti påvésu sampayattanti.
Bandhanti kosiy&rovva appayam te sakiriyāe. 18. 19. Paidiyaha labhavasa vaddhamana gurulobha dūmiya.
sariră,
Savvattha mamatta pariggbeņa suciram kilissanti. 19. 20. A-parlggabā una narā sasarire' bihu mamatta padi
bandham, Na kunanti vattha-pattha-pattālesu sógésu kā gananā ? 20 21. Etto cciya tivvayarovasaggavagge'vi te pa jhāņão
Mandaragirivva vicalanti mokkha sokkham ca sābanti 21. 22. Iya bho devānupiya ! avirayavirayāna dosaguna
sahiyam, Kahiyam tumhāņa méa suddham saddhamma sayvassam. 22 23 Cintāmaņlvva dulaham samsāra mahoyahimi bhamirāņam
Jivāņa nuņa nunameyam sakamma guru bhāra
pihiyāņam 23. 24 Eyammi u sampathe tam na jea jam na pāviyam hoi,
Tā eyammi payatto kāyavvo kusala buddhihim. 24.

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25. Eyam ca niraiyaram ra sahudikkbām viņā ghadui jamba
l'adivajjaba pavvajjam tamhā duhaselv vajja samam 25.
1. Abstinence from killing of living beings, from telling lies, from taking of wealth not given, abstinence from sexual intercourse and from giving up of hoarding of property (belongings )-this is the Essence of Dharma, 1.
2. Persons addicted to killing of animals bind themse. Ives with the eight varieties of Karma. They go to hell; and (there) they incur severe agonies.
3. Getting out from there these, pitiable creatures enter upon hundreds of thousands of births among lower beings for a long time on account of their wicked actions. 3.
4-5. Those persons however, who completely protect the multitude of all living belng like their own life become similar to the Moon for illuminating the entire world, and having, in course of time, enjoyed long life, excellent form, and magnificent divine happiness, they certainly go to Mokşa (Final Emancipation ).
6. The awful speech concealing the real meaning of objects, and one which is the only cause of destruction of animal lifeall this is worthy to be abandoned by wise persons.
7. Persons addicted to telling falsehood incur cutting off of tongue and censure in this life, and they suffer from misery in the next life 7.
8. Those, whose minds are free from it ( telling lies), who have left off crookedness, and who are speaking measuredly, are never covered with the mire of disgrace.
9. Besides, (such persons) making the directions sweet by their breath resembling the fragrance of an expanded lotus, are worshipped by people and they become persons whose word is respected.

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10. He, who steals anoider's wealth, shuts the doors of the house of sugati-welfare -and he makes the bonds of Karma tight for the sake of intrinsic happiness of this world.
11. That silly ātmā (soul) certainly accumulates poverty during every birth by it, and he endures the unbearable agouy of separation from his son and wife.
12. Also, those delighting in contentment who do not take even a straw that is not given, become worshipful even to gods, then, what to say about human beings ? 12.
13. Their enjoyments of wealth increase, misfortunes never occur to them. All their mental fancies are fulfilled unobstructedly. 13.
14. Those persons, who eagerly longing after sensual pleasures impelled by a very slight amount of pleasure of this world without controlling themselves, foolishly act like slaves before young females, repeatedly suffer the miseries of obedience to royal orders, wars, etc on account of their addiction to an instinct for sexual inter-course.
16. Persons devoid of sexual instinct on the other hand, becoming adorable by gods and human beings, always enjoy selfborn, imperishable, Supreme Bliss
17. These pre-eminent persons (lions among men ) sanctified by the observance of entire celibacy, acquire vidyă (arts) and mantras ( incantations ) only by remembrance.
18-19-20. Those, who do not observe the vow of abstinence from hoarding of property, and engage themselves by their own actions like a silkworm, become bodily miserable, in all the ways for a very long time, on account of self-interest increasing with further daily acquisitions; and persons devoid of any interest in their own sell, have no regard for their own bodies, and hence how can they have any interest for clothes and utensils ?
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21 On account of that reason oniy, they do not swerve at all, from religious meditation like Mount Mandarácala, even in severe misfortunes, and they ustimately attain Final Emancipation,
22. In this way, O beloved of the gods ! I told you the benefits of indifference to worldy attachment, and the disadvan. tages of a vowless life. Indifference to worldly attachment is the essence of pure right conduct.
23. Indeed it is hard to get it like Cintīmani-the thought -gem, for persons wandering in the terrible ocean of Samsara and oppressed by the heavy burden of their own Karman
24. When that object is acquired, there is nothing else in this world that remains to be acquired; wise persons should therefore, always endeavour constantly for its acquisition,
25. But, since, that is not possible without a faultless vow of total abstinence from all sing (practised by Sadhūs ) you should now be ready for renunciation which is like a thunder bolt in breaking the staff of misery.
On hearing this precept, many persons came to realize the benefits of the True Religion, some left off their evil impre ssions, some had an inclination for sarva virati (total abstinence from sinful acts) practised by Sadhūs, and many of them had a desire for partial vows, Thinking about the frailty of worldly belongings, Gobhadra, with an earnest longing for dīksā arising from intense renunciation, went near the Guru, and requested him thus-'O Worshipful Master ! your words have luckily acted, like Dectar, in me. Correct judgment has become manifest, and desire for my life as a house-holder has vanished. I am now desirous of crossing the ocean of this Samsára by mounting on a boatdiksã-at the hands of a competent captain like yourself. The Acarya said, “o honourable man !. It is quite appropriate for a man like you, Gobhadra then bowed down before the Guru, and went home. Out of the wealth accrying from the sale of precious gems, Gobhadra gave valuable gifts to the poor and needy, and he received dikşā at the hands of the Acārya, on an auspicious

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day at a very lucky noinent. Gobhadra thus became a Sadhu practising severe austerities. His days passed happily, in faultlessly observing the duties of a Sãdhu, in carefully enduring hardships, in giving attention to the treatment of young and aged ascetics, in studying Siddhantar and knowing their essential meaning, and in practising severe austerities. One day by doing fasting of one month's duration at & time, with the permission of his Guru, his body became greatly emaciated, but he spared no pains in the service of the young and diseased.
One day, when the saint was going on a begging-tour accompanied by a young ascetic, a little frog happened to die by being accidentally crushed under his fooi, although he was very carefully walking with his eyes fixed attentively for a distance of one Yuga (four-hand length ), and the young ascetic following him said, “ O Compassionate Sadhu ! you have killed thio frog, so please see carefully.” On hearing this, the saint angrily pointing out some frogs crushed under the feet of other person, vehementiy retorted, “Ab! malevolent creature ! Did I kill this also ? Did I kill that! and the young ascetic thought that he ( the saint ) will ask for expiatory rites in the evening prati. kramaņa ( the daily religious ceremonies of expiatory rices ) from the Guru, and so he remained silent &t that time.
During the evening pratikrumaņa of that day, the sains did all his routine religious rites; but as soon as the young ascetic reminded him of the frog accident, lest he did not forget its atonernent, his mature judgment disappeared on account of his body being heated by severe austerities and also on account of easily attainable wrath by birth in a Brābmin family, and he quickly ran after the young ascetic with the object of assaulting him but his head was dashed against a strong pillar, and from a blow on a vital part, he died with wicked ideas hostile to right conduct, and was born as a god among Jyotisk gods.
Such difficalties do arise in case of persons errsjaved by ánger. The unique meritorious Karma arising from severe austeritier

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of fasting for two, three, and more days, acquired by hospitable treatment of his Guru, young and diseased ascetics, and of learned men, and nourished by the observance of the rites of the ten kinds of duties of a Sadhu, was burnt away in a moment like a piece of straw by the fire of vehement anger. Owing to that reason, all the acts of persons devoid of mental calm are useless, and severe austerities appear like mere starvation. Mental tranquility is the essence of all virtuous qualities like Mount Méru among mountains, like river Ganges among rivers, like the lion among beasts, like the eagle among birds, like the cobra-snake among all snakes, like a Jinésvara among Sādhūs, and it is like Cintamani (thoughtgem) among gems Every one should, therefore, endeavour to acquire it more and more. What more can be said about it?
8
Having completed his divine existence as a god among Jyotisk gods, and having descended from déva-loka, the soul of Gobhadra Muni took the form of a foetus in the womb of the wife of the kula-pati ( head ) of the 500 families of tāpasas (hermits) in the Kanakakhala Asrama After his birth at suitable time, he was named Kausika. He was naturally prone to violent anger, and he used 10 punish tāpasa boys severely even for slight offences. The tāpasa-boys complained before their parents and mentioned the name of Kausikā but as there were other boys bearing the name of Kausika, the offending boy could not be easily made known Kausika's proneness vehement anger became widely known, and he was, consequently named Canda Kausika. Thence-forward he came to be known as Canda Kausika.
to
On the death of the then-existing kulapati, Canda Kausika was appointed as a kulapati by the tāpasas Canda Kausika was devoutly attached to the garden. He was passing his days in watering and nourishing rare trees. He forcibly prevented tāpasas from taking flowers and fruits from the garden, Unable to obtain even a flowers from the garden, some of the hermits, with the

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object of not disobeying Canda Kausika's orders, but, at the same
time, failing to abide by the saying, ( one should behave with the same hospitality with the son of a Guru as one would with the Guru himself,' became disappointed with Canda Kausika and they went away to some other Asrama. If any cowherd went to the garden for taking away some fruits from it, he was sure to be driven away with severe beating. Hence, it became publicly known in the neighbouring villages and town, that Canda Kausika does not even allow any one to see the garden.
One day Canda Kausika went very far into the forest with a very sharp axe, for the purpose of bringing thorns for a hedge. Now, some princes residing at Svétambi Nagari located in the neighbourhood of the Asrama becoming enraged at being formerly prevented from taking fruits from the garden and having come to know about the absence of Kulapati Canda Kausika from the Asrama, angrily up-rooted small trees, cut down big trees, felled down fruits, damaged the Asrama, broke down water-pots, smashed the Kamandalu (the wooden water-pot used by ascetics ) pulled down vine-yards, shattered plantain-bowers, and they did not spare any effort in breaking and damaging whatever came into their hands. Some cowherds on seeing the damaged state of the Asrama, went to Canda Kausika and informed him, 'Some princes have been devastating your asrama. Then, burning like fire with violent anger Canda Kausika ran towards them with the axe in his hand, as fast as wind. On seeing him coming towards them, the princes, thinking that a muni (ascetic) is un-killable, ran away in the direction of their own town. Caṇḍa Kausika imme. diately followed them, saying "O Vile Ksatriyas! having damaged my garden behind my back, do you think you will now be able to re-enter the wombs of your mothers? Do not thus quickly run away. Come to me only for a moment so that I cut asunder your heads with this axe like the fruits of the palmyra tree'. Using impolite and abusive language, and with his eyes greatly impaired with anger, Canda Kausika ran so quickly
may

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that he coliided with a dry heavy stump of a tree and his throat was cut with his own axe, and he instantly breathed his last, unable as it were to see an insult.
Dying with wicked notions in his mind, Kulapati Caņda Kausika was born as a dreadful snake emitting poison from its eyes in the garden, owing to his earnest fondness for that garden. On hearing the newe of the death of the Kulapati, former hermits of the āśrama came back and settled near the garden. The snake on account of his previous fondness for the garden thought of carefully protecting it. When he was one day moving about, here and inere, he saw the tāpasas there, and angrily directing his eyes towards the disc of the Sun, he burnt away some of them by the fire issuing from it while others fled in different directions. In this way, whi e going about every where, the snake burnt away any beast or bird or any living being that happened to be in the garden. Besides, that snake used to torment men. dicants, beggars, and travellers who were passing by the garden. That road had become unpassable on account of the terror of the snake. This then, is the account of the previous bhava of Caqda Kausika snake.
Now, while moving about from one place to another, Caqda Kausika snake, on seeing Sranana Bhagavān Mahāvira standing in Kayotsarga -( perfect renunciation of body )-in the temple of yakşa was greatly enraged and thinking. "Ah! this man does not know my prowess," and emitting his venom four-fold by locking at the disc of the Sun, the snake-extremely terrible with agitated eyes sparkling like the feathers of a peacock, began to look at Sramana Bhagavån Mahāvīrs repeatedly with the object of burning him. The venomous glance of the snake throwing poison from his eyes, falling on the nectar-like cold of the Jinéndra proved futile owing to the wonderful-excellence of His super-natural powers. When the venomous glance of the snake was unable to touch even the fine hairs of the body of śramaņa Bhagavān Mahāvīra, and when his powers of attack falled, the snake raised up his extended hood and with a hissing breath full of venomparticles, he speedily rushed to the Venerable Bhagavān with the

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object of biting him, and having inflicted a severe bite with his Lighly venomous powerful tooth, be turned back to see," lest by dying with my severe poison, he (Sramaņa Bhagavān Mabā. vira ) may not fall on me. But on seeing Sramaņa Bhagavān Mahāvīra in his usual unperturbed state, the snake bit him three times and kept on Icoking angrily towards him, but wben he saw Sramana Bhagavān Mahāvira, compassionately addressing him " O Canda Kausika, Be calm. noble Soul ! be more tran. quil. Do you not remember the incident that you have yourself experienced that during your former life, you neglected the entire sanyama (right conduct ) by anger, although you were a Sādhu and that on death you got the misiortune of being born as a vile Jyotisk god ! After that, you were born as the son of the Kulapati in this asrama, and that you are now born as a snake emitting venomous poison from your eyes, in this garden. So O good soul ! leave off your anger even now, because, it is an obstacle in the attainment of the wealth of Final Happiness; it is like an intoxicated elephant in destroying the creeper of auspi. ciousness; it is a great enemy to excellent behaviour; it is like fire in burning away the forest of excellent performances; and because it leads one to a formidable state Leave aside, therefore your attachment for anger. herce-forth for ever." On tearing these words of Sramaņa Bhagavān Mabāvira, the snake while endeavouring for the remembrance of the incidents of his former birth, had a knowledge of remembrance of the events of his previous life, and he saw his deplorable condition as a Jyotisk god, caused by negligence of the vows of restraint and austerities previously taken by him Becoming more discreet and with great devotion, he howed down before the Bhagavān, and did anasan a-abstained from food and drink-material. Śramana Bhagavān Mahāvīra, knowing that the snake bad been enlightened and he had commenced fasting, remained there in Kāyotsarga out of sympathy for the miserable creature."
The snake, thinking lest any one may not be angrily killed by the "ow of venom from his eyes, kept his mouth in

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hls hole and his entire body out of the hole and with a feeling of excellent renunciation, he thought “ Ah ! how is it that I did not meet with śramana Bhagavān Mahāvira-an ocean of all virtuous qualities-and that I did not have dikşă (renunciation ) before ! or why did I not duly study the Sūtras which are capable of pacifying the fire of all defects like nectar, and which are unattainable on account of varicus systems of naya ? or why did I not practise austerities extending over one month for a long time? Where is spotless cbaracter of long time? Where is spotless character and celebacy? Why did all bis become useless on account of ex. cessive arger of only a moment's duration ? Ah ! I am silly and unforiurate Alas! I have now attained a Datural terrible condition of a hideous snake. Being ud fit for ascetic duties what other means should I adoptAh! wicked soul ! why did I not put up with the gentle words of the young muni ( ascetic ) when I patiently endured the hardships of loca ( plucking out of the bairs of my head and beard) and other troubles of ecclesiastical life? In this way, you have yourself kindled fire on your own head. Can any one desirous of happiness kill his own self ! Becoming thus devoutly attached to renunciation, the prideless serpent remained motionless with his body contracted like that of a dead snake.
On seeing Śra maņa Bhagavān Me bavīra standing near the snake. some cow herds, hiding themselves behind trees and distrusting the motion less enake, began to throw pieces of stone on him with the object of ascertaining whether the sake was alive or not. But when the snake did not nuove at all although he was thus repeatedly pelted, they came nearer, and beat him with sticks. When, however, the snake did not move at all, they began to talk with each other. The Venerable Saint has pacified the soake giving out venom from his eyes, and now, he does not burn any body'. People coming there, began to bow down before śramaņa Bhagavān Mahāvira, and even belore the pacified suake, and they began to extol the greatness of both. Milk-malds passing-by for the sale of butter applied butter to the body of the snake. Thousands of ants attracted by the sinell of butter

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began to bite sharply causing intense pains throughout his body but the snake endured all this agony with perfect calmness and having died after a fort-night with entire indifference to worldly objects, the snake was born as a god in Sahasrra dévaloka with an age-limit of eighteen Sagaropams, Then the Lord of the Universe-Śramaņa Bhagavan Mahavira went to Uttara Vācăla Sanniveśa. For getting food at the end of a fortnigh't fasting, Śramaņa Bhagvan Mahāvīra went to the dwelling of a householder named Nāgaséna. As the son of Nagaséna had returned home after an absence of twelve years abroad, there was a great festival at his house and his kinsmen were dinning there. Becoming pleased with the excellent beauty of the Lord, they respectfully treated him with rice-pudding. Immediately, the sky became thronged with gods, demigods and angls, shouting Aho dana! aho dana! throwing divine clothes, showering flowers of five colours, throwing gold coins, sprinkling scented waters, playing on musical instruments of four kinds, joyfully stamping their feet with great delight, and praising him. Śramaņa Bhagavan Mahavira having break-fasted at the house of Nagaséna, went to the town of Śvétāmbi. There ruled a King named Pradesī, whose foot-stool was adorned by the coronets of feudatory chiefs bowing down at his feet and who was an excellent Śrāvaka (a follower of Jinéśvaras) with an extensive knowledge of the true principles promulgated by Jinéśvaras and keen insight. Being informed of the arrival of Śramaņa Bhagavan Mahāvīra there, the King surrounded by his entire army and towns-people, went to pay homage to him. Immediately on the seeing Śramaya Bhagavan Mahāvīra, the king going around him three times, bowed down very respectfully before him, and he began to extol him thus:-O, the only maker of the night (Moon) of the world! O Lord, worshipped devoutly by Indras of gods; free from dirt, beneficent, and like the sun in removing the darkness of ignorance; Victory to you! May you be victorious! O Jinanatha! maker of mental tranquility to the tree-like multitude of beings burnt by the heat of worldly existence! I have been able to have a glance of your bleassed face only on account of the mass of
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meritorious deeds earned during my previous existences. O the only brother of the world! The day, on which this lotus-like face of yours has come within my range of vision, is praiseworthy, and that auspicious time is the source of all happiness to me. Since my head has been sanctified by the touch of your lotuslike feet I have, to-day, acquired the glorious frult of this extremely insignificant life in every way." Having thus extolled the virtuous qualities of Śramāņa Bhagavān Mahavira, the King accompanied. by hiş retinue, went home.
Śramana Bhagavan Mahāvira, then continued his tour in the direction of Surabhipura On his way there, kings going to king Pradéši in five chariots, immediately on seeing Sramana Bhagavån Mahāviră gave him hospitable reception with great devotion,
Śramaņa Bhagavān Mahăvira, with a body fragrant with extremely pure virtuous conduct, enlightening numerous persons by the magical Influence of his supernatural powers, and destroying the remaining particles of some of his impenetrable Karmas by severe austerities of various kinds, eventually crossed the bou dary-line of Surabhipura and came near the bank of the great river Ganges- the best of all rivers-with a prodigeous mass of water resembling the current of water in a great ocean- lo which trees standing on the banks become wetted by the sprinkling of water-pa: ticles springing up by the gust of high winds,-charming with the noise of restless waves becoming mixed up with each other and then separating-the extreme end of whose bank appeared white on account of the mass of extensively spreading foam as if the river was making a loud laughter of satisfaction at the anspicious sight of the finesvara-abundant with broken pieces of shell caused by the bathing or forest elephants-lovely with the musical sounds of swans, cranes, and ruddy geese-whose waves are broken by the obstruction created by plump swillen breasts of young females bathing there, and the river Ganges full of whirlpools caused by fishes, crabs, crocodiles, and serpents inhabiting there. As soon as Sramana Bhagavān Mahāvira-highly compassionate towards beings seeking

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his shelter was looking around with his lotus-like eyes at the divine river with the object of going over to the opposite bank, a boat-man made ready a well-jointed strong skiff prepared with rafting of excellent wood Persons desirous of crossing the river took their seats in the skiff, and sramana Bhagavān Mahāvīra also took his seat in a corner. The skiff was set in motion, the sajl was raised up, and with swift rowing, the skilf moved on with great rapidity.
ASTROLOGER KHEMALA At that moment, an owl sitting some-where on the bank of the river predicted an event, and a fortunc-teller named Khémala on hearing the bird's voice, said - "Ab! this great omen signifies that all of you will meet with a disaster ending in death, but, through the super-natural power of this great saint, you will be able to go to the other bank without any obstacle". When the persons sitting in the skiff, becoming astonished on hearing this, were talking on various subjects amongst themselves, the skiff reached a place in the river) with lathom. less water.
On seeing Sramana Bhagavān Mahävira seated in a skiff, the wicked Nāga-sudāļba god began to think within himself: - This is the same person who during his previous birth as Triprstha Vasudéva, cut me asunder into two parts like an old worn out piece of cloth, with his own hands, duriag my exiatence, at that time, as a lion living in a mountain-cave and fond of various sportive amusements and graceful fun at my own free will. In what way did I, then, offend him that, living as I was in a desolate forest, that he - a disinterested foe of mine-killed by cutting me into two parts in that way? Now, to-day I have fully accomplished my much-desired wish that my enemy him self has come here within my range of vision. Wise persons of this world, say that in this life friendly service should be the reward of a kind act; and an unkind treatment should be meted to an enemy. Consequently although my death is near, it will be immensely satisfying to my mind that I have, at this time,

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got an excellent opportunity of taking revenge of my previous animosity”. Thinking, thus, with his eyes red on account of a predominance of excessive wrath, the god Nāga-sudādha instantly came there. Remaining in the sky he shouted. “Ah ! where elde: can you now go away? With these words, he set in motion a fierce gust of high winds moving in a circle. Under its influer.ce big trees became up-rooted, mountain-ranges began to shike, the earth quivered, the waters of the Ganges rose high vigourously, the skilf tossed about in various directions, the chief mast of the skiff broke with a crackling noise, the sail tore out, the bo:16-man was helpless, and persons sitting in the skiff, afraid of approa. ching death, began to remember their favourite deity.
KAMBALA-SAMBALA.
Two nägakumāra-dévas named Kambala and Sambala, with the shaking to and fro of their thrones, saw through the media um of their Avadbi Jnana that god Sudādha was trying to drown Śramaņa Bhagavān Mahāvīra seated in the skiff, into the waters of the Ganges, and thinking, “ Let us leave aside all other work. Let us in the first place, deliver Śramaņa Bhagavān Mahāvīra from this trouble". They immediately came to the spot. One of the Nāgakumāra gods began to fight with Sudadba-déva, and the other lifted up the skiff in the extended cavi.y of his hands and placed it on the opposite bank of the river. Although Sudădhadéva was possessing great supernatural powers, bis strength had now diminished owing to approach of death, and becoming greatly bewildered, his force of energy had collapsed, and so, though Kambala and Sambala were less powerful, they instantly, defeated śudāụha-deva with their fresh divine power. Having made Sudā. dha-deva free from poison, (of animosity ) like a cobra deprived of its venomous fang, both the Nāgaliumāra gods respectfully adored Šramaņa Bhagavån Mahāvira, s'owered fragrant flowers and scented waters on him, and they began to sing, with great devotion before the Lord. Becoming immensely astonished, on Beelng this, the people sitting in the skiff thought :-“ Ah! This is some great man. Even in the garb of a human being, He is

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extraordinarily powerful. We have been rescued from an ocean of misfortune by his supernatural powers. This great sage is, there fore fit to be worshipped". Thinking thus, they bowed down before the lotus-like feet of the Venerable Teacher of the three worlds. Kambala and Sambala, having bowed down before the Lord, went to their abode in heavens. Now, who were Kambala and Sambala in their former life? Listen to their original account :--
In a town named Mathura Nagari-renowned in the whole world and adorned with the lofty and praiseworthy tope of Tirthankara Bhagavān Sri Supārśva Nätha-there lived a śrāvaka named Jinadāsa who was a competent judge of the ideas of Jiva and A-Jiva, who was clever in the true knowledge of the nature of punya (meritorious act ) pāpa (siuful act ), āśrava ( the inlets of Karmas ) and samvara ( impediments to the inflow of Karmas ); who was careful in the observance o£ the five aņuvralas ( lesser vows ) of a Sravaka, who was gladdening the heart by his fondness for Jaina Šāstras, who was a treasure cf praśama, (tranquilization ), and other gem-like virtues-a dwelling place for sereneness and a place of resignation for compassion and who was dear to devout persons; highly respected by the King, and worthy of praise everywhere. He had a wife named Sādbudāsī. Both of them were exclusively devoted to the ful. filment of religious duties, and wholly occupied in always acting strictly in accordance with the precept of the Guru ( teacher ). They passed their time in providing Sādhus with desirable food, drink, eatables, and savoury articles free from animal creatures. Besides, although extremely afraid of the wanderings in this Samsāra and full of doubts in their minds with regard to the defect of a house-holder's life, and also although they were an xious to accept the duties of an ascetic, they led their lives as houge-holders owing to uninterrupted series of mutual affection.
One day, on hearing from their venerable preceptor, “Increase in property such as lower animals and other unrestra. ained beings, causes terrible increase in sin and, therefore, it is

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at her
improper", they took a vow of abstinence from possessing cows, buffaloes, and other four-legged animals, and they took many minor vows also. In the absence of a cow or a buffalo own house, Sadhudāsi began to buy milk from a cowherdess every day. One day she told the cowherdess thus:-" You come daily to my house with milk. I shall buy all milk that you bring to me. You do not go anywhere else". The cowherdess acted strictly in accordance with the instructions of Sad hudāsi. By meeting with each other daily and by fraudless dealings of buy. ing and selling, their mutual affection went on increasing. Occasionally Sadhudāsi gave the cowherdess presents of fragrant articles, and she, in return, gave her more milk and curds.
One day the cowherdess commenced the marriage-festival of her daughter, and respectfully addressing Jinadāsa and Sadhudāsī, she lovingly said " Although it is practically impossible for me to invite you for dinner at my place, however, out of mutual affection, I am desirous of making you a request For persons of my social status, a festival can be arranged only by cherishing fanciful ideas for a long time, with the object of showing some distinction among our relatives, while, under the influence of meritorious deeds of previous lives, you have a festival every day at your sweet will ". On carefully listening to the cowherdess Jinadas Séth said, "O good woman! You say out in clear words whatever business you have with mc. She said "We have commenced a marriage - festival at our house, You should take your dinner there". Jinadās Seth replied "What barm is there in it? We shall do it. But being greatly occupied with our household work we cannot leave our house even for a moment You should not feel distressed mentally. You should not care for the refusal of your request; you should not think of want of politeness and you should not at all leave our former affection. Fraudless affection oes not give attention to outward courtesies Therefore, you go to your house and do your muchdesired business ". With these conciliatory words, Jinadās Seth gave her clothes, garments, ornaments, Kunkuma, and other ointments. With these articles, the cowherdess went home in great

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delight and she coinmenced her marriage-festival. in right earnest. The relatives and acquaintances of cowberders assembled together at her house. Her marriage-festival appeared resplendent with all necessary articles. There was great merriment and other people also began to praise the festival saying, “Their marriage festival is good ". On hearing these words of praise, the cowherdess thought : -" Ah ! our great benefactor is the worthy Seth Jinadās, who by giving excellent garments and orraments and by their presence at our house, greatly increased the sple. ndour of our festival. What service can I do to him in return ? With this idea in ber mind, the cowherdess went to the house of Jindās seth, with two young bulls three years old named Kambala and Sambala who were fat--limbed, elegant with long tails, with well-proportioned nicely curved horns, who were as white as the bright-light of the Moon-both of similar shape - with elegant hump, and who were best among all other bulls and presented them to the Seth. But as Jindās Śeth had a vow of abstinence from possessing four-legged animals, he prohibited her. However, not knowing the true nature of the vow, the cowherdess tied the two bulls at the court-yard of the Ścth's house, aort went away Jindās Śrāvaka now thought : Ah! this is a very difficult situation for me. If I leave these poor crea. tures to their fate, people may yoke them to ploughs or some ill-belaved man inay put them to unnecessary trouble. Besides, if I were to keep them without due attention, there will be carelessness in feeding them since they are kept without any specified object". Thinking in this way for a moment Jindās with a heart full of compassion resulting from the constant hearing of the principles of Religion promulgated by the Jinéśvaras kept the two young bulis at his own house. Jindas used to give them fodder free from living creatures and water filtered with a piece of cloth every day. In this way, he daily took utmost care in feeding to-m. Besides, on the eighth and the fourteenth day of every fortnight of the month, Jiodās seth used to take pauşadha vrala (a vow for increasing religious unit) by obstaining from or restricting engagements pertaining to 1) Āhāra (taking of food and drink materials. (2) Särira satkāra (decoration of one's body)

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(3) Brahmacarya (sexual inter-course), and (4) A-vyāpāra (not doing one's business) and remaining in sāmāyika (calm religious contemplation) almost like an ascetic, he used to read religious books without being soiled by the mire of transgression and his kinamen used to listen with anjali in front of their foreheads and thinking about one and the same subject as if they were painted a picture In the same manner, by keeping their ears steady on account of uprightness and lightness of the Mohaniya Karma of that kind, the bulls Kambala and Sambala knowing wbat is proper and what is not, began to listen attentively and they became afraid of wandering in Saṁsāra. As a result, on the day that Jindās Śrāvaka observed a fast, both the bulls also rejected fodder and water; they refused to take them though they were offered repeatedly.
Thinking that both the bulls are endowed with good qualities because they are practising austerities although they are born as brutes Jinadās seth showing partiality towards them, began to reflect, "All this time, I gave these two creatures fodder and water out of compassion only, but, from now, I shall treat them as my co-religionists because world-worshipped Jinéśvaras have pointed out that affection towards co-religionists is an indication of Right Belief among devout persons." With this idea prominent in his mind, Jinadās seth gave utmost attention towards the two bulls, because even the might souls who have become indifferent to worldly pleasures, at times, show partiality towards devout persons. In this way, Jinadās seth passed bis days in remaining more tranquil at heart, and in engaging himself in doing good service to suitable individuals.
One day, towns-people commenced a pilgrimage to the shrine of Bhandīra Yakşa and numerous persons riding vehicles drawn by horses etc, used to drive their vehicles passing by his temple. An affectionate fried of Jinadās seth, who was desirous of driving vehicles in the pilgrimage to the Yaksa, out of curiosity only, fearlessly yoked the two bulls Kambala and Sambala to a carriage

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without the permission of Jinadas seth and drove them for a very long time. Both the bulls were extremely handsome and
of tender frame and with their bodies smeared with a constant flow of blood coming out from wounds caused by pricking with them iron-pokers during harsh driving and previously ignorant of terrible agony, both of them became lustreless with a bleeding heart. That pitiless friend of Jinadas śeth, tied them in the oourt-yard of seth's house and went away leaving both of them in a miserable state. When, at dinner time Jinadas seth came there with barley corn and grass for them, he S&W both the bulls with their bodies shaking, with tears flowing slowly from their eyes, and with streams of blood flowing from their wounds. On seeing the piteons condition of his bulls, the śeth angrily Inquired, "What wicked rogue has brought these bulls to such a miserable condition?" A servant narrated the complete account of his friend's doings. Jinadās seth became greatly afflicted at heart.
Now the two bulls Kambala and Sambala, with their bodies completely worn out with severe beating, did not take fodder and water that was respectfully placed before them, with a desire of practising anasana (abstinence from food and drink). When however, they did not take whatever was given to them although that was repeatedly offered, jinadas śeth knowing their intention, gave them a vow of abstinence from food and water and it was respectfully accepted. The compassionate seth, left off all his house-hold business, and henceforth, remaining with both of them as he would with his own affectionate brothers, he said "You should not in the least, become angry with that cruel man for having brought you to such a pitiable condition. What else can anyone expect from an individual drowned in Samsara ! No one is born absolutely happy in this world. Evil Karmas done in former lives subdue, like the God of Death, living beings even though they may be enclosed in tight cages or in fortresses on mountain-tops, and they greatly torment living beings fluttering with agony in various ways like a sparrow confined in a mechanical contrivance for killing it, uttering unpleasant cries, dependent on the will of another. O good souls, therefore, adopt due protection 47

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of forebearance. There is no other remedy for destroying sing of former lives; you are fortunate and your life has achieved its goal that you have acquired the principles of Jalna Dharma which are capable of relieving your miseries." With these nectar. like excellent words, Jinadas seth established both the bulls in the right auspicious path. Enduring their bodily agonies with increasingly pious intentions and hearing the panca-namaskaras (obeisance to the five exalted dignitaries) with perfect calmness, both the balls died, and they were born as Nāgakumāra dévas They were the two gods Kambala and Sambala who removed the trouble created to śramaņa Bhagavan Mahāvira by god Sudūợba.
Coming down from the skift, Sramapa Bhagavān Mahāvīra did atonement for having crossed the river by repeating the wiyāvahiyam sutra (a sūtra ennumerating the transgressions in walking) on the bank of the river, and he began to walk on some white fine sand with gentle steps in the direction of Thūpāga Sannivesa. On seeing the image of rows of feet of Śramana Bhagavān Mahävira marked with signs of cakra (wheel) Kamala (lotus) vajra (thunder-bolt) ankusa (goad) Kalasa ( an urn-like pot with a nozzle), prāsāda (a palace) and other excellent auspicious marks imprinted on the fine sand on the bank of the river, a clever fortune-teller named Puspa thought:Ah! I see here a row of marks of feet marked with auspicious signs-never seen before during my whole life and extremely wonderful-of a great cakravartin-8 sovereign of a circle of earth consisting of six continents. Perhaps, a cakravartin may not have acquired his sovereignty through some unseen cause or he may be desirous of travelling over various countries or a cakravartin engrossed in some hard difficulties, may be wandering alone. Let me see that great man. My eagerly wished-for object will be accomplished even by doing service to him in this state". As soon as be walked fast for some distance with this idea in his mind, he saw śramaņa Bhagavān Mahāvira standing in meditation under an Aśoka tree ornamented by numberleus sprouts, outside Thūņāga Sannivesa, and on seeing

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the chest of Śramaņa Bhagavān Mahāvīra marked by Śrīvatsahis navel by a deep right-handed circle, and his red-lotus-like palms of hands resembling soft corals, he thought, “These auspi. cious marks are present, not on his two feet only, but his entire body has been marked by signs suitable for its individual parts. How is the abundance of all praiseworthy marks possible? Or, how is it that the words of the śāstras indicative of auspicious marks foretelling the sovereignty of the entire wealth of Bharatakşétra prove false? How is his body so fine though he takes dry food obtained with difficulty? Ab! all this appears evidently contrary to the statements of the Sāstras. Ah! Leaving aside the totality of arts, I studied with great perseverance the science explaining marks on the body for a long time, thinking that this Šāstra is free from faults of mutual statements. But on seeing this nude ascetic all this time, the entire Science of Marks has certainly proved perfectly contrary. Ah! Ah ! fie on me that my persevering study of the science of marks on body has proved futile like that of a young deer going in search of mirage. An! I tried to strike the sky with my fist, and I churned water with the object of getting butter from it that I studied a Sastra full of misleading ideas. Besides, it seems to me that some one fond of jesting has composed this science with the object of cheating, because a poem written even by a rogue becomes a gospel truth in course of time. Now, enough of this worthless defiling Šāstra”. Reflecting in this way, Pūșapa was greatly distressed at heart.
At that time Indra, sitting on his lion-seated throne in. quired through the medium of his Avadhi Jñāna. " Where is Śremaņa Bhagavān Mahavira desirous of putting an end to wor. idly existence, moving about now I "He saw Śramaņa Bhagavān Mahāvira standing In contemplation and the fortune-teller Püspa considering hls science of signs as faulty. Dèvèndra, beautifying the vault of the sky by the numerous gems of his valuable dia. dem immediately came down with the object of paying homage to the lotus-like feet of Śramaņa Bhagavān Mahăvira and having bowed down before the Lord in accordance with his customary

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usage, he asked Pūspa with sweet words. “O my good friend I Why do you, tbus, consider the Science of Signs as faulty ? The venerable authors of canonical works never make false statements, Have you not heard that the Venerable Sage at whose feet the lords of gods and demi-gods, of vidyādharas, human beings, and of kings bow down their heads, whose fame has spread throughout the three worlds, who is the chief propellor of the four kinds of duty, and who having abandoned the wealth of a kingdom as if it were a corrupt woman, is moving about, thus, quite alone is the son of King Siddhārtha ? Besides, he is the same Venerable Sage, with whose splendour the prosperity of all the excellent personages of the nether regions, heavenly kingdoms and of the entire three worlds combined together, cannot be compared even its ten millionth part. tie alone is capable of rescuing people from being drowned in the formidable well of worldly exi. stence, and he alone is clever in grinding to fine dust the evil effects of the daily increasing extraordinary Kali-Kāla-the fourth and the worst age of the world. He is very anxious to open the gates of Siva-mandira (che Mansion of Absolute Happiness ) and he alone has established the wealth of sariyama ( self-control ) on his extensive chest. He is capable of extinguishing the fire of persons burning with the heat of jealousy with the water of pity, and he alone is the treasure of a multitude of incomparable virtuous qualities such as jñāna (knowledge ) darśana (percep. tion) etc". Having thus created confidence in the mind of Püspa with various salutary words, Indra bowed down before the feet of the Jinéśvara, and, then, he went away to his celestial abode.
From Thūnåga Sanniveśa, Śramaņa Bhagavān Mabāvīra, moving from one village to another and worshipped by a multitude of gods and enlightening people by his wonderful personality although he observed silence, went to Rājagriha Nagrama town adorned with beautiful pleasure-gardens, admirable forests, and lovely ponds. In the neighbourhood of that town, there is a large Sanniveśa (a dwelling place ) named Nālandā with thousands of tall palatial buildings. There lived a weaver named Arjuna provided with an abundance of wealth and property.

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His qumerous servaats-artizane-lived in extensive apartments and they were weaving cloth of different kinds Śramana Bhaga. vān Mahavira asked permission from Arjuna with the object of living there during the four months of the rainy season. He commenced his first series of one inonth's fasting, and lived in a solitary vacant apartment.
A man named Gośala, son of Mankhali Mankha and Subhadrā, so named as he was born in a cow-pen belonging to a Brähmina named Bahula, moving about alone and maintaining himself by the sale of paintings drawn on drawing-boards came and took his lodging at the place where śramaņa Bhagavān Mahavira was standing in religious contemplation with bis arms extended. We shall give an account of his birth later on but we shall at first briefly narrate how he became Mańk hali Mankha
MANKHALI PUTRA COS'ALA
In the northern regions there is a gunniveśa named Silindha. There lived a watch-man of the village, named Keśava who had a son named Mankha by his obedient and loving wife śivā.
The boy eventually attained youth. One day he went to a lake, a.companied by his father. Having finished his bath, he sat on a bank of the lake. At that time he saw a couple of ruddy goose, delighted at heart by a bond of excessive mutual affection and sportiug in various ways, and when both of them were showing mutual love by participating in a little bit of a hollow stalk of a fresh lotus cut by the concavity of their bili, when they were doing niutual close embrace under the appre. hension of Sun-set, wben they were under a suspicion of separation, at a time when they were gazing at their handsome form reflected in water, and when both of them were absorbed in the expression of fraudless love, a hunter, walking with slow steps end without, in the least, acquainting them of his approach, drew a bow towards his ear and threw an arrow towards them, like the God of Death. By the dispensation of Fate, the arrow

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hit the male ruddy goose. Becoming wounded at the vital parts and although the male goose was not dead, the female goose, on seeing his beloved goose in a dying state, died with a momentary piteous cry, and the male goose also died after the lapse of a muhūrta only.
On seeing this accident, Mankha, with his eyes closed in a swoon, fell down on the ground. Kéściva saw him in this condition, astonishingly saying, " Ah ! How has this unexpectedly happened?” When after a moment, Mańka regained his senses through the application of cold measures, Kéśava asked him “O son! Was this due to a derangement of wind or was it caused by ao excess of bile ! or is it due to ordinary debility or any other cause that you unexpectedly became weak and remained in a swoon for such a long time ! O son ! let me know the whole truth". On hearing these words of his father, Mankha with a deep sigh, informed him, “O father ! on seeing this couple of ruddy goose, I had a knowledge of remembrance of my previous life, that I was one of a pair of ruddy goose in Māna Sarovara during my former life. Becoming wounded by an arrow from a man of a wild mountain tribe, 1 died soon after the death of my beloved female companion, with a laceration of heart caused by immediate separation. After my death there, I was born as your son. I am now unable to endure the agony of separation from my long-lived affectionate female ruddy goose." Kéśava replied “O child ! What is the use of remembering the miseries of past events ? Ic is the innate disposition of Death that it does not tolerate the sight of anyone remaining happy. for a long time, by association with ones beloved. Besides, even gods burning with the heat of separation from their beloveds pass their lives with great difficulty like one intoxicated with pride or like one raging with stupefaction. Therefore, O child ! How insignificant is that distress to anyone like yourself whose body is decked with leather, and whose body is the receptacle of miseries of all kinds. Therefore, abstain from the remeinbrance of previous life and act with the present. The body suffers by thinking much about past and future events. This Sainsăra is

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considered as extremely worthless because it is full of miseries relating to birth, old age, death, disease, sorrow, and numerous other agonies. Admonishing his son with various well-founded reasonable words, Kéśava brought him, wounded as he exceedingly was, by the pangs of separation, to his house with great difficulty. At home, Mankha left off food and drink and, having established his sight on the ground with a vacant mind, he stopped all ideas about other business-matters like a great Yogin (sage) and he began to live there thinking his own life as a piece of straw. On seeing him in such a pitiable state, Mańkha's kinsmen greatly grieved and, under a doubt that it may perhaps be due to illusion, they called in persons clever in the science of spells. They used several remedies but there was no change for the better.
At that time, an old man coming from some distant conntry put up at Kéśava's house. On seeing the pitiable condition of Mankba, the old man asked Kéśava, "O good man! what is the reason that this man appears wounded (at heart) although he is young and free from disease? Kéśava, then, arrated the account of his morbid affection. The old man inquired, Have you need any remedies for this morbid affection ? Késava replied. "We have got him thoroughly examinid by persons clever in the science of spells ". The old man said, "All this effort is useless. How can they find out a remedy for one who is seized by the bonds of love? Because, although they are skilful in pacifying the agony of violent snake-poison, although they are dexterous in arresting a lion, a wild elephant, and a fernale demon, although they are familiar with the methods of removing the mischief caused by evil spirits, and although they are clever in their knowledge of these sciences, they are not able to restore hearts engrossed by love to their natural state". Kéśava inquired, "What should be done now?" The old man replied If you ask my opinion, let me tell that since your son has not as yet entered the tenth stage of love-sickness, you have an admirable picture of his previous account painted on a drawing-ard that the male ruddy goose
5
you
was vitally wounded

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by an arrow from a Jhila hunter, and although he was still alive, his affectionate female goose djed through pange of imminent separation. Having got such a picture painted on a drawing -board, give tbat board in his band, and let him more about in villages and towns with it. By doing this, under a timely dispensation of fate, his wife of previous life who may have been born as a human female, may perhaps get a remembrance of her former life on seeing the accident of the couple of ruddy goose painted on the drawing-board, and she may meet him. Such accounts are heard in ancient legendary works. Besides, by doing so, he may remain alive for several days, suspended as he is on the bolt of hope." On hearing this advice, Kéśava sald, “Ab! your judgment is salutary. Who else, but persons of mature intellect can come to a final decision in such an intricate subject ?" Having praised the old man's talent, Kéśava informed his son. Mankha replied "Father what harm is there in it? Let a picture on a drawing-board be prepared soon. May this remedy be pacifying to a mind overwhelmed by a succesejon of evil thoughts !." Kéśava knowing his son's Intention, had a picture of a pair of ruddy goose prepared representing the condition of the couple of ruddy goose as it actually stood. He gave that board to Manka and he also gave him some food for his journey abroad. Taking the picture in his hand, Markha began to wander about constantly, in towns, castles, villages inhabited by peasants, market-places, village with mud walls, and dwellingplaces and he shower the painting in every house, in every triangular place, in high ways, near water-tanks, in assemblees and in temples, raising it high. On seeing the conple of ruddy goose in that state, people used to ask him out of curiosity and he used to give them a true account of the accident. Being unable to give the entire account in detail uninterruptedly, he began to give his account composed briefly ir drupada verse with the following meaning. This couple of ruddy goose, delighted at mutual fully-developed love in Mana Sarovara, violently dist. ressed even from a momentary separation, and having met with death from bewilderment caused by a sharp arrow thrown by a

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hunter, is now desirous of union." On hearing the meaning of this verse, some persons used to laugh, some hated them and some pitied them. However, unabashed and very eager in accomplishing his own object, be went on wandering till he reached Campā Nagarī. The food brought with him for use during journey became exhausted and unable to find out any other means of maintenance he began to move about begging food by singing songs, making the picture on the drawlag-board as a means. Thus in a way, he was distressed with great hunger and in another way he was very anxious to meet his beloved, and hence he was able to accomplish both his objects with only one business.
Now in that same town there lived a house-holder named Mańkkhall. He had a wife named Subhadrā. He was ignorant in business of a merchant, unskilful in royal service, unable to do cultivation of land, indolent in hard work, and he was un-ingeni. ous in any other dlligent work, but he was mostly engaged only in eating. He was constantly thinking about “How he will now be able to pass his days happily ?” At that time, he saw Mankba maintaining himself comfortably by begging corn grains on showing picture-paintings on a drawing-board. On seelag him, Mankhali thought "Ah! his means of livele hood cannot be prevented by anyone. It is an investment which cannot be robbed by thieves. It is like a cow of plenty which can be milked without Interruption. It is like a production of grain-corn without water and it is like a great treasure obtained without any trouble". With this idea in his mind, he went to Mankha. He assented to do service to Mankha and he learned songs from him. At that time. Mankha, with a heart worn out by the thunder-bolt of separation from his wife of former life, died. So thinking him. self as a philosopher, Mankhali had a large picture painted on another drawing-board in great details, and coming home, he told his wife, thus ; - 'Ah ! dear, sirike an adamantine blow to hunger from now. Be ready for a journey abroad. She replied “I am ready. Let us go wherever you like ". Then, with the painted drawing-board, he went out of the towo accompanied by his wife, and he began to wander about in various countries.
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People of those countries also, on beholding him with the signs previously seen by them, began to say. There comes Mankba! In this way, by the false notion spread by Markha, this man. khali caine to be known as Mankha.
One day wandering from one place to another Markhali went to Saravana Sanniveśa and took his lodging in the cow-pen of a Brāhmaṇa named Go-bahula. While living there, Subhadrā give birth to a male child. At an appropriate time the child was named Gośāla confirmably to fuudamental qualities possessed by bimn Growing up, in course of time, Gośāla attained youth. by lature he was ill-behaved, and he did numerous misdeeds. He was disobedient and he bore enmity towards one who gave him good advice. Besides, he had a momentary straight-forwardness when he was respected or given gifts, but soon afterwards he immediately showed deceitfulness like the tail of a dog. There was none who did not have suspicion towards him, on knowing him as one talking with deceitful words wounding mortally like a demon, without any osuitable ccasion.
One day his mother reproachingly told him :- 0 wicked man ! I nourished you in my womb for nine months and guarded you in various ways, but you never act in accordance with my advice although I have been instructing you in numerous ways. Gośāla immediately replied :- Mother ! you enter my belly, and I will keep you there for double that period of time.' Besides, that vile man did not take his meals with taste on a day that he did not pick up & quarrel with his father. The creator must bave created bim from all evil objects, b:cause there was none else in the entire world who can equal him. He had mad people so averse that he became the only chief illustration among ill - bebaved individuals. In this way, even during the early stages of his life, he proved terrible almost by sight amongst people by behaving like a poison tree or like a snake emitting venomous poison from his eyes. One day after a fierce quarrel with his father, and wandering alone with such a painting on a drawing - board, he accidentally came to the Cow-pen in which śramaņa Bhagavān Mahavira was standing

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in religious meditation. This, then, is the account of origin of Gośāla.
Now, having finished the first series of a month's fasting there, Śramana Bhagavan Mahavira went to the house of a respectable gentleman named Vijaya after a request of food for breakfast on the next day. On seeing the Lord at his house, Vijaya Seth thrilled with joy, did hospitality with savoury foodmaterials and condiments. At that time, musical instruments mixed with the sound of divine kettle-drum played in the skies, and panca-divyas (five divine objects such as showering of red gold resembling a flood of vermilion etc. became manifast and people in triangular public places, in quadrangular areas, end in court-yards uttered shouts of applause. Gośāla heard this account of panca divya and he thought, 'This Venerable Sage posse sees supernatural powers. Let me, therefore, abandon this cult of earning livelihood by the exposition of a picture on a drawing - board and let me remain here as a disciple of this worshipful master. The service done to one who is a mine of virtuous qua lities is not fruitless ". When Gośāla was engaged in these reflections, Śramaņa Bhagavan Mahavira, having completed his breakfast, returned to the weaver's apartment, and stood in Kayotsarga (contemplation with perfect renunciation of body ). Gośāla then, bowing down low at the feet of Śramana Bhagvan Mahavira in a way that all the eight limbs of his body touched the ground, began to request him, O Worshipful Sire I could not comprehend your excellent supernatural powers earlier. Or, even clever persons cannot know the value of praiseworthy gems. Abandonment of my association with my father has resulted in the accomplishment of my much-desired happiness, or, even an unlawful conduct becomes justifiable when Fate is auspicious. What is the use of unnecessary talk? I shall become your disciple. O Venerable Teacher! I have come for protection, therefore, please accept me On hearing this, Śramana Bhagavan Mahāvira remained silent without giving his assent or refusal, and Gośāla, thinking himself as the accepted disciple of Śramaņa Bhagavan Mahavira in accordance with his own notion, maintained himself on alms and he did not leave his proximity.
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SECOND RAINY SEASON.
went to the
on the
At this time, Śramaņa Bhagavan Mahāvīra house of a householder named Ananda for break-fast completion of his second series of one month's fasting for the rainy season. There also, he was received with sweet articles of food. At the end of the third series of one month's fasting, Śramana Bhagavan Mahavira, had excellent food at the house of Sunanda Then, at the time of break-fast of the fourth series of one month's fasting, Gośāla out of assumption of affection caused by service of many days asked Śramaņa Bhagavan Mahavira, on the purnima day of the month of Kartika. "O lord! To-day being a day of great annual festivity, what kind of food shall I obtain ? Siddhartha Vyantara entering the body of Śramana Bhagavan Mahāvīra replied, "O good man! To day you will get sour Kodrava rice-grains, and a counter-feit rupee as a gift; on hearing this, Gośāla very perseveringly began to wander about in numerous houses-high and low-early from Sun-rise and wher ever he went, he invariably got sour kodrava rice. When, however, during the last prahara of the day, Gośāla was greatly distressed with hunger and thirst, and when he was unable to get anything else, an artizan took him to his house and fed him with sour kodrava rice. He also gave Gośāla one rupee as a gift after meals. On showing the rupee in the market it turned out to be a false coin. Gośāla, then, accepted the doctrine Whatever is going to happen, cannot turn out to be otherwise ".
of
Śramana Bhagavan Mahāvīra during the second rainy sea son of his ascetic life, did four series of fasting of one month's duration, each at Nālandā.

On the Purnima day of Kārtika, Śramaṇa Bhagavan Mahāvīra left Nālandā and he went to Kollaga Sannivesa. A Brāhmaṇa named Bahula was feeding Brāhmaṇas with great devotion on that day. Śramana Bhagavan Mahāvīra went to his house for food on the breakfast of his fourth series of fasting of one month's duration each. On seeing the Bhagavan there,
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the Brāhmaṇa served him with milk mixed with clarified butter and sugar. Five divine objects presented themselves there.
Now, taking the counterfeit coin in his hand and walking very slowly out of shame, Gośāla came to the weaver's apartment late at Sun-set. Becoming bewildered on not seeing tbe Jinéśvara there, he repeatedly and very carefully made in quiries about the Lord's where-abouts. But when he could not receive any satisfactory information from anyone, he began to move about here and there in all directions outside the Nālanda Suoniveśa as well as inside it, However, when he did not get any information about the Jinéśvara's departure, he thought; “A!: 1 Fate is adyerre with me that I am again left alone.” Repenting for some time, Gośa's left of his drawing-board and with his mustache shaved he went out of the weaver's apartments, and with his with a quick walk he reached Kollāga saoniveśa There, outside the village, people were talking with each other thus-Ahl the Brāhmaṇa is lucky and fortunate and he alone has received the good fruit of his birth and life, that there occurred a showering of gold in his house by his giving of food-materials to such a great sage and the gods also by their shouting of " Abo dana" spread his pure fame in this world". On hearing this talk from people, Gośāla joyfully thought, “ The great sage about whose supernatural powers these people are talking is Śramaņa Bhaga. vàn Mahāvira alone-my religious preceptor-whose plentiful abun. dance, hospitable reception or valour cannot be equalled by any ascetic or Brāhmaṇa”. With this determination in his mind, when Gośāla was looking out carefully outside as well as inside the village, he saw śramana Bhagavāı Mahāvira standing in Kāyotsarga. Then, with his face blooming with joy, and with a conviction as if he had acquired cintă-maņi ( the magical tho. ught-gem fulfilling its possessor's every wish ), Gośāla going thrice around Sramaņa Bhagavan Malāvira, fell down at his feet and with an anjali in front of his forehead, he said :-" O Lord ! You are a mine of excellent gelie virtuous qualities and you are worthy of respectful worship in the three worlds. Besides

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you do not care for the support of people. I therefore, earnestly request you, that I was formerly unfit for dīksā on account of my possession of a number of clothes etc, but, now, I am placed in a more suitable position as I have left thein all. Therefore, O Enlightner of the Three Worlds? You do we the favour of accepting me as your disciple. You alone will be my religious preceptor throughout my life. O Lord | I have prevented, with great difficulty my heart being burst by a short-lived separation only with a desire of meeting you again. I know that affection towards an individual devoid of worldly pleasures does not last long. However I cannot in any way prevent my affectionate heart. Leaving aside everything, if you will only took upon me with your lovely newly-blossomed lotus- like sigbt, I will understand that you have accepted ine". When Srainaņa Bhagavān Mabāvira was so politely and affectionately requested, he accepted the request of Gośāla although he himself was perfectly free from an idea of love Śramana Blagavāı Mahāvira knew that Gośāla was a wicked man and that he would do great mischief in future, however great souis never show indifference towards persons who become affectionate.
Third Year of Ascetic Life (B. C. 566-65. )
Śrainaņa Bhagavān Mahāvira lest Kollăga Sannivesa and went in the direction of Suvarna Khala accompanied by Gośāla. On seeing some cowherds preparing rice--pudding with milk and entire grains of new rice in a large dish Gośāla said, “ O Lord I I am very hungry. Let us wait for the rice -pudding". Siddha. riha on getting an opportunity after a long time, said “O yood man ! Do not despair. The dish of rice-pudding will break down before the rice-pudding is ready". With a desire to falsify the words of Śramana Bhagavăn Mahāvīra, on account of his own innate wicked nature, Gośāla went to the cowherds and told thein, “ Ah! this worshiplul sage, on account of his super. physical powers of knowing past and future events, says that the milk-dish will break down accidentally and that you should, therefore, take utmost care for it. Becoming greatly afraid on

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hearing this, the cowherds applied strong bamboo leaves tightly to the cooking-dish and then they began to prepare the ricepudding. At that time, on account of a preponderance of ricegrains, the cooking-dish broke down in a moment. The cowherds ate as much as they could collect, and at last they licked the milk from the broken pieces of the cooking-dish. Gośāla stood bewildered like a cat in a sweet-meat shop, and he began to be more and more convinced about niyati-vada-a doctrine of Fate-whatever is destined to happen at any partinular moment, must necessarily happen. It cannot be otherwise.
Brāhmaṇa-grāma.
Śramaṇa Bhagavān Mahāvīra went to
The village was divided into two part. One portion of the village was ruled by Nanda and the other was ruled by his brother Upa-nanda. Śramana Bhagavān Mahāvîra went for breakfast at the end of a two-day's fasting to a house in Nanda diviston. There he was served with fragrant excellent rice mixed with curds.
Gośāla went into the other portion of the village and on seeing a lofty palatial building, he entered the house of Upananda, Upananda ordered a maid-servant to give him alms. The maidservant brought some dressed rice as alms for him. Undesirous of such alms Gośāla insultingly told Upananda, "Ah! you collect all the taxes of the village and you do not give any. thing to the king You enjoy all the pleasures of this life and you do sinful acts uninterruptedly Besides, why are you not ashamed of giving dressed rice to an ascetic like myself who has accidentally come to your house?" On hearing this, Upananda angrily ordered his maid servant. O good woman! you throw all this rice on the head of this mendicant ". The maid- servant did exactly what she was ordered to do. Becoming greatly enraged, Gośāla with highly distorted fearful eye-brows but unable to do any other mischief there, stood at the door of the house and said,
"s
If there he any superphysical powers in the austerities of my religious preceptor, let the house of this wicked person be con. sumed to ashes, Vāṇa-vyantara gods created fire and his house was burnt away

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Third Rainy Season. Stamaņa Bhagavăn Mabāvira then went to Campā Nagari and he lived there during the third catur--ināsa-the four months of the rainy season of the third year of his ascetic life. During this time, śramana Bhagavān Mahāvīra had two series of sasting of two months each, and he practised religious meditation in various bodily postures. He break-fasted at the end of tbe first series of two month's fasting in Campa Nagari and at the end of the second series of two month's Casting, he break-fasted outside the tuwa śramana Bhagavān Mahāvīra went in the direction of Kālāja Sanniveśa accompanied by Gośāla.
Fourth Year of Ascetic Life. (B. C. 565-64)
At Kā'āya Sanniveśa śramaņa Bhagavān Mahāviia remained in religious meditation at night in a solitary unoccupied house free from vermin and other small Insects. Gośāla, also, intolerant of confidement remained concealed behind the door of the house.
At that time, Simba a son of the chief of that village, entered the deaolate house with the object of having sexual intercourse with his maid-servant Vidyutmati. He loudly shouted. “Ah ! If there is any mendicant or a Brāhmana or a traveller in this house, then say out so, and we may go else. where ". On hearing this, Šramaņa Bhagavān Mahāvīra remained silent as he was already standing in religious meditation. But Gośāla cunningly gave no reply. Receiving no reply, Simba bad sexual intercourse with Vidyunmati fearlessly for some time, and when both of them were going out of the desolate house, Gesala touched the body of Vidyunmati. Vidyunmati at once shouted. “O good man ! Some one has touched my body ". On hearing this, Simha re-entered the house and seizing Gośāla by the hand, he said, “ You maliciously looked upon us when we were doing a wicked act, and you do not say that you were sitting here even though you were duly asked.” “ With these words, Simha beat Gośåla severely with his stick, and he went away. Addressing

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Sramana Bhagavan Mahavira, the wicked-Gośāla said, "O Bhagavan 1 was severely beaten in your presence but you did not at all prevent that cruel man from his wicked act. Is it proper for a great man like yourself to show inflifference when I was beaten so ruthlessly. Siddhartha using Śramaņa Bhagavan Mahā, vira as his medium, said, "O ill-behaved man! In case, you are really virtuous, O sinful man! why did you touch that female without any cause when she was going out? Why did you not sit in the interior of the house as we remained silent there Do you expect us to be beaten by siding with you cause By espousing the cause of a wicked man, a guiltless man becomes culpable ".
Śramana Bhagavan Mahavira then went to Patrālaka village and he remained in religious meditation in a solitary desolate house. There also, a son named Khandanka, of the chief of the village, came there at night for sexual intercouse with his maidservant Dantalikā. He shouted loudly to ascertain if there was anyone else in the house. But Gośāla had remained concealed in an apartment of the desolate house Thinking the house to be quite empty, Khandaka had sexual intercourse with the maidservant according to his own desire and when both of them were ready to go out of the house, Gośāla, on hearing theire mutul talk and affectionate discussions laughed clamourously like a devil, and Khandaka on hearing the ridiculous laughter, angrily beat him with fists and stick.
Gośāla then went to Śramaņa Bhagavan Mahāvīra, and reproachingly told him, Is this the duty of a leader that in your very presence I got such severe beating? I have assiduously taken your shelter invariably for my protection. If even that protection is not possible, then, devotional service is unprofitable. Even now, masters very respectfully protect their blame worthy devotees then, what to talk about prudent disciples? Siddhartha said; "Ah! this punishment is quite insignificant! I cannot at present say how much you shall suffer on account of your blame-worthy, speech."
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Srapiana Bhagavan Mabāvira then went to Kumara Sanai. veśa and he stood in Kayotsarga with his arms hanging 'low, in Campaka-ramapiya pleasure-garden there. In a house belonging to a potter named Kuvanaya with immeuse wealth and property but much addicted to wine-drinking, there lived an acārya nained Municandra whose disciples were clever in a knowledge of their own scriptures, as well as, of scriptures of other religious faiths, were capable of rescuing persons falling in the abyss of Sam āra, were the treasure of thirty-six virtuons qualities, whose disciples were always eager in explaining the excellent duties of a Yati exactly in the manner stated in the Šāstras, and whose numerous disciples coming from different countries were drinking the nectar of scriptural knowledge at the blessed feet of their ācārya.
Becoming feeble with extreme old age, Municandra Acãrya thought:
I diffused the knowledge of the scriptures taught by the Sarvajnas every where and I enlightened numerous individuals blinred by false belief, I made my pupils conversant with the sūtaras and their meanings according to my own abilities and I took care of the young and old Sãdhūs and of the entire congregation for a very long time. Now I should exert my body more for better purposes according to my own physical powers because an effort is always necessary." With this idea in his mind, Municandra Acārya appointed an equally qualified disciple nanied Vardhana on his post, and while entrusting him with the management of the congregation, he said "O child! you should always take utmost care of the congregation in the way I have carefully done, and you give instruction in the scriptures to all your disciples without minding for fatigue on your part. By doing this, you will be free from an honorous debt and from evil Karmas. O good man ! There is nothing else more auspicious in the three worlds. You do not lose this opporlunity in vain, by easy-going methods. Besides, O Sãdhūs! All of you should act according to his directions. However, even if he were to

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reproach you on any occasion you should not under any circum. stance forsake his lotus-like feet. Also, if I have failed to establish you rightly in virtuous qualities or if I gave you inappropriate instructions, you forgive me for all this " Having done some appropria e religious ceremonies suitable for the occasion, the sedate Municandra Acārya commenced the difficult Jinakalpa (the arduous practices of a Jina kalpi muni) and he practised various religious austerities.
At mid day, Gośāla told śramaņa Bhagavān Mabăvira "Bhagavān! It is right time for go-cari. Let us go into the village for bhiksā Siddhartha said “ We do not intend going out for bhiksă.' Gosāla went into the village for his meals. When he was wandering here and there he saw some disciples of Tirthaikara Bhagavão Śni Pāiśva Nātha and on seeing them clothed in various garments and with qumerosis utensils, Gośāia inquired " Who are you?" They replied “ We are Jaina Sadhus-disciples of Tirthankara Bhagavān Sri Părśva Nātha on whose head Dharanéssdra bad arranged an excellent umbrella by his hood on seeing the overwhelming calamity of being drowned by torrential raits created by that rogue Kamatha,” On hearing this, Gośālu shook his head and said, “Ah! You are really ascetics capable of doing hard things as you claim to be ascetics although you possess so much parigraha (belongings). Ah! your apparent falsehood! Ah! your disinterested boasting! you are not at all ascetics My dharmūcārya (religious preceptor) is devoid of any clothes aud other belongings. He is always ready i performing very dificuit austerities. He alone can be called a great man and an ascetic of the right type."
Perfectly ignorant of śramaņa Bhagavān Mahāvira, they told tbe insolently boasting Gośāla "O Good Man! If seems, your dbarmācārya (religicus preceptor) must be of the same type as you are. By different mischievous tricks of a boy, the uprightness or otherwise of one's mother can be known and the purity of a mine of gems can be-estimated by the brilliant nature of its gemas. Such things do not require any detailed description."

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Vexed at these words Gośāla said "If there be any superphysica! powers in austerities or splendour of my dharmācārya ( religious preceptor) let the upāśraya (dwelling-place) of these mendicants dishonouring my guru, be burnt to ashes." The ascetics replied "We cannot be burnt at the words of a man like you." Becoming embarrassed, Gośāla went to śramapa Bhagavan Mahāvīra, and said, “Bhagavān! To-day I saw ascetics engaging themselves in various undertakings and holding property of different kinds. But why their upăsraya did not burn at my word?. Siddhārıba replied: - They are respected Sādhûs-disciples of Tirthankara Bhagavān Śri Pārśva Nātha and so, their upāśraya cannot burn at your word.'
Night set in and darkness as black as lamp-black and eye-brows spread all around Municandra sūri stood alone in Kāyotsarga during that night in the court-yard of the village. When the potter Kuvanaye, having become intoxicated by drinking much wine was going with a tottering gait to his house, he saw the ācarya standing in Kāyotsargu. Under an illusion that he may be a thief, Kuvanaya pressed the throat of Municandrācārya within the cavity of both his hands with so much force that the ācārya did not move at all and his breathing was stopped. Remaining in auspicious meditation he at once acquired Avadhi Jñana on account of his scarcity of evil Karmas and having died, he was born as a god in déva-loka. Neighbouring gods celebrated the event by a showering of flowers. On seeing the gods with brilliant bodies resembling a heap of lighting, coming and going near the dwelling of the Sādnūs, Gośāla told śramaņa Bhagavān Mabāvira :-'O Bhagavãn! the upāśraya of those adversaries of yours is burning ” Siddhārtha said, "O good man ! do not entertain such doubts. The gods are celebrating the event of the death of the acärga." Gośāla went to the place out of curiosity. The gods having done the worship, went away to their respective abodes. On seeing the showering of scented water and flowers, Gośāla joyfully went into the upāśraya and having awakened the sādhūs who were fatigued with study, meditation, and with care - taking, and who were

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sieeping comfortably, he said, "O wicked disciples ! You move about with your heads shaved, you eat your food as you lik?, and you sleep the whole night. You do not even know that your worthy preceptor, has died. Ah ! how much devotion towards your guru. !" When Gośäla shouted in this way, the sadbūs got up and having suspicion at these words of Gośāla, they at once went to their ācārya, and on seeing that their guru was dead, they faint-heartedly and sorrowfully lamented, “Ah! you foste. red uz like your own children, taught us and established us in various virtuous qualities. However, we are ungrateful. What is the use of our hard austerities or of our intelligent knowledge ? What is the ide of our worthizess service rendered by our sojourn in our teacher's neighbour-hood ? That we could not know by our negligence when our own guru resembling Rohanācala (name of a mountain-peak, Adam's Peak in Ceylon) of excellent virtuous qualities and cvidently-3 heap of meritorious deedsdied Having often rebuked the sādhus who were thus, repeate. dly censuring their own negligent behaviour, Gośāla went to Áramuna Bhagavān Mahavira.,
Sramaņa Bhagavān Māhāvira then went to Corāk Sanniveśa, On that day there was a danger of an attack by hostije troups. On account of that fear, wien the watch-men of the village were looking upon foreiguers met with in triangular places, court yards, crapty schools, assembles, templies, forests, pleasure-gardens, and such other places, with suspicion of eneniy-spies they saw Śramaņa Bhagavān Mahāvira standing in Kayotsarga in a innoceat place in a thicket of reeds in a plessure-garder accompained by Gośāla.
Under the suspicion that one agitated with fear is always looking for danger, they shought " Ah! their ætaying in such a solitary place is not advisable. If they are faultless why did they not pubìiciy remain in the village? They evidently seen to be enemy spies come here with the object of getting some useful information for the enemy.” With this idea in their mind, they asked śramaņa Bhagavān Mahavira and Gośāla, Ah ! who

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are you? With what object have you remained ia this place. ?" Śramaņa Bhagavāna Mabāvira had a vow of silence, and Gośāla imitating him, remained silent. But when there was no reply although they were repeatedly questioned, they, thinking both of them to be enemy-spies, brought them to the slope of a well, and having bound them with a leather-strap they hanged Gośăla into the well and began to drown him and then they did the same with Sramaņa Bhagavān Mahāvira. While they were drowning and taking both of them out of water, two sisters of Astrologer Utpala, named Soma and Jayanti, who had taken diksă in the Order of Monks of Tirthankara Bhagavān Śri Pārsva Nätha, and who having found the strict discipline of a Jaina sadhu to be too severe for them, had assumed the apparel of a wandering mendicant, on hearing of the incident, came to the spot under the suspiction that perhaps the ascetic may be the last Tirthankara and when they saw Śramanı Bhagavān Malāvīra hanged into the well by the leather-strap they, said, "O wicked creatures ! You really deserve complete annihilation i that you have been causing trouble to the son of Siddhārtha, and one who is worshipped even hy gods." On hearing these words, the watchmen of the village becoming terrified, set free Śramaņa Bhagavān Mahāvīrä and very respecully asked his pardon. The two si tervi astrologer Utpala, having reverentially bowed dowa low near the feet of the Sramaņa Bhagavān Mahavira, weat a way to there respective dwellings.
FOURTH RAINY SEASON
Śramana Bhagavãn Mahāvīra lived there for a few days more, and then he went to Prista Campa Nagari the ornament of all neighbownig towns-along with Gośāli where he stayed for four months of the Fourth Cāturinā:a (the fourth rainy season). Remaining there in constant meditation with Virāsana and Lan gadāsana (meditative postures) he did a continuous fasting of four months. At the end of four months' fasting. Śramaņa Bbagavăn Mabāvīra had his break-fast outside the village, and he went to Kritāngala Sunniveśa.

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Fifth Year of Ascetic Life (B. 0. 564-63 ).
At Kritängala Sannivesa, there lived some heretics named Daridra sthavira with their wives, property, sons, grand-sons, and other family-members. In the midst of their houses, there was an excellent temple, lovely with their ancestral god and beautiful with a tall pinnacle and an extensive upăśraya. In a solitary part of that temple, śramana Bhagavān Mahāvīra remained in Kāyotsarga for the night. On that day, the night was very cold with violent cool winds and mild frost. Besides; on that day these heretics had a festival in which all of them assembled in the temple with their children, wives, and their dependents, and they began to sing and dance together On seeing all of them merry-making in that way, Gośāla without caring for future danger, jokingly said “Where there is attachment towards females and greai antipathy to meditation and study, and there are śăstras propagating the methods of sensual enjoyments, where there is not the slightest mention of compassion to living beings, and where there is much wine-drinking, and where all the members of the family thus merrily sing and dance together immodestly, Ah! Cao there be any salutary meaning in such a beresy?" On hearling these harsh words of Gośāla, some persons angrily said. “Ah! Drive out this wicked man ! there is no sense iu Keeping hina here". Some of them ciught Gośāla by his neck and drove him out of the temple, Becoming troubled by severe gusts of cold-winds mixed with particles of snow, with his body trembling and humming like a lute with his teeth, and with horripilation over his entire body, Guśāla remajned outside the temple with his chest tightly covered by his arms
On seeing Gośāla in this condition, some other persons out of mere compassion took him into the temple. With the disappearance of cold after a moinent, Gośāla unable to check his evil nature, again began to talk as before. He was again iurned out, and brought into the temple. This, they did thrice. On the fourth occasion Gośāla went into the temple, and declared: - 'Let us leave aside the false notions of your doctrine

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as they cannot be discussed now But what can I do that I can. not even talk of the existing thing. Let this Venerable Saint absorbed in deep meditation be worshipped three times during the day There is not the slightest taint of evil conduct in him. There may be other more plain-speaking persons, but they can never be free frora the slightest anger". Some experienced per Bons began to say “ This man may be a servant of the Vener able Saint or he may be a bearer of his umbrella or seat. What is the use of beating him? All of you r: maln quiet and do your respective work. If you cannot tolerate his words, all of you beat the musical instruments with force, so that his words may not be heard." They did accordingly.
Early in the morning, with the rise of the Sun, Sram-na Bhagavān Mabăvira on seeing the enture living world within his range of vision, finished his Kāyotsarga, and he went to Śrāvasti Nagari There he remained in religious contemplation outside the town. At mid-day, Gośāla acked śramaņa Bhagavān Mahävira " Bhagavān ! Will you go out for alms ? Siddārtha replied " To-day we have a fast. Gośāla again asked “What kind of food will I get to-day ! Siddhārtha again replied “ Today you will eat human flesh ". Gośāla replied When there is no possibility of food mixed with any other lesb, how can I eat human flesh ?” With this idea in his mind, G śāla wandered from place to place for alms
The wife named Śti Bhadra, of a wealthy man named Priyadatta of that town used to give birth to dead babies. In order that her progeny may remain alive sbe very often consul ted a number of astrologers and persons clever in the application of mantras (spells, magic) but to no fruitful result. With her delivery-time approaching, she asked a renowned astrologer named Sivadatta. “How can my progeny remain alive" He replied "If you prepare rice-pudding mixed witb ghee and honey with the newly dead child pinced very fine and serve it very respectfully to a wandering mendicant for his dinner, your progeny will be long-lived." But after the mendicant has left

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your house you should change the door of your house, lest on knowing the nature of the meal taken he may burn your house." Sri Bhadră gave birth to a dead body. She prepared the ricepudding exactly in the way advised by the astrologer and she sat at the door of her house waiting for a mendicant. At that time, Gośāla wandering from house to house, came there. She very respectfully requested Gośāla for dinner and he entered her house. On a beat offered to him he sat down and in a vessel placed before him Sri Bhadră served him the prepared ricepudding. Having decided with his own puor intellect that there can be no possibility of any flesh in the rice-pudding, Gosāla took the meal to his entire satisfaction.
Having taken his meal, Gośāla went to śramaņa Bhagavan Mahāvīra and smilingly told him:-'0 Bhagavān! you fore-told events for a long time but today your fore-felling has turned out to be false. Siddhārtha said "O good man! do not be hasty. Our words never turn out to be false. If you are not confident, vomit out whatever you have eaten and you will be evidently convinced. Gośāla vomitted by irritating with fingers pushed into his throat and he saw particles of flesh, bair etc in the changed rice-pudding. On seeing this, Gośāla became very angry and he went in search of her house. But she had changed the door of her house, and so, when he repeatedly went there in search of her house and when he could not find it out, he said "If there be any evident influence in the austerities or supernatural powers of my religious preceptor, let this locality be burnt to ashes:' The neighbouring vāņa-vyantara gods under che conviction that the words of a Jinéśvara cannot be false, burnt o locality.
Śramaņa Bhagavān Mahāvira lived there for a few days more, and then he went to a village named Halid-duga Outside skat village Śramana Bhagavān Mahāvira stood in Kāyotsarga under a big tree named Haridra-beautiful in spreading branches and numerous stalks capable of warding off the light of the Sun by innumerable leaves and with a big trunk. At that time, a
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caravan desirous of going to Śrāvasti halted there for the night. The members of the caravan party suffering from cold, lighied a fire, warmed themselves for a long time, and in the morning all of them went away. The fire was not extinguished before they went, and so, taking a more serious form the fire reached the locality where śramaņa Bhagavān Mahāvīra was standing in religious contemplation. Gośāla at once cried out " O Bhagavān Run away. This fire is coming very near." But not in the least disturbed mentally, Sramana Bhagavān Mabāvira stood where he was. The feet of śramaņa Bhagavān Mabāvīra were burnt by the quickly spreading fire, and he endured the burning fire as if it were a bandle paste or rain water or cold water. On seeing this unsuitable state, Gośāla terrified with danger, ran away very far off for safety.
When the fire abated, Šramaņa Bhagavān Mahāvira went to a village named Mangala and remained in contemplation in a temple of Vasudeva. Gośāla also sat concealed in a corner of he temple. But becoming greatly dissatisfied owing 10 want of sport, quarrel or amusement Gośāla began to look in all directions like a monkey missing a leap At that time, some village-children came there for play. On seeing them, thinking as if he had acquired a treasure of gems or a new lease of life, Gośāla inetantly ran speedily towards them with the object of terrifying them with the cavity of his mouth wide open, his tremulous tongue protruding, and with his loathsome eyes moving in various directions. On seeing such a hideous form suddenly coming towards them, ail the village-children, becoming greatly terrified, ran away instantly towards the village. By stumbling while running fast, some of the children had their thighs broken, some of them had their heads broken, some had their feet sprained, some of the children lost their ornament, and the rest lost their clothes. On looking at the bewilderment of the children, their parents found out Gośāla as the source of mischief, and, threatening him by saying "O cruel devil ! why do you terrisy our chilren;" they beat him severely. Some wise persons of the village on seeing him so beaten, prohibited them saying

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"He is a disciple of the Venerable Saint, so set him free.' It was with great difficulty he was left undisturbed. Gośāla then went 10 Śramaņa Bhagavān Mabāvira, and told him "Is it proper for you to be indifferent when I am so severely beaten? Why did you not stop it although I suffered happiness and misery alike for so many days? Ab! stone-like harsh heart!" Siddhārtha said "Why do you become angry with us without any cause! You control your own blameworthy soul”. Having finished the Kayot sarga, śramaņa Bhagavān Mahāvīra went to a village nained Avarts and remained in religious contemplation in a temple of Baladéva. There also the quarrelsome Gośāla forgetting his previous pitiable state began to terrify children by contotions of his face. The children went away crying to their parents and complained about the behaviour of Gośāla. There, also, he was beaten severely. Wise men of the village trying to stop them from beating him said, "Ab / why do you uselessly beat him? The fault lies with his Guru because be dote not prevent him from doing so. There-upon, some of the village people came to śramana Bhagavän Mahāvira with strong wooden staffs with the object of beating him. The neighbouring ryantara god devoted to the service of the Jinéśvara established a plough in the hand of the idol of Baladéve with the object of frightening village-people. On seeing the idol of Baladeva in a condition never eeen before, the people of the village became seriously terrified and approaching Sramaņa Bhagavān Mahāvīra, they began to ask his pardon repeatedly.
Śrainana Bhagavān Mahāvira, then, went to Corāk Sanni. vesa and remained in religions contempletion in a solitary place. Hungry Gośāla asked Bhagavan " Are you going into village for alms today?" Siddhārtha replied “Not now; may be after some time." Gośāla went alone into the village At one place highly delicious food of various kinds was being prepared for a party of friends. Gośāla began to look at the place repeatedly with the object of knowing when the food will be ready simply owing to angteadinosi of of his mind. On that day there happened much terror from robbers. The village people thought

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“ Because he has been repeatedly coming and looking at this place, he must either be a robber or a spy, so there is a possibility of timely re-gaining the goods stolen by him during the first part of the night." With this idea in their mind, the village-people caught hold of bim and tbey beat him severely. But when they could not get any favourable, reply, they left him alone. Becoming abashed Gośāla thought :- Ah !' leaving aside the question of getting delicious food, it is a strange event that I am kept alive". Ah! I came across wicked perso s without any profitable gain. Or, what is the use of such false notions? If there be any superphysical powers in my Bhagavāca, let this pavilion of these wicked persons be burnt to askes." Vāņa vyantara devoted to śramaija Bhagavía Mahāvira burnt it.
Śramana Bhagvān Mahāvīra then went to Kalumbukā Sanniveśa. This place was under the joint-rule of two brothers named Megha and Kāla basti. At that time, Kāla-hasti accom. panied by some warriors with various weapoos in their bands ran after robbers. Going a short distance off, he saw Śramana Bhagwan Mahāvīra and Gośāla comiag towards him. On seeing them, bila-basti asked them "Who are you?" Šramaņa Bhagavân Mahāvīra was silent Becoming very angry, he beat them and saving tied both of them with ropes, he sent them to his brother Mécha.
Mégha had seen Šramaņa Bhagavão Mabāvira before, when be used to visit King Siddhārtha at Kuņda-grāma Nagara, and so having seen Sramana Bhagavan Malāvira in such an undesiTably state, be at once got up from his seat, and having set Sramaņa Bhagavān Mahāvīra free from bondage, he adored him, and begged his pardon.
Now, śramana Bhagavån Mahāvira having seen through Avadhi Jñana,1 have, as yet, many Karmas to be shed and it is impossible to shed them without some help. Here, the example of a cultivator is appropriate. Just as a cultivator desirous of getting rapidly the crop on seeng his field full of corn-grains sinking to the ground on account of heavy weight, but unable to reap

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the harvest alone by himself employs hired persons by giving them proper wages for the purpose of reaping the harvest, in the same manner, it is essential for me to go to un-Aryan countries for the purpose of shedding my long-lasting Karmas because, uncivilized residents of those countries, becoming causelessiy angry with me, will there-by help me in getting rid of those Karmas. "
Thinking thus. He all-victorious Lord, -went to Lata desa inbabited by uncivilized people, accompanied by Gośāla. In that country some cruel persons, thinking Śramaņa Bhagavān Mahāvira to be a spy, began to beat iim with their fists; some used abusive language at him, and insulted him in various ways; and some of them used to run powerful dogs towards him with the object of causing him trouble. Although Sramaņa Bhagavān Mahāvira was highly respected and adored by gods like Vyan. taras, Bhuvana-pati gods and their Indras, Yakşas, Rāk$28. He patiently endured all the calamities with perfect calmoess. Gośāla also, imitating the Lord, endured the miseries with the the idea that, “Śtamaņa Bhagavān Mahāvīra is my guru and I have kept him in the innermost of my heart.'
Having there-by, removed a large portion of his previous Karmas, sramapa Bhagavan Mabåvira returned to Arya Kşetra thinking as if his much-desired wishes had been fulfilled.
On his way back, near Purņa-klasa Sannivesa two robbers started for Lăta-desa with the object of plundering the country and thinking it to be an evil omen on seeing Śramaņa Bhagavān Mahāvirs coming towards them, they ran towards Śramana Bhagavăn Mabāvira with their swords resembling the tongue of the God of Death, with the object of killing him.
At that time, Sakréndra saw through Avadhi Jñana, the robbers standing at a short distance with their swords raised up, with the object of killing Śramana Bhagavān Mabāvira. Bacoming greatly enraged, Sakrendra killed them with his thunder bolt weapon capable of destroying very lofty mountains in the state they actually were at that moment.

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Fifth Rainy Season. Śramaņa Bhagavān Mahāvīra, going from village to village, now, went to Bhaddila Nagari. He lived there during the fifth rainy season for his Cālur-māsa. He practised various Yoga-āsanas ( yoga postures ), and did a lasting of four months,
Sixth Year of Ascetic Life (B. C. 503-62).
At the end of the Catur- māsa, Sram apa Bhagavān Mahā. vīra break-fasted outside Bhaddila-Nagari and be went to a village named Kadali Samāgama. On that day, some artizans were giving travellers and mendicants whatever food and drinkmaterials they liked. On seeing this, Gośāla told śramaņa Bhagavān Mahāvīra.“ Bhagavān ! lut us go to this place" Siddhā. rtha repised - Not now.” Gośāla went there alone and sat for dinner They served him food and drivit in abundai:c. but he was not in the least satisfied. There-upon, people of the village gave him a large vessel full of rice nized with sour curda. As Gośāla was not able to eat the whole of it, he himself said, “I cannot eat this much ". Tbe people of the village insultingly told him " o wicked man ! Why do you not know, like a faini ne-stricken pauper, the quantity of food thai you can take ?" With these words, they angrily threw the cice-utensil over his head. Gośala went away gently rubbing his belly.
Sramaņa Bhagavān Mahāvira then went to a village named Jambu Khanda. There also, Gośāla joined a dinner-party of cultivators. They served him rice-pudding. At the end, Gośāla was insulted as before. Sramaņa Bhagavān Mahāvīra went to a village named Tāmāka, and stood in religious contemplation nut. side the village. In that village, an elderly Jaina Sādbu named Nandişeņa -very learned and a follower of Tirt bankara Bhagavā. Sri Pārsva Nātb. accompanied by many disciples left off the care of his Gaccha and was practising the duties of a Jin-Kalpic Sadhu like Munichandra Sūri. Gośāla on entering the village, saw these Sādhūs with clothes, woollen shawls, and other belong. ings, and so, having insulted them, he went to Śramana Bhagavän Mahāvīra.

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During night, Nandiṣéņa Sadhu remained steady in Kayotsarga, in a court-yard of the village. Wandering here and there during night, a son of the watch-guard of the village thinking him to be a robber, killed him with a big lance. With the acquisition of Avadhi Jñāna the Sadhu died instantly, and he went to deva-loka. Gods living in the neighbourhood, celebrated the event. Gośāla on seeing the celebration went to the spot, and he saw the dead Sadhu. Having gone to the upāśraya, Gośāla woke up the sleeping disciples and having rebuked them, he narrated the account of the death of Nandiṣéna Sadhu. He then went away. Śramana Bhagavan Mahavira, then, went to Kupikā Sannivėsa. There also, the watch -guard of the village, thinking him to be a spy, caught him and began to trouble him by tying him with a rope and beating him. When Śramana Bhagavan Mahāvira was thus insulted at their hands, a rumour spread among people "This Venerable Saint is endowed with the wealth of unique beauty, and how is it that he has been caught as a spy? Will he ever do such a sinful act? Or the nature of Karmas is wonderful. What is not possible? However, it is heard that external form is indicative of the nature of qualities. Really speaking these people torment him simply out of ignorance. Even an ascetic practises an evil deed on account cf sensual pleasure However, how can one who does not wish for even a piece of cloth, work as a spy !" On hearing such a popular report, two Sadhvis of Tirthankara Bhagavan Pārsva Natha who having recently left off Bhagavati dīkṣā had adopted the appared of Parivrājaka nune, became mentally bewildered with doubt. Is it not possible that he may perhaps be Jinésvara Śramana Bhagavan Mahāvīra ". With this idea in their mind, they went there and on seeing Śramaga Bhagavān Mahāvīra, they respectfully bowed down before him and scolding the watch-guards with harsh words, they said, "O unfortunate people! You at once set free Śramaņa Bhagavan Mahavira-the son of King Siddhartha and an excellent promulgator of religion-and immediately beg his pardon. Ah! if Sakréndra will, any how, know this incident, he will kill you and ruin your entire Kingdom.". Fearful of some

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approaching danger, they respectfully prostrated them-selves at the feet of the Lord, and with anjali in front of their fore-heads, they began to beg pardon for their misbehaviour.
Sranana Bhagavān Mahāvīra then went in the direction of Vaisāli Nagar! On the way, at the confluence of two roads, Gośāla disappointed at the various harassments in Lata-desa, told Śramaņa Bhagavãn Mahāvīra. “You do not come to my rescue although you actually see me beaten at various places. All the afflictions directed intentionally towards you, become the source of trouble to me Besides, people also, first of all bear me and then you. I get my daily food only with great difficulty. Moreover, you remain indifferent to respect or disrespect, and you do not deeire any service rendered to you. I do not see any qualification of a leader in you Way should a servant desirous of one's own happinees, serve a master who is not happy at the happiness of his servant and who is not grieved at bis servant's troubles ! I only desire long life and happiness. So, O Venerable Sire ! enough of such service " Siddhārtha replied :“Do as it pleases you. Such is uur custom; what else can we say to you?”. Conversing in this way, with each other, Šramaņa Bhagavån Mahāvīra went in the direction of Vāśāli Nagari and Gośāla becoming separated from Sramaņa Bhagavān Mahăvira, went in the direction of Rājagriha Nagari. On his way, Gośāla passed through a big forest full of elephants, lions, ilgers, pan. thers, jackals, deer and other beasts of prey, and formidable with very tall trees reaching the sky. The chief of the robbers' gang had posted a man on a big tree for the purpose of keeping a watch on travellers. The man on the tree, at seeing Gośāla coming leisurely towards him informed his master. “A naked sādhu is coming". The chief of the gang replied. Ther, he has not got anything worth plundering 1 Otherwise, why should he enter such a lonely forest? Or, he may be a miscreant who assuming such a guise, wants to cheat us. So, let him come with an unhindered gait and we shall pay him his due for his misdemeanour". As soon as Gośāla came near, they caught him saying, "Come, maternal uncle. You are well-come ” and having

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bent his back, the chief of the gang and his five hundred comrades rode on his back one after another, and made him walk about in regular order. When Gośāla became greatly debilitated with bunger, thirst, and exhaution, the robbers left him there aud went away. Gośāla fainted with bewilderment as if he had been tormented with blows from hammers or with the stroke of a thunder bolt; and remained for some time under the shade of a big tree, but on regaining consciousness by cooling winds, he began to wail, " Ah! Ah! Although I am always intent on my self interest, I foolishly acted unwisely that I left off the company of śramaņa Bhagavān Majāvira, who is a treasure of unexpected splendour. The disrespect shown by me by becoming overwhelmed by evil tboughts towards Sramaņa Bhagavān Mahāvīra who is perfectly faultless, has on the contrary, settled on my shoulders. Although I am a vicious man, I have maintained my status at numerous places on account of his greatness, but yow it is difficult to live in separation. Or, acts done in haste without mature meditation, turn out disastrous in the long run like an indigestible meal. It seems to me that under this pretext, the God of Death wants to cheat me. Or else, how can I have such evil thoughts ? Now, whom hould I seek as my shelter i and what course should I take ? Or, to whom can I unreservedly say out my troubles and can there-by become free frorn wental worries ? Or, what is the use of these evil tboughts i There is no other shelter for me except Sramana Bhagavån Mahavira, – my religious preceptor-let me, therefore find him out ". With this idea in his mind, Gośāla passed through the forest very dreadful like Samsăra, and then he began to go about various villages in seach of Sramaņa Bhagavän Mabăvira.
śramaņa Bhagavān Mahāvira eventually reached Vaišāli Nazari-a town surrounded by specious ramparts and delightful with lovely yourig females, and he remained in religious conte mplation in a building owned by a number of blacksmiths. On a lucky day, at an auspicious time, one of the blacksmiths, having become free from disease during the sixth month of his illness and having put on clothes as white as Kāšakusuma-a flower of
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waite colour or the laughter of Siva, with sandal-paste on his entire body, rice-grains on head, and Sirise keeds on his head, started in company of bls relatives with auspicious tom-toning and went into the work-shop of blacksmiths. On seeing the Jiné. svara standing there without any clothes, the blacksmith became greatly enraged and, " Ah ! In the very beginning, I saw a naked person as an Ipauspicious sign of ill-omen, let me, therefore, en trust this 1l-omen to him. With this idea in his mind, the blacksmith ran towards Sramapa Bhagavān Mabāvīra, with the object of killing him with an iron-bammer held in his hand. At that time, Sakréndra saw through Avadhi Jñãna with the object of knowing the where-abouts of Sramapa Bhagavan Mahavira and knew the above-named incident. In an instant, Sakréndaa appearing extremely lovely by his diamond ear-rings, came to the spot and gave him a blow with the same iron hammer on his head and the blacksmith instantly died. Then, going round Sramana Bhagaván Mahăvira three times with a low bow, Sakréndra told him, “O Lord! You are the source of unparalleled welfare and the gladdener of the eyes of the peopie of the three worids, then, how is it that wicked persons entertain animosity on see ing you! You are always desirous of preservation of life in three ways viz with a purity of mind, purity of speech, and with a purlty of body. Then, why should evil thoughts of others in. Auence you? Does any one look upon nectar as a polson ? Or, stupid persons certainly have such notions. O Worthly Master! The wealth of the divine greatness of our supernatural powers is so futile that it does not achieve success in warding off your troubles. Or, however firm the devotion in a worshipful person may be, but when as long as the devotees living near him do not always serve him with perseverance, how can that devotion be brought into his notice!”. Having thus shown the defects of persons giving troubles and of his own devotion, the Indra of the gods bowed down low at the feet of The Jineśvara, and went away.
Sramana Bhagavan Mahāvīra then went to Grāmākara Sanniveta. In that locality, there was an Yaksa Damed Bibhélaka

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who being a bellever in the doctrines of the Tírthankaras during his previous life, was greatly delighted on seeing the Jinésvara in religious contemplation und who worsbipped him with fresh Pārijā'aka blossoms full of multitudes of bees attracted there by their fragrance, and with sandal-paste mixed with saffron and camphor, with great devotion. Who was Bibhélaka during his previous lite? An account of his previous life is as follows:
Previous Life of Bibhélaka Yakşa.
King Mahšsena of Sri-pura Nagara in Magadha-dega and his wise yamed Śri had a soli named Sūrasena who was clever in all arts and sciences. Although Sürasena had already advanced to youth, he never cast a glance on beautiful young females. Even with frequent remonstrance, he did not accept any talk about marriage but like an excellent rage, be used to control his passions and pass his time in amusing bimself with various experienced persons. King Manāsena becoming bewildered at this state of his only suri, consulted numerous persons clever in Mantras (incantations), and Tantras (mystical science), and adopted various means, bui there was no change in the mental inclination of Sūrasena.
One day, King Mahasena, riding on an exceilent elephant went for a pleasure-trip outside the town, and when he was returning home after giving his horses and elephants & brisk ride over differenő regions, the king on seeing own-people in excellent garments, going in chariots, palunquins, on horses, and on foot towards the pleasure.-garden, inquired: -'Ahl where are these towo-people going in one direction only leaving aside all their individual work! To day there is no festival in honour of any god; also there is no drainatic performance of any actors or dancers” One of his retinue said, "O worthy master! Do you not know that there is an arrival here of an acaryu named Süraprabha who has acquired unique fame in this world by removing the darkness of doubts about the nature of past and future objects in accordance vith his appropriate name! Also,

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people suffering from various diseases suddenly become young like Cupid by the touch only of the dust of his lotus-like feet, and people consider themselves capable of removing the dust of sinful acts like the sacred waters of the places of pilgrimage, only by his presence. Young persons who are ashamed of doing respectful salutation to their fathers on account of irresistible pride, repeatedly bow down at his lotus-like feet. All these town people are going to the pleasure-garden to pay homage to the worshipful ācārya, O Lord! you should also have a glance at his lotus-like feet." Out of curiosity, the king went in the direction of the pleasure-garden. Getting down from his elephant at some distance, the king did respectful salutations, with great devotion to the ācārya and took his seat on the ground near him. The ācārya knowing his suitablity by divine knowledge, began to preach with a speech of deep thought as
follows:
O King! In the first place, in this Samṣāra, birth as a human being is difficult to obtain. Good family, bandsome appearance, and healthy body, are more difficult. A kingdom with excellent elephants, horses, warriors, chariots, and imperishable treasury, and also with feudatory princes at one's beck and call in time of danger, is hard to attain. Besides, association and discussion with learned men clever in sastras and indifferent to wordly pleasures, are almost impossible to obtain, O King! as a consequence of meritorious acts you have already acquired all these. You should, therefore, abstain from killing of animals in all particulars, and you should give special attention to the following subjects-Practice of well-balancd justice, acquisition of virtuous qualities, compassion to distressed persons, abstinence from whatever is contrary to morality and. religious principle, anxiety about evil consequences during the next life, frailty of worldly objects, and indifference to worldly objects."
On hearing the preaching of the learned ācārya, the king and all the town-people were greatly delighted; and having again respected him, all of them went away. The king, having gone

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a little way, came back with the object of telling the acārya about the above-named notion of his son. Taking his seat at a lonely plece, and with a respectíul salutation to the worthy ācārya, the king informed him-0 worshipful sire! There is nothing that is beyond the reach of your knowledge; you will, there-fore, be pleased to tell me the reason why my son does not desire to hear the name, even, of marriage? Is be afraid of wandering in this samsāra ? Or, is he under the iníluence of u ghost or a demon? Is it a change in the elergentary costituents of his body or is it the damage done by a cruel planet?" The Guru Mabārāja replied: - O King! Do not cherish doubts about its reasons. It is an out-coine of dense Karmas of previous life Karma alone is the only cause in all the stages of actions like combination and separation, production and destruction, happiness and misery etc. The King said:-'0 Worshipful Master! Please tell me what Karma he did in previous life. I ani anxious to know about this subject." The ācārya said:- 0 King! Your SOD was a merchaut's son named Cärudatta adorned with beauty, comeliness, good luck, and other anspicious qualities, in Sarkhapur Nagara duriog his previous life. One day, wbile abusing with harsh words, his unnecessarily enraged wife, he said "Ah! sinful woman! I will now so arrange that you can only live miserably". She replied: -"Do as, even your father likes fit to do." Cărudatta, then, went in the southern directiou in company with a sportive companion, with the object of contracting marriage with another bride, and after an unirlerius pted jouruey. he reached a town named Känci Nagari abounding in excellent young females. On entering the town, bi saw some boys playing with each other. On seeing that when one boy was trying to put a garland of Mālali flowers on the neck of one boy, the garland fell on the neck of another boy, Cărudatts thought- O! It is a lucky omen, but it is difficult to know its meaning, because when the garland was being placed on the neck of one boy, it fell on the neck of another boy, or, what is the use of thinking about it now! With the acquisition of the desired object, its meaning will be spontaneously understood." With this idea in his mind, Cärudatta went to the house of one

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of his relatives there He was received hospitably, with bath, anointment, and food and drink-materials. He lived there for some days and when one day he narrated the object of his visit before his relatives he was prohibited in numerous acting in such an ugly manner.
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One day, a daughter of Seth Gangadatta of that town named Kanakavati who was naturally endowed with excellent beauty and youth, accompanied by her female companions went to a pleasure--garden for the purpose of gathering flowers. At that time, Kanakavati becoming pierced by Cupid's arrow on seeing a merchant-youth named Śridatta, returned home with and she at once great agony fell lamenting on her bed. On knowing her bewildered state, all her family-members assembled together near her, but not getting any reply regarding her health, they applied remedies suitable to the occasion. The vanik (mer. chant) youth also, soon after the disappearance of the girl from bis range of vision, burning with the fire of sexual love suddenly issuing from his wounded heart, remained seated there deeply thinking about his lotus-eyed beloved. A female mendi. cant coming there, asked him, O my dear! why do you look so absent-minded? The youth replied, O worthy woman! what clse can I tell you? A woman with full-blown lotus-like eyes has captivated my heart, and all my manly power has now be come helpless. That full moon-faced damsel did not pause with this much but, now, she really thinks of taking away my life. So, O worthy woman! immediately find out some remedy so that the anguish of my mind may become calm, and this humble servant may remain happy The mendicant nun said, "O good man! say out everything in clear words ". The merchant-youth, then, narrated the entire account of his meeting with Kanakavati. The num said, "O good man! be calm, I shall now find out a remedy that you will be able to enjoy the pleasure of uninterrupted association with her He said "Your great obligation." The mendicant nun then went to the house of Gangadatta seth. On seeing Kanakavati carefully attended to by her distressed family-members, she inquired :-"Ah ! what is the cause

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of her bodily derangement! They said, “O worthy woman ! We know nothing about it". The nun then said, “If it be so, all of you go away from her, and let her be alone for sometime. This is not any ordinary illness, Neglecting it, will cause her death ". On hearing this, the family-members gave her a seat near Kanakavats and all of them went away. In the first place, the nun, assumed a meditative posture and began the repetition of Incanlations with great verbosity for a long time. She worshi. pped sorceresses with rice-grains and flowers, and repeatedly uttered the syllable “hum.” Then sitting very close to her, the pun narrated to her the account of the vanik youth like a great spell. On hearing this, Kanakāvati greatly delighted as if she had come to life again, began to tell her:-' worthy woman! now you are my sole authority in this matter, so please arrange matters in such a way that I niay have constant association with him.' She replied, O good girl ! I will do accordingly.” Then taking a folded packet of betel. leaves offered to her, the nun went away, and she narrated the entire accouni to the vanik youth. The mendicant nun was amply rewarded with excellent clothes and other articles. On the next day, she informed both of thew individually:-To-night, after the expiration of two praharas is an auspicious time. You should both of you go into the temple of Bhagavān Kusumāyuoba (Kāma-déva God of Love) and contract your marriage-ceremony there. Both of them mutually assented.
Now, Cărudatta, lamenting that his work was not accom plished, as he was prohibited from contracting marrlage with another girl by his family-members, went out at night from his bed-chamber, accompanied by his companion and slept in the temple of Kurumăyudha and when he was thinking about the lutility of the omen of the garland of his early experience after a very short sleep, Kanakavati, accompanied by the mendicant, came there before mid-night with slow steps unnoticed by the care-taker of the temple, with all the materials useful during marriage-reremony in her band; and worsbipped the image of Kusumāyudha, When she was moving about her hand in the

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pre-arranged male of the gar
tempie, in darkness, the nun met Carudatta and under the presumption of the before-named vanik youth, she approached his ear and said, Ah now why do you delay ? The auspicious time of marriage-contract is passing away". On hearing this, Cărudatta thought :-" I think this ignorant woman calls me under the presumption on my being some individual, let me, therefore, utilize the good omen land before the pre-arranged person comes here". With this idea in his mind, Cărudatta at once got up. The mendicant nun made him bow down before the image of Kusumāyudha, and made him join his hand in marriage contract with the naturally red and soft hand of Kanakavati Besides, she briefly did some ceremonies suitable to the occasion. With the completion of the marriage-ceremony, Kanakavati did respectful salutation to the mendicant nun and sent her home. Kanakavati. then told Caru.
came
datia," Aryaputra! this custom is not acceptible to honourable persons; it is therefore better that we should live elsewhere for a few days". Cărudatta consented and both of them out of the temple of Kusumayudha. But under the pretext of of making a respectful salutation to the image of Kusumayudha once more, Cărudatta re-entered the temple, and having awakened his companion the court-jester-who was in deep sleep, he narrated the account of his marriage-ceremony. The court-jester said :-O Carudatta ! you go with her in such a way that the
actual state may not come to her notice, and I shall come after passing some time here ". Carudatta then went out of the town fearlessly with her.
Thinking it to be the most suitable time, after lapse of two praharas of night, the vanik youth, came to the temple of Kusumayadha with all the materials for marriage-ceremony and with a low voice he began to say:-O Kanakavati! Come along; I have already come." The court-jester, out of inquisitive curiosity answered him silently with a feminine voice, and as soon as he went near him, the vanik youth, bewildered with fear and ignorant of the real state of affairs, put a flower-garland on his neck, and having tied a wedding band joined their hands

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in marriage-contract. Soon after, the court-jester laughing loudly asked:-"O worthy man! Is there a custom in your town that a male marries with a male? It is a wonder always unheard of and unseen." With these words, he swiftly ran away The vanik youth becoming embarrassed began to thlok: "Ah cursed heart! you are really prone to such deceptions that wicked soul! you trusted lovely young females full of cunning devices. Do you not know even this much that these young females skllfully deceive even Brihaspati (Lord of Devotion in whom piety towards the gods in personified) by their charming nature. Besides, they carry on conversations full of affectionate words with one person, and joyfully cast side-glances on another. Fixing their hearts, they continually caress for a long time with one person and they sportively fix an appointment with another person. Therefore, O silly heart! I know the real nature of worldly objects As futile, and do not lament. Be careful, hence-forth, to do aļl your work at the most suitable time.” Then, making himself perfectly at ease, the vanik youth went home.
At Sun-rise the next, day, the court-jester met Cărudatta. On seeing the wedding band tied to his fore-arm, Cārudatta inquired-"O you really seem to be a newly married youth, Show me your wife." The court-jester smilingly said o dear friend! Through your kindness, I was myself a wife." Cārudatta asked“How did it happen"? The court-jester, then, narrated the whole account. On hearing the real state of affairs, Kanakavati leaving aside all sense of shame, laughed beartily and she became exceedingly fond of Cārudatta, on seeing his handsome form. With deep feelings of mutual love, both of them went to Sankhxpura and lived in their own house. there. Eoth of them began to pass their days happily together, but Cărudatta's former wife began to quarrel with Kana kavati, and so, she was driven out from the house. Kanakavati, there by, acquired Bhogāntarāya Karma Aster death in due course of time, Kanakavati was born as a tiryance during her next life, and Cărudatta albo acquired Bhogãutarāya Karma as a result of disappointing vanik youth who had come with the object of contracting marriage
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with Kanakavati and was also born as a tiryanca (a lower animal). Wandering for a long time separated from her in this Samsāra, O King! under the influence of meritorious Karmas of previous lives, Cārudatta has been born as a son in your house, but on account of a remnant of Bhogāntarāya Karma, your son not meeting with his wife of former life, does not desire to marry another womar." Becoming greatly astonished on hearing the account of Sūrasena Kumāra given by the ācārya, King Mabāsena returned home, and Ācārya Mabāāja went elsewhere.
Now, Kanakavati having wandered in Samsāra for a very long time, was with the lessening of Karma particles, born as a danghter of King Jitasatru in Kusuma-sthala Nagara, At a sultable time, she was namod Ratnāvali. Becoming greatly in Nuenced by her affection towards her beloved of foriner life, Ratnávalī began to pass her days without in the least desiring for any handsome royal prince although she had attained youth. One day, on hearing that Sūrasena Kumāra was averse to association with a female while knowing also that his own daugher was disliking the company of males, King Jitaśatru thought:-“If Fate desires their mutual union, both of them should be shown each other's painting; per baps, the desired object may be accomplished. With this idea in his mind, the king had a painting of Ratnāvali prepared and giving it to a messenger, he said:-"O ! you go to King Mahāgena and tell him King Jitasatru has sent me with an offer of his daughter in marriage-contract witb your son. Then, at the right opportunity, show bim this painting, and bring a painting of his son with you.” The messenger went to King Mabăsena, and told him the object of his visit there. The King replied “Yes, I do understand you very well. But then, how can the prince living here, form a tie of affection with the princess living at a distance without seeing her likeness? Or, why cannot that princess married hastily without knowing the nature of the prince, be made miserable in the long run? Ii is not proper. Acts done after mature thinking with clever intellect, do not become objects of derision, even if they prove futile by Fate."

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The messenger then showed him the painting of Ratnávali. The king sent the painting to the prince. On beholding the painting, prince Sūrasena, becoming greatly delighted on account of his affeciion towards her in previcus life, and becoming satisfied t getting an opportunity of meeting her even after a long time, became rigid as if pierced by the violent arrows thrown by Manmatha (God of Love), and leaving aside all other work, he became intensely absorbed with drops of perspiration resembling big pearls on his forehead. An attendant, clever in reading thoughts, on seeing the prince in such a state, at once went to the King and informed him of the real state. The King was greatly satisfied. The King informed the messenger, "Ol the prince has a tie of affecrion towards her. Now, it is to be seen whether the princess has any love towards him. Because, objects of enjyment of the couple become illusive when one is extremely affectionate and the other ba; no affection. Only mutual affection which is honest, unperishable, and free from faultfinding, is praiseworthy in this world." The messenger said "O king! What you say in quite right. Then, please give me a painting of your princs for the purpose of showing it to the princess. The King said: It is quite suitable." The messenger then took his seat near him with a respectful salutation. The me seenger there-upon narrated the true account. When the paining was shown to the king, he inspected it respectfully and having praised it repeatedly for a long time, he sent the painting to Ratnávali. Although Ratnāvali had a strong amorous emotion indicated by drops of perspiration caused by arrows of the God of Love at heart on account of deep affec. tion during previous life as soon as she saw it, and although she was unable to leave off the modesty appropriate for a virgin -girl, she, making her face t:rrifying by cunningly distorting her eye-brows, with the object of disguising her altered condition, angrily asked 'Ol who sent this painting to me!" Her maidservants replied, O good lady! your father has sent it. She said "Why?" They replied -"For the purpose of showing it to you" The princess said:- What is use of my seeing it when I am

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here? Virgin-girls should always act in accordance with the wishes of their elders. Uncontrolled behaviour is an unpardonable blemish in a family-member, What interest have I ja this painting?' Ratnávali then sat on her bed-couch. The agitation of the emotion of love spread suddenly over her entire body as if it got a chance after a very long interval, an ardent longing took possession of her like a foster-sister; and violent anguish overwhelmed her completely as if angered at abstention from meeting with the prince painted in the picture. Becoming unable to enjoy her time any longer there, she went to her pleasure-garden accompanied by some of her chief maid-servants. Sitting for some time in a plantain-arbour aboundig in pea-cocks delightfully making charming sounds on account of perplexity of an erroneous idea of rains caused by the deep noise of the water clock moving there constantly, and busrounded nicely by the fragrant smell of lotus flowers, the princess told her maid-servants Q! bring juicy lotus-stalks and prepare a bed for me. To-day the mid-day sun is unbearable," Some of her maid-servants brought lotus-stalks from neighbouring ponds and made a bed for her. Ratuāvali sat on the lotus-stalks and the maidservants applied sandal- paste, camuhor, and other cooling articles 00 ber body, but her agony did not, in the least, lessen. On the contrary, the more the body of the princess was treated with cooling applications, per desperate fire of love went on increasing thousand-fold. Rolling only for a moment on one side, and for & inoment on another side, taking prolonged sighs, but without uttering a word, the princess began to pant like a fish in very shallow water. On seeing the feverish heat on her body, the maid-Heryants inquired "O! lady! what is the cause of extreme agitation in your body to day ? Is it the fault of indigestible food or a derangement of bile? Or, is there any other reason for it! You tell us every thing in detail, so that, we can inform the physician and suitable remedies can be at once applied. It is not proper to neglect a malady or an enemy. Ratnávali replied:"I do not at present know any special reason for it " The majd - servants said, “O good lady: From the moment that you saw

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the painting on the painting-board, we conjecture, there is a perturbation in sensual emotions in your body, but you alone can know the true reason". The princess under the conviction that her maids have rightly conjectured the real state, said - Ah! you already know it." The maid-servants, then, thought :-"Before the princess becomes greatly debilitated on account of separation, let us inform the king about this matter. The course of events is hard to understand, The effect of the arrows of Cupid is very harsh and her body is as delicate as flowers of Śirīsa plant We do not actually realize what is going to happen now". With this fixed intention, they informed the king about the deranged health of the priucess. The king, thereupon, called Ratrāvali to his presence, and affectionately told her "O child ! We are desirous of giving you in marriage with Sürsena Kumāra Do you think it fit?” She replied, " That you know best ". The king knowing his daughter's internal idea, told his chief persons: “i Ah! You go to King Mabāsena and bring Sūrasena Kumāra here, to that his marriage-ceremony may be quickly performed" The chief persons saying “ Just as your Majesty orders' went to Śripura Nagar and informed King Mahāgena the object of ibeir visit. The King sent his son Surasena Kumāra accompa. nied by. bis prime-minister, feudatory chiefs, and an army for the purpose of Sūrasen's marriage with Ratnāvali. With an uninte rrupted journey, the party reached Kusumasthala Nagara. Kiuy Jitasatru was instantly informed of there arrival there Becoming greatly delighted, the King gave valuable gifts to persons announcing the good tidings, and ordered his servants thus :- Ah! You set free all the prisoners, give gifts to the needy, without any distirction, decorate royal roads, beautify market-places and rows of shops, commence marriage festivities, make auspicious musical instruments ready, let conchs be blown by delighted Yogis, and bring a handso:ne female elephant elegantly decorated for me, so that I may go to receive the prince”. Everything ordered by the King was immediately done. While going to meet Sūrasena Kumāra, the King saw him like Krsna desirous of meeting with his wife Laxmi. The prince saluted the King

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only from a distance. The King satisfied him with a hearty embrace, and made him enter the town with great pomp. The bride groom and his party were given suitable residence and everything else suitable for the occasion was promptly done. Eventually, on the marriage-day, Surasena Kumāra put on valuable ornaments and beautiful clothes, after the auspicious bath, and riding an excellent elephant, he went to the marriage-pavilion, with all the directions filled with the deep sound of conch drums, and other musical instruments, with the townsfolk bearing banners on gold-staffs, with dramatic performances combined with auspicious songs, and with courtezan-girls dancing in excellent circles with delightful clapping of hands. There, the mother in law of the prince did the appropriate ceremony. Surasena Kumāra then sat in the inner hall of the pavilion. There he saw Ratnavali, attired in pure silk garments, decorated with jewelled ornaments arranged beautifully on various parts of her body, besmeared with sandal-paste and resplendent with white fragrant garlands. On seeing her, Surasena Kumara had instantly an intense emo tion of love towards her on account of deep affection in previous life. He reflected :-"Ah! her unique wealth of beauty; Ah! her animpaired comeliness; Really even such excellent girls are met with in this worthless Samsara." When Surasena Kumāra was, thus, being extremely delighted at heart, the ceremony of "recep tion" of the bride-groom was over. The family-gods and teachers were then very respectfully worshipped and the ceremony of joining the hand of the bride-groom with that of the bride in marriage-contract was performed with great pomp. The King was immensely pleased. The feudatory princes of the King were given hospitable reception, family-members were hospitably enter. tained, and the townsfolk were honoured. The bride-groom and the bride went four times round the sacred weddingfire. The marriage-ceremony thus came to an end, Sūrasena Kumāra then passed some days in unique enjoyment of the pleasure of sen. sual happiness with Ratnavali.
One day, Surasena Kumāra accompanied by Ratnavali commenced his journey towards his own capital town, with the

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consent of King Jitasatru. On the way, Spring-season set in; during which season, Cupid made itself visible in the hearts of passionate young females, the hearts of travellers were terrified by the sweet sound of the cuckoo, honey-bees intoxicated by the drink of flower-juice were humming, all the directions were pervaded with mango-blossoms, and female bees were altracted there by the sweet fragrance of flowers of crimson amaranth, foolish persons were humiliated by remaining deluded from the happiness of indulgence, the sweet sound of musical instruments combined with that of songs usually sung by the townsfolk was heard, and swinging boards were hanging in bowers of trees. Besides, the Spring Season was full of atimukta flowers like a vitarāga ( one who is free from rāga-love, and dresa-hatred) who is free from the Karma of wandering in various existences was dark with rows of black wasps like Krsna (the lord of Laxmi) in another case as dark as the eye-brows, was charming by Pätala flowers like the Mānasa Lake with royal swans, was beautified by lodhra (Symplocos Racemosa) and tilaka (sesamum) trees, like young females decorated with glossy sandal-paste mark (on their forehead), and was full of Asoka trees but without sorrow like a virtuous muni (aucetic) Also, berds of forest buffaloes heated by the rays of the mid-day Sun were swimming in the mire of mudpite, in the same way, as on tops of mountains, the portion of the forest was looking charming like a well-arranged druggløtshop by the fragrance of the flowers of kutaja (Wrightia Antidy. senterica) silindhra (Musa sapientum-plantain free), siişa (Acacia sirissa), and other tiets-that is to say lovely by the smell of these flowers, a::d China rese-flowers appeared full-blown with bunches of flowers quite evident and smeared, as it were, by the recently wounded hearts of travellers, and also, the entire forest seemed to be dancing, by the singing of the soft note of tho cuckoo, by the music of the humming of bees, and by the armlike creepers moving with winds. And also, young men were very joyfully drinking wine, mixed with the fragrant smell of the lotus-like mouths of their beloveds and capable of working like a liquid medicinal herb instantly arousing Cupid; and the

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splendour of the spring season was, as it were, singing by the teeth resembling buds of lotus-flowers, the eyes resembling blue lotuses, and by the noise of the scund of ruddy geese. The fragrance of bakula (Mimusops Elengi) spreading like poison creeper was, as it were, stupifying travellers remembering their beloved ones, and tall trees resplendent with bunches of expanded white flowers, began to bear comparison with the glory of the sky studded with nultitudes of stars.
One day, on seeing the spring-time endowed with good qualities, Šurasera Kumāra putting on very eplendid garments and riding an excelleut horse recenily presented by a merchant coming from a distant country, went out accorupanied by his attendants with the object of sering the splendour of forestregion. The more forcibly Sūrasena Kumāra pulled the reins of the borse addicted to hurtful habits, with the object of stopping the vebeinence of his gait, the more swiftly the horse began to run like a violent allment caused by taking up wholesome diet, and as a consequence, the attendants of the prince were left very far behind, while the prince was alone hurled into a thick forest like a bundle of evil Karmas, and the horse, becoming vitally depressed with extreme exhaustion, died immediately. Sūrasena Kumāra becoming greatly afflicted with thirst, went here and there in search of water, but being unable to find out water anywhere in this impenetrahle forest, he eat under the cooling shadow of a big tree, and began to think. “Ah! the transformation of Karma is crooked. Ah! Wicked Fate is un. controlled in that it always creates such unexpected misfortunes Or, what is the use of lamenting thus. A wise man is always full of vigour." When Surasena Kumāra was reflecting in this way, a bhilla (a wild mountaineer) bearing a bow and an arrow, Came to the spot in a moment. The Kumāra gently Inquired: 0 good man! What country is ibis! Where can I get water?" The mountaineer replied." This is the central part of the great Kadambari forest. There is water at some distance from this place but it is hard to obtain it as that locality is full of cruel wild animals. O good man! therefore, if you are thirey, come

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along with me and I will show you a lake." Sūrasena Kumara accompanied by the mountaineer with an arrow fixed to his bow, went to the lake by the path shown by him. Having taken a bath in the lake and having satisfied his thirst, Sūrasena Kumāra thought-"O! This man is a disinterested benefactor." So saying the Kumāra gave him a jeweiled ring bearing his own name which the mountaineer at once wore ou his finger. The moun. taineer then took Sūrasena Kumāra into his dwelling-place in the cave and entertained .bin with a neal of plantains and other fruite. At Sun-set Sūrasena Kumăra told the mountaineer "Of this great forest is a locality of many wonderful events. I am extremely curious to see them. If there any place of wonderful events here, please show it to me" The mountaineer said, "If it be so, come along with me and I will show it. Both of them went to an impenetrable place in which there were circles painted with red sandai on one side and garlands of red Kaņér flowers on the other One part of the place loord charming with the smell coming out from cones of fragrant gum thrown into fire by enchanters, and in the other several metal assayers were roasting mineral ores. In one part, various mineral medicinal powders were being prepared with the aid of medicinal herbs, and in the other, sorceresses assuming padma ana (lotuslike poliures) were accomplishing mental concentration. F coming greatly astonished on seeing such a forest, the Kumāra inquired "O good man! what is the name of this country?" He replied"Siddhakşetra." The Kumāra thought :- Oh! the greatess of this place can be judged from its name. There is certainly no miracle which cannot be witnessed here, let me, therefore, send this man to his den and let me keep a secret watch without making any haste.” With this idea in his mind, Sūrase aa Kumāra informed the niountaineer 'O good man ! you can now gladly go to your cave. I will wauder here for some time, and return soon after witnessing some miracle. The mountaineer replied:- "O respected ran! It is not in the least, desirable to stay here even for a moment at night. Because, at this place, demons make their appearance, vetälas ( a king of evil spirits
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taking possessioy of dead bodies) meet together, and jackals eeeking fine opportunities create terrible noise. Enough of staying here." The Kumära said "If it be bo, you sit here for a short time and let me briefly witness." The mountaineer replied:Just as you please, but return soon. One prahara of night has already elapsed". Sūrasena Kumāra perfectly relying on the mountaineer's words and keeping a careful watch on all sides, went very far off into the forest brightly illuminated with the splendour of divine luster. On seeing a blazing brazier of fire full of bright light in an arbour of Mādhavi (spring-creeper Gaertnera Racemosa) at one place, and realizing that there must be some hidden object in it, he ran swiftly towards it and when he was advancing further he heard the angry words of Cetakadeva to his accompiice in magic methods for baving trausgressed the rules of the art of magic, "Ahl 0 silly manl you are inviting death because you are trying to accomplish the performance of an incantation without previously realizing the capacity of your intellect. Have you ever heard of or seen any accomplice in this world whom I have spared like Yama (God of Death), when he has committed a mistake in the performance of an enchantment. By rernembering my magical enchantment in the careless manner that you have been remembering the mantras of other gods, you are certainly doomed to death. I am hard to be ur derstood even by accomplished teachers who have conquered their minds. Have you not heard the name of Cetaka who is an expert in frauds?" On hearing this, Sūrasena Kumāra thought:- "Ah! Cetaka is reproaching this good maii who has made a mistake in the performance of his enchantment. The poor man deserves protection." With this idea in his mind, the Kumara ran to the place with a knife shining like a sapphire in his right hand. He saw that Cétaka lifted up his accomplice crying "O gods and demi-gods? Protect me. Give me your shelter." Seizing him by his foot with the object of forcibly crushing him on a huge stone-slab. Sūrasena Kumāra thinking that gods are invulnerable to weapons, left off all his weapons, and with a low bow, he requested Cetaka as follows:- "O god! Be pleased; kindly leave aside your angor,

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Take my life and protect him. Why should you be angry with himn? Even an enraged lion does not fall upon a jackal. Are you desirous of doing an act fit for a wicked man." Cetaka becoming a little more quiet, said, "O Kumăral you are unapproachable However, carefully listen to his blameworthy behaviour. Although he is anxious in the accomplishment of my mantra, he does not bebave properly." The Kumära said "Although he is very blame worthy he is fit to be liberated in exchange for my life. Do not faleify the saying about the visit of gods." Cétaka replied “O good man! What is the use of killing you as you are perfectly innocent. He, himself, deserved to be killed, but my heart has become delighted by your magnanimity, and as a gracious gift. I leave him unmolesied.” With these words, Cétaka kept the Mantra-Sādhaku (an accomplice in the performance of magical enchantment) uninjured, and at once became invisible. The mantra-sadhaka, also, becoining stupefied on account of approaching death became insensible, and was brought to his natural state by the Kumära with the aid of sandal-paste kept there ready for the accomplshment of the Mantra. With the removal of his stupefaction after a little while, he began to look around gently, thinking himself endowed with a new lease of of life, and he was thus addressed by the Kumăra:- 'O good man! Be free from fear and worry. Your terrible messenger of Death has run away far. Now tell me the real truth. Who are you and what is your name! Whence did you come here and why did you begin the accomplishmnet of Mantra-destruc. tible like the awakening of a comfortably sleeping lion! Besides, how did that incident occur?" Thinking Sūrasena Kumāra to be a benefactor of his life, the mantra -sadhaka affectionately told him
O handsome man ! I am a Vidyâdbara (an aerial genius ) named Kanakacūļa. Célaka came here from Gaganavallabha Nagara with the object of performing his mantra (enchantment) and when I was repeating the mantra, as a condition of Fate, I any how missed a word although I was careful. Only for that mistake of mine, he lifted ne up with the object of violently thrashing me on a huge stone-slab and becoming bewildered

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with fear I could not recollect the wording of the mantra for the protection of my body. I do not know what happened next. But I know only this much that you said, "You liberate bim at the risk of my life.” The Kumāra said “O good mnan : What intrinsic value bave 1 ! Living beings are every where capable of acqluring happiness or misery by their meritorious or evil actions. Kanakacūļa said, “ Who will have faith in unseen meritorious or evil actions ! Why cannot this world be considered as full of many excellent persons by your saving my life by the gift of your life, because there are, even now. numerous bene.
lent persons actually visible who are always ready in doing good to others. O worthy man I although it is difficult to meet you, I have fortunately seen you to-day, and all my much de sired wishes have been fulfilled. The excellence of noble-family is evident from your good condoct; my heart is, however, anxi. ous to know something more in detail ” Sūrascna Kumära then narrated the entire account including the separation from bis family-members caused by his vicious horse. The Vidyadhara said, “O Kumāra | Did you come here only with the object of making ine a gift of your life ? Or, was there any other reason ? Kumāra said, "Only out of curlosity; but there was no other motive for it." The Vidyādbara replied. “If it be so, have favour on me and come to Mount Vaitādhya See many miracles there and show favour on my family by your darśana (presence ). The Kumăra extremely eager to see some miracle accepted his Invitation. Taking the Kumāra with him, the Vidyadhara flew up in the sky blackened with the mass of darkness, and reached Mount Vaitadhya within the twinkling of the eye. There, he entered his dwelling-place, and entertained the Kumāra sumptuously. When the Kumāra did not return even after the lapse of one prahara, the mountaineer made a diligent search for him for a long time in numerous bowers of trees, and greatly grieved at heart, he returned home.
Súrasena Kumāra now began to move about in localities near Mount Vaitāļhya, -full of the fragranit blossoms of Pārijāta (Erythrina Indica coral tree),-beautiful with the ringing noise

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of streams falling down from rugged tops of high mountains, lovely with the melody of music of sportive kinnara pairs, and charining with spacious, thickets accompanied by Kanakacūda. When Sūrasena Kumāra was thus wandering with his eyes expanded by eagerness, he saw a strolling ascetic standing on a stone-slab with the burden of his entire body supported on leg only with both his arms raist d high, with his steady eyes firmly fixed in contemplation towards the disc of the hot Sun, and remaining in meditation. Becoming thrilled with excessive joy arising in his mind inimediately on seeing him, the Kumāra toid Kanakacüda :- O worthy man! Let us go, to this pious mau, and having respectfully saluted him, let us be free from sin, and let us purify our soul. The Vidyādhara said " Well, let us go." Approaching the ascetic, both of them respectfully bowed down before him. The muni ( ascetic) knowing them to be fit persone, Decame free from meditation, and taking his seat at a buttabie place and thinking that both of them were on the first stage of spirituai development, began his preaching thus :
Worthy Persons. ! If the religious doctrines taught by the compassionate Tirthankara3 be practised in all their details, They are the wvost vaj jable in this worthless samsara. Abstention from injury to living things is the essence of these teachings aud it results from avoidance of meat-diet, wine, and nightly meals.
Out of these, wine is forbidden to be drunk by excellent persons, it deserves to be abandoned at a distance like a sorbi. dden drink. There should be no desire for it even mentally. By drinking wine there is loss of wealth; excellent manners disappear; insanity becomes manifest; disappointment takes place; good actions are destroyed; one's own vulnerable points are bro. ught to light; friends are ashamed; the diffusion of infellect is hindered; family is defamed; pure celibacy is ruined, and succession of enmity is facilitated. Indulgence in wine produces an interruption in meritorious deeds, contracts friendship with low persons, causes sexual intercourse with persons who should not be cohabited, prnduces a desire for articles of food which is

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prohibited to be eaten, briúgs ridicule to elders, engenders separation from relatives, and teaches one to use abusive language.
Besides
पञ्चक्खंपि य दावेइ कलुसमावं जमेत्य जंतूणं । मजस्स तस्स का होज्ज चंगिमा पावमूलस्स ? ॥ १ ।। वरमुग्गतालपुडमक्खणेण अत्ता विणासमवणीओ । मा मज्जपागवत्याए थेवमिपि संठविओ ॥२॥ एत्तो चिय लोइयसाहुणोऽवि महरं मुयंति दूरेण । वेयपुराणेसु पिवि निसिदमे जओ भगियं ॥ ३ ॥ तथा गौडी पैष्टी तथा माध्वी विज्ञेया त्रिविधा मुरा। यथैवैका तथा सर्वा न पातव्या द्विजोत्तमैः ॥ ४॥ नारीपुरुषयाईन्ता कन्यादुषकमधपौ । एते पातकिनस्तूका: पश्चमस्ते : सहाचरन् ।। ५॥ सुरां पीत्वा तु यो मोहादमिवर्णा मुरां पिषेत् । तथा सकाये निर्दग्धे मुच्यते किलिविषात्तव ॥ ६ ॥ यस्य कायगतं ब्रह्म मधेन प्लाव्यते सकत । तस्य व्यति ब्राह्मण्यं, शूद्रत्वं च नियच्छति ॥ ७ ॥ इय भो देवाणुपिया मज्जं पाउं न जुजइ कयावि ।
सग्गापवग्गसंगममुहत्थिणो सव्वकालंपि ॥ ८ ॥ 1. Paccakk hampi ya dávéi kalusa - bhāvam jaméttam
jantunam. 1.
Majjassa tassa ka hojja cariglmā pāvamūlassa ? 1. 2. Varamuggatalapuda-bhakkhanenam atta vināsamuvapiol.
Mā majjapāpavatthae thévamittampi sànşhavio.

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3. Erto cciya folyazāhuro yi mairam muyanti dūréna
Véya-puräņésum pivi nisiddhameam jao bhaniyam. 3. 4. Tathā Gaudi paisti tathā mādhvi vijnéya trividba sura i
Yathaivalkā tathā sarva na pātavyā dvijottamaiḥ 4. 5. Näripuruṣayor hantă kanyāduşaka-madyapau 1
Eté pätakinastūktā pancamastaiḥ sahācaran. 5. 6. Surām pitvā tu yo mohādagnivarnām surám pibót.
Tathā sakāyé nirdagdhé, mucyate kilbişáttata), 6. 7 Yasya kāyagatam Brahma, madyena plavate sakrit.
Tasya vyapalte brāhmanyam sūdratvam ca niyacchati 7. 8. Iya bho dévāņupiya | majjam na jujai kayāvi.
Saggāpavagga-sangamasuhattbiņo savva kālampi. &.
1. What excellence can there be in the wine which is the source of sin, as it evidentiy causes impure-mindedness in all living beings.
2. Better to destroy one's life by a dose of virulent poison, but it is not at all proper to allow one's soul to remain under the influence of wine-driuking even for a short time.
3. Even ordinary ascetics, therefore, abandon wine from a distance, and it is also prohibited by the Vedas and PuräpasIt is said
4. Wine is to be known as of three kinds prepared from 1. molasses, 2. coro-meal, and 3, honey. One variety as well as all varieties should be abaudoned by the best among the twice born (the three upper classes.-Brāhmaga, Ksatriya, and Vaisyas)
5. Slayers of females, slayers of males, defilers of virgins, drunkards, and the fifth their associates-these are said to be criminal
& He, wha, by drinklag wine, feasta on the fiery wine

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by infatuation, is delivered from the guilt of sin, when his body has been completely consumed.
7. He, whose Brahma-nture of the Absolute Deity is once submerged by wine, loses his rank as a Brahmana and attains the condition of a śudra.
8. Therefore, O beloved of the gods! persons desirous of the happiness of Svarga (heaven), and Final Beatitude, should not by all means, ever drink wine.
Besides, moreover, wine-drinking is the source of impurity; it gives an opportunity for enemies, awakens anger and other passions; and it is a meeting-place of disappointments and a wrong pavilion for misfortune.
Just as, wine is forbidden to be.drink by excellent persons, in the same way, animal food (flesh) is forbidden to be eaten. Meat-diet creates a diminution in religious meditation, makes rocm for unpleasant meditation and sentiments of wrath, and causes destruction of higher animals. It is the place of breeding for worms; it causes destruction of creatures entrapped under various circumstances. It is the source of a vehement desire for pleasures of the palate and for the ungodly hunting; it is an efficient cause of numerous dangerous diseases; it is disgusting to the eyes of beholders; It speedily leads one to misfortune; and it bids farewell for ever to bondage of meritorious action and also to the enjoyment of happiness Who else possessing good knowledge will ever desire for meat-diet which is the mine of such blemishes!

Besides,
धम्मे
सलाइणिज्ज परपीडावज्जणं पयत्तेणं ।
तं पुण मंसासीणं न घर गयणारविंदव्य ॥ १ ॥ मंसमसारयस्स सरीरयस्स परिपोसणत्थिणो मणुया ।
g'ifa
परभवेसुं
तिकखदुक्खाई अगणिता ॥ २ ॥
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को नाम किर सयन्नो मोहोत्तिय-तुच्छ-सोक्खकोण । अस्संखभवपरपरदुहरि छोलि पट्टना ॥ ३ ॥ लोइयसत्थे वि इमं बहुपयारेण भणिइ निवहेण ।
पयडं चिय पडिसिद्ध अविरुद्ध जेण भणियमिणं ।। ४ ॥ 1. Dhamme Balahanijjam parapidavaajjamain pay attenam |
Tam puņa mansāsiņam na ghaļai gajaņārvida vva i 2. Mamsamasāraya-sa sasarirayassa pariposaņatthiņo manuyā
Bhunjanti parabhavesum tikhadukkhāim agāṇintā 2 3. Ko nāma kira sayanno inohottiya tuccha sokk ha kajjéņa
Assankha bhavia parampara duharim cholim pavattejā 3 4. Loiyasatthe vi imam Sabupayažrena bhanii nivahena
Payağam ciya paạisiddham aviruddham jeņa bbaniyamiņam
1. Abandonment of injury to others has been carefully recommended by scriptures. Therefore, moreover, the eating of flesh is not appropriate like a flower in the sky.
2. Persons eating flesh for the nourishment of this frall body suffer innumerable terrible miseries during future lipes
3. Wrich wise-man w!!I, indeed gladly accept muliitudes of agonies occuring in Eeries of innumerable future lives for the sake of rather inzignificant pleasure arising from delusion !
4. This ( meat-ealiog) has, been publicly prohibited by inullilules of people by numerous examples, among ordinary scriptures and it is said to be undisputed even by authoritative scriptures.
Also,
हिंसाप्रवधक मांसं अधर्मस्य च वर्धनम् दुःखस्योत्पादक मांसं, तस्मान्मांसं न भक्षयेत् ॥५॥
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426 स्वमांसं परमासेन यो वर्धयितुमिच्छति । उद्विगं लभते वासं, यत्र तत्रोपजायते ॥६॥ दीक्षितो ब्रह्मचारी वा यो हि मांसं प्रभक्षयेत् । व्यक्तं स नरकं गच्छेदधर्मः पापपौरुषः ॥ ७ ॥ आकाशगामिनो विप्राः पतिता मांसमक्षणात् । विप्राणां पतनं दृष्ट्वा तस्मान्मांसं न भक्षयेत् ।। ८ ॥ शुक्रशोणितसंभूतं यो मांस खादते नरः । जलेन कुरुते शौचं, हसते तं हि देवताः॥९॥ श्रूयन्ते यानि तीर्थानि, त्रिषु लोकेषु भारत ! । तेषु प्रामोति सस्नानं यो मांसं नैव भक्षयेत् ॥ १० ।। नाग्निना न च मर्येण न जलेनापि मानब ।। मांसस्य भक्षणे शुद्धिः, एष धर्मो युधिष्ठिर । ॥ ११ ॥ किं लिङगवेषग्रहण : ? क शिरस्तुंडमुण्डनै : ?। यदि खादन्ति मांसानि, सर्वमेव निरर्थकम् ।। १२ ।। यया घनगज : स्नातो, निर्मले सलिलार्णवे । रजसा गुण्डते गात्रं, तद्वन्मासस्य भक्षणम् ॥ १३॥ प्रमास पृष्करं गङगा, कुरुक्षेत्रं मरस्वती। देविका चन्दभागा च, सिन्धुश्चैव महानदी॥१४॥ मलया यमुना चैव, नैमिषं च गया तथा। सरयू कौशिकं चैव, लौहित्यं च महानदम् ॥ १५॥ एतैस्तीथैर्महर्दिक , कुर्याच्चैवामिषेचनम् । अमक्षण व मांसस्य न च तुल्यं युधिष्ठिर ! ॥१६॥ यो दद्यात्कांचनं मेरु, कृत्स्नां चैव वसुन्धराम् । अमक्षणं च मांसस्य, न च तुल्यं युधिष्ठिर! ॥१७॥

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427 हिरण्यदानं गोदानं भूमिदानं तथैव च । अभक्षणं च मांसस्य, न च तुल्यं युधिष्ठिर! ॥ १८ ॥ कपिलानां सहस्रं तु मासे मासं गवां ददेत् ।
अमक्षणं च मांसस्य न च तुल्यं युधिष्ठिर ! ॥ १९॥ 5. Himsã-pravardhakam māmsam adharmasya ca vardknam
Duḥkhass otpadakam māmsam, tasmān māmsam na
bbakşayet 5. 6, Svamāmsam paramāmséna yo vardhayitum iccbati
Udvigam labbate vâsam, yatra tatropajāyaté. 6. 7. Dīkşito brahmacāri vă yo hi māmsam prabhakşayét
Vyaktam sa narakam gacchédadharmaḥ pāpapauruṣaḥ 7. 8. Ãkāśagāmino viprāḥ patitā māmsa-bhaksaņāt
Viprāņām patapam driştvā tasmän mãinsam na bhakşayét, 8 3. Sukrasonita-sambhūtam, yo māmsan khāuate naraḥ
Jaléna kurute saucam, basante tam hi dévatā 9. 10. Śrūyante yani tirthāni, trişu-lokéşu Bhārata
Teşu prāpnoti sa snanam yo māmsam naiva bhakşayét 10. 11. Nāgnină na ca sūryéņa na jalenāpi mānava! 1
Māmsasya bhakşane suddhiḥ eşa dharmo yudhişthira! il, 12. Kim linga veşa grahaņai”? Kim sirastunda- mundanaih ?
Yadi svādanti māmsāni, Aarvaméva nirarthakam 12. 13 Yathā vanagajaḥ snāto, nirmale salilārņave
Rajasā guņdate gâtram, tadva māmsasya bhaksanam. 13 14. Prabhāsam Puşkaram Gangā Kuruksétram Sarasvati
Dévikā Candrabhāgā ca sindhuscaiva Mahānada 14 15. Malya Yamună caiva, Naimeşamca Gayā tathā
Sarayü kausikam caiva Lauhityam ca Mahānadam. 15 16 Etaistīrthairmaharddhikaiḥ kuryatcaivābhişecanam
Abhakşapam ca māmsasya, na ca tulyam. Yudhisthira! 16

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17 Yo dadyāt köncanam Mérum, kritsnām caiva vasundhram
Abh:akşapam ca mamasya, na ca tulyam Yudhisthira! 17 18 Hiranya-dānam go-danam bhūmi-dänam tatbaiva ca
Abhaksanam ca mānisasya, na ca lulyam Yudhisthira | 18 19 Kapilādām sababram tu măsé māsam gavām.dadet
Abhaksanam ca mămasya na ca tulyam Yudbisthira! 19
5. Meat-eating is the augmentor of injury to animals, Increaser of unrighteousness, and the originator of misery, Flesh there'iore should not be eaten.
6. He who desires to increase his own flesh with the fjerb of another, acquires a troublesome dwelling-place. He is born at any place whats
7. He, either consecrated or practi ing religions study, who repeatedly partakes of meat. that unrighteous sinful man evidently goes to hell.
8. Brāhmius, moving in the air becane degraded by the eating of flesh. Having seen the fallen condition of the Brāhmins, one should not, therefore, partake of meat. 8.
9. The man, who eats flesh originating in semen and blood, does the purification with water, Gods, however, ridicule him. 9.
10. O descendent of Bharata | He who does not eat flesb obtains ablution in the sacred batbing-places which are heard of In the three worlds. 10.
11. O man! purification, from the eating of meat cannot be done by fire, not by the Sun, and not even hy water, Yudhisthira
12. What is the use of shaving of head and face? If people eat flesh, all indeed is useless.
13. If a forest-elephant having bathed in a pure flood of water, covers his body with dust, the eating of flesh is like that.
14-15-16. Even if ablutions are done in those higbly sacred

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places viz Prahlāsa Pusakara. Ganges, Kuruksetra, Sarasvai Dévikā and Candrabhāgā, Sindhu and als: Mavānasi, Majaya, Yamunā Naimisha forest, and Gayā, Sarayū and Kausika, Ložitya and Mabānadam the non--ating of flesh is not equal, o Yudhisthira It is superior.
17. If one gives away the Mourt Meru of gold and also the eotire world, the non-eating of flesh is not tqual C Yudhisthira. But it is superior.
18. The non eating of fiesh is not equal to-the giving of gold, the giving of cows and also to the giving of land. But it is superior.
___19. If one gives away a thousand of brownish cows every month, to mendicants the 1100-eating of tlesh is not equal. O Yudhisthira. But it is superior.
Also.
इय लोइयसत्थेसु वि परिहरणिज्जत्तणेण निदिट्ठ मंस महाविसपि व किं पुण लोउत्तरे समए ? २० ॥ जइ मजमंसविरई बहुदोसत्तेण होइ कायबा। तह रयाणिभोयणापेवि परिहरणिजं सयन्नेहिं ॥ २१ ।। जइ वि हु फासुगमन्नं कुंथुपणगा तहा वि दुप्पस्सा। पञ्चक्खनागिणो वि हु राईमत्तं परिहरंति ॥ २२ ॥ जइ वि हु पीवीलिगाई दीसंति पईवजोइउज्जोए । तह वि खलु अगाइन्न मूलवयविराहणा जेण ॥ २३ ॥ इय भो देवाणुपिया ! संसारतरुस्स रुंदकंदसमं । मजं मंसं निसिभोयणं च नाउं परिच्चयह ॥ २४ ॥ किं वा मूढा अच्छह नो पेच्छह छिद्दपाणिपुडपडियं । सलिलंपिव विगलंतं पइसमयं चेव नियजीबं ॥२५॥ केत्तियमेतं एवं ? अजवि संसारचारगविरत्ता। रज्जंपि विवजिता पव्वज्जं संपवज्जति ॥ २६ ॥

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20. Jya lëiyasatthesu vi pariharanijjattañena nidiţtham
Marsam mahāvisampiva kimduna löuttare sainaé! 20. 21. Jaha majja mam savirai bahudo:atteņa hoi kāyavvă.
Taha rayanibroyanampivi pariharavijjam sayannehim. 21 22. Jai vi nu pbasugamannam kuntbupaņagā tabavi
duppassă, Paccakkhanānipovi hu rāibhattam pariharanti 22. 23. Jai vi bu piviligdi disanti pasvatöiujjöé
Taha vi khalu aņāinnan pulavayavirahaņā jéna 25. 24. lya bho devăņupiyā! samsāra tarussa rundakandasamam
majjam mamsam nisibhoyaŋamaca nãum pariccayaha 24 25. Kim vā müdhā acchaha no pécchah2 cchiddapāņi
pudapadiyain Saliampiva vigalantam samuyam ceva niyajivam 25 26 Ketciyamettam yam ajjayi sainsăracăraga viratia
Rajjampi vivajjitta pavvajjim sumpavajjanti
26
20. Even in ordinary scriptures, flesh-eating has been described as fit to be abandoned like a virulent poison, Irow much more i is it to be abandoned ) in extra-ordinary going beyond the ordinary ) ecripiures.
21. Just as abstention from wine and meat should be done on account of mary bad consequences, in the same way, Even eating during night, should be ab::udoned by wise persons
22. Even though food may be pure, small insects and inoth are difficult to be avided, and ih-resore, persons possessing the superior knowledge of pratyākhāna (self-denial ) abandon eating during night.
23. Although apts rsc become visible during the brightness of the light of a lamp, there is really a transgression

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in the original vow ever in the case
be seen.
of objects which cannot
24. Therefore, O beloved of the gods! having known wine, flesh, and eating during night, as the true bullous root of the tree of Samsara, abandon (them)
25. Or perchance, stupid persons, do not indeed, clearly deliberate on their own life vanishing every moment like water remaining in the cavity of their closed hands with holes in them.
26. Of what significance is this? Even now, persons renouncing the path of samsara, having abandoned even kingdoms, become ascetic mendicants,
On hearing the preaching, Kanakacuda with the intention of complete renunciation of the world, bowed down low at the feet of the Caraṇa muni and said "O lord! having entrusted the care of my kingdom to my son, I will accept dikṣā at your hands, and I will fulfil the fruitfulness of my life". The Muni gaid That is the only means of breaking the bonds of ties of this world. It is perfectly suitable for a person of your high culture."

Suraséna Kumāra also with a feeling of renunciation saluted the muni and said "O lord "Kindly give me a life-long vow of abstention from the use of wine, flesh and eating during night". Knowing him to be a fit person, the Muni mahārāja gave him the vow of abstention. Bowing down low before the caraṇa muni, both of them went away. Then, giving presents of excellent ornaments and garments to Suraséna Kumāra with a feeling of intense love, Kanakacuda said "O prince! I have become free from worldly attachments and having taken dikṣā,
I will make my soul free from sin. Show me any piece of service that I can render to you. The Kumāra replied "What can I eay? Separation from you is very trouble-some to me. However the elderly members of my tamily whom I left since long time must be very anxious to see me. I am greatly afflicted
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this idea. “ Kanakacüda said " Then, let us go there”. Sūraséna Kumāra accepted the proposal, and both of them having mounted an aerial car went there,
After having thoroughly made inquries in every part of the forest, for Sūraséua Kumāra led astray by the vicious horse, the army of soldiers despatches fus iisqui:ies, could not get any scent of the whereabouts of the Kumāra and returued to Śripura jos lessly and disappointedly. The king wai duly informed of the failure of inquiries. On hearing the news of the disappearance of the Kumāra the King was immensely afflicted is if all his belongingu were stolei) away, and having left off food and drink, he started from his capital towi with the object of making personal inquiries about Sürséna Kumāra, accompained by the four divisions of bis army, by females of his harem, and by Ratnāvali who was suffering intensely from pangs of separation, and eventually reached the interior of the Kādambari forest. The king then sent his servant in all the directions with the object of making thorough itquiries. One day during their wanderings here and there, the servants met with a mountaineer with a ring inscribed with the oame of the Kumāra, on his finger and distressed with a painful idea lest he may have killed Sūraséna Kumāra, they brought him into ine presence of the king. The king with a well-balance: mind asked him, O innocent man! Tell me from whom did you get this jewelled ring ? Where is prince Sürasena?“ On seeing the king. accompanied by elephants, horses, chariots, warri,rs, and other ensigns of royal wealth, the mountaineer greatly agitated with confusion, begun to give a mulually contradiciory account of Sūraséna Kuināra wilh a saltering speech. The King said "Ab! troin mutually contradiciory stkiennents, it siems he has killed Sūrasena Kumăra; otherwise how can be get the jewelled ring? Who can ever snatch away the precious gem from the hood of a living chief of serpents? However, keep him in a vigilant custody for five days." I cannot understand he real state. The diversio!hs of Fate are of deep significance." Uuder orders of the king, bis servants tied the mountaineer with sellers. The

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king engrossed in a whirl of doubts, began to weep loud very sorro fully with an incessant flow of tears from his eyes. With the spread of the news of probable death of Sūraséna Kamāra, all the feudatory princes becarne much grieved, the army of servants was greatly dejected, ministers were overwhelmed with confusion, and females of the harem were crying piteously. After lamenting for a long time, Ratnávalī also, fatigued under the burden of exterme sorrow, feil down unconscious on the ground, and she regalued her natural condition after vebement consolation from her maid-servanty. With the advent of night, darkness resembling Anjana-giri, fpread in all directions. Nearly at midplght, Ratnāvoli told her nurse:- 'O mother with the loss of my husband, what is the use of my remaining alive? Why should I put up with the insults of low persons? Why should I see the distresseri faces of my relatives at my father's house? Why should I listen to harsh words of wicked persons enraged with the slightest cause? I give you solemn oath in the name of my Ovitin life, that you should not act against my wish. For the present, you become my companion. Enough of pleasure arising from bordage of love. Its course is always strange. Misery finally results from the eating of the fruits of Kim Päka (a kind of fruits which are very sweet, but, which are exteremely poleonous in the end ) but the meeting of the beloved, turns out to be fraught with difficulty also in the beginning. I zbink; that desperate Fate must have made the pleasure of meeting with one's belowed, as if combined with the fickleness of ears of an elephant, of a lightning, or of a rain-bow, and it is for that reason only, that shrewd persons avoid love, as if it were a serpent in a hole. They alone realize the greatness of the virulent force of separation from beloveds." The nurse said “O daughteri In what kind of work do you desire me to be your accomplice! She replied:,- "O mother! for the purpose of putting an end to my life afficted with the burning fire of unbearable separation from my beloved." The nurse said:- "O child! Why do you become so hasty? Uutil now, we have not goi any detinite news, and the fulfillment of one's desire for death is
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not hard to be accomplished even later on." On hearing these words of prohibition, Ratnāvali, avoiding the range of vision of the nurse, started from her dwelling-place unnoticed by any of her relatives, and entered a forest-arbour in a distant locality and with her hands folded in the form of an anjali in front of her fore-head, she said 0 Sylvan Goddess ! Listen to the words of an unfortunate giri. Who else is there in this place, to whom I can say out my heart's aim? The desperate Fate has created me with such adverse attributes for the purpose of tormenting me with misfortunes, tbat soon after my marriage 1 unfortunately became separated from my husband. Now I leave my body banging on the adjoining tree, in your presence. What is the use of this body polluted with the dirt of dishonour o son of the king of Śripura ! Although you are at a distance, you must know that his poor Ratnāvali has joxt her ilfe for the sake of your separation." With these words, she tied up her braid of hair, made a strong knot of her clothes, and having prepared a share with her upper garment on the branch of a tree, she applied the noose on her own neck and kept her body hanging on it.
Unable to find Raināvali on her own be, the nurse followed her immediately, and, is a consequence of virtuous actions in previous lives, she arrived at that spot. In the brightness of moon--light, the nurse saw Ratnávali hanging from the branch of the tree, but unable to apply a suitable remedy, she raised a loud cry of lamentation thus :-—"O gods! sprites! angels! give me your sleiter. Protect this noble woman Cut asunder her fetters Do not make yourself impure with the mire of sin by your negligence at such a critical time.'
At that time, Kans kacüda and Sūraséna Kumāra came into that region, and immediately on hearing the cry of danger, they got down from the sky, and cut down all the fetters of Ratnā vall. When Ratrāva! regained her natural condition, they asked

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her :- 'O fair woman ! “ Who is the cause of such evil rosolutions !” Ratnávali, with deep sighs, replied :- 'Wicked actions of previous lives." Sūraséna Kumāra said :-' However, say out something in detail. ” Ratnāvali again replied :-" If it be so. It is separation from Sürasena Kumāra, son of King Mahāsena." Having instantly recognized her, Süraséna Kumāra said :-“Then, enough with such evil ideas.” At this moment, on account of her being perfectly recognized, Ratoāvali remained silent, fixing her eyesight on the eyes of Süraséna Kumāra, out of shame. On knowing the true state of affairs, the nurse gave a greeting of welcome there to Sūraséna Kumära on his presence after long absence, and she informed him about the arrival of King Mahasena. At this time, the Vidyadhara requested Sūraséna Kumāra thus:O Kumāra ! all your indirectly expressed wishes are now fullilled, so please allow me to go to my dwelling-place. Sūraséna Kumāra greatly distressed by the separation, allowed him to go with great reluctance. Then, Kanakacūda Vidyadhara affectionately accepted dikşā at the hands of Carana Muni.
Sūraséna Kumāra returned to the camp of the army, accompanied by Ratnivali, and embracing the King heartily, he narrated his complete account, and a festival in honour of his arrival was duly celebrated. The mountaineer was respectfully liberated. The King then, entered his capital town with great pomp An excellent palace was placed at the disposal of Sūraséna: Kumāra, and he passed his days happily there. King Mahasena died. Soon after the death-ceremony of King Mahäsena, prince Sūraséna Kumara was enthroned as his successor, and he ruled over his kingdom with statesmanship.
One day, Kanakacūda Mund well-versed in religious rites and a master of several sūtras, came into the adjoining pleasuregarden. King Sūraséna went thore with the object of paylag homage to the learned muni. Having respectfully bowed down

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at che feet of Guru, the king took his seat near him. The muni preached Jaina Dbarma, and many persons had an insight about self. At the end, the Guru Mahārāja asked King Süraséna :O King ! Do you now carefully observe the vows of abstention from wine, flesh, and nightly meals, taken by you long ago ?” The King replied :-I am carefully observing them." The Muni Mahārāja again said, " Then, hold your samyaki va fast by accep. ting Jinégvaras who are entirely free from faults with the convic tion of True God, and leave aside Mithyātva (wrong belief) resulting from evil notions. Even by doing this much, you know that you have really accomplished the weifare of your future life. The King said :-" It is exactly so. From now, I have adopted Jaina Dharma, and by your grace, au eager desire for leaving off wrong belief has arisen in me. You have satisfied all my much-desired wishes in every way." Having joyíully expressed his sentiments, King Sūraséna went away. Muni Mahārāja also, following his usual custom, went elsewhere. In due course of time, King Súrasena died with defiled (wrong) belief arising from impure notions caused by agonizing pains all over his body, and, as a result, he was born as Bibhélaka Yakşa This is the account of Bibhelaka Yakşa.
Śrarnaņa Bhagavan Mabăvira, then, started fron the ple. asure-garden of Bibbélaka Yakṣa and stood in contemplation in a garden outside the village named śāliśīrşaka It was during the month of Māgha (January-February ).
KATAPŪTANĀ. Queen Vijayavati-the wife of Sramana Bhagavan Mahavira during his bhava as Triprstha Vasudeva-who had died with feelings of great animosity towards him as she was not wellrespected, -wandered in Samsāra during many lives, and she was born as a vapa-vyantari named Katapūtană, as a consequence of ignorant penances during a human bhavi. On account of her animosity towards Sra naga Bhagavau Mahăvira during her pre vious life, and also on account of her inability to bear the pre

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ponderating superior glory of Jinéśvara Bhagavån, she assumed the form of a fernale hermit Putting on a bark-garınent and making her entire body wet with icy cold water flowing constantiy in toreatini nassez from her long hanging mass of braided hair. Katapūta'lā tāpasi remained iüvisible in th: air just above the locality in which śramaņa Bhagavān Mahāvira was glanding in contempl-tion, and she began to shake her body violenily. The drops f water mixed with particles of snow, and cooled down with very cold gusis of wiod pierced the body of Jiceśvara like so mnany arrows, and unbearable drops of water pouring continuously from the spread out mass of braid of hair and from the dar's garment, entered the vital parts of the body of Jinéśva a Bhagavān. The cold of Māgha-māsa (January-February ) was naturally unbearable, and the evil--miiided vyantari had greatly aggravated the co!dness by her divine power. What else to say about it! The body of an ordinary person mortified by Sirca ayonies of coid, would be melted away. It is only that Achats with nirupakrama āyusya ( life-limit which cannot be fussened by disease, fear, fire, water, and other misfortunes which shorten the life-limit of an ordinary individual ) can alone toierate such sufferings. While patiently enduring the trouble caused by cold for four praharas of the night, the religious con. lempiation capable of destroying future lives, becam. greatly develsped, and by enduring it with great mental tranquility, the Karmas of Srainaņa Bhagavau Mahāvira b came more and more destroyed, and the Avadbi Jňāna possessed by Sramana Bhagavän Mahävira become more extensive, and he began to see ob. jects in all the worlds, Šramaņa Bhagavān Mahāvira had from his very birth, whatever Avadbi Jõāna he possessed during his previous life as a celestial heing, and the wealth of his study cousisted of all the Angas. Now, Katapūtanā on seeing Śramaņa Bhagavān Mabávïra perfectly immovable, was greatly disappo inted in the morning, and becoming more tranquil, and repenting for her misdeed, she worshipped the Lord with great devotion, and then she went away.

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Sixth Rainy Season.
Starting from there, śramana Bhagavān Mahavira, went to Bhadrikā Nagari with the object of living there, during his sixtb rainy season. There, Gośāla met the Bhagavån after an absence of six münths. On sceing Śramaņa Bhagavån Mahavira the delighted Gośāla respectfully bowed down at the lotus-like feet of the Jinésvara, and he remained at the Lord's service as before.
Śramaņa Bhagavān Mahavira lived at Bhadrika Nagari during the sixth rainy season, observing a continuous fasting of four months with various vowB.

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CHAPTER X.
Peregrinations of Sramaņa Bhagavån Mabāvira during the last 61 years of chadmastha käla of ascetsc life.
Seventh Year of Ascetic Life (B. C. 502-61 ).
At the end of four months' fasting, Sramaņa Bhagwān Mahāvira broke his fasting outside the town. Having taken the break - fast, the Jinésvara Bhagavān took vows of various kinds and be continued his vihāra in Magadha-desa for eight months, without any trouble, accompained by Gośāla. Having completed his touring in Magadha-desa during winter and summer months Śramana Bhagavān Mahāvira went to Alambhikā Nagari, with: the object of staying there during the ensuing rainy season.
SEVENTH RAINY SEASON.
During, the stay at Alambhikā Nagari, śramana Bhagavān Mahāvira bid a continuous fasting of four mouths. At the end of the four months' fasting, Sramana Bbagavān Mahāvira had his break-fast outside the town.
Eighth Year of Ascetic Life (B. C. 501-60 ).
Having taken his break-fast outside Alambhika Nagari, Śramaņa Bhagvăn Mahāvira went in the direction of Kupờāka Sannivega. He stayed there for a short period, in the temple of Väsudeva and stood in a corner of the tall temple of Vasudeva,

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Gośāla, also, although he was strictly observing the religious rites prescribed by Jinéśvaras, became disgusted with keeping his body in restricted postures, and leaving aside all sense of shame ilke a buffoon without caring for future danger, he took his seat taking support of the mouth of the image of Vasudeva. The worshipper of the idol who came there with a flower basket and an incense-pot in his hand, saw Gośāla seated thus only from a distance, and he thought with amazement:- "I have been worshipping this god for a long time, but I have never seen any one else worshipping him with such devotion, so is this man possesscd by a pišāca or by a demon? Or, is be sitting thus under the influence of perverseness of elementary consiiiuents of his body?" As soon as the worshipper entered the interior of the temple, that experienced man knew him to lie ! nepdicant irom his raked appearance, and he thought :- If I punish this man, the people of the village will think me to be vajust and wicked. Let me, therefore, inform the people. Letihem see for themselves and do whatever is fit. Why should I do this un profitable work?" The worshipper informed the people. The people went into the temple, and, on seeiug Gośāla seated I canling on the image of Vāsudeva, they angrily beat him severely with cane and blows, and after having mangled his bod;. they left bim alter a long time thinking him to be a lunatis.
Srainana Bhagavău Mahavira then went to Mardana Sapniveśa and he stood in religious contemplaticu in a clead portion of the temple of Baladeva.
III bred Gośāla sat carefully like an ascetic keeping his male generative organ into the mouth of the image of Baladeva. People of the sunniveśa angrily beat him as before, and they left him after a long time.
Śramaņa Bhagavān Mahāvira, then, remained in religious contemplation in Sāli-vana of Sālaka village There, also, a vyautari named Sălajja, angered without can se, began to create various troubles to Jinésvara. When that evil-minded vgantari got tired of doing further troubles, she worshipped the Lord, and

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then, she went away. It is realy wonderful that persons causing troubles to śramaņa Bhagavān Mahāvīra get wearied of them, but he himself did not mind them at all!
Then, śramana Bhagavan Mabāvīra went to Lobārgala Nagara which was furnished with fine public buildings and market-places, and which was known as one of the most beautiful cities of the world. It was ruled by a king named Jitasatru who was like a lion in destroying proud enemies, and elephants in the form of brave warriors King Jitasatru had a quarrel with the king of the boundary-line of his kingdom, consequently, officers of his state minutely examined all foreigners. Some of the officers, on seeing Śramaņa Bhagavān Mahāvira, caught hold of him, thinking bim to be a spy as they could not receive a satisfactory reply, and brought him immediately into the presence of the King,
At that time, immediately on seeing, Sramana Bhagavān Mahävīra there, the astrologer Utpalaka, bowed down joyfully at his lotus-like feet with extreme horripilation, and told the King :-"Ah ! This illustrious man is not a spy. He is the same person-Jineśvara śramaņa Bhagavān Mahävira-the enblem of dignity of the royal family of King Siddhārtha-sovereign of the ecclisiastical world-who brought delight to the hearts of the distressed and needy persons by his munificent gifts of gold for one year, and who has renounced the world. Have you not ever heard the fame of the Lord of the gods whose lotus-like feet are worshipped by gods, angels and kings ! In case you are not inclined to believe in my words, you satify yourself by critically examining his hands marked with signs of Cakra (wheel) gadā (mace) Kalasa ( a jar-shaped vessel with a nozzle used for god -worship) and Kamala (lotus )." Becoming perfectly convinced, King Jitaśatru set both Bramaņa Bhagavān Mabăvira and Gośā'a free from bondage, and gave them due respects.
śramana Bhagavān Mahavira then went to Purimatāla Nagara, and remained there in religious contemplation,
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VAGGURA SETHA
In that town, there was a merchant named Vaggura who was very wealthy like Kubéra; who was an excellent place of shelter for distressed and needy persons like a bow for an arrow; who was always ready in attaining the welfare of both the worlds like a great sage; who was sincere, talking sweetly, cou rteons and who was like a Anare in capturing a mass of pure virtuous qualities. He had a wife named Bhadra who was of excellent virtuous character, and was a source of great affection. She was barren, and she had become tired of offerings to varlous deties, and of taking numerous medicines with the object of getting a son. One day, Bhadrā mounted a palanquin along with her husband Śéth Vaggura, accompanied by her relatives, servants, and a number of cocks carrying tasteful meals of vari ous kinds, and going with great pomp in the direction of plea. sure-gardens, she entered the garden named Sakatamukha which was pleasant with the soft melodious notes of various birds, and lovely with the sweet smell of fragrant flowers of a variety of tall trees. Vaggura. Seth and Bhadrā Śéṭhāņi sported for a long time in the waters of a lake, and when they were walking here and there in search of flowers they saw a decrepitated temple whose pinnacle was on the point of falling down, whose heavy slabs of stone were lying scattered, and whose massive pillars were getting loose. Both of them entered the temple out of curiosity, and they saw an image of Jinéśvara Bhagavan Sri Mallināth Swāmī with a luster as black as that of the petal of the Asoka trea, which looked extremely calm like the disc of the autumnal Moon, which appeared beautiful as if it were adorned with precious gems, although it was without any ornament; and which exhibited its extreme excellence only by mere darśana (sight) like the thought-gem. Inmediately on seeing the image, both of them had an excellent notion in their mind and they thought: The form of this image is endowed with artistic beauty; it seems, therefore, that this is not an ordinary image. All our nuch-desired wishes are now fulfilled." With this idea in their heart, both of them began to sing hymns of praise as follows:

For Private Personal Use Only

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अज विडियनिबिडदुइनिगड पविहाडिय [अज्जपरपवरमुगइ] मंदिरदुवाराई ।
अज चिय करकमलिलीण, सुहाई संसारसाराई ॥१॥ __ अज चिय तिहुयणसिरीहिं अम्हि पलोइय नाह ! ।
जं तुइ लोयणपहि गयउ, नासियदोसपवाइ ॥२॥ अहह अम्हेहिं तिक्खदुकखोहसिहसिहि तत्तगत्तिहि कहनाह [तुम्ह पय मडवंतरि]
नहनिवहनिम्मलरयणकिरणजालसंछाइयंबरि ॥३॥ संपइ लक्षु निवास फुडुम-रुपहिएहिं व देवं ।
जं तु दिह मुहकमल, खालियकम्मवलेव ॥४॥ 1. Ajjam vibadiya nibiờaduba nigada pavihādiya ( ajja
parapavara sugai ) mandira duvārāim.
Ajjam ciya karakamali-līna, suhaim samsāra sārāim. 2. Ajjam clya tihuyaņa sirihim amhi paloiya nāha 1
Jam tuha loyaņapahi gayau, nāsiyadosa pavāha. 3. Ahaha ambebim tikkha dukkhohasibitattagattihim,
kaha näha! tumha payamandavantari, Naha nivaba nimmala rayaņa kiraņa jāla samchāiyambari. 3 4. Sampal laddhu nivasu phuduma rupa hiehim va deva!
Jam tuha dittham muhakamalu khäliya kammavaléva, 4
1. To-day, our intensely miserable bondage has become loose. The doors of the temple of Most Excellent Happiness have opened. To-day, indeed the most valuable pleasures of this world are within our lotus-like hands.
2. O Lord' to-day, certainly, the wealth of the three worlds, has been seen by us in that we have come within the range of vision of your eyes which are capable of destroying the current of blemishes.
3. O Lord, we, distressed by the fire of severe miseries, have now obtained a shelter in the pavilion of your feet illum

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hating the sky by the net of the rays of the pure lustre of gem like mass of nails of your teet.
4. Besides O god ! now, having got a shelter, we shall wash away the sin of Karmas on seeing your lotus-like face like a traveller in the country of Märwår.
Having repeatedly ex'olled with a speech full of devotion intimately connected, delightful to the heart, and with a speech expanding the eyes with joy. they brought their heads low so as to touch the ground, and they again said "O god! If by your grace, we have the good fortune of acquiring a son or a daughter we shall enrich the top of your temple with gold goblets and will have your temple beautified with tall pillars, equipped with play-houses, elegant with cornices decorated with an excellent enclosing wall, and resplendent with nice dolls arranged at suitable places. We sball, also remain always devoted to you and we shall constantly arrange for the dignity of your worship.” Soon after repeating the prayers, Vaggura sétb and his wife amused themselves for some time in the pleasure-garder, and, then, both of them went home.
Through the grace of the vana-vyantari goddess of the adjoining country satisfied by the predominance of their devotion, Bhadrā śéthāņi became pregnant and Vaggura seth consequently had perfect confidence fixed in his mind. From that day, Vaggura séth commenced repair works in the temple and finished it without waste of time. He was worshipping the image three times daily with fragrant flowers of five colours, used to have dramatic per ormances done by courtezans and be used to have four kinds of musical instruments played with very sweet tunes. !a this way, Vaggura seth passed his days in devotion.
One day, a Jaina ācārya named Sūraséna doing unrestricted wandering, came there with the object of paying homage to the image ci che Tirtbankara, and remained in a suitable dwelling place nearby. During fore-noon, Sūraséna Ācārya went into the temple of Tirtbankara Mallinatha Swami and baving adored the word for a considerable time, be took bis seat at • muitablo

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place and he began to preach religion to fortunate iadividuals. Vaggura śéth came there, with materials of worship, and having worshipped and adored the image, he went to the ācārya, and bowing down low at the feet of the Guru, he too's his seat at a suitable place, with the ācārya's blessing. The Guru made the following preaching
PREACHING
जिणनाहभुवणकरणं तप्पडियापूयणं तिसंझं च । दागंमि य पडिबंधो विविवि पुनेहिं लब्मेति ॥ १॥ नीसेससोकखतरुवीयमूलमुद्दामदुग्गइकवाडं । कारिति मंदिरं जिणवरस्स धना सविभवेणं ॥२॥ तुहिणगिरिसिंगारहारि जे निम्भवंति जिणभवणं । ते कह न लीलाए लिय विवियमत्थं पसाहिति ? ॥३॥ सामन्नण वि निगगेहकारणे को मिणिज पुममरं ?। को पुण तम्मिं विहिणा निमंमि सरिजंते ॥४॥ ता भो महायस ! तए विपमा सम्म समायरियमेयं । समयजियदव्वेगं जिन्नुदारो जमेस फओ ॥५॥ एयंमि अकीरते वित्थुच्छे भो जिणे अमत्ती य। साइणमणागपणं मन्त्राणमघोहिलामो य॥ ६ ॥ काराविए इसमी सबजननिहितरणजानवमि । अञ्चतसंवकंवा कोअन्ना जिपपडिया ॥ ७ ॥ तीसे विसंझयममममाणसेहिं रोष जत्रेणं । पूया य विरहसबा सा पुण अभयारेवं ॥ ८॥ वासकुसुमकसारणं धूपईवेहिं पारिपरोहिं । फळभोयणभेएहि य जमनयगासंद जम ॥९॥

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446 इस अद्दविहा पूषा कीरती भत्तीए जिणिदाणं । & नत्यि नूण कल्लाणमेत्य जे नो पणामेइ ॥१०॥ तथाहि-हरियंदणघणसारुन्मवेहिं गंधेहि मुरडिगंधेहिं । सवण्णुसिरे निहिएहिं होति मव्वा मुरहिदेहा ॥११॥ नवमालइकमलकयंषमल्लियापमहकुमुमदामाहि । विरयंता जिणपूर्य धरंति भब्वा सिवमुहं च ॥ १२ ॥ नहरुइजलपडिहत्थे जिणपयछेते जमक्खया खिता। पसवंति दिव्यमुहसस्संसंपयं तं किमच्छरियं ? ॥ १३ ॥ घणसारागुरुधूवो जयगुरुपुरमओ जण डसंतो। उच्छलियधूमपडलच्छछेण अवणेइ पावं च ॥ १४ ॥ जे दी देवि जिणिदमंदिरे मुंदराय - मचीए। ते तिहुयणसुवणमंतरेकदीवचणसविति ॥१५॥ तिहुयणपहुणो पुरओ ठवेंति जं वारिपुन्नपचाई। तं नृणं पुलजियदुराण सलिलं पयच्छति ॥ १६ ॥ परिपावगससमुग्गयविसिद्गंधेहिं तरुवरफछेडिं। जिणपूयं कृणमाणा लाति मणवंलियफलाई ।। १७ ।। बहुमकेखवंजणाउलोयणचरुपागपमुहवत्थूहिं।। पमा विरइंति बलिं मुदनिहिउकखणणहेउ ति ॥१८॥ अहवा किमिचिएण ? जंकिंचिवि अस्थि वत्थु सुपसत्यं । तित्थेसराण तं तं विणिओगे निति कयपुना ॥ १९ ॥ दाणमवि मुगइसंगमनियाणमनियाणमेव दिज्जतं । पुनाणुबंधिरुवं कल्लाणपरंपरं जणइ ॥ २०॥ तं पूर्ण तिविहं मणियं अभयपयाणं च नाणदाणं च । धम्मपदचाणं पुणं तदयमुव भदाणं च ॥ २१ ॥

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वस्थामयप्पयाण कोयलोगुचरेमु धि पसिद्ध । सच्यावत्थाएं पिवि अनिसिद्ध सिदिरसियाणं ॥२२॥ करिसणमिव कणरहियं नरनाहं पित्र विवेयपरिहीणं । एयविउत्तं धम्म न कयाइ बुहा पसंसंति ॥ २३॥ * पुण नाणपयाणं दिवोच्च पयासयं तमत्याणं । भवजलहिपडियजंतूण - तारणे दढतरंडसम ॥२४॥ सम्मग्गपयट्टाण व विसममिच्छत्तभीमरामि । सम्मग्गदेसयं सिवपुरीए वरसत्यवाहाय्य ।।२५ ॥ तइयं पुण भेसहवत्यपत्तकंबलगपमुहदव्वेहि। साहूण धम्मनिरयाण होइ उवटुंभकरणेण ॥ २६ ॥ जते महाणुभावा कह विमुकसब्यसावजा । सकति तवं काउं आहाराईण विरहमि ! ॥ २७ ॥ एत्तियमेतेण चिय गिहिणो लंधति गुरुभवसमुदं । उवयारे जं असणाईएहिं वटुंति साहणं ॥ २८ ॥ घणसत्यवाहिव सेयं समूलदेवाइणो य जयपयडा । दिलुता निविटा इत्यं सिद्धतमु पसिदा ॥२९॥ इय मो देवाणुपिया! तिमि पयत्या मए तह पसत्या। परिकहिया एएसिं पढमो तुमए सयं विहिओ ॥ ३० ॥ अन्ने पुण सावगघम्पसलबुद्धीहि जति काउंजे ।
सद्धाणनाणसार वा गिहिधम्म पवज्जेसु ॥३१. 1. Jinanāhabhuvaņa karaṇam tappadimā pyaşam tisanjhaam ca
Danammi ya padibaddho tinivi punnéhim labbhanti. 1. 2. Nisesasokkha-tarubiyamula muddama dugai kavadap
Kärinti mandiram jivgavarassa dhandā savibhavépam 2.

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5.
o
3. Tubina-giripinga-singårahårt je nimmavanti jigabhavanam,
Té kaba na lilāe cciya cintigamattham pasahinti 1 3. 4. Samannéņa vi jinagébakārané ko minijja pundabharam?
Ko fuņa tammim vihiņā jinnami samuddharijjantó. 4. 5. Tā bho mahāyasa ! taé niyamā sammam samāyariyaméyam,
Samuyajjiya davvéņam jinnuddhāro jamėsa kao. 5. Eyammi akirante titthucchéö jiņé abhatti ya
Sāhūņamaņām bhavvāgamaboh¡lābbo ya. 7. Kārāvie imammi bhavajalanibi-taraņa-jāņavattammi Accansa saņta kantā kāréavvā jinappadimā
7. 8. Tiré tisa njhamapamatta-māņaséhim paréņa jattéņam, Payā ya viraiyavvă vă puņa attha payārévam
8. 9. Văsa kusumakkhenam dhūsapaivehim vāripattebim,
Phala bhoyrna bhéébim ya jananayaņāņanda janagehim. 9. 10. Iya aţthavībā pāyā kiranti bbattié jiņindāņam,
Tam natthi nūņa kallāņaméttha jam no paņāméi 10. 11. Tathāhi-Harişandaņa ghaņasārubhavéhim gandhéhim,
Savvaņņusire nihiéhim bonti bhavvă sur hidéba. 11. 12. Navamäla:-kamala-kayamba malliya pamuha kusuma dāmähim
Virayantā Jiņapūyam dharanti bbavvā sivasubam ca 12. 13. Naha-ruijala-paţihatthé jiņapajachette jamakkhay, khittā
Pasavanti divvasuha sasga sampayam tam kimacchariyam ! 13 14. Ghanasāragurudhūvo jayaguru purao jaņéņa dajjhanto,
Ucchaliya-dhūmapadalaccbaleña avanel pāvam ca. 14 15. Je divam denti jénindamandiré sundaraya bhattie,
Te tihuyana bhuvanabb hantarékkadivattana muvinti. 15 16. Tihuaņapahuņo purao thaventi jam vāripunnapattāim,
Tam nūņam puvvajjiya dubāna salilam payacchanti. 15

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17. Paripävaga sasamuggaya visipfhen greedbehlma tarkvara
phalebim,
Jipepūyam kuņamäņa labanti maṇavanchiyaphalaim. 17 18. Bahu - bhakkha - vanjaņāula - oyana - carupāga - pamuba
vatthūbim,
Dhannā virainti balinı subanihi-ukkhana-heu tti. 18 19. Ahavā kimittiéņam! jam kimcivi atthi vatthu aupasattham,
Titthósarāņa tam tam viniögé ninti kayapunnā 19 20. Dāpamavi sugaisangama-niyānamaniyāṇameva dijjantam,
Punnānubandhiruvam kallāgaparamparam janai. 20 21. Tam puņa tiviham Dhaniyam abhayapayāyam ca nāna
dānam ca,
Dhammapavattāpam puna taiyamuvathambha-dāņam ca. 21 82. Tatthabhayappayāṇam lõiya-loguttarésu vi pasiddham,
Savvávatthảsum pivi anisiddham siddhirasiyāgam. 22 23. Karisanamiva kaņarabiyam, naramāham piva vivéyaparihinam
Eyaviuttam dbammam na kayal buha pasanbanti. 33 24. Jam pupa nāņapayāṇam diyovva fayāsayam tamatthāṇam,
Bhava-jalahipadiyajantūņa-tarage drdhatarandasaman. - 4 25. Ummagga payattäņam va vigama micchatta-bhimarannammi,
Sammagga désayam sivapurié varasatthavalovva, 25 26. Taiyam-puņa bhesaha vatthapatta kambalagapamubadavvehim
Sāhūna dhamma nirayāņa böl uvatthambhakaranena. 26 27. Jam té mabāņubhāvā kaha dūra-vimukka-savva-sävajja,
Sakkanti tavam kāum āhārāipa-virabammi ! 27 28. Ettiyamettéņam ciya gihino langbanti gurubhava gamuddam,
Uvayåre jam aranžiebim vattanti sābūņam. 28 29. Dhapa:ati hāhiva segam samüla-devāinc ya jayapayada,
Ditthantā nidditthā Ittham siddhantasu pasiddhā. 29
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30. Iya bho devāņupiga! tinni payattha mae tuha pagattha,
Farikabiya, ééelm padbamo tumae tayam vibig. 30 31. Anne puna fivega dhamma kus ala buddhihim janti k&um jó,
Saddhape-cāņa dram 1å gihidhammam pavajjeru. 31
1. The building of temples for the Lord Jinésvara 2. The worship of his image at three diurnal junctures ( sunrise, noon, sunset), and 3 Eagerness in giving gifts:- These three are obtained by punya (meritorious deeds).
2. Happy are they who get prepared with their own wealth, a Jina-mandira ( temple for a Jirésvara) which in the source of the tree of Entire Happiness and which is the trapdoor for (warding off) essentially evil conditions.
3. Why should not, those, who get bullt a Jina-mandira elegant like the top of the snow-mountain (Himalaya), accomplish their desired object as if fike mere sport?
4 Even ordinarily, while having a Jina-graba bullt, how can the mass of punya (meritorious action) be measuredi Then, what an immense amount of punya will accrue from having an old temple repaired according to the prescribed rulet
5. Therefore, o illustrious person! this work has been really, well-begun by you, that this repair-work of the finatemple has been done by the wealth acquired by your own handa.
6. If this (repair-work) was not done, there would have been an extermination of a sacred place, want of devotion towards Jinesvaras, non-frequenting of pious sädbūs, and absence of acquision of enlightened intellect for devout individuals.
7. After having got prepared this (a Jinamandira) which is like a boat for crossing the ocean of worldly existence, a Jigappadimā (image of a Jineśvara) extermely calm, and beautiful, should be made. 7

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8. Of that (pratimā), worship should be performed at three diurnal junctures (sun-rine, noon, sun-set) with an attentive mind and with great effort. It the worsbip) is of elgbt kinds.
9. He, who does worship of Jinesvaras with devotion in eight ways-Damely 1. With Vă-a (perfumed powders) 2. Kusuma (flowers) 3. Akşata (ricegrains) 4, Dhūpa incense) 5. Ghee-lamp 6. vessels full of water 7. Fruits, and 8. Food-materials, producing delight in the eyes of people, has certainly, no auspicious object whick he cannot acquiro. 9-10
Thus 11. By putting sweet scented perfumes of camphor combined with ladra's sandal-wood, on the head of the Omniscient, devout persons become (endowed) with sweet-scented bodies.
12. Devout persons performing worship of the Jineswara with flower garlands of double jasmine (jasminum sambac), lotus, Kadamba (a tres with orange-coloured blossoms) Mallita (a kind of Jasmine) etc, retain the Bliss of Final Emancipation.
13. What is strange in that the rice-grains placed in the field in the feet of Jiaeśvara filled with the water of the lustre of his nails, produ:e a wealth of corn of diving happiness!
14. The incense of camphor and aloe-wood burnt by a man in front of the Lord of the Universe, dispels sin under the guise of the covering of smoke arising (from it)
15. Those, who offer a ghes-larap in the temple of Jinetvara with lovely devotion, attain the status of the only lamp (dignitary) within the three worlds.
16. He, who places vessels filled with water in front of the Lord of the three worlds, certainly gives (an ablation of ) water to miseries acquired before.
17. Persons, doing Jina-pūjá with perfectly ripe and specially fragrant fruits of excellent trees, obtalo wished-for recompenso,

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18. Fortanate persons arrange an offering of various Parable articles combined with saucos etc and well-boiled rice and other food-materials for the purpose of digging out the treasure of happiness.
19. Or, of what extent is this little? Meritorious persons employ whatevey excellent object there is, for the use of the supreme Lord of the Tirtha.
20. Gift, also, given, without expecting any worldly benefits, produces a succession of welfare resulting in Meritorious Karmas which is the cause of association with Sugati (bappiness)
21. That, again, is spoken of as of three kinds. Viz 1 Abhayapradana dāda, 2. Jääna-dana (imaparting of kaowledge ) and 3 Dharmopastambha dāna for those who are actually following their religious rites,
22. There, abhayapradana dăna (granting of security Do living beings) is, also, well-domowa among ordinary, as well su, extraordinary-Astras, and it is oot-prohibited under all conditions of life for those who are devoted to che fulfilment of Complete Attainment.
23. Wise persong do Bot ever applause a dharma (religious doctrine) devoid of abhaya-daga ( granting of security to living belags), in the same way, as a king destitute of discri. tainatton.
24. Besides, the imparting of knowledge makes clear the object, like a lamp, and it is like a strong boat for crossing otte, to living beinige fallen into obe ocean of worldly existeman.
25. It is the Indicator of the right path to Sivapur (Śiva's town) like an excellens traveller to poraons going by tho wrong way in the formidable forest of dangerou mithyatan ( false belief)
26 The third (dana), agała, results from the employment of a gift of medicines, clothes, utensils, shawis sed other articles vo Sadhūs practising religious rites,

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27. Because, how can, those great souls who have left off far away all sinful undertakings, practise austerities in the absence of food etc ?
28 Even by (doing) this little, house-holders at last cross the big ocean of worldly existence, because they practise the courtesy of (giving) gifts of food-materials etc to Sādhūs.
29. In this connection, the world-famed examples of Dhana Sārthavaha, Sréyãnga Kumāra, and of Mūladéva, and others are given, and they are well-known in Siddhāntas.
30. Thus, o beloved of the godsi three praise-worthy objects have beeu described to you by me. Of these, the first has been done by you.
31. The remaining (two) are practised by persons possessing keen intellect in the practice of Srävaka-dharma (the religious duties of a Srāvaka) You, therefore, accept griha-dharma (the religious duties of a house-holder which is the path of Sradd (sincerity) and jñāna (knowledge)
With the awakening of his best judgment, on hearing the paeaching of the supreme objects, Vaggura Seth bowed down low at the feet of the Gura, and began to say, “O Lord ! you have done me excellent preaching. Now, you show me Śrävaka-dharma (religious duties of a Śravaka ), and teach me what is appropriate, and what is not. The ācārya, then expla. ined in detail, the kalpa vriksa in the form of grihi-dharma, embellished with thousands of branches and sub-branches, and elegant with auspicious fruits and Vaggura Seth accepted it with purity of heart. Hence-forward, Vaggura seth, devoted to Jlnapūjā of eight kinds, and eager in making gifts to munis (ascelics), began to observe all the religious rites of Srävaka dharma. Even. tually after the birth of a son, to his wife, Vaggura Seth be. came constantly engaged in observing the religious duties of a Śrāvaka. One day, putting on white clothes, carrying flowers and otber articles of worship, and aocompanied by all his atten.

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of the temple of
dents, Vaggura Seth went in the direction Tirthankara Maliinātha.
At that time, on seeing Śramana Bhagavān Mahavira standing in religious contemplation in pleasure-garden Sakatamukha through the medium of his Avadhi Jñana, lśāna Indra accompanied by several crores of gods, came there in a vimāna ( aerial car ) prepared from precious stones of five kinds, and having respectfully gone three times round Sramanı Bhagavān Mabävīra with a pure heart, he took his seat, resting his vision on the lotus-like face of the Jinéśvara, and singing his virtuous qualities with an anjali in front of his forehead.
Vaggura Śéth, passing by the place where Sramaņa Bhagavān Mahāvira was standing, went towards the temple of Tīrthankara Mallināth. On seeing Vaggura Śéth thus going away, Išāaa lodra said, "Ah! Vaggura ! you have proved the correctness of the popular saying." That distant gods are deserving of more veneration, that without giving attention to the living l'irthankara, you are going to worship the image of a past Tirthanlara. Do you not kaow thar Sra naņa Bhagavāı Mahāvīra courageous in rescuing people of the three worlds falling into the formidable whirl-wind of worldly existence-is himself here." On hearing this, Vaggura Śéth, sorrowfully expressing regret at bis negligence, went three times round Sra naga Bhagavån Mahāvira, and bowing down low, he began to sing his praises, repeatedly. Iśāns Indra then, went away, and Vaggura Seth went into the temple of Tirthankara Mallināth.
Sramana Bhagavão Mabăvira now, went in the direction of Tunnäka Sannivesa. On his way there, Gośála, on seeing a newly-ínarried couple, with both their ears resembling those of an elephant, with eyes resernbling those of a cat, with a very long and extensive abdomen, with long necks, with dark-colo ured and deformed bodies, and with their teeth protruding from their lips, contentedly began to say out of fun, " Ah ! with the grace of my revered teacher, I wandered over numerous coua tries,

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and while moving about for a long period, I never came accross such a strange combination. Clever Fate certainly brings about an union of similar individuals although they may be residing very far off.
तत्तिल्लो विहिराया अणेरे वि जो अहिं घसइ ।
जं जस्स होइ सरिसं तं हस्स दुइज्जयं देइ ॥१॥ 1. Tattillo vibirāyā jane'idūrė vi jo jabim vasal,
Jam jassa höl sarisam cam tassa duijjayam déi. 1
When Gośāla was, thus, repeatedly talking in their presence, and when he would not in the least cease talking, they avgrily beat bim severely, and having tied him securely, they threw him into a dense mass of bamboos. Lying flat on his body, he loudly said, "O swāmin, why do you neglect me in this way ! I bave fallen into this thicket of bamboos. Please deliver me by all means from this unbearablo misery." When Gesala was loudly talking tbus. Siddhārt ba-deva said, "O good man! you have done all this. Now, bear it patientiy. Why do feel needlessly annoyed!” Śramaņa Bhagavān Mahāvira, then walked a little onward, and when he was walting for Gośāla through mercy towards him, on account of his own predilection for sharing joy, and sorrows in common for a long time, the people thought. "The depraved rogue must either be a servant or an umbrella-bearer of this Vvenerable Sage; he is therefore walting for hem, it is not proper to hold him back » So they set Gośála free. Śramapa Bhagavān Mahāvīra, then, went into a place named go-bhūmika. The place was well-known as go-bhmika on account of abundance of fodder and water for cattle there. There, also, Gośāla, on account of his quarre!some nature, began to address the cowherds as :- barbarians! O ugly wretches ! where does this road lead to ? The cowherds replied, "O vlllain! why do you unnecessarily offend us! Gośāla said, "O sons of slaves ! O brutes ! If you cannot meekly endure, I will abuse you more. Is it a faise statement ! you are certainly like barbarlans. Can I not say out a truth 1 What fear have I from you !

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Becoming greatly angered, ibe cow-berds beat him with klcks, blows, sticks, and pebbles and tying him securely, they threw him into a thick mass of bamboos. Some travellers compassionately set Gośāla free,
Eighth Rainy Season. śramaņa Bhagavān Mahāvīra accompanied by Gośāla, then entered into Rājagrał i Nagari, with the object of living there during the monsoon of the eighth year of liis ascetic life. During his stay there, he observed a continuous fasting of four months and a variety of vows. At the end of the fasting, Sramaņa Bhagavān Mahāvīra had his break-fast outside the town
Ninth Year of Ascetic Life ( B. C. 560-59.)
Śramaņa Bhagavān Mahāvīra thought. "I havy many evil Karmas remaining to be shed, let me iherefore, go to anarya (uncivilized) countries, and I will be able to destroy these Karmas wiib ihe help of the barbarians living there." With this idea uppermost in his mind and with the recollection of the examples of cultivaters and artizans later on described in the Sastras, Śramana Bhagavān Malāvira accompanied by Gośāla, again began to do his wanderings in uncivilized countries such as Lāta ancient Rādha country with its capital town named Kotiyarsa Nagara, a country in West Bengal, surcunding Murshidābād) Vajrabhūmi (Virābhoma territory of Bengal, now inhabited by Santhāls and other mountaineer tribes and Suddhabhūini ( a portion of ancient Radha desa where there was a large proportion of arya civilized) population. It is a territory in the neighbourhood of Murshidhābād) inhabited by wicked persons with the object of destroying his evil Karmas- Theke 40-Aryan pecple, averse to hearing a religious sermon, cruel, with their hands bioged with blood, and extremely terriblu like ferrocious demons mockingly abused Siamaņa Bhagavān Mahāvira, assaulted him, and they used to set free furious dogs and other wild animals towards him with the object of causing him bodily injurics. However, like a patient praising a physician causing him much trouble by a brisk purgative or a long incision or by a corrosive

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ointment Śramaņa Bhagavān Mahāvīra was perfectly satisfied with all his tormenters as if they were doing him friendly service. Ah! The Jinéndra, who, merely by a touch of his toe during Infancy, shook the earth with Mount Meru on it, the elements, high mountains, and the oceans, submits himself to tormentations at the hands of wretched (kito tulya) Individuals on account of evil Karmas, although he possesses unequalled strength. Besides, god Siddhartha, who was ordered by Saudharméndaa to ward off perilous calamities to the Lord, used to put in an appearance only at the time of giving answers to Gośāla. Moreover, although Jinéśvara Vardhamana swāmi who is a powerful wrestler, endures very patiently with a tranquil mind, all such troubles on the stage of the three worlds, why should big sages, knowing the real nature of worldly objects, become angry with persons doing even slightest injury? Or, a lump of sugar can be easily reduced to a fine powder even by a very slight blow, but Indra's thunderbolt cannot break even with numerous blows from very etrong iron-hammers.
"
Ninth
Rainy Season.
During his sojourn in anarya ( uncivilized) countries, Śramana Bhagavan Mahavira could not get any suitable dwellingplace even for the rainy season, and so, he had to pass the monsoon of the ninth year of his ascetic life remaining in reli glous contemplation with various vows, either in a deserted decrepit house or under a tree.
After remaining for six months in anārya bhūmi. Śramaņa Bhagavan Mahāvīra returned to ārya-deśa soon after the close of the rainy season.
Tenth Year of Ascetic Life. (B. C. 559-58 )
Soon after the close of the rainy season, Śramana Bha gavān Mahavira, left the anarya bhūmi and went to Siddhartha Nagara. From there, he went to Kummāra-gām ( Kūrma-grāma ). On his way to Kummāra-gām, Gośāla picked up a tila (sesamum) plant with seven flowers from the adjoining field,
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and asked śramaņa Bhagavān Mahavira "Olord! will this Besamum-plant grow up or not? As an inevitable necessity, Bhagavān replid :-'O good man ! that plant will grow up, and the souls of the seven blossoms will be produced as seven sesamum fruits in one pod of the tila-plant" Disregarding the Jinésvara's words, the evil-minded man uprooted the entire plant from the ground, and threw it away into one corner. With the object of fulfilling the Jineśvara's solemn words, the vyantara gods of the neighbouring locality created a series of clouds, and from the shower of rains, the tila-plant received nourishment. By the hoof of a swiftly walking cow, the root-portion of the shrub got imbeided into wet ground and becoming firmly implanted, its roots spread in various directions underneath the ground The re-generated plant had sprouts, and flowers, also, made their appeara:ce.
Sramaņa Bhagavan Mahāvira now reached Kummāragám Nagara. Outside the town, an ordinary tāpasa ( herinit practising penance ) named Valdyāyana, was exposing himself to Sun-shine, with his eyes fixed towards the disc of the Sun, with his arms up-raised, and with his long braid of hair hanging loose. He was modest calm, compassionate, polite, and epgrosseri in religione meditation. The fallowing is an account of Vaisyávania
An Account of Valsyāyana.
A house-bolder Eamed Go-sankhi-chief of the Abhira Coyherds- lived at Gobara-gåm, which was a village prosperous wilde abundant wealth, and corn. He had a wife named Bandhumati. She was barren. Both nf them passed their days in worldly pleasures, with steady mutual affection.
One day, a number of barbacous hooligans equipped with strong armourg and sharp weapons raided a small sannivesa fdwelling-place with few houses ) named Kadaka in the vici. nity of this village They overpowered the guards of the sanni. vesa, killed warriors armed with weapons and plundered wealth, corn, and other property. Besides, taking soune persone as prisoners, they commenced their journey home At that time, a

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pregnant woman, whose husband had met with death during the scuffle, came out with a child in her hand. Thinking that she was handsome, the robbers made her walk with them. But as she had a child in her hand, she could not walk fast. So, the robbers threatening her, said, "O good woman! if you are desirous of remaining alive, leave off this child here." the impulse of imminent danger to life, the woman left her child under the shade of a tree and she accompanied the robbers.
Under
Go-sankhi came there. Instantly on seeing the child, he took him up, and on giving him to his wife on his return home, he said, "Ah! dear! You are barren. This boy will be your son. You nourish him with care." During the morning Gośānkhi called together his relatives and said,- My wife was pregnant secretly Today, she has given birth to this boy." "In order to confirm -rtement Gosanki killed a gost, and had it blood sprinkled there. He kept his wife dressed in the apparel of a partuierent female. On the day of birth-congratulations, Gośa nkhi entertained all his relatives at a sumptuous dinner. Gradually the talk about child-birth spread in the whole village Night-vigil on the sixth day of birth, beholding of the Moon and Sun and all other functions were done at the appropriate time. On an auspicious day, the boy was named Vaisyāyana. In course of time he attained puberty.
bea
The robbers took away the child's mother and kept her standing for sale on a highway of Campa Nagari. Seeing that the woman was handsome, an old prostitute purchased her, and taught her the art of a harlot. Naturally possessing more uty, charm, and loveliness than a divine female, she became skilful in sexual enjoyment, and clever in singing, and dancing. Also, she became extremely ready-witted in indulging in flain conduct ttery, in reading of thoughts of other people, and suitable to an occasion, and so, she became widely known in the town. When she was able to attract people before, by her appearance only what more can be said when she was well-adorned with precious ornaments, and excellent garments?

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At that time, Valbyāyana commenced business transac. tions with the object of acquiring wealth. One day, with a cart tilled with ghee (clarified butter), Vaiśyāyana went to Campā Nagari along with a number of his friends. There was a great festival going on there, and people adorning their bodies with valuable orna. ments and excellent silk garments, were enjoying various pleasures in company with females, according to their wish, in triangular spaces, squares, and in courtyards On seeing them happily enjoying various pleasures, Vaiśyāyana thought :- Ah ! how these citizens are enjoying themselves! Why should I not do it also ! I, also, bave some riches. What is the use of unduly protecting it ! Weath is spent either in a sacred place of pilgrimage, or gifts to neery and miserable persons, or in objects of enjoyment once as well as, of repeated enjoyments.
It is said :
दानं भोगो नाशस्तिस्रो गवयो भवन्ति वित्तस्य यो न ददाति न सुंक्ते तस्य तृतीया गतिर्भवति ॥ १ ॥ दैवाक्तयमपि जाते सति विभवे यस्य नैव भोगेच्छा।
दाने च न प्रवृत्तिः स भवति धनपालको मूर्खः ॥ २॥ 1. Dānam bhogo nāśastisro gatayo bhavanti vittasya,
Yo na dadāti ra bhuikte tasya tritīyā gatirbhavati, 1 2. Daivātkathamapi jāté sati vibhavé yasya naiva bhngéccha,
Dåné ca na pravrittiḥ sa bhavati dhanapālako mūrkhah. 2 Danam (the giving of gifts to the needy and miserable ) 2. Bhoga ( enjoyment ) and 3 Nāsa (destruction, loss ) - these three are the outlets of wealth. His is the third
outlet (Nasa), who does not give, and who does not enjoy. 2. That stupid man becomes a protector of wealth, who has
no desire for its enjoyment, and who has no propensity for making gifts, although he any how accidentally pour esses wealth. 2

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With this idea in his mind, Vaisyâyana put oil fine garments and went into the festival. There, he saw his own former mother in the midet o prostitutes. He became enamoured of her, and the five-arrowed Kāma déva (God of Love) was felt as thousand arrowed). Vaiśyāyana gave her an ornament along with tambūla (areca-nut rolled up in a betel-leaf). At night, with his body anointed with sandal-paste mixed with camphor, and with flower-gaslands fixed in tufts of his hair, and also with packets of areca-nut rolled up in betel-leaves, Vaisyāyana went in the direction of the prostitute's house. His family-deity thought:-"This ignotant man is ready to do an unworthy act without knowing the true nature of allairs, let me therefore instruct him." With this idea in ber mind, the family-deity duly assumed the form of a cow and a calf, and stood in his way. When Vaiśyāyana was walking briskly, his foot became soiled with foeces. Dreading something impure having come in contact with bis foot, and having nothing at hand with which to wipe it off, Valśyāyana tried to remove it by rubbing is on the back of the calf who was sitting near the cow. The calf addressing the cow in a tongue spoken by human beings, said "Mother! see, this man wipes bis foeces-defiled-foot on my body without caring for a sense of justice, and without the least apprehension. Can any body ever insult a subki-suta (an off spring of a cattle) in tbis way? The cow replied 'O child ! What more can I say? Do not be at all impatient. He is acting quite contrary to ordinary moral instinct." The call naively inquired “O mother! how is it possible! The cow answered O childt what else to say? The ignoble wreich la desirous of having sexual intercourse with his own mother. Therefore, O child! patiently endure every thing. You are lucky that you escape with this little only. What more heinous misdeed is there, which persone who have transgressed ihe bounds of morality, do not perform.! There is always a liking for true knowledge and the performace of a virtuous act, and there is always a fear of public censure so long as there is no violation of the boundary of shamo wbich is the mother of a

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variety of virtuous qualities. If that limit is any how transgressed, all salutary activities are also stopped." On hearing the words of the cow spoken to the calf with a distinct aim, Vaisyayana with a doubt in his mind immediately thought Ah! In the first place it is very strange that although both of these animals are brutes they talk in a tongue peculiar to human beings. Besides, their words indicate a guilt regarding sexual intercourse with my own mother, and where am I? How is cohabitation possible? All this is, alas! extremely improbable. Or, there must be some motive in this The doings of Fate are manifold. Everything is possible. Let me, therefore, go to the prostitute, and let me ask her all these matters in detail.' With this idea in his mind, Vaisyäyana went 10 the house of the prostitute. The prostitute advanced forward to receive him; she gave him a comfortable seat, and she washed his feet. After mutual conversation for a moment, Vaisyāyana seized an opportunity of asking her:-"O good woman! Let me know. Where were you born She laughingly replied, Where so many persons are living.' Vaisyayana said,
There is no need for ridicule. I want to ask you with some definite object." She answered You seem to be foolish Neither an excellent inan, nor a king, nor a sage, nor a courtezan, should be questioned about his family-birth with any pertinacity. What skill is there in asking such things Just as a lotus springs up from mire, the moon from the sea, a red-lotus from cowdung, tire from wood, a gem from the hood of a cobra, silk from worms. gold from stones, and just as dūrvā (a kind of millet-grass, is produced from cow's hair, in the same way, a gunin (one possessing a quality) becomes manifest by the appearance of toat peculiar quality. What about family of birth? What is the use of having a suspicion about it? With these words, the prostitute began to show coquetry in shape of affectionate behaviour towards him. Vaigya yana told her :-"I shall give still more wealth. Tell me the true fact in the name of your elders. Do not tell a lie," Under her entire pressure from Vaisyāyana, the prostitute told him account from the very beginning. On hearing it,
Vaisyayana
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had a suspicion in his mind :-"I myeels must be the child who was left under the shade of the tree. If it be so, the words of the cow, also turn out to be true." Vaiśyāyana, then, gave her twice the amount of money. On his return through that locality, be could not see the cow with her calf, and so, he thought :-'Ah ! really, some deity bas prevented me from doing an unworthy act, by showing me that incident,
On his return home with his cart, Vaiśyāyana carefully inquired of his parents as to how he was acquired They said, "O child, you were born in our family. Do not entertain false notions. Who will nourish other's children" But when Vaśyā. yana abstained from taking food with great pertenacity, they told him the true story, and Vaiśyāyana was perfectly convinced that the prostitute was his own mother,
Vaiśyāyana, then, went to Campă Nagari, and narrating the whole account to the prostitute, he said, “I am your game son who had been left under the tree." On a recollection of her previous incident with the robbers, she was immensely afflicted by her coquettish words uttered in the beginning of contemplated illegal intercourse during their woful time of separation, and having covered her lovely face with her upper garment, she lamented thus with a very loud cry :-“ An wicked, shameless ignoble, pitiless, and relentless Fate! During the prolixity of the acme of desecration could you not meet with any other person that you united a graceful female of noble fainily like myself to the profession of a prostitute, which is defiling to a vistuous womau and which is contradictory to moral laws of both the worli's, (this world and the next )! You did not more-over, stop there, but you became ready to contrive my sexual inter. course with my own son. Such a heinous act is nowhere heard of even in any scriptural writings. If the rabbers had killed me previously at that critical moment I would not to-day have an unfortunate opportunity of experiencing sa extremely up worthy and highly censurable inisdeed. Ab i should I fall into a deep well or should I commit a suicide by a ught noore around my throat or by an instantaneous obstruction of ait-passages ! Only

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by acting thus, this wretched self of mine will, for the present, be certainly free from these Meru Samana. (prodigious like Mount Meru) misfortunes.' After wailing for a long time with a heart extremely split by a saw of unendurable agonies, she fainted with her eyes closed. On seeing her in this condition, Vaigyāyana sprinkled cold water over her and fauned her with the end of his upper garment. The maid-servants standing near her, administered medicinal treatment also. When she regained consciousness with great difficulty, Vaisyāyana gently addressing her said, "O mother! why I wonder, there should be to much sorrow now? What is your fault here? Only the Fate, eager of causing contact and separation, at will, without under-going any obstruction what-so-ever, is blameworthy here, as under the assumed appearance of accomplishing various functions, it renders people helpless and makes them dance like an actor on stage; it makes them follow an extremely contrary behaviour; and it causes illicit intercourse even with unsuitable individuals. Leave off, therefore, your remorse, have patience, and calmly endure the calamity that has befallen you." She replied, "O son! This is an extremely unbearable, and un-concealable calamity that has overtaken me. On remembering it, I am kept alive as if my heart has become callous like an adamantine knot. But an un
fortunate creature like myself, has no other cause of living. Therefore, O child! I am desirous of hanging from the branch of a tall tree with a rcose around my throat and of abandoning this life which is a blot on my family Therefore, give me your consent. You are the only person fit to be consulted now.
"
Vaisyāyana said, "O mother! Do not harbour such wicked notions. Now, I shall deliver you from the possession of the harlot, and you effect the accomplishment of the Final Attainment of your soul by austerities. An untimely renouncement of life is denounced as reprehensible by all scriptural writings " After having duly pacified her mind, Vaisyāyana delivered her from the harlot by a gift of much wealth and having taken her to his own town, he established her in a morally virtuous family throughout the remaining period of her life.

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One day, becoming, thus, indifferent to worldly objects, Vaiśyāyava thought :--
तिन्वाववायजलवाहदुलंणिज्जं, दोगश्चमच्चुमयरशसभीममज्झं । संसारसायरमिमं परियाणइत्ता, सत्ता सुहेण निवसंति कहं व गेहे ? ॥१॥ जे इत्तियंपि न मुणंति किमज्ज होही, सोक्खं व दुकखमुचियं व तहेयरं वा।
संसेवणिज्जमिममनरं च मोहमाहप्पझंपिय पहाण विवेयनेत्ता ।।२।। जुम्मे । किंच-कालंमि तंमि बहुला जइ नो कहेज्जा, संभोगबिलसियं जणणीगयं मे । ता तारिसं दढमकजमहं करेत्ता, तिब्शनलेण वि लभिज न नूण सुद्धिं ॥३॥ एवं विहाण विविहाण विडवणाणं, मोगाभिलासमहमेकमवेमि मूलं । ता होइ सपइ इमेण दुगुंछिएणं, सबोवहाविरहियं पकरेमि धम्मं ॥४॥ i. Tvvavavāya - jalaviha-dulainghanijjam, dogaccamaccumaya
rijjhisa-bhima-majjbumi Samsärasāyarianimam paripāņaittā sattā subéna nivasanti kaham vil gébé. 1 Je ittiyam pi na munanti kinja hobi sokban va dukkham muciyzm va tahéyaranévā Samisévanijjamimamzanayaram ca mohamāhappajjhampiya
pahāna viviyanktta 2. Jummam 3. Kimca-kālamini tammi bahulä jai no kahéjjā, sambhoga
duyvilosiyam jananigayam me Tă tarisam dadhamakajjamaham karetta tivvānalena vi labhijja na nūsa suddhim. 3. Evam vīlāņa vivibāna vidainbaņam bhogabhilasamabamé. kkamaviimimulam. Tä höi sampai iméņa dugunchiéņam savvovahāvirahiyam pakarémi dhammam 4.
1-2. Having ascertained this Samsara (worldly existence) to be difficult of being crossed over, on account of the current
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of water in the form of violently unjust imputations, and its interior formidable with crocodiles, and big fishes, in the form misery, and death, why do people live happily in it as if in (one's) house? Although their eyes of principal judgment, are closed by the greatness of moha (infatuation ), they do not even know this little whether it would lead to happiness or misery? whether it is suitable or unsuitable ? or whether it is to be reso. rted to or otherwise ?
Also, 3. If the cow had not told me at that time, about the wicked énjoyment of sexual intercourse with (my own) mother, then, I would have an extremely unworthy act, and would not certainly have purification even by intense fire.
4. I consider enjoyment of sensual pleasure as the only source of such illusive assumptions of various kinds. Therefore, enough of this foui (talk). Let me do (my) religious duty which is destitute of all substitution. 4
Then, with a fixed intention as a result of ascertaining from various stand-pointe, Vaisgåyana had his mother initiated as a nun according to Praņāmã-dikşă (a form of mendicancy in which the hermit salutes every human being or animal whom he or she meets with ), and he himself became a mendicant. He practised more severe penance, and gave careful attention to tne study of his religious literature, to the protection of living beings, and also, to the service of his own Guru. He thus became clever in his religious duties. Moving from one place to another Vaiśyāyana one day, went to Kummāra-găm and began to expose himself to the rays of the Mid-day San. This, in short, is the account of Valśyāyana.
Now, when Valbyāyana was exposing himself to the rays of the Sun, he used to pick up carefully, and replace into his loose braid of hair, only out of pity, whichever lice heated by the Mid-day Sun, were falling down on the ground.
When Gośāla was passing from there, in company, of Śramaņa Bhagavān Mabāvīra, he went a little nearer, and he began to ask loudly on account of his evil nature :

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Ah! Are you a celebrated saint or a bed of lice ? Or, are you a female or a male ? I cannot clearly make it out. Ah! your sereneness !” On hearing this, indulgent Vaiśyāyana did not utter a word. The ill-behaved Gośāja repeatedly asked him three times. Although Vaiấyäyana was of a naturally tranquil nature, the fire of his violent anger stirred up by offending words, was instantly aroused like a briskiy rubbed piece of sandal wood, and he directed a mass of Téjo lésyā spreading with rising flames towards Gośāla with the object of burning him, During the mean-time, Śramana Bhagavān Mahāvīra with the object of protecting Gośāla, established its antagonist Sita-léśyā capable of nullifying the injurious effects of Téjo-léśyā. And, as a result the Téjo-leśyā encircled on all sides by Śita-lèśyā was extingui. shed instantly, like a spark of fire cooled down by a shower of snow. Now, Vaiśyāyana becoming gentle with politeness at seeing the extra-ordinarily supreme supernatural powers of Sra. maņa Bhagavān Malāvīra began to request his pardon with che following words:-“O Lord! I did not know that the ill-behaved man was your disciple. Now, I can understand that he is your disciple. Forgive me for my offence.” When Vaiśyāyana was talking in this way, Gośāla asked śramana Bhagavān Mahavira. "O Bhagavān what is this man a bed for lice-prattling like a lunatic ? The Lord replied " O good man! going away from me, when you said; ' Is he i Muni? and used such offending words, he patiently endured all your words but when you went on repeating them very often, he directed a violent, extense, and over-powering mass of Téjo-léśyā which could not be extingui. shed by water and other cooling measures, towards you with the object of burning you aliv:>. But, before the Téjo-léśyā could reach your body, I interpolated around your body Śita-léśyā - cooling like the Moon or a mass of snow, with the object of nullifying the injurious effects of Téjo-léśyā. On seeing your body unburnt through the medium of Sita-leśyā, the enraged Vaiśyāyana curbed his anger, and said, "O Lord! I did not know that this lll-bebaved man was your disciple. Please forgive me for my impudence " On hearing these words of Vaiśyāyana the bewildered Gośāla, bowed down respectfully at the feel of

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Śramaya Bhagavān Mahavira, and inquired. “O Lord! how can Téjo-léssă be created ? Bhagavän said " O Gośālaka ! Téjo-léśya is produced by observing a two days' fasting continuously for six months, and taking a handful of māsa ( Hindi Udada, GujAdada, Latin Masolus ) and a mouthful of water on the breaking of the fast on the thịrd day.” Gośāla carefully remembered the process of acquiring it.
One day, śramaņa Bhagvān Mahāvîra went in the dire. ctou of Sidbāratha Nagara froin Kumāra-grāma. On the way, on reaching the locality of the sesamum plant mentioned before, Gośāla said “O Bhagavān ! It seems to me that the sesamum plant must not have grown up. Śramaņa Bhagavān Mahāvîra replied “O good maa! Do not say so, It has grown up in immediate neighbourhood." Disbelieving these words of śramana Bhagavān Mahāvira for a while, "Gośāla opened with his own hand a pod of the resamum plantt hrown, in a solitary corner and on counting the number of sesamum seeds in it, he said, All the souls after death are repeatedly born with their same individual body. Gośāla, therefore, rejected his firm belief in Purusa ( refutation of the theory of acquicitionly Kāramatas work and accepted of the theory of fixed order of things (Fate, Destiny ). Then getting separated from the company of the Sramaņa Bhagavăn, Mahāvira, the greedy Gośāla, went into Srāvasti Then living there in a potter's house, Gošala was able to accomplish Téjo-léśyā after a severe penance for six months, and becoming greatly pleased by his firm convi. ction by burning the body of a maid-servant standing on the margin of a well, he began to wander from village to village end town to town, with the object of constantly observing Curiosities.
At that time, one day, some disciples of Tirthankara Bha. gavån Sri Pārsvanätha well-versed in the eight divisions of the Science of Augury, but careless in observing religious rites met Gośåla, when they were wandering, at their own pleasure, from village to village, and town to town with the object of witness.

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ing some curiosities, and they had mutual discourses. Gośāla studied some-thing of the Science of Augury from them, and by his predictions of past and future events, he became widely known. But who can penetrate into his. naturally ill-behaved nature ? What to say about a man of wicked disposition who accident ally acquired a piece of learning? Then, Śramana Bhagavān Ma hävira-handsome, and entirely destitute of moha (Infatuation) -became free from Gośāla, like the Moon liberated from the defiling influence of Rabu-and he began to move about alone from place to place.
Eventually, Śramaṇa Bhagavan Mahavira- the destroyer of the covering of evil Karmas by religious meditation as violent as the intense fire of the time of the annihilation of the world, and the illuminator of all the directions like the Rising Sun by the mass of beauty resembling genuine gold purified by firearrived at Vaiśālī. In that town, there lived a feudatory prince named Sankha-a friend, from childhood, of King Siddharth-who knew the nine principles commencing with Jiva, A-Jiva etc; of Jaina tenets, who restrained his vowlessness by the practice of various minor vows, and who was observing minor vows of a house-holder อก account of his fear of wandering in various existences. The feudal prince Sankha, readily recognized Śramana Bhagavan Mahavira, and gave him hospitable reception with much devotion, and great pomp After a few days, Śramana Bhagavān Mahavira went in the direction of Vāņijya-grāma. Before arriving at Vanijya-grama Śramana Bhagavan Mahavira had to cross a big river named Ganḍakikā,--swelling with fickle waves, with both the banks full of much water, with the middle portion unfathomable like the heart of a female, and habited by tortoises, fishes, and other aquatic animals, in the same manner, that a battle-field is furnished with well-equipped warriors, horses, elephants, and chariots. While going to the other bank of the river in a boat, Śramaņa Bhagavan Mahavira was detained by boat-men for his fare. It was Mid-day. Sand of the river had become very warm with intense heat of the Sun. The lotus-like soft feet of Sramaņa Bhagavan Mahāvīra became greatly heated.

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At that time, a nephew, named Citra of the feudal prince Saikha, while returning by boat from an errand to a king of neighbour. border, saw Bhagavān in this condition, and rebuking boat-men with many harsh words, he set him free, and adored him.
Śramaņa Bhagavān Mahāvîsa the last (24th) Tirthankara of the present era restraining his mind with religious meditation, affording protection to all people including movable as well as immovable objects, assuming various postures every day, censured at some places by angry unbridled persons, praised by saluting feudal princes and by gods and demi-gods, enduring several accidental miseries which can easily take away the life of ordinary people, being worshipped and glorified at some places by well-disposed persons and Bhagavān always busy in various kinds of penance and keeping a well-balanced mind like an Accurate balance, towards both, and entertaining various religious sentiments, began to move about everywhere.
The mind of śramaņa Bhagvão Mahāvîra was not in the least shaken by spring-time-delightful by bees attracted by the fragrance of newly expanded clusters of Mango-blossoms, thriving with fresh Asoka-buds, with Sarala (Pinus Longifolia, & kind of pine ) Sallaki ( Boswelia Thurifera incense tree) and other fragrant trees, endowed with the dignity of the southern wind capable of shaking the wet creeper on the fore-head of young females of Karnätaka ( a province in Southern India ); nor was his mind shaken by the spring--time which was sniivening Manmatbd (the God of Love) by the time-measured clapping of hands and by the melodivus sound of songs of hazel-eyed well--dressed young females. Even the summer in which the surface of the earth becomes fearful by the rays of the burning Sun-in which other sounds are covered by the harsh noise of thirsty cuckoo birds, and in whi:h roads are ina. ccessible by the mass of dust unpleasant to touch and set in motion by powerful winds-was not able to shake the mind of Sramaņa Bhagavan Mabāvīra. Also, the rainy season,-in which travellers were terrified by the deep roar of dense clouds, and

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by multitudes of elephants, --which was pacifying the hearts of forelorn young seinales terrified by the mass of flashing lightening and which was coupled with the loud noise of delighted pea-cocks,-could not frighten him. The autumn-capable of making royal swaus stained by the pollen of expanded day-lotus or night locus, capable of beautyfiing the surface of the earth by the wealth of ripe-crop of corn, and capable also of makiug the directions fragrant by the excellent perfume of flowers of Sapta. cchada (seven-leaved-tree-Alstonia Scholaris), regembling the smell of rut juice of elephants could not shake the mind of Sramāņa Bhagavān. Mahāvira. The mind of Sramaņa Bhagavān Malāvîra was perfectly steady during hémanta (the period of Märgaśirşa and Poşa- (November and December) in wbich the locality of the forest was rendered red by the blossoms of Asokabcaring flowers, and there was an inference of a village on account of the confused noice of kinkelli ( aśoka ) trembling by the devastation of forest done by joyful depraved low castes. Also, the sisira (coid season corrprising the monthe of Māgha aud Pbālguna )-in which travellers were sleeping near fires kept blazing respectfully at various places by way-farers trembling by the cold wind mixed with particles of snow, and in which the portion of the forest is making fun by loud laughter of expanding towers.--could not cool down the firm resolution of Sranand Bhayavan Małävira. In this way, all the six seasons could not produce any change in the mind of the Venerable Bhagavau who was deepiy engrossed in religious ineditation.
Śramaņa Bhagavān Mahāvira now, came to Vānijya-gáma, and remained in Kayotsarga ( perfect relinquishment of body ) outside the village. In that village, there lived a Sravaka (a devotee of Jinéśvaras ) named Ananda. He was constantly observ. ing a fasting of days' duration at a time. By the supernatural power of that penance, Ananda attained Avadhi jñāna. On seeing Śramana. Bhagavāni Mahāvīra iz Käyotsarga, he approached the Venerable Tîrthankara with great devotion, and having bowed down low at his lotus-like feet he said :-- 0 Bhagavān! You suffered unendwable troubles for a long time. Ad! your adam

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antine body I Ab! your unyielding firmneas! You have acquired the beneficent reward of your sufferings. You will attain Kévale Jñāga í Perfect Koonledge) after a few years." Anandu then went home.
TENTH RAINY SEASON. śramana Bhagavān Mahāvīra then went to Śrāvastî Nagari, and he lived there during the tenth ralny season practising various austerities and Yogic methods.
Soon after completion of the rainy Beason at Śravastî Srampaņa Bhagavān Mabăvira took his break-fast cutside the town, and he went to Sānulatýhly ( Sānulabd hila ) Saonivéśa There he practised Bhadra Pratimā. Remaining without food, and water for the wliole day facing the East with his eye-sight fixed on one material body, and he remained facing the South during the night The next day, he remained facing the West during the day, and facing the North throughout the night. By thus observing a two days fasting for each division Sramana Bhagavän Mahāvīra completed the full period of the Bhadra Pratima. On the completion of the full period of the Bhadra Pratimnā, the Venerable Bhagavãn did not break the fasting, but he commenced the Mahã Bhadra Pratima He remained facing the East for one day and night with his arms extended, and for one day and night, facing each of the three remaining quarters. He, thus, remained in Kāyotsarga with four days fasting, and with out breaking the fast on the completion of the Mahā Bhadra Pratimnā, be commenced the Sarvato-Bhadra Pratimā. He remained in Kāyotsarga for one day and night in each of the ten quarters-ziz (The East, West, North, South-four inter-mediate points-North-East, North-West, South-East, South-West, and urdbvaloka-the upper Region, and the adho-loka-the Lower Region.) and ineditated with his eye-sight fixed or objects in urdhva-loka (upper quarters ) and on objects in adbo loka ( lower regions ) for adbo diśa (lower quarters. During this pratimu, Śramana Bhagavān Mahāvīra fasted for len days and nights withoui water. In the course of these three pratimās, the Venerable Saint felt great exhaustion. At the time of break-fast, the Jine

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śvara went to the house of Ānand Śrāvaka. A maid-servant named Babullkā of Ādanda Śrăvaša saw the Venerable Bhagavān coming to the house while she was arranging house-hold utensils, and she offered fragrant rice. Not in the least disturbed, and think. ing the food perfectly harmless, Sramaņa Bhagavān Mahăvira, extended his naturally red auspicious hands, and she gave him the rice with great devotion at heart. At the time of break-fast on the completion of severe austerities, the sky was abounding in gods, demi-gods, and divine musicians greatly delighted at heart, and the celestial beings showered twelve and a half crores of gold coins, and flowers of various kinds. They played upon numerous musical instruments, and all the people in the village were immensely pleased. The maid-servant Bahulikā was given a purificatory bath under the shadow of the royal canopy, and she was sreed entirely from the trammels of slavery. When exce. llent financial prosperity can be achieved even during this worldly existence by giving gifts of food etc, with pious faith to worthy persons, what else cannot be said about future life? By the giving of gifts to deserving persons, meritorious persons cross the extensive ocean of worldly existence quite easily, as if it were a gospada ( mere trifle) even without practising severe austerities; the wealth of the three worlds can be obtained and all wished-for pleasures can be obtained. But the bighly praiseworthy supatra-dana (the virtue of giving gifts to deserving persons) is difficult to be obtained. Superior knowledge or excellent penance may, by accidental circumstances, prove fruitless, but supătra-dāna ( the giving of gifts to deserving persons ) done at the right moment never becomes fruit-less. Under the circum. stances, who being desirous of happiness of his own soul, will not try to give supătra dána capable of bestowing a succession of beneficent happenings. ?
After taking his break-fast out-side the village, Sramaņa Bhagavān Mahāvica went on his usual touring. He went to a country named Dradha-bhūmi populated by barbarians. Having commenced a three-days' fasting with his body a iittle bent, his un-winking eye- sight fixed on a life-less dry object; with all
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the sense-organs restrained; his body contracted, and both the arms stretched, and keeping both his legs very close, and firm, Sramaņa Bhagavăn Mahāvira, one night, began a great yogic feat.
At that time, Purandara (!ndra ) happily sitting on his lion-sealed throne shining by the mass of rays of various kinds of emeralds and jewels, -Burrounded by several crores of gode and goddesses, and appearing extremely elegent by his diadem and other ornaments on his body, instantly left off his seat on seeing, through the medium of Avadhi jñāna, Sramaņa Bhagavān Mahăvira standing in deep religions meditation, and having repeatedly bowed down low as far as his foot-stool with great devotion, he eulogized the bigly praise-worthy qualities of of śramana Bhagavān Mabăvira with an elegant extremely laudatory speech capable of evolving the existing virtuous qualities for a long time, and being unable to conceal within his heart, bis extraordinarily virtuour ascetic fife, he again began to praise him tbus:- "O gode! Sramaga Bhagavān Mabāvira is equipped with five kinds of samiti (carehilness in movements), restrained by three varieties of guptis (checks-control), perfectly free from anger, perfectly free from pride, perfectly free from avarice-dependent on none-indifferent to mundane matters possessing nothing-sporless like a conch-naturally brilliant like genuine gold-possessing unhindered course like the Soul-suppo rtless like the sky-uvobstructable like the wind-pure-hearted like the waters of deep oceans-free from greasy maiter like a leaf of the lotus-with-organs well-guarded like the limbs of a to: toise alone like the one horn of a rhinoceros-perfectly free like a bird-not at all careless like the bhāranda ( a febulous bird posse. sfing a high degree of carefulness)-immovable like Mindară-cale, deep like an elephant unapproachable like the lion-bearing a burden like a bull-enduring everything like the earth-shining by luster like a blazing fire sprinkled with ghee and honey - Venerable Saint is not hindered by any of the four varieties of bindrances. The four hindranees are those relating (1) To dravya (substance; object) (2) To ksétra (piace) (3) To kāla (time and 4 To bhāva (intention ). The hindrayces relating to dravyas

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are for instance-she is my motber, he is my father, he is my brother, they are my family-members or my kinsmer- these living, lifeless and mixed substances are miueThose relating to ksétra perlain, to a village, a town, a forest, a field, a corn-thrashing locality, a house, or any other place for which he had no rest. riction- The hindrances relating to kala pertain to samaja (woment), avalikă (innumerable sanayas ) svašośvāsa ( period of one respiration ), muhurta ( 77 lavas) or a day or night for which he had no predelicion As regards bbāva (intention ). Sramana Bhagavān Manăvira had no inclination for anger, pride, deceit, avarice, love, barted, quarrel, back biting, slander, censure of others, discomfort sexual enjoyment, deceitful false-hood or the thorn of wrong belief, Besides, lising for one night in a village and for five nights in a town during the eight months, except the rainy sea on of the year, Sramaņa Bhagavăn Mahāvira is devoid of laughter, sorrow, tear, tree from pride, fargránt as if perfumed by sandal; regarding a piece of straw, a gem, a piece of stone or a bar of gold impartially, living homogeneously in happiness or la misery, perfectly free from all bondage of this world or of tbe next, devoid of any desire for living or for death, and he is always careful indestroying the mads of karmas of previous lives. No one is able to disturb him in religious meditions as the glorious saint is powerful enough to outweigh by his con fortitude the combined courage of the three world.
The Indras of the gods, the gods, yaksas (attendants of kubéra) räksāsas (demons ) vidyadharas (aerial genu) bhutas ( ghosts ) mahoragas (serpent gode ) cannot, in the least, confuse the mud of the Venerable Salat although they possess unequalled valour Perhaps Mount Méru may shake, the earth may gravitate into the nether world, soine powerful individual may crush the vimängs of the Moon or of the Sun, and even the great oceans berrible with numerous fishes and alligators, may become dried up; bowever, the combined strength of the three worlds is not able to sbake the mental balance of Śramana Bhagavān Mabāvira.”
Then, biting his lower lip with intense anger, and maklag ble eyebrows terrifying on hearing those words ol Purandara,

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a god named Samgamaka-a veritable unjon of innumerable blemisbes-who possessed the same exalted position as the Indra, who had instantly become destitute of shame and moral bounds, and who always was impudent and disobedient, told the Indra thus:-“ O Master! Why do you thus praise a worthless ascetic in an assembly of gods? Or else, even the unrestrained talk of masters may appear pleasant. It is true that if there is perfectly pure excellence in him, why should he cherish a heterodoxy other than malatenance of the house-bold ! Wise persons do not advocate any other religious duty except the house-holder stage. Whai le praise-worthy in timidly renouncing it? Besides, what you say that even the Indras are not able to disturb his mind from his religious contemplation is not befitting you. Who can compete with gods who are powerful enough to hold the earth in their expanded hands as if in a play, who can weigh Mount Méru with its highest peak as if it were a small ball, and who being enraged even by -speech, are able to put the three worlds, Into the mouth of Yama (the God of Death )1 If you really believe in my words, I need not put him into trouble. Otherwise, see, I will make bim swerve from his determination, ” On bear. ing these haughty words af Samgamaka ihe astonished Indra thought :-"Ah! This god is always devoid of polite manners, owing to a dense covering of his evil Karmas, If I prevent him, at this conjecture, he will surely think that. The Worshipful Saint becoming perfectly steady by the help of Indra, engages bimself in austerities, and that he does not depend on his own prowess.” With this idea in his mind, the Indra remained silent. Tben Samgamaka bearing much animosity, went out of the asso. mbly-hall with a firm determination saying. “Ab! what strength does he possess ! I will certainly make him swerve from his firm resolve positively to-day," although he was prevented by his advisory gods and retinue; and he directly went to the place where śramapa Bhagavān Mahāvira was.
On seeing Sramana Bhagav&Mahävira-the disinterested benefactor of the world-standing uodisturbed lu Käyotsarga, the god became angry, and he tried to make Sramapa Bhagavio

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Mahāvira swerve from his religious contemplation in the follow ing way :
1 Samgamaka showered heaps of dust causing much injury, on śramaņa Bhagavān Mahāvīra, at an inappropriate time, and covered up all the members of his body with che mass of dust like Rāhu occluding the Moon, or a cloudy day occluding the Sun. All the passages of his body were so thickly filled up, that he was scarcely able to have a deep breath. But the Venerable Lord did not in the least, waver from his religious meditation. Will a Kula-giri ( mountain-range ) ever shake when pushed even by big elephants possessing extraordinary Birength ?
2. Having removed the mass of dust, the god produced ants with sharp mouths, and they caused much pain. They en'ered one part of his body, and came out from the other like so many needles piercing a piece of cloth. In this way, they began to bite different parts of his body. The god was unsuccessful like an unfortunate man loslag all his chances. The Venerable Bhagavān was steady.
3. During the third disturbance, Samgamaka created big gnats, There is no end to the evil deeds of wicked persons, By the milk-coloured blood flowing from various wounds, the body of śramana Bhagavān Mahāvira resembled a mountain with small streamlets issuing from it. Here again, the god was unsuccessfül.
4. During the fourth disturbance, the god created white blood--sucking ants. These blood-thirsty creatures applied themselves with their front suckers to the body of Śramana Bhagavan Mabavīra, with such tenacity that looked as if they were rows of hair growing from his body. The great Yogi ( salnt ) was 00-moved
5. The wicked god desirous of inaking Śramaqa Bhagavān Mahāvira swerve from his religious meditation, created scorpions. These scorpions resembling the sparks of fire of the time of

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world and heated
aanihilation of the stings on Bhagavān's body with their he was not in the least disturbed.
spears began to sharp-pointed tails.
6. During the sixth disturbance fearful mungeese were created. Uttering curious sounds, these cruel creatures began to eat away pieces of flesh from the body of Śramaņa Bhagavan Mahavira with their sharp canine teeth. In this attempt, the god was also unsuccessful.
cause
But
7. Then, he angrily created serpents with extensive hoods-formidable like the arms of Yama-rāja (the King of Death). They encircled around the body of Śramana Bhagavan Mahāvīra from head to foot, like a nettle creeper entwining round a big tree They then began to deal him blows with their hoods so forcibly that their hoods will accidently break and they kept on biting him with their powerful teeth. These serpents ultimately became discouraged when all their poison was exhausted This effort was also fruitless.

8. During the eighth disturbance, mice with powerful teeth were produced. They began to scratch the body of Śramaga Bhagavan Mahāvīra with their nails, teeth, mouth, and forelegs, and by passing urine on the wounds they poured a salty liquid on an abraded surface. This also bad not effect.
9. During the next disturbance the god created a big elephant with an extensive trunk As if he was trying to bend the earth by the blows of his feet, and desirous as if of pulling down the constellations of stars after making a rent in the sky by means of his large and highly raised trunk, the elephant at once ran towards Śramaņa Bhagavān Mahāvīra and holding his body by his irresistible trunk, he tossed him high. With the idea of crushing his body to pieces, the vicious elephant ran for ward to catch him on his raised-up tusks. Having caught him on bis tusks, the elephant began to strike blows with his tusks so repeatedly that sparks of fire came forth from his adamantine chest. However, the formidable elephant was not able to shake him from his deep meditation.
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10. As the tenth object of disturbance a swifliy-running female elephant came forward. She gave many blows with her temples and tusks, and she poured water copiously on Bhagavan's body with her trunk. She became at last helpless, but she could not shake him from his meditation.
11. During the eleventh disturbance, Samgamaka produced a demon with sharp teeth resembling the teeth of an alli gator. His open mouth filled with blazing flames appeared dreadful like a kindled brazier of fire. His arms resembled pillars of portal arches in the abode of Vama-raja (the King of Death), and his legs and thighs resembled a tall palm tree. He had worn garments of hides, he was laughing boisterously, and he was making loud hissing sounds. Holding a sharp knife in his hand the demon speedily ran towards Śramana Bhagavan Mahavira with the object of harassing him. But having troubled him for some time, the demon was defeated like a lamp with usedup oil, The Venerable Saint was perfectly steady.
12. After this the cruel god immediately assumed the form of an enraged tiger. Making a rent, as is were, in the ground by the splashing of the heavy mass of his tail, and ma king the ground and the sky weep as it were, by the echo of his thrilling yell, the tiger tried to cause trouble to the Lord of the Three Worlds by means of his hard molar teeth and trident-shaped claws. But he was disappointed, like a tree burntup in a forest-fire.
13. The god, then, assumed the form of Siddharth-rājā (the father of Śramana Bhagavan Mahāvira), and of Trisalā Rāņi (his mother). Both of them began to lament, and said :O child why have you commenced this most difficult adventure! We are unhappy without you. Your brother Nandivardhana dɔes not take proper care for us in our old age. He has abandoned us You, therefore, leave off your dikṣā (ascetic life). Do not disregard us. Obey our orders and act in a way that will make our old age happy. " Śramana Bhagavan Mahavira was not in the least disturbed by the heart-softening piteous lamentation.

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14. During the fourteenth disturbance, Samgamaka creareil a camp inhabited by numeroue human belngs. One of the cooks of the camp tried to find out pieces of stone for preparing a hearth for the purpose of cooking rice but, unable to get any suitable object, ba at once placed the cooking-pot on the slightly separated feel of Śramana Bhagavān Mahăvîra, and applied blazing fuel in the gap. The fect of the Bhagavăn were burnt, but he came out more beautitul, like pure gold becoming refined by heating. The god was again disappointed.
15. The wicked god created a terrible caņdāla (a cruel man of low caste). He applied cages of carnivorous birds on the neck, two arms, and leg: of Sramaņa Bhagavān Mahāvira. These birds caused so many cuts by their beaks and claws that the body of the Venerable Bhagavān became full of a number of boles. In this endeavour also, the god was unsuccessful.
16. Samgamaka then, in a fit of rage, produced a violent storm of wind, of great velocity. It up-rooted and hurled up in the sky big trees and it threw stones, pebbles, and masses of dust in all directions. Filling up the earth, and the sky in all directions like an enormous bellows, the violent wind listed up Śramana Bhagavan Mabăvira and dashed him on the ground, but the cruel god could not attain his desired object and the Bhagavān enduring the trouble patiently, remained perfectly steady in his religioua meditation.
17. During the seventeenth disturbance, the god created a whirl-wind which being capable of turning mountains, moved here and there śramane Bhagavān Mabāvîra, like a mass of clay on a potter's wheel. Although the whirl-wind tussed him greatly like a whirl-pool in a sea, the Revered Lord remaining in solitude, did not, in the least, swerve from his meditation, Then, although the proud god Samgamaka firmly determined in his vow of distracting the mind of Sramaņa Bhagavān Mahāvira made numerous attempte, he was not succesful. He thought"I repeatedly tried to harass this muni (saint) with adamantine

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mind several titnes, he was not in the least. disturbed. Ah! becoming dishonored how can I go to the assembly of the Indra, and show my face? He became greatly excited by such evil notions. Now, let ine take away the life of this muni. His meditation will naturally, cease with it. There is no other remedy for it. With this idea in his mind, Samgamaka went on with his harassments.
18. During the eighteenth disturbance, Samgamaka prepared a kāla-cakra (death-wheel) weighing thousands of maunds of iroa. He lifted it, and designed as it were like a hemi. spherical other lid of the earth, he dashed it with all his might, against śramaņa Blagavān Mahavira. The death-wheel inaking all the directions fearful by the rising flames, fell heavily on the Revered Lorel, like it sub-muring fire in a sea By the blow of the death-wheel capable of reducing to a powder form, all the mountains of the world, the body of śramaņa Bhagavān Mahāvîra penetrated knee-dep into the ground. However, although Śramaņa Bhagavān Mahävira was so m-rcilessly harassed by the wicked god he was not in the least angry with him but he was always compassionate towards him. When such a power
m. When such a powerful deathwheel failed in havirg the desired ffect; it did out sill him and It did not make hin: swerve from his religious inedition the poor god thought:-"This man is invincible to missiles and weapons, Such experiments have no effect on bim. These pratikula (unpleasant) methods of disturbing him are now useles, let me, therefore, try some anukur pleasing) methods.
1). During the ninete oth disturbance god Samgamaka riding a celes!ia! chariot came to śramaņa Bhagavā! Mi hävira. Having got down from his vimā:a. he carne nearer, ind, as if be bad becom: grally pleased by his :: ust-risies and p-ligious meditation, he began to address the Lor! thus - O Great Sage! I am greatly pleased by your rigid austerities, your strony character, your valour. your pörfect indifference to your own life, and by your dignity of firm determination in fully accomplishing a work once begun, you, therefore leave off these distressing
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penances. You simply ask for whatever your want. What can I give you? Do not entertain any doubt about my prowess. If like I can take you, even with this body of yours, to svarga (celestial region), where all indirectly expressed wishes are always fulfilled simply by desiring them. Or, if you like, having made you free from all Karmas accumulated during your endless worldly existences, I can take you to the extremely happy region of Absolute Bliss. Or, if you so desire, I can give you absolute sovereignty over the entire world with all the crowned sovereigns of various countries perfectly fubservient to your orders, during this life. The mind of śramaņa Bhagavān Mahāvira was not in the least affected by this alluring speech capabie of agitating the minds of ordinary beings. The Venerable Lord did not reply. Samgamaka thought :- This muni has frustrated the the powerful effect of ail my supernatural powers. But there still remains the infallible chastisement of Kām3-déva (God of Love) to be tried
Great persons are found to be violating their purusa-vrata (religious or ascetic observance taken upon themselves ) by the. amorous side glances of lovely young females who are the missiles of the God of Love. With this idea in bis mind, the god made an attempt at another anukula upasarga (pleasant disturbance).
20. The twentieth disturbance was done by celestial damseis Samgamaka ordered these young females to utilize all their cunning skill in making sramaņa Bhagavån Mahavira swerve froin his religious meditation. Show me how much divine strength you possess. With the object of assisting the celestial damsels in their nefarious task, the devilish god created all the six seasons of th: year one after another. In a moment beautiful vasanta-lakşmi (the Wealth of the Spring) the chief actress in the theater-stage of Kâma-deva (the God of Love) announced by the eweet melodious tunes of intoxicated cuckoos-made its appearance. Then, followed the summer making the directions fragrant by the flower-pollens of expanded Kadamba Rowers like a maidservant. Then, appeared the ruiny season honouring the auspic

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lous occasion of the royal anointing of Kāma-déva (Cupid) by the showering of the Ketaki fjowers, followed by the Śaradritu, (autumual season) watching its best abundance of verdural wealth as if by the hundreds of eyes of Vila Kamila (blue lotus flowers) Then shone out the Heinanta laxmi (the wealın of the winter) writing as it were, the eulogiglic inseription of the victory of Kāma-déva) by the white buds of the spring-creeper resembling white letters, Last of all, appeared the splendour of sisira laxmi (the wealth of the cold season ) maintaining like a harlot the winter as well as the spring by the white flowers of the springcreeper and by the flowers of the China Rose. In a moment, all the seasons made their appearance.
Then divine females resembling the charming warriors of the God of Love approached Srainara Bhagavān Mahävira, and these beautiful damsels wirh charming bodies commenced their singicg indicative of the victorious incantations of the missiles of the God of Luve. Some us these divine females sang songs of varietig of Gāndhara gräma (third scale in music) with exact timings and with a pure heart. Some clever celestial females played on Vinā (Indiar: lute) sweetly differentiating between sound of consonants and vowels in regular order as well as by irregular notation. Soint beat a variety of drums producing sounds resembling the sound of a cloud making a spurious roaring. making a roaring of a twanging character, and also making roaring of great violence producing instantaneous showering of rains, Some, jumping up itito the sky and also on the ground began to dance making various co-quettish pranks and manifold glances of amorous vision. Some, iearing their jacket by forcible gesticulation and dramatic performance and tieing their loosened braids of hair, were trying to expose their lovely shoulders. Some, under the pretext of ppropriate steppings in dramatic performances were repeatedly showing the upper portiou of their thighs which were as white as go-girsa ( white sandal-wood ) Some, sportively trying to tighten the loosened knot of their under-garments were showing their wel -- like circular regions of their navel. Some, uuder the pretext of a dramatic performance

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named ibkasian!: of arnis, were very often making tight embraces, Some, under the fraud of the tightening their waist-garment, were throwing away their outer-garment and exposing the disc like round-d parts of their buttocks. Some wide-eyed females under the guise of showing a fired condition of their bodies, were showing their well-d. veloped beaving breasts for a long time. Some of the divise damsels, repeatedlly said:--. O good man! If yüu are really merciful, why do you not protect us from the ravages of Kāma déva (God of Love) attacking us with arrows! If you are indifferent towards your own body, why do you not hand it over to us! Being food of affection, if you are indifferent to us out of curiosity only, it should be only for a moment but it is not proper 10 do it till the end of one's life. O Lord ! Leave asice your hard-heartedness, and fulfil our desires. Do not disregard our entreaties and do not disappoint us." Sramapa Bhagavān Mahăvîra's concentration of mind was not, in the least, distracted, by singing: musical performances, dancing, gesticulations, and by the alluring speech of these divine females.
In ihis way, the wicked Samgamaka-deva created twenty severe dieturbances mentioned above during one night to Śramaņa Bhagavän Mahāvira who was in Kāgot arga ( religious meditation with perfect renunciation of body).
On seeing Śramaņa Bhagavāı perfectly undisturbed, at Sun--rise, ibe disappointed Samgamaka déva thought:-"This great sage is not at all disturbed even by agreeable troubles. Should I leave him alone and go away disppointed, to my svarga (heaven)! But it is not advisable for me to do triat. There is no cause for disparagement. Remaining here for a longer time, I will be able to distract the mind of this saint by harassing nim in some other ways. By long continued harassments, his mind will be changed in due course of time of what significance is a human creature before the unlimited powers of a celestial being that I should, thus, go away disappointed with an ugly, face?
With the Rising Sun, the pating became flooded with the Sun's rays, and the small moving animaicules generally frequen

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ting the paths and roads at night, went away to solitary places. Srainaņa Bhagavā! Mabāvīrs became free front Käyutsarga, und he went in the direction of Vāluks-gāma, with a fixed gaze dire. cted in front for a distance of about six feet keeping it keen watch on ail his mov* :s on road to avoid tre ting snil animalcules. On the way with the object of troubling: śramaņa Bhagavău Mahavires, the mischievous yod craied five hundredi robbers and a inass of fine saod resembling an Ocean of cand. The five hundred robbers came to Sramana Bhagavāni Mahāvi:a aud loudly calling him, maternal uncle they began to embrace him tightly. All the five hundred robbers embraced himn with such a furce thai even a mountain will break down under its strain. But the mind of śramaņa Bhagavān Mahāvira was not, in the least, disturbed and, he went to Vāluka-grānia walking with his legs kove.ecpiis said la this way, the cruel-hi arted Sami maka god harassed śramața Bhagavān Mabăvira in various ways for six months whenever he was in forest or whenever he went to a town or a village for alms by making the food unaccepiable to him. The troubles caused by the wicked god to the Vone. rable Bhagavan when he weat lo Văluka, Subhūma Suksetra, Malaya, Hastiğirsa, Osali, Mosali, Tosali, and other villages were extremely unbearable and indescribable. They are pot described In this work, but information about them can be had from other scriptural works. Having repained perfectly undisturbed although he was wiihout food and drink. during the troubles caused by Samgamaka-deva, and having lived outside the villages; und towns for a long time, Sramapa Bhagavān Mahavira went into a cowpen outside a village named Vajra with the object of break ing his fast ar the end of a continuous fasting of six months On that day, there was a festival, in the village and mailk-rice was being prepared everywhere. Sramapa.Bhagavāp Mahšyiral hought:Samgarnaka déva has beerti Ciostantly causing me troubles for the last six-months. Now: he will not harses me asymore BeComing greatly exhaust-d; her pust have, by this time, gone
way co his abode in heavens." With this conjecture; śramana Bhaga vău). Mahãyira went into the village for: alen?8. Sumgameka

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used to defile lood-materials at the houses to which śramana Bhagavău Malāvira went,
The poet says :-- पलं जगद्धवंसन-रक्षणक्षम कृपा च सङ्गमेक कृताऽऽगसि । इतीव संचिन्त्य विमुच्य मानसं रुषेव रोषस्तव नाथ ! निर्ययौ ।। १ ।।
1. Belau Jagacicavamsasja saksana kşümam kripă ca Sanga
maké kritā"gasi. Itira sancintya vimucya manasan ruseva roşastava nātha ! niryayau.
1. O Lord ! Having skought that you have strength cap able of destroying the world and of proiecting it, ai i that you have such compassion towards Samgamaka who had ill-treated you, your rosa ( anger) having abandoned the mind, went away.
Through the mediuin of his Avadbi Jñana (Visual knowledge, Samgamaka was seen, śramaņa Bhagavān Mahavira came back and remained in religious contemplation. Samgamaka ivanted to ascertain whether the mind of the Jinéśvara was at all changed or not Through the medium of his vibhanga (interrupled visual) kuuwidg: Sung maka saw the Venerable Bhagavau thinking about Page #556

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deeds. I am entirely disparaged. I am not willing to give you trouble from now; you can fearlessly go for alms to villages towns etc. Why should you suffer froin the pangs of hunger ?" Śramana Bhagavān Mahāvīra then told him, “O Samgamaka ! You leave aside all anxiety about me. I shall do every work at its appropriate time.” Having respectfully bowed down at the feet of Sramaņa Bhagavān Mabăvira, the disappointed Samgamaka déve distressed by the heavy burden of terrible sins, went away to his svarga (heaven )
During all this period of barassment, the gods and goddesses of Saudharma déva-loka were mentally troubled, joyless, and devoid of energy. Indra himself abandoned anointing, ornamentation and dramatic performances, and he thought :-“ Ab! I myself became the fole cause of bad conduct towards Sramnara Bhagvàn Mabăvira, because, the wicked god, enraged by my praises, did this heinous act.” At that moment, the vile Samgamaka-déve defiled as if by the mire of sin of destruction of all the living beings of the three worlds-with his body polluted by the dust of infanıy of various kinds,-filled with series of in-auspiciousness, with loss of his former luster, and with his eyes contracted by shame resulting from breach of promise, entered the assemblyhall. On seeing him. Purandara, sitting with his face turned backwards, saiù - “ O gods I Listen to me. It is not at all advisable for you to look at Samga naka-dévs as towards a cindala (# man of the lowest stratum of Soclety universally despised and sbred). That cruel beinous god bas offended me by barassing our Worshiplul Lord of the formidable ocean of this worldly existence but he was not afraid of me while doing a grave inisdeed. Have I borne the great burden of steady equanimity of mind in a way Sramaņa Bhagavån Mabăvira has been doing that he did not even care for me : By tormenting the Worshipful Lord, he has earned for himself a beavy load of terrible sin, and by asso. ciating with him, all of you sittiog here will be participators of sin Am I not able to prevent him from doing harassments ? But, then, by doing so, he would think that Jinésvaras do pena. ace with the help of Indra. What else to say ? Drive bįm out

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from here Better to have it inhabited by robbers” Saying so, the Indra angrily pushed out Samgamaka alore from the heaven witk his own fot. Samgamuka on seeing his loss of honour, thought :- All This is the evil ODAsequence of Bcts done without discriinination." He went towards Mount Meru in an artificial vimana i celestial car ) with violent anguish at heart,
Then, wbus:d by divine damsels, censured by his own retinue, pushed cnward by the soldiers of the Indra and disregarded by samānika gods, Samgamaka went out of the svarga heaven) and lived on the summit of Mount Méru during his remaining life. limit of one sāgaropam. The agra-mahisi: (chiel concerts ) of Sy mgamka requested Purandara thus :- "O lord 1. With your permission we are willing to go with our husband The Indra allo. wed them to go, :nd prohibited the rest of his retinue from rccompanying him.
Then, Bhagavān Śri Vardhamana Swami becoming free from harassments went into the village for alms the next-day and going from door to door, he went into the house of an aged cowherdess. She offered higly perfumed boiled milk for break-fast to śramana Bhagavān Mahāvîra who was observing a continuous fasting for the las! six months, with a heart full of devotion, Presiding gods of neighbouring locality contented by the break--fast of Bbagavāt even aster fasting of a long duratiou began to play upon divine musical instruments and they poured showers of gold flowers, and of scented waters, exclaiming at the same tiine a fia! Eta! Aho dāna! Aho dāna! O what a wonder. ful gift! The poverty of the cowherdess thus removed.
Śrannaga Bhagavān Mahāvîra then went to wafiaurat Alamchikă Nagari. There, Hari-che Indra of the Vidyut-Kumāra with his heart full of devotion, towards Sramaņa Bhagavān Mahāvira we:it around him three times from right to left, and falling down respectfully at his feet, he began to eulogize him thus:-O Vanquisher of the unconquerable flower-arrowed Cupid, the accomplisher of the Treasure of Imperishable Happiness!-the only courageous Warrior on the battle-field of upacargas (disturb.

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ances.-0 Jinédra! You are the true Vira (powerful man). Vic!o'y to you. You are a guardiaz in every way, für iniserable creatures wandering in the ocean of this Sansära, Only by remembering you, the mass of sinful acts, is immedliately destroyed like darkness by the light of Sun. Blessed is the surface of the ground marked with the impressions of your lotus-like feet, O Lord of the World! Fortunate are the lions, deer, and all the other animals who are able to have a look at your golden coloured body when you are standing in contemplation in a mountain-cavel ( Lord of gods! People wander in this miserable formidable forest of worldiy existence only so long as they do not do service at your lotuslike feet. O Lord of the Three Worlda! celestial musicians along with their wives on Hémavanta and other mountain ranges, in Ksîrodadhi, on Vaitādbya and in the infernal regions, have been singing hymos of your praise. By hearing the wonderful tales of your forbearance, people leave aside all other talk. Or, will fire-fly ever appear beautiful in the sky, after Sun-rise?" Having thus enlogised him, the Indra of the Vidyut-Kumāra déva-loka told śramaņa Bhagavān Mahāvira that his atafa Kévalotpatti, -the acquisition of Kerala jnana-was quite near and having bowed down at Bhagavān he went away to his celestial abode.
Šramaņa Bhagavão Mahāvira then went to sarathanat TOTTI Švétāmbikā Naga:î. There Harissahendra-the Indra of the Northern part of the Vidyut Kumāra déva-loka came and respectfully bowed down at the feet of Bhagavān. While making Inquiries about sramanı Bbagavăn Mahāvira's health, the Indra told him:--"O Bhagaván: You have endured many hardships. Now you have to suffer very little. You will acquire 8233 Kévala lñäoa,-Periect Knowledge -in in /ery short time." Having said so, the Indra went to his own celestial abode.
śramaņa Bhagavān Malāvira then went to arraraft wordt Srāvasti Nagari and remained in Kārotsarga with his arms hanging by this side, in the out-êkirts of the town On that day towns-people putting on nice clothes and with flower-garlands and bowls of various kinds of sandal-paste, deliberately avoided
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the place where śramaņa Bhagavān Mabāvīra was standing in Kāyotsarga and wert out with the object of worshipping the idol of Ra Skanda,-Son of siva. As soon as the towns-people made water-ablutions to the idol, and, having smeared it with fragrant sandal paste, as soon as the idol was placed on the chariot, Harissaha Indra, inquiring through the medium of his Vibhange Jñāna (a variety of Avadli Jñāna), saw people discarding Śramaņa Bhagavān Mahavira, and worshipping the idol of Skanda. Harissaha Indra came down from his déva-loka and entered the body of the image of Skanda. The idol presided over by Harissaha Indra began to move in the direction in which Sramaņa Bhagavān Mabāvira was standing in Kāyotsarga On seeing the idol of Skanda moving without any help, the delighted people thought O! the idol of the god is trying to ride the chariot by itself without any help). But, the idol of Skanda, leaving the chariot aside, went to the place where śramaņa Bhagavān Mabāvira was standing, and having gone round him three times and having fallen at his feet, it took a seat on the ground and began to praise him. On seeing this wonderful incident, the people, astonishingly thought:- 0! This great mun is woréhipped even by gods. He is posseseed of extraordinary supernatural powers. We have made a mistake that we disregarded bim.” The people realising their fault, began to exto! Śramaņa Bhagavan Mahāvîra with greater respect.
Śramana Bhagavăn Malāvīra then went to trait arrit Kauśãmbi Nagari. There, in ('andra-Moon-and Sūrya-the Sun,-the tutelary deities of the solar system-came in their ori ginal vimāna (celestial car) to pay homage to the Revered Lord who was standivg in Kayotsarga. In the presence of the wonder stricken public, they went round the Bhagavān three times, and having fallen at his feet, they took their seats at an appropriate place. Having inquired about his health during vihāra (tourings ) and having experienced the happiness of looking at śramaņa Bhagavān Mahävira for some time, they went to their appro. priate abodes.

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Now, moving about from village to village, śramana Bha gavān Mabāvira went to storico 70Vāņārasi Nagari (Benares). Surendra ( Indra of the gods ) came there, and worshipped him Śramana Bhagavān Mahāvīra, then went to TFFIC Rājagraha Nagara There, Turaa Isanendra (Indra of Isãoa déva -loka ) came, and worshipped the Lord After making inquiries about Bhagavān's health, he went away..
At fafar aora Mithilā Nagari, orfen was Pārthiva Janaka ( King Janaka ) fell down at the feet of śramaņa Bhagavān Ma. hãvira with great devotion and groter Dharanendra (Indra of Naga Kumāra déva--loka came there, and worshipped him with much delight.
Eleventh Rairiy Season Going from one village, to another, with the approach of the raing season Sramana Bhagavān Mahăvira went to auto Véśáli with the object of living there during the four months of the rainy season of his eleventh year of ascetic life With a fasting of four month's duration, he remained in Kāyotgarga in a locality free from living beings, cora-grains, females, lower animal, and fron. eunachs. There, Bhutanendra ( Indra of Năga-Kumāra déva-loka ) came and worshipped him with the object of becoming free from horrors al worldly existences.
Twelth Year of Ascetic Life. (B. C. 357-56)
In that Vésali Nagari there lived a pious Śrāvaka named Jirga sétha who was a faithful follower of the religious treasure of excellent gem-hike virtuous qualities of courtesy, com. passion, excellent composure, and other rare merita, and who was renowned for his fame in distant lands and there was another seth a named Abhinava fresti in the town, who was bypo critical. One day, the clever and virtuous Jirpa-śresthi happened to go out of town, on some business. There, he saw Śramana Bhagavan Mabăvira who was illuminating the directions by the luster of his golden-coloured body, who was beariag all auspi. cious qualities, and who was standing in kāyntsarga, Immediately on seeing him, Jirpa-$étha full of great deligat, fell at the teet of the Jinésvara, and thought :-"The Bhagavăn is still standing

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in Kayotsarga, although the time for going out for alms is past. To-day it seems, he has a fast. To-morrow, it will be very nice if the Bhagavān-who is like a stem of the creeper of auspiciousness-will take his break-fast at my house," with this idea uppermost in his mind, Jirga-setha remained in daily attendance on him. In this way, after daily waitings, the period of the fasting of four months of Śrama a Bhagavăn Mahāvīra was completed. The next day Jirnasetha requested Srama a Bhagavān Mahavira to take his break-fast at his house, and went home. With this noble idea uppermost in his mind, namely that with these exce. llent prāsuka ( absolutely free from defects) and éşaniya (desiralle ) food-materials specially prepared for me I shall offer alms to the Worshipful Lord, the devout Jirna-setha kept waiting at his house with his eyes wide open with joy, and he thought :-"I am fortunate, and happy that by giving dāna (alms) to the Lord of the Three Worlds, my birth as a human being, and this life will be auspicious. Besides, I am tied with the chains of dense evil Karmas of long-lasting succession of previous existences, so if I am now able to serve Śramana Bhagvão Mabāvira I will have Moksa ( Final Liberation ) very soon." Also, he maintained these noble ideas for a very long time.
But Śramana Bhagavān Mahavira, now entered the house of fara eitto Abhinava-śrt sthi and the fresthi (wealthy merchant) proud with the extent of his riches, ordered a mald-ser. vant. " O good woman! give this ascetic some alms, and send him away." By the order of his master, the maid-servant brought some adada grains (a kind of pulae ) in a wooden spoon, and offered them. The Noble Lord spread out his hands and received the adada grains into the cavlty of his palms. The gods beat celestial drums, and showered wealth and garments. Flower-gar. lands of varlous colours dropped from the sky, and there was an auspicious shouting of " Aho dãos-an excellent gist." Towns -people assembled there and the King, out of curiosity, came there. The King joyfully made inquiries, and the crafty Abhinava šetha proudly declared :-"I have fed this great man with inilk-rice with great devotion, and the gods have uttered an

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auspicious shout of. “ Aho, dāna-an excellent gift. ” The king and the towns-people were greatly pleased.
Now, Jirņa Śéth, always full of great devotion towards Śramaņa Bhagavān Mahāvīra, immediately on hearing the sound of the divine drum, sorrowfully thought :-Ah! Ah! Cruel Fate has made me ill-fated that although I respectfully requested Śramana Bbagayān Mahāvīra to have his break-fast meal at my house, he did not come to my house but he took it at Abhinava śéth's house. How can an unfortunate man like myself aspire for Cintāmaņi ratna-(the magical thought-gem fulfilling its possessor's every wish ) at his house? Abhinava Seth is more fortunate than myself. Is it not be so, Śsamaņa Bhagavān Mahāvira iluuld undoubtedly have come to my house for his break--fast.” Soon after break-fast, Śramaņa Bhagavān Mahāvira went on with his usual tourings.
At that time, a highly learned disciple of Tirthaikara Bhagavão Śrī Pārsva Năth came into a garden outside the town. The King and the people of the town went to pay homage to the Kévali Bhagavān. At the end of déšanā (religious sermon) the king inquired. -"O Bhagavăn ! Who has acquired a great. mass of punya (merit) in this town! The Kávali Bhagavān replied " Jirga Śétha is the most fortunate of all.” The king, joining both his hands in form of a cavity, in front of his fore. head, respectfully inquired, :-"Why? Śramana Bhagavān Mahavira did not takt his break-fast at Jirņa Séth's house but took it at Abalnava Śéth's house. Besides, the divine showering of wealth, garments, Howers etc took place at his house. How can jirņa śéth be considered most fortunate in acquiring the great mass of punya (merit ) ?" Kevali Bhagavān replied :-". By his pious intentions, Jirna Seth alone has acquired the excellent fruit of giving a break-fast meal to an Arbant Prabhu. By his good intentions, Jirga seth has immensely diminished the time of his worldly existence, and ho has earned the excellent merit of being born as a god in Acyut dėva-loka. While rising high, and higher in spiritual meditation, had he not heard the sound of diving drums

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indicative of the break-fast of Sramana Bhagavan Mahavira, the pious Jirna Seth would baye entered a higher stage of deep religious meditation, and he would have acquired the all-illuminating Kévala Jñana (Perfect Knowledge.) This Abhinava Seth is totally devoid of pious intentions. He has not himself made a gift of food and drink materials to Śramana Bhagavan Mahāvīra. Knowing him to be an ordinary mendicant, he ordered his maidservant to give him some food as a routine practice of a house-holder. In commemoration of the Jinéśvara's break-fast, the gods showered wealth, divine garments flowers etc. which may or may not prove useful to him during this life. O beloved of the gods ! Ascetic life, giving of alms, or worship of cherished deities without pious intentions is futile like a Kasa-Kusuma (a flower in the air)." After hearing about the difference in the production of fruit of the giving of alms with a pure devout heart to an Arhat Prabhu and of the same without any good intention, the king and the towns-people, having loudly applauded the highly religious life of Jirga Seth, went away.
Camaréndra Seeking Shelter of Śramana
Bhagavan Mahāvīra.
Śramana Bhagavan Mahāvira now went to Susumãra-purî and remaining on a stone-slab under an Aśoka tree in a garden named Aśoka-khanda, he stood in Käyotsarga (renunciation) of one night's duration, with a firm resolve of alihama tapa (a three days' fasting) and keeping his unwinking eyes steadily fixed on a material object and his body slightly bent.
At that time, an Indra named Camaréndra,- of the asurakumara gods-came and got himself concealed, like a big elephant in the cavity formed by the two legs of Śramana Bhagavan Mahavira marked by the anspicious signs of a concha, fishes, lotus-flower etc. Now listen to the account. Who was Camaréndra? Why was he frightened by Sakréndra? Who was he in his previous life?

For Private Personal Use Only

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History of Camarendra
There was a small town named Bibhéla, located on the burface ground near the great mountain named Vindhyā, where big elephants are luatlly eating tbe abundant foliage of grapecreepers, where the course of the chariot of the Sun is hindered by the heights of its elevated peaks, and where all the directions appear beautiful by the surrounding excellent forest territories. There lived a great merchant named Pūraņa. He was very wealdhy and was endowed with mercy, straight-forwardness, purity of heart, and other virtuous qualities. Being respicted by his family-members, a favourite of the king, pleasing to be public, and being the heart of righteous persons, he passed his day& in a way that was not in any way contrary to his interest in this, as well as, the next world.
One day, while lying on his couch during the latter portion of the night and with his eyes wide awake through sleeplesbress, he thought:— "Ah! I have really given alme to deserving persons and have practised ansterities during my pre vious lives, and, therefore, I have accomplished all my cherished wishes. I have an increase of respect from the King, and an increase of wealth, merchandise, treasure and family circle of sons, daughters etc. every way. Unfavourable persons become favourable simply by looking at them, and all my misfortunes disappear even without warding them off. So long as there is an existence of even a small remnaut of merit of previous lives, 80 long as an endeavour in the right direction is possible; long as I am espected by the people, I am not disabled by disease, and I am in possession of wealth as fickle as the clouds of the autumn; so long as my body is not weakened by bid age, and I have no separation from my belovea persons and so long as all my family-members are obedient to me, let me, therefore, apply myself strenuously in the observarıce of my religious duties as they are conducive to the attaininent of real happiness in future lives. An action does not originate without its cause. Besides, some are born to rule over others, and some are born

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of my
to serve them. All this is the result of merit or sin of previous life. in the morning, I will entertain my family-members sumptuously, hand over the management house hoid affairs to my son, and I will take Tapasa-dîkṣā- (Initiation into an order of religious mendicancy). After Sun-rise, he invited all his family-members, he entertained them sumptuously with great affection, and having hospitably respected them with tāmbula (betel leaves) and other articles, he told them with an anjali (two hands formed into a hollow cavity) in front of his forehead "O kinsmen! Listen to me. I have now become free from worldly pleasures. I want to remove my burden of the duties of a house-holder. My attachment towards my wife; my son, my friends, and towards my amily-members has disappeared; you therefore, give me your permission for my accepting dānāmā bravrajya (an order of ascetic life). You pardon me, now, for whatever disagreeable acts I may have done towards you while I was with you. Now you entertain the same partiality towards my son, that you had for me." Saying so lovingly, he entrusted the burden of his house-hold affairs and the care of his family members to his son. He showed him all his valuable treasures, advised him to take proper care of all the family-members, and he did every thing that was suitable for the moment Then, at a lucky moment, on an auspicious day, Purana left off his house-holder's life and having taken a wooden utensil with four divisions, he took Dāņāmā tāpāsa-pravrajyā (initiation into an order of dāņāma tāpasa mendicancy). From that very day, he constantly observed a chattha (two days' fasting-tap) and he began an inquiry into his soul. On the day of his break-fast, he used to take his wooden utensil, and while moving about to various houses of rich well as, persons, as of the poor for alms at mid-day, he would give away to travellers and needy persons whatever he received into the first division of the wooden utenail; to crows, dogs etc., whatever he obtained in the second division; to fishes, alligators, and to other aquatic animals whatever he had in the third division, and he would take his meal without any attachment, from the alms that he received in the

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fourth compartment of the wooden vessel. But being destitute of sal jñana (Right Knowledge) he was not able to destroy his evil Karmas in a way that a Jaina sadhu would do with slight penance although he was alway's busy with very difficult penance. Iron is converted into go!d by skill in alche ny. When his body was greatly emaciated and dried up, leaving chiefly bones and skin on accouut of severe ignorant penance, Puraņa thought:- Now, my body has become greatly debilitated, but here is still some manly vivour iv me, let me, therefore, go to a suitable locality and remajn there without food and drink' With this idea in his mind, he left bis wooden utensil in a solitary place, and, going to the North-Eastern part of Bibhéla Sannivéss, Purapa tock a vow to abstain from food and drink.
At that time, the capital town of Camaracancă was without its Indra (the presiding deity) Having led the life of a wandering mendicant for nearly twelve years, tormenting his body through ignorant pamce, Purana died consuming his body by one month's abstinence of food and drink during his death-bed sickness, and he was born as a Camaréndra in Camara. cancā When Camarèncira 613 calmly looking at the varlous porticns of his cllestial abode illumined by the rays of a variety of emaralds and diamonds marie beautiful with fully-exparded flowers, and made attractive try the yāk chowries constantly kept waiving by the handsome lands of beautiful celestial dameels gracefully moving about rere ani there, he saiv Saudhamendra with vagra-thunder bolt in band being respectfully served by eighty-four thousand samānika dévas (gods possessing similar affluence as the Indra) and millions of other gods and goddesses with their hands folded and held in the form of an anjali in front of their forcheads; looking at divine females dancing merrily in accordance with the musical tunes of clapping of bands cornbined with the sound of dron and other musical instruments; and enjoying undreint-of happiness-seated on his lion-seated throne in the Sudharma a sStinbly-hall of the Saudharmavatamsaka vimāna (celeetial chariot) in Sisudharna déva-loka (heaven) lovely with divine splendour; fragrant with the enveloping dense clouds
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of the smoke of Kālågaru (black aloes) mixed with excellent camphor; beautified with pitchers filled with water placed on door-portals, and covered with expanded lotus-flowers; with the darknese removed by the brilliance of Walls made of pure emeralds; where flags furnished with rioging small bells of gold are flying in the air; where heavy bunches of pearles are hanging at different places; and whose bind portion is encircled by an excellent Vedikā(Vedi-shaped pavilion) made of emeralds and gems of varlous kinde. Immediately on seeing Saudharmendra enjoying divine happiness, Camarendra under an impulse of eavy and anger, tho!ight:-'Ahl who is this eyilminded: Seeker alter ill famel Shameless! a disgrace to the host of gods! and desirous of entering the month of Käle (the God of Death) at an unseasonable time, who residing above my head is fearlessly amusing himself enjoying celestial happiness above the head of one who is the King of all asuras (demons).?" "With this idea in bis mind, Camarendra called together all the gods sitting in the council-hall of his Sámánika gods and also the gods who were to be consulted in case of doubt, and asked them;- "Who is this wicked person above my head?" With an anjali in front of their fore-heads and with an applaud of victory, they replied: -'O beloved of the gods! He is the illustrious, highly lustrous, Sandharmadhipati - the Indra of gods bimself whose order is irresistible ! On hearing this, Camaréndra with his face terrific by highly raised eye brows caused by violent anges, said:-0 gods! You are not familiar with with my former enterprises and you are consequently led to praise an Indra with a retinue of a few gods, in this way. He is placed on a higher level; will that alone bring him relatively higher respectable condition? Will an owl sitting on the top of a tree, attain the splendour of a peacock? Besides, a heavy substance place on the scale pan of a weighing machine always settles down to the bottom, while a light substance rides high. He is inferior to me. Just as, some one acquires the royal power of a greak king althongh he may have been born in the family of a candāla (man of the lowest. caste), in the same way, he attained svarga (heaven) although he did sinful acts. O gods! he remained

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long in company of celestial females like a wicked man without valour on a battle-field, but, now, i am determined to dispel the long-continued boast of his pride. Wise persons do not disregard the wicked individual in the same way, that they would do in the case of a diseased condition. Prosperity abandons a bad person wbo does not manage his affairs satisfaciorily after having acquired his supreme authority obtained in regular succession. I am at present powerful and let the uncieanliness of crushig the pride of the king of gods be done with my hands." On hearing the arrogant words of Camarendra, without ascertaining his own valour of arms, the sāmānika gods told him;- 'O god ! he has acquired the great extent of the excellent prosperity of his celestial life on account of preponderance of the mass of his meritorious acts accumulated during previous lives, and you are the master of bhavana-pati gods like ourselves, although you are endowed with diligence, resolution, strength, and oiber qualities. Therefore, O master ! Leave off your jealousy, and enjoy the ownership acquired in reguiar order. Let him enjoy the affluence of the happiness of lordship over gods. Quarreling with him is useless. What can you accomplish with your doubtfui greatnessi Tbink well with your clever intellect Acta dune without ripe thinking, turn out terrible in the end like the true of a poison-tree. The dust of ill-faine caused by loss of honour, cannot be washed off by thousands of showers of rain. You consider well for your own self, what is suitable under the circumstances. What more discretion are we expected to have than your self ?'' On hearing this, Camaréndra, with his eye-brows fearfully kait with violent anger, said:-"O Sāmānika dévas! (gods), Although you are of declining age, you uselessly bear sthaviratva (the state of being a venerable man) without having due discerning judgment. By talking about the defeat of your own master, you are abrowing away very far your own dignity. Virtuous qualities always create greatness. One becomes respectable like an honourable teacher by possessing several virtuous qualities, although he may be young in age. Otherwise how can a mustard secd valuable by possessing auspicious qualities- be placed on the head although

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it is so minute? Or, what is the use of saying this much? Where Is your fault when you have not experienced my prowess? If you say so. I can easily amuse my self by making mountainranges rise up and fall down like a ball in the palm of my bands only by a push. Or, I can combine into one, the three worlds which are quite separate, simply by the force of my powerful arms." Permitted as if by the echo issuing from bis residential abode filled with the strange verbosity of speech caused by violent anger, Camaréndra at once started from the assembly of his frightened sãmānika gods with the object of having a fight with Saudharmendra. Under the influence of more composed judgment after a moment, Camaréndra again thought :-“ My sâmānika asuras ( demons) are afraid of the Indra, and so I am not able to judge about the result of my enterprise, but, then, in case I am defcated, whose shelter should I take to defend myself from repulsive attack.?” With this idea in his mind, Camarendra saw śramapa Bhagavan Mabāvīra Prabhu in Kāyotsarga at Susumārapura through the medium of bis Avadhi Jñāna. Immediately on seeing him, he got up from his divine bed, and having put on divine garments, he went in to an armoury named Coppyālaka, equipped with adamantine weapons of various kinds. From the armoury, Camarendra took # very extensive iron-mace resembling the arm of the God of Death, and being anxiously awaited by female demons, being watched by body-guards bewildered as to what should be done now, being disregarded by sāmānika asuras as he was ill-behaved, and dreaded by the bhavana-pati gods that some unexpected misfortune is likely to occur, he went out of his capital townCamaracancă and very hastily reached the place where sramapa Bhagavān Mahăvira was. Having walked three times from left to right round Sramaņa Bbagav&n Mahāvira with great devotion and having bowed down respectfully at the Jinéśvar's feet, he said :-"O Lord I By the supernatural powers of your lotus-like feet, even long-cherished fancies difficult to be fulfilled are easily accomplished. By your grace, I am desirous of making Saudharmendra powerless, and destitute of supreme authority.” With

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these words, Camaréndra at once wert in a North-eastern direction, and by his divine powers of changing various forms, he assumed a terrible body-form of one hundred thousand yojans' dimensions-with highly valsed. drea_sul moving bunches of hair on the frontal region of his head; unpleasant to look at, on account of quivering molar teeth in the excessively terrible cavity of his mouth, resembling the top of Anjana giri (a mountain as black as collyrium), or a collection of newly-formed clouds; full of blazing flames of bursing fire issuing from his mouth; pervading the multitude of stars by his extraordinary arms highly raised in the sky; hindering the progress of the rays of the Sun by the extensive cavity of his broad chest; accompanied with hissing sound of Siakes !odiging in the circular cavity of his navel; pressing on ihe surface of the soles of his feet with the burden of his long and heavy thighs; ready to easily make a mouthful as it ware, of the three worlds including the regions Ol youis, as well as, of asuras (demons ); and with a body-form terrifying even to Bhima ( second son of Pāņdu ), and spread it on the vault of the sky. With such a formidable body, Camaré. hidrat bastily can towards Saudharméadra, aud, Throwing away far asiile celestial chariots coming towards him by the violence of his breach spreading on account of great velocity; striking the surface of the ground with huge slabs of stone falling from high inountains beaten by the front portions of his feet while waiking leisuriy, filling up the interior ci the sky, as it were, b; the inass of waters of Lavaņa Samudra (the Salt Sea) on account of the spread of the radiance of his body resembļing a heap of co!lysium, a mass of clouds or a collection of Cuckoos or black wasp); pervading, as it were, the three worlds by the hugeness of his body; splitting up as it were the interior of Brahmānda (egs of Brahma; the universe ) by his constant roarings; shower. ing rains at some places, and throwing heaps of dust at others; ag tating väņa-vyantara dévas ( a variety of dem-gods ) wiih ieur; trightening jyotisk gods (luminaries; and spreading spha. lika ratna (crystal gems) on the surface of the sky, he jumped cver the regions of the Sun; the Moon, and constellations of stars

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and within a twinkling of the eye, he reached the heavens. On seeing his dreadful appearance, the gods became surprised; the tying cords of the waist-cio hs of goddesses saying, 'Ah! What is this? became loose with fear; soldiers became afflicted with fear as if stupefied although they did not care even for their own liv:s; body-guards were confused like babies; loka-pălas (worldguardians) were driven away; kāmānika gods became bewildered with what should be done; the traçatrimsaka déva: ( the thirtythrie gods of venerable position ) were greatly startled; and airāvana (lodra's elepliant) began to run away uttering a disagreeable cry. Then, placing one of his feet on the Vedi-shaped altar of lotus-lcwers, and the other in Sudharma asserably-hall, and having given three heavy blows to the door by means of his sphatika ratna (crystai gem), he angrily said :-"O vile gods ! Where is Purandara-who is ainu:ing himself happily in his own house, who is clever ia thoughtlessly doing work; who is dis. Jaining other warriors on account of his superior strength; and who is confident of victory over his enemies simply because he did not meet with any misfortune? Also, where are eighty-four thousand sämānika gods who are careful In showing service done to their master simply by accomplishing their own ends by cra: stily not caring for what is proper to do, as well as, for what is not? Besides where are the eighty-four thousand body-guard gods equipped with the din of unsuccessful weapons of various kinds? Where is the Vajra (lodra's thunder-bolt )-capable of piercing tops of high mountains-gone now! Where are several millions of celestial females-lav-ly by possessing unique beauty Ah! on seeing your destruction, do not say that the lord of Camaracancă fraudulently killed you without informing you of his arrival there. I am, now, going to destroy you-helpless creatureslike a wishered tree, and to reduce you to small pieces resern')ling cubes of sugar with my sphatike-ratna weapon. What else can I say? I want to throw you-shelterless wretches simultan eously into the month of yama (God of Death); now, do whatever you like to do, and remember your worshipful deity. Find out all the methods of saving your lives. Or, lowering your heads down

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and becoming good-humoured, hand over the wealth of the deva. loka (heaven) to me. Why are you senselessly partial to Sudharmendra? Besides, it is an established usage that a female of & noble family will certainly follow her husband in the long run although she may have been well-protected for a prolonged period. However, 0 Purandara! You have enjoyed all this celes. tial wealth during my absence as a lord of deva-loka (heaven ), but if you respectfully fall down at my feet, I will forgive all your faults. Also, by the grace of obediance at my feet, may the gods ainuse themselves in their celestial abodes without caring for fear even in arcam In like manner, let the divine wealth joyfully rejoicing by association with a suitable husband, wilfully find a pleasant shelter in my chest. Or, why this much even! Let the entire three worlds subjugated in the enclosure of my poweríul arms, live peacefully without a suspicion of fear from hostile parties for ever. 0 Indra of gods! You salute me, before the fierce sphatika-ratna weapon capable of reducing your dladem to powder, falls on your head. Why do you bestow wilow-bood to Rambhā, Tilottamă, and other celestial females by having a fight with me without ascertaining the strength of your own arms? If ore adopts the path of justice from the beginning wise persons do not find fault with him, and he has co cause even of repentence if he is totally destroyed.” On hearing Camarindra taking irrelevently, enraged and with his ejus looking terrific and eye-brows knit high, also saying:-O highest peak of bad conduct! 0 shameless creature : 0 wicked asura! intent on frightening gods by evil doings. For be present, you are asking for things which are decidedly hard to obtain; otherwise, how can you possibly expect to come here? Ab' just as an elephant is killed by tusks and other members of an elephant's body; just as ine fragrant yak (bos grumlens) is killed on account of the beauty of the mass of her hairs; just as the musk-deer is killed for its musk; just as the sandal-tree is cut down on account of the fragrance of its wood, and just as siso, the blujanga (the cobra scake) is killed for the acqulsition of a phagã-ratna (a gem in the hood) of the snake, in the same

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manner, you will be destroyed on account of your pride." Hearing ihus the Indra sitting on his lion-seated throne, thought of his Vajra (Indra's thunder-bolt), and the Vajra-throwing thousands of fire-brands; setting out flamee; spreading millions of sparks of fire; dazzling the eyes by thousands of glittering rowe; made as if entirely of fire; arranged, as it were by all the rays of the Sun; and prepared as it were from the entire mass of abundance of brightness-at once came into the palms of the hands of Saudharmendra, and in an instant, he threw it against Camaréndra. On seeing the terrific thunder-bolt weapon-never seen before and coming towards him with great velocity, Camarendra's desire for a conflict, his pride, and his display of energy disappeared, and on remembering the words of good advice given by cărnā nika asuras and thinking with a deep sigh that he would not now be able to reach epen ibe surface of the earth without a large mass of punya (meritorious deeds), and trembling with fear by not getting any place of self-preservation, on looking at the surface of the sky studded with innumerable stars, with trembling eyes while gazing up in bewilderement; not caring for the sphatika-raina weapon dropping down from his hands; and unable to tind out whatever was suitable for the moment, and convinced with the idea that all other remedies were usejese, and that the lotus-like feet of śramana Bhagavān Mabăvira were the best shelter, Camaréndra walking with great velocity with his feet raised high up, and his head low down, ran towards Šramapa Bhagavān Mahävira as speedily as the dropping down of streams of perspiration caused by great exertion. He did not, in the least, become numble although the vehemence of his pride was severely crushed, but his body looked insignificant by rushing with Immerse specd. Besides, ah! ridiculed by gods, and shown with clapping of hands, 'Here is the god who showed his arrogance before Indra,' Camaréndra, at this time, became 50 small that like a small butterfly he was not recognized although he was able to fill in the interior of the three worlds by the extent of his body.
At that time, Indre's thunder-bolt weapon carefully thrown

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by Saudbarmendra himself, filling up all the directions with the flames of fire, and devouring, as if, simultaneously by one month. ful all the enemies of the Indra, reached within a short distance of Camaréndra's head, and he, saying with an indistinct voice, "O Bhagavān! I am now, within your protection," took shelter within the lotus-like feet of śramaņa Bhagavān Mahāvîra who was standing in Kayotsarga. Saudbas méndra thought:-Oh! an Indra of asuras caonot possibly come to Saudharma déva-loka simply by his ability, but he can do so by the grace of a Bhagavanta (a holy worshipful saint), a Tirthankara (a religious pioneer possessing supernatural powers), Jaina Cailya (a Jinesvara presiding a Jaina temple), or of an extremely Venerable Ascetic whose soul is engaged in meditation. But then, this turned out to be improper and miserable for the next life." Thinking thus, Saudharmendra eaw, through the medium of his Avadhi Jñāns, Camaréndra as an extremely minute insect, lodging on the lotus. like feet of Gramaņa Bhagavån Mahävîra On seeing Camaréndra there, Saudharmendra astonishingly said "Ah! I am unfortunately undone." With these words, Saudharmendra very hastily ran in the direction of the thunder-bolt weapon, which was at a distance of four fingers from che uttamānga (head) of the Jiné vara and instantly drew it back. Ouring to the great velocity of the gait of Saudharmendra, the fine hairs of the front part of his head moved a little by the force of wind from the Indra's palms of hands. Then repeatedly censuring his own bad conduct and going round the Jinéśvara three times from left to right, and having bowed down at the Lord's feet with great devotion, Sakréndra said
देव ! पसीयह न मए वियाणियं तुम्ह चरणनिस्साए । जं एसो चमरिंदो समागओ में पराभविउं ॥१॥ इहि चिय विनायं करयलपल्हत्यियं कुलिसंमि । ता पणयवच्छल ! लहुं अवराहमिमं खमसु मज्ज्ञ ॥२॥ न पुणो वि भुवणबंधव! संसारपरंपरापरमवीयं एवंविहं अकिचं कइयावि अहं करिस्सामि ॥ ३ ॥
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1. Déva pastyaba na maé viyāniyam tumha caraṇa-nissão Jam éro Camarindo samăgaö mam parabhavium
2. Inhim. ciya vinnāyam kara-ya!a-palhatthiyam kulisammi Tă panaya-vacchala! lahum avarāhamimam klamaṣu majjha 3. Na. puno vi bhuvaṇa- bandhava! Samsara paramparăbiyam Fvam viham akiccam kaiyavi aham karissāmi. 3 1. O Lord! Be gracious! I did not know that this Camaréndra, remaining at the shelter of your feet, came here to defeat mie.
1
2. But I knew it really only now, when the thunderboh reapon came into the cavity of my hands. Therefore, O affectionate towards one who does obeisance! Pardon this little
fault of mine.
3. O friend of the Three Worlds! I will never again do such an evil deed-which is the essential cause of a succession of lives in this samsāra.
Having thus asked pardon with polite manners, from the Great Teacher of the World, Sakréndra, keeping himself in the North-East direction and striking the surface of the ground three times with his left foot, told Camaréndra:-O Indra of asuras! You did well that you concealed yourself in the lotus-like feet of the Lord, who had taken a vow to afford protection to all the beings of the entire world. By doing so, you have intensely delighted my heart. The continuity of our previous animosity has now been for removed, and an unperishable feeling of affection has been created for life. Roam about, as you like, for the activities of your amusement. By the grace of the Jinéśvara, you have now no fear from me." Having thus consoled Camarendra with sweet words, Dévéndra (the Indra of gods) went away to his Own abode.

Then, with his face blooming with extreme joy, and be coming fearless by the grace of the jangama Kalpa Vrikṣa (wi

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shing tree)-the lotus-like feet of Sramara Bhagavān Mahavirathe mislead Camaréndra, having respectfully paid homage to the Jinesvara, began to praise him thus :
सयळजयजीवबंधव ! झाणानलडकम्पवणगहण !। तिवपरीसहसहणेकधीर ! जय जय महावार ! ॥१॥ सिद्धिबहुबद्धपडिबंध ! बुट्ठसद्धम्मबंधुरनिहाण ! । चामीयरसरिससरीरकंति विच्छुरियदिसिनिवह ! ॥२॥ नाह ! तुह् पायछायालीणं नो भवमयपि अक्कमह । किं पुण सहावभंगुरगिरिदलणुदंतुरं कुलिसं ॥ ३ ॥ जत्य तुह नाह ! सरणं उबेइ समुरासुरंपि तइल्लोकं । पायतले तत्य ठियस्स कह णु वयणिज्जया मज्झ ॥ ४ ॥ पत्तचिय सुरपुरसंपयावि परमत्थओ मए देव ।। अब्भुदयमूलवीयं जं पत्तं तुम्ह पयकमलंः ॥५॥ लभंति सामि ! जइ मग्गयाई निरवग्गहाई भत्तीए। पहजम्मं चिय ता तुम्ह चलगवासं लभेजमहे ॥ ६ ॥ इय चमरिंदो सम्भावसारवयणेहिं संथुणिय वीरं । नित्यरियगरुयहरिभयमहनको अगओ सरि ॥७॥ Sayala-jaya-jiva bandhaval jhananala-rdaddha--kamma vana-gahana !
Tivvaparisaha-saharekkadhira! Jaya Jaya Mahavira! | 2. Siddhi--vahu-baddha--padibandha ! vurgha sad-dhamma
bandhura-nihanal
3.
Camiyara-sarisa-sarira-kanti viechuriya-disi-nivaha! 2
Naha ! tuha pāyachāyaiiyain no bhavabhayampi akkamal, Kim puga sahāva bhangura giri dalanuddanturam kulisam ? 3

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4. Jattha tuha aaha! saraṇam uvéi sasurasurampi tailokkam, Paya talé tattha thiyassa kaha nu vayaņijjayā majjha ? 4. Pattacciya sura pura-sampayavi paramatthao maé déva! Abbhudaya-mulabiyam jam pattam tumba paya-kamalam, 5 6. Labbhati sami! jai maggayāim niravaggahāim bhattié, Paljammam ciya tā tumba calaṇavāṇam labbéjjamaham, 7. Iya Camarindo sabbhāvasāra-vayagehim samthuņiya Vîram, Nitthariya garuya Haribhaya-mahannavo aigan sapurim. ?
5.
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1. O friend of the living beings of the entire world! The destroyer of the forest of persevering karmas by the fire of pure meditation! The only resolute man in enduring violent sufferirgs Victory! Victory Mahavira!
2. One who has fixed attachment to the virgin Siddhi (Final Emancipation). The lovely treasure of True Religion! The illuminator of the mass of directions by the splendour of body resembling gold. 2
3. O Lord! When there is no fear of next life for one who is devoted to the shade of your feet, then, what about the vajra crushing mountains which by nature is fragile
4. O Lord! Where is indeed, wrong to me by having remained at the surface of your feet whose shelter the people of the three worlds-even along with the gods, and demi-godsapproach.
5. O Holy Saint! When I obtained (the service of) your lotus-like feet which are the chief source of prosperity, reality also obtained the wealth of city of gods.
in
6. O master! If desired objects are acquired freely by devotion towards you, then, eventually may I acquire an abiding place i-e service at your feet during every future life.
7. Then, having thus extolled Śrī Vîra Paramatman with

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words, full of good intentions, Camaréndra having crossed the great ocean of serious fear from Hari (Indra ), went to his own town (Camaracancā)
Having gone to his own capital town, Camaréndra, operpowered with shame, narrated the whole account-how he went although he was prevented by his sămānika asuras in his own assembly-hall; how he suffered insult and hard-ebips, and how he was saved by the supernatural powers of his having taken the shelter of śramaņa Bhagavān Mahavira, and having informed his retinue, “Let us all go to pay homage to the worshipful li. neśvara, '' he again went to Sramaņa Bhagavān Mahāvira along with bis entire retinue, and baving bowed down at the lotus-like feet of the Jinéśvara, and having done some singing there, he came back to his capital town.
Then, early in the morning having become free from Mahā-pratimā of one night's duration, Sramaņa Bhagavān Mahā. vira went to Bhoga-pura Nagara. There a Ksatriya named Mahendra immediately on seeing Śramaņa Bhagavān Mahāvira, became greatly enraged without any cause, and he ran towards him with the object of beating the Jinéśvara with a stick of a palm-tree. At that time, the Indra of the Sanat Kumāra gods, came there for the purpose of paying homage to Sramana Bhagavān Mahāvīra. On seeing the insolent ksatriya running towards the Jinéśvara, equipped with a stick with the object of bearing him, the Indra prevented him, and having bɔwed down before Śramaņa Bhagavān Mabăvira, and having made inquiries about health, and the conquest of hardships, the India went away to his own celestial abode.
Now, Sri Vardhamana Swāmi-capable of crushing pride, and adored eagerly by dévéndras (Indras of gods ) went to Nandi-grāma There a friend, named Nandi, of King Siddhártisan ( father of Vardhamāna Swāmi) extolled his virtuous qualities and honoured him.
On his way to Méndhaka-grāma, a cow-herd angrily rushed

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towards Śromana Bhagavān - Mahavira with a big rope with the object of beating him, but he was prevented by Surendra (Indra of gods ).
Then, moving about from village to village, śramana Bhagavān Mahāvira went to Kausāınbi Nagari a town decorated with rows of while elegant bouses and beautified by triangular passages, squares, courtc-yards, market-places, public buildings etc. In that town, there was a king named Satānika who was fear. lessly enjoying the prodigious royal wealth of his enemies held by the thick cord of his virtuous quality as a protector of the earth King Satānika had a queen named Mrigāva'î -daughter of King Celaka She knew the whole truth of the Jaina Religion and she was always ready in worshipping the lotus-like feet of Jinéśvaras. The king had it minister um Su-gupta who knew the interval scret movements of all the kings, and who governed the kingdom with judicious intellect. The minister had a wife named Nanda Naudā's love for the established Siddhanta (fundamental principles ) of the Jaina religion was thoroughly intermixed with the seven elementary constituenta (alimentary juice, bloud, flesh, fat, bone, marrow, and seinen) of her body, and she being a true follower of the house-holder's dbarma propagated by the Jinésvaias, she always had & feeling of friendliness with queen Mrigāvatî. Besides, there was a religious preceptor nained Tattva -vădi, who was clever in oiffusing the secrets of the various systeins of philosophy, and honoured by the king. In that town also, there was a wealthy merchant named Dbauavala who was very prominent among all merchants, and also his wife Mulā. All these persons lived in the town, doing their appropriate work.
On the first day of the dark-half of the month Pauşa (December-January) Śramaņa Bhagavāı Mahāvira took the undermentioned extremely difficult vow :
जहा -- जइ कालायसनियलबद्धचलगा, अवणीयसिरोरुहा, सोयभरा767 Trefiti, T ATT 15 qr for de Tui 991,

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तिभिदिणाई अणसिया, घर मंतर - निहिशेवचलना बीयचरणसंघिय घरgandar, aftfaaàg aasfhamiatg, geda graià, qaş वा परमहं पारेमि त्ति ।
Jahā-Jaia kālāyasa niyala-baddha-calaṇā, avaṇiya-siroruhā, soyabharävaruddha-kantha-gaggara-giram ruyamāņi, rāya kannagāvi houņa para-gihé pésattaņam pavannā, tinni dināim aṇasiyā, ghara-bbhantara nihitékka calaņā, biya-calana-langhiya-ghara duvāradésā, paḍiniyattésu sayala bhikkhāyaresu suppena Kummāsé panamei tā paramaham parémitti.
1. Namely-If a virgin girl, whose feet were tied with an iron foot-chain. 2 Whose hair of the head had been totally removed. 3. Who was crying with a faltering tone due to a chok ing of her throat on account of the burden of sorrow. 4. Who being a daughter of a king was reduced to servitude at some body's house. 5. Who had a continuous fasting of three days 6. Who had placed one foot in the interior of the house and the other foot had crossed the region of the door of the house. 7 Who gives me alms of kulmāṣa (aḍada beans-beans of Phaseclus Radiatus) from a supadun (a winnowing fan made of bambooreeds) 8. And when all the mendicant-beggars have returned after taking their alms, then, I will break my fasting."
Having taken the above-named vow, Śramana Bhagavan Mahāvira used to go daily to several houses in the town for alms, but he invariably returned without food, and drink materials, as he would never accept any that did not fulfil the exact conditions of the vow. The people of the town were perfectly ignorant of the Jinéśvara's vow and its conditional terms.
On seeing that Śramana Bhagavan Mahāvīra daily returned from their houses without accepting any alms, the people of the town were immensely grieved at heart, and becoming bewildered as to what should be done now, they thought :-" What is the use of the wealth which is a source of misery? And,

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Also, of this human exisience ? Or, of wiat use is tols enjoyment of pleasures resulting in mlefortunes ? When we can not even give food and drink to such a devout saint, although he has been visiting our houses. How shall we cross, without dāpa (alms-giving this ccean of worldly-exlstence filled with the waters of Karmas, and full of alligators in the form of numerous miafortures and terrible whirl- winds. Or, such worthy ascetics will come to the houses of fortunate individuals and will delight their hearts by accepting their aims. If this Venerable Saint is given gifts of food and drink-materials only once any how, then, the happiness of svarga (heavens), and of Moksa (Final Liberation ) is in the palms of one's hands." When the venerable Jiceśvara did not accept anything although he had been repea. tedly offered various articles of food and drink-materials as alms at numerous houses, the people of the town were much distressed.
After roaming about in Kausānıbî for alms for four months, one day Šramaņa Bhagavārs Mahävîra entered the house of Sugupta mantri (minister Su-gupta ). At once recognizing him from a distance, Oh ! He is Sramaņa Bhagavan Mahāvīra' Sunandā-the minister's wise,-joy fully got up from her seat, and offered to him several articles of food and drink-inaterials. But on seeing the sorrowful condition of Su-janda when Śraniana Bhagavan Mahävira went away without accepting anything, her maid-servants told her :-' Ah I we cannot understand why the god-like saint goes away everyday without accepting alms.' Sucandă conjectured :-" The Venerable Jinéśvara must have taken some particular vow and as the conditions of that vow are not fulfilled, he goes back without accepting any a!ms." With this idea uppermost in her mind, Su-nandā was greatly afflicted. She left off an her house-hold affairs, abandoned decoration of her body, and she sai resting her cheeks mournfully on the palms of her hauds. The miniatur returned hone, and on seeing Suna. ndă in a sorrowful state, he asked her "_" () lotus-faced ! Why do you look grieved at heart without any cause? I do kuow if I have offended you in any way? Besides, I being alwa's ready in abstaining from ill-treatment, it is not possible that any other

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farniiy-member will be unfavourable to you.' She replied ... Dear) There is no place for such evil potions. None is, in the least, guilty. But, for the last several days, Basgavan Vardhamana Swami - by whose supernatural powers the unfathomable ocean of this worldly existence can be easily crossed, and the attaintment of Siva- pada the Abode of Eternal Blessing ) which is beyond the range of one's most desired wishes and which is desti. lule of future re-births is rendered possible, and by whose grace, even very terrible misfortunes disappear easily-does not accept any alms. One cannot easily under-stand what abhigraha (vow) he may have taken. Then, what is the use of your keenness of intellect or of your post as a chief mi. nister if that yow cannot be known." The minister sald :- Dear! Leave aside your sorrow. Tomorrow I shall find out some means by which the vow will be made clear.'
At that time, a female warder named Vijayā of Queen Mrigāvati who was there on some business, heard the conversalion and she marrated the whoic account to Qeen Mrigāvali. On hearing it, the queen was grtatiy distressed, and she sat in a state full of Ecrrow. The king who liappened to come there, asked her:
O queen | how is it that you look so bewildered? The queen replied :-O king! what can I say? You bave lost even polite mauners under the burden of goverurug the kingciom-which is ihe source of a degraded state during the next life that you do not even know where Bhagavān Vardhamāna Swāmi is moving acout and for what sort of alms be is roaming from house to house." Having reproached the king in this way, the queen marrated betore the king the whole acc junt about the abhigraha (vow). Th: king then said :-O queen! Be calm, I shall, any how, try to be familiar with the real state of alfairs tomorrow.' Directly on taking his seat in the council-ball, the king sent for Sugupta minister. The ininister came and having respectfully saluted the king he took his seal at an appropriate place. The king then told him :-" O minister ! Is it befitting you that you even do not care to know that Srannana Bhagavāra Mazhävīra is moving about here Ah! your carelesaless! Ah! your iudifference towa. rds the 'True Religion that it is nearly four months that Bhaga.
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vana Vardhamănu
Swami is remaining without food and drink, and that his abhigraha (vow). is not known till now. The minister replied :-"O king! I was not able to know anything owing to burden of work coming in rapid succession, and also owing to my domestic engagements. Now, just as your majesty orders me, I am ready to execute your orders soon.'
The king then called the religicus preceptor Tattva-vādi and asked him :-'O good man! The various religious practices of several systems of religion must have been explained in your special branch of knowledge, now you tell me what abhigraba (vow) must have been taken by Venerable Bhagavan Śramaņa Bhagavan Mahavira. Also O minister! You are profoundly intelligent. Think well and find out a remedy. After thinking well for a while, the upadhyaya said, "O king! The great sages have described numerous abhigrahas produced in accordance with dravya (substance), kāla (time), kṣétra (place), and bhāva (intentions) The vow taken by the Venerable Bhagavan cannot be determined without higher knowledge. The king, then, made a public prociamation urging towns-people to offer various articles to Śramapa Bhagavan Malāvira as alms as he had some special Vows. By devotion and by the king's order, the people of the town did everything they could. But as none was able to satisfy the conditions of his vow, he did not accept any aims from any body although the towns-people were piously desirous of happi. ness during next life, and extremely careful in observing religious practices,
Śramana Bhagavan Mahavira, who was strenuously exerting himself in destroying various enemies in the form of his previous Evil Karmas by concentration although he was without food and drink remained in perfect equableness with an un-withered face. On account of his extremely difficult vow, Śramana Bhagavān Mahavira endured all the sufferings for four months.
An Account of Candana-bālā
At that time, King Dadhivahara was the King of Campă Nagari. He had a queen named Dharini and a daughter named Vasumatî.

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King Satānika of Kavśambi had a quarre! with king Dadhivāhana of Campā Nagari.
The spies of King Satānika one-day told him:- 0 King! King Dadhivāhana of Campă Nagari is not well-guarded at present and he is very careless. If you can have a battle with him within five days you will certainly be able to defeat him and accomplish your most desired object. The King at once ordered a prayāņa-bhérî (beating of kettle-drum for battle-march). Warriors became ironediately ready. The feudatory princes became agitated The king took all the fighting materials in ships. Owing to favourable winds and the expert skill of helmamen of ships, the king unexpectecily reached Campä Nagari within one night. Without the least trouble, the army of King Satānika laid a seige round Camļā Nagari.
King Dadhivābana, table to hold on, without sufficient materials of men and weapons, became bewildered as to what must be done at the critical moment and he consulted his ministers. On seeing the king bewildered, his ministeres told him:-"O Good King! Why do you become so agitated? For the present, running away is advisable. It is said. One member of a family should be abandoned in the interest of the entire family, one family in the interest of & viilage, one village in the interest a country, and the whole world should be abandoned for one's own interest. Auy one who knows how to talk appropriately for the occasiou, how to be lovely in accordance with his good intentions, and one who knows to be angry in accordance with his own strength, is really wise. Wealth acquired by valour can be readily obtained again, but when life becomes extinct, it can never be regained in the same body. Among all the things in this world jivitavya (life) is incomparable Royal wealth etc is subservient to it. With the destruction of life, everything else is in vain." On listening to this advice, King Dadbivāhana ran away for his life.
Now King Satanika made a proclamation in bls army

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"O leaders of troops!" Soldiers etc! Let any body take away what. ever he likes from this town. There is no objection on my part Soon after proclamation of the royal order, the soldiers destroyed the fortress, broke open the doors of the town and plundered the whole town. During this state of complete anarchy, Dhāriņt the chief queen of King Dadhivāhana-while running from one place to another for safety, was caught by a soldier of the king, along with her daughter Vasumati With his heart's desire fulfilled, King Satānika returned to his capital town.
Then, the soldier of Satānika's army, becoming enamoured with the beauty, charm, and elegance of Queen Dhāriņi was telling the highway travellers:- 'She will become my wife and I will sell her daughter." Extremely terrified on hearing these words, Dhariņi thought:- Ah! Why did I take birth at the house of Cétaka Mahārājā in a family renowned in the whole world and with a fame as white as the Moon? Or, why did King Dadhivahana at whose feet several feudatory princes were bending their heads, select me as his chief queen! Besides however, how is it that the soundness of judgment resulting from careful hearing of Agamas preached from the mouths of Jinéśvaras and my indifference to cvil actions have a permanent place in my mind? Also, why does this timid and shameless soldier Bay with reference to me, I shall make her my wife?" Therefore, O sinful soul! Why do you not till now. leave the body on hearing the words never heard before! Ah! Shameless! will you tolerate violation of chastity? Females of a noble family do not allow their chastity which is as white as the Śiva-hasya ( the smile of Jiva.) or, is a swan to be. blemished for sensual pleasure which is as fleeting as the ear of an elephant. Or moreover, how will this daughter of mine brought up in my lap retain her life when she has fallen into the hands of some wicked and when she has been afflicted with the persons, pangs of of separation from me?" Now, her scul, censured as if by the sharp agony resulting from these painful thoughts, left her body piercing her heart. On seeing her untimely death, the perplexed soldier thought: This magnanimous female seems to be the wife
<3

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of some great person. Ah! I uttered very harsh words that "She will become my wife, and on hearing my stupid words, she died frorr intense commotion at heart. Now, what is the use of mourning for passed events in order that this girl may not meet with the same fate, it is advisable for me that I should not say aayıhing to her.' Becoming agreeable to ber with sweet words, che soldier took the girl to Kaušāmbi anu kept her standing on a public highway for sale.
At that time, Dhanāvana śétha, passing by that road, on some religious duty, immed ačely on seeing the girl ibought:"Oh! from her appearance it seems she is not a daughter of an ordinary person. She has unique charms resembling lide on an ocean, alihough she is without any crnam.nt on her body. She exhibits her covering of b:auty resembling the Crescent of the Moon although her body is lean It is, therefore, appropriate that I should buy her even aiter giving him inure, money leet cho pitiable girl may not become miserable by going into the hands of some wicked person. Besides, under my protection, she may meet with her family members in due course of time." With this idea in his mirdDhanăvaha Śtha gave him his askerl-for price and bought this girl. Soon after taking her to his house, the sesha asked her: " () daughter ? whose daughter are your and who are your family-members?" Being unable to tarrale ber account as she was born in a very noble royal Carnily, she remained silent. Then Dhanävaha setha adopied her ay his owu daughter, and wbile entrusting her to his wife, Mūlā śéțbani, he said:-"O dear! I present you with this girl. You protect her with the ulcost care." From that time, she remained at ééth's house as comfortably as she would at her own house. By her good manners, politeness, and by her skilful conversation, she so deeply delighted the hearts of śécha Dhanävaha, his family-members, and of people in general, that owing to her calm disposition as cooling as Bandal-paste, her former name was changed, and she was narned Candană Being deservediy addressed as Candanã with due affection, sh eventually grew up and atralned youth. With

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advancing of youth, her lovelinesss increased. Her lotus-like eyes expanded, and her braid of hair as dark as lamp-black became lung Even individuals destitute of natural beauty become more lovely during youth, then what to say about a royal princess who is naturally endowed with beauty and charm? On seeing the daily increase of her beauty and charm, Mūla Séphant, out of spite, thought "Why is it not possible to believe that Dhanavaha Śétha may marry her, and may make her the mistress of the house? I should, therefore, be always ready for her ruin. If I can find out any fault in her behavour I will
:
ruin her.'
One day, distressed by the heat of summer, Dhanavaha Sétha, returned home from a neighbouring market place. At that time there was no servant ready who can do the work of washing Seth's feet, so Candană, out of politeness, got up to wash his feet. Dhanavaha Śétha gently forbade her, but she began to wash his feet considering him to be her own father. When she was washing Seths' feet, her long braid of hair became loose and fell on the ground. So, best "it may not fall into mire,' Dhana vaha Sátha took it by means of a sporting stick bed in bis hand, and tied it up with a dispassionate mind. The wicked Mula séṭhāņi-always ready in finding out her faults and the scurce of imputing wrong meanings,--saw it from inside the house With her eyea red with severe anger spreading from personal envy, and with an extremely heart born with feminine nature. Mula Séṛhani thought: "My prevcus conjecture has, without doubt, turned out to be visibly true; otherwise, previously calling himself her father in words only, how can Sétha tie her braid of hair as if she were his own favourite wife Let me, there fore, find out some means, before Seth, leaving as he does all sense of shame, may make her his own wife.' Now Mūlā Śethani, thinking Candană to be impious on account of a wrong impression created in her mind became ready to annihilate When, after resting for a while Dhanavaha śéth market-place, Mūlā Sethapi,-burning with animosity-called a
mean
from the root,
went out to the fire of intense

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barber, got Canranäs head clean-shaved, beat her severely, applied iron chains tightly to her feet, locked her in a distant part of the house and while closing the doors tightly after her she told all the servants of the house:- 'lf any one informs the Śétha about chis incident, he will have the same punishment, Even if śátha makes inquiries with great pertinacity, none should say out the truth." Instructing all the servents repeatdly in this way, Mūlā Śéthānî came back.
When in the evening Dhanāvaha setha Inquired from servents "Where is Candanā" Done answered him ibrough fear from Mūlä Sethāni. Thereby Setha thought, She must be playing on the terrace," Similarly after inquiring about her, Setha thought:- She must be asleep.' On the second day Caudana was not to be seen. On the third day, when Dhapāvaba Setha becoming greatly disturbed made ir uries from his sorvents and when he could not get any irrintzion, he had in grave doubt about if some one may bave called her" Becoming very angry Seths told them:- Ab! give me the true account about Candanâ; otberwise I will punish you will my own hands This false show of fraud does not in the least indicais your cieverness," On hearing these angry words of setha. an old maid servant thought:-' I have lived sufficiently long; iny death is near. What is Mūlà going to do with ne? Let me say out the true account of Candanā to setha. Let that poor girl live longer in exchange of my lise. All dharma sästras (systems of religiou) proclaim that the giving of protection to the lives of living beings is a great punya (meritorious act).” With tbis idea in her mind, she told the true story about Candand to the śétba, and she showed him the distant apartment of the house in which Candanã was locked up. Dbanävaha setba went there and opened the door of the apartment. On seeing candană - with her bead shaved, with her body distressed with hunger and destitute of her beauty like a lotusgarland crushed under the feet of an intoxicated elephant, the śejha with his yes flooded with an active flow of tears said:

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*O daughter! Be calm." Having consoled her getha went into the kithen. He examined all the utensils of keeping food but he could not get rice or any other article of food left over. So he took some adada (phasecllue) beads in a (eri) ( a winnowing fan made of bamboo reds) and giving them to Cardona, he said: 'Chlld! I am going to call a blacksmith for the purpose of breaking ofen your iron-chains. In the meanwhile, you eat these beane." So saying, the went for the black-smith. On seeing the beane lying before her, like a female elepbant sesa. rated from her flock, Candanā, lamenting her condition after remembering her family circumstances, said:--"Ah! Fate! When you give me birth in a royal family, why did you throw me in an ocean of misery hard to traverse! Ah! Why did that royal wealth, that unique affection of my parents, and every thing else, suddenly disappear like a mirage? Really, the diversions of Fateup-lifting for a moment and throwing immediately after a moment--resemble a banner-cloth flying with a gust of strong wind.” With her throat chocked with Intense sorrow and with a faltering voice caused by it the poor girl was washing her face with a ceaseless flow of tears. Ther, placing her face with her cheeks withered on a acccunt of hunger and thirst. The wept for mrment and with deep signs, she took, for the purpose ni eating, the 22da brans lying in corner of the supadun (IT) winnowing fan inade of bamboo reeds) disinteresicdly like tbc mind of a mudi (an inspired sage). But what is the un-ratable for one who is distresked with hunger? At that very moment, a happy idee came to her mind If any mend!cant comes here at this time, it lo desirable that I should give him alms and then I will take my meal." With this idea, she looked at the dons and she saw that Sramana Bhagavão Mahāvira who was filling up as it were the vault of the sky with the elegant splendour of gold; who was pacifying niserable Creatures, as it were, by the showering of nectar in the form of the tranquilizicg brightness of his eyes; who was embellishing, as it were, in various ways, the surface of ihe earth with his pair of feet marked with noun tains, towns Sri Vatea ( tufs or curl os bair a particular shape

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on the breast of Visņu or Krişna or of some other deity ) matsya (fishes ), svastika (an auspicious mark-cross with ends bent round ; etc; and who was as it were, a visible mass of meritorious deeds-came there after moving about in regular order from house to house. Thinking that śramana Bhagavãn Mahāvira was extremely handsome, and iilustrious, and that the meal of adada beans was extremely worthless and also that, the food material was perfectly unfit for the great saint she, with a speach faltering with deep sorrow, and with an active flow of tears dropping from her eyes, said : - () Bhagavau ! Although this meal of açada beans is unfit for you, however, please accept this meal with the object of showing favour to this unfortunate girl. On seeing the ad-quate fulfilment of the conditions of his vow, with a steady heart Bhagavān extended his two hands. Candanā keeping one of her chained feet outside the door with great diffi. culty, and keeping the other foot inside the house, gave the alms of adada beans from the gu supadun (a winnowing fan made of bamboo reeds ), to Bhagavān. Becoming satisfied at the adequate fuisisment of Bhagavãn's abhigraha (vow ), the gods of all the four varieties, beat the divine kettle drum, showered flowers mixed with pārijāta manjarî (coral tree blossoms); poured scented waters, and there was a gentle downpour of twelve and a half crores of gold coins. Females began to sing gently walking around in a circle. Fragrant winds blew. There was everywhere a sound of Victory! Victory! Besides, townspeople meeting from all directions made a clamourous nolse out of joy. Young females were dancing. Musical instruments were being sounded. The gods becoining joyful at every moment were filling the sky with the echo resulting froin forcibly taking three steps. Divine females singing auspicious songs were beautifying the directions. By the break-fast of Śrumaņa Bbagavān Mahāvira not only the people of the town were joyful, but denizens of hell and gods of teavens were delighted inore and more. With the spread of the gladdening news of the break-last of the Jinéśvara throughout the town, King Satānika riding an elephant came there accompanied by ministers, townspeople, and the farem; and the chief minister
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accompanied by his wife came to feth's house. Also, Purandara splendid with the big garland resting on his chest; shining brightly with his diadem of rubles; and lluminating with his bracelets, armlets, and other divine ornaments, came there. By the super human powers of gods, an excellent braid of hairs appeared on the head of Candană, the iron-chain on her feet was converted into gold anklets, and her entire body was decorated with necklaces, half-neck-laces, loin-belt, armlets, ear-rings, tilaka (an ornament for the fore-head of married women) etc.
OL
At that time, a cbmberlain-attendant named Sampula-of King Dadhivahana who nad been brought there as a prisoner by King Satanika-immediately recognized Vasumatî and remembering her previous happy life, he fell at her feet and wept very loudly. The king soon consoled him with sweet words and asked him out of curiosity:-O good man! Why did you fall at her feet and weep immediately with deep sorrow? He replied:-'0 Great King! This is the daughter- the most prominent among daughers-of Dharing-the chief queen of King Dadhivahana of Campa Nagart I wept, how having enjoyed royal wealth, she became separated from her parents, and how she is now dwelling at another man's house. The King said: "Do not be sorry. She is not to be grieved for. She has given alms to the Bhagavan who is the Suu of the Three Worlds, and who is like a pillar in preventing people from falling in the deep abyss of worldly existence. Queen Mrigavati then said:If she is the daughter of Dhariņi, then she is my bhāņėjā (sister's daughter). At this time, Śramapa Bhagavān Mahāvira, being praised by Indra and others, went, out from the house of Dhanavana setha after having taken a meal of aḍada beans at the end of a fasting of five days less than Bix months. Owing to an abundance of greed and carelessness of unjust imputation resulting from supreme authoritiveness, King Śatānika tried to take away the downpour of gold coins, but Purandara knowing the king's train of thoughts, said:- O king! this is not a question of lord-ship or of family-matters but this amount

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of money will go to the person to whom this giri gives with her own hands." The King then' asked Candanā, - girl! To whom is this down-pour of gold coins to be given? She said:"What is to be asked in this: Give it to may father Dhanavaha setha who was affeciionate towards me without self-interest and who saved my life.” Dianāvaba seth then collected the gold coins. The Indra again told the King:- Candanā ie carama Śarirî (one whose this body is the last- i. e. she will attain Siddhi-- pada, as she will have no future births and deaths ); she is destitute of any thirst for worldly enjoyments and this illustrious soul will be the first śisyā (le sale ascetic disciple, nun)capable of leading sådhvis nuns; female ascetics) to the path of asceticism----of Śrumaņa Bhagavān Vardhamana Swāmî, when he aitans Kévala Jnana (Perfect Knowledge). Therefore, proiect her with the greatest care.” So saying, Indra went away. The king kpt Csodaņă in the barem of virgin-girls with great respect There Candană began to pass her time by directing her thoughts, to the worthlessness of worldly existence, frailty of friendly connections, sickleness of life resembling a drop of water resting on tip of blade of K::68 grass (sacrificial grass), and to the final unpleasantness of worldly enjoyments. She also began to entertain the following well-cherished desires: -"O bhagavati (illustrious) Purva.diśā! Eastern Direction when will you manifest a day on whi ch Śramana Bhagavāu Mahāvira will enable me to cross this occan of worldly existence with his own hards! When will I drink constantly with my Śravaņa puța (concavity of the organs of hearing) the nectar of the preaching of Bhagavāu seated in the midst of the world of all living beings including the gods and demi-gods! Also when shall I have that auspicious time the chief source of the Happines; of Moksa ( Final Emancipation)--during which, I will move about disinterestedly, without mamatva (sense of mine", even for this body? And also, when shall I roam about in houses of rich and pour people for alms of food and drink-inaterials perfectly free from defects regarding udgama (source) ut pāda (production) and ésaņā (receiving). In this way, Candarā was living there with very excellent intentions and with

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pure thoughts; she was touching the boundary line of sarvavirati (complete renunciation from worldly sifairs. Townspeople censured Mülā śéthãnî for ill-treating Candana
Then, moving about from villages and towas śramaņa Bhagavān Mahāvira went to a village need Su-mangala. The Indra of Sacat Kumāra déva-loka came there, and going three times round the Jinéśvara with great devotion he bowed down at his feet and made inquiries about Phagavān's health, śramara Bhagavāp Mabăvîra then went to Su-ksétra Sannivesa Here the Icdra of Māhéndrs déva - loka ca.ne and bowed down before The lotus-like feet of the Jineśvara with great joy. Śramaņa Bhagavān Mahāvira then advancioși further, went in the direction of a village named Pälska. There a mercbant named Dhabilla, who was starting on a travelling to distant lauds, and who on seeing the Bhagaván approach towards him, thought his presence as inauspicious, drew out his sword filling up the sky with Its dark-blue luster. As aoon the merchant swiftly ran with the sword, towards the Venerable Bhagavān with the object of killing him, under the impression of throwing the ill-omen on the śramana's head, Siddhartha vyanzara-previously describedon remembering the order of Surendra came there, and he cut off the merchant's head with his own hand,
Twelych Ralny Season, śramaņa Bhagavān Mahăvira moving about happily, now, came to Campā Nagari, and took up his abode in a place for agni-hotra fire-sacrifice-daily offering of milk morning and evening) belonging to a brābmin named Svātidatta. Here, he lived for the twelvth cainy season. During this Cātur-māsa (four months of the rainy season) the worshipful Bhagavān had a continuous fasting for four months, and Manibhadra and Purgabhadra --- Indras of Vāya-vyantara gods came there daily at night and worshipped the Lord with great devotion for four months. On seeing this, Svātidatta thought:-"This worthy saint must be knowing something. Gods are constantly worshipping him and rendering service to him. With the object of testing linesvaras knowledge, the Brāhmia asked bim, O Bhagavăn!

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Which is almā (Jiva, in a body furnished with bands, head and other members of the body? Thinking him to be a meritorious person, the Venerable Bhagavān said That which is designated hy aham (I) in the body, is called ātmā (Jiva)
Ques--How can one know it.
Ans---- O Brāhman! It is quite distinct from head, bands and other members of the body, and it is sūksma (minute).
Ques...Why is it called Sūksma?
Ans ---Because it is not preceptible by organs of senses. Objecis possessing sabda (sound), rasa (taste), gandha (smell), sparsa (touch), etc cannot be placed under the catégory of almatva (the state of possessing life), as they are perceived by the organs of senses While ātmā is not perceived by sense-organs. These questions were explained in great detail.
Svātidatta was satisfied. Having thereby known that Sramaņa Bhagavão Mahāvira was a great philosopher, Svāti-darta adored him with great devotion, and Bhagavān thinking him to be a deserving person enlightened him on various subjects.
Thirteenth Year of Ascetic Life. (B. C. 556-55)
At the end of the rainy season, Vira Paramātmā-capable of cutting through masses of evil Karmas like a plough cutting through ground went to Joimbhita-grāma. Surendra came there with the object of paying homage to him. Having done dancing and dramatic performance, the Indra told him:- "O Teacher of the World ! After a few days, you will atain the all-illuminating Kévala Jñana (Perfect Knowledge).
Sramana Bhagavän Mahāvira then went to Médhaka-grama There Camaréndra having remembered previous favour, came with the object of paying homage to Worshipful Bhagavān and having bowed down at his lotus-like feet, he went away to his own abode,
Having crossed the difficult ocean of sufferingy, śramana Bhag văn Mabāvira being constantly adored by the mass of

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celeship beings, went 20 Saqmini-gränia and renained in käyor. sárga with his arms hanging at & piace free from vermin. At that time, the painful evil Karma of having caused the death of his sayyäpāla ( servant of bed-chainber ) through agonising paino in his ears by having poured molteu lead into his ears during his previous bhava as Tripristha Vasudéva, became ripe for its evil consequences. The soul of say y&pāla who was born as a cow-herd in chat villaye, lest his oxen grazing near the Worshipfvl Jinésvara who was in käyotearga and went into the village for inilking his cows. While grazing without any restraint, the oxen we away into a forest. The cowherd came there and when he could not find die Oxen be asked the Wortby Bhagav&n O good man! wliere are my oxer? Wben Bhagavān did not 203wer, the cowherd, biting his own lower lip on account of violent abger resembling the forest-fire of the time oi annihila. tion of the world, again said :-- O wicked man! Do you not hear whatever I tell you? When I respectfully asked you, you did not even care to repiy, as if your heart were made of ada-- mant. It seene you are deal you do not hear what I say.” Then pointing to his cars, the cownerd said :- "What is the use of having these worthless cavities of als? With these words bae angrily pushed with great force a big nail into both his ears with very ciuel intenti05%, and he drove them in such a way that the central portion of each wall would touch each other forming a long continuous stick. Besides, lest some one may not take out the rails from ine ears, the distal ends of the two nails were cut very sbore, so that key became alınost invisible. Although śrainaņa Bhagavān Mabávîra was perfectly free from ibe talya thorn) of wrong belief but being afflicted with a deep Saiya pojated object; in his body, he became weak on account of unbearable agony although he was extremely courageous. He did wot, hi the least, ewerve from his religious medication.
Sramapa Bhagavān Mabăvira then went to Madhyama Apãpå Nagari and while moving about from house to house for alms, he went to the house of a rich merchant named Siddhartha for break-fast. There a physicias named Kbaraka a favourite

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friend of the seth--who had come there before, said on seeing the Jinésvara :-"O! the body of the Jinesvara is endowed with all auspicieus marks and signs, but owing to withered state of its loveliness, it seems his body is afflicted with a salya.' The seth said :- "Then make proper inquiries and find out where the śalya is located.” Looking slowly bui carefully, Kharaka Vaidya found out two nails inserted into the ears of the Worthy Bhagavān and he showed them to Siddhārtha seth. Oa seeing this, the Sétha said, Ab! This is a very cruel deed of a wicked soul By doing such an act he did not care for innumerable miseries of hellish life. He had no regard for infamy. He did not even think that it was contrary to religious codes, Or, what is the use of censuring his cruel act? O! physician ! show me the means by which the śalya can be removed My heart is wounded constantly, because the worshipful Bhagavãn has a salya in his ears. What the people say that he who has a wound has pains, is not false, because I am greatly distressed as Bbagavān's body is with a calya. Besides, really speaking, he is my life; be is iny another; he is my father; he is my family-inember; he is my lord; he is my shelter and he is my guardian What else can be more excellent ? Do the salyodebăra (removal of the pointed nail) from him, disregarding my riches, corn, accumulation of wealth, and even my life. By the removal of the salya, Ophysician' you would have undoubtedly saved your soul from the forunidable weil of worldly existence. By the use of your medical knowledge for the sake of the Bhagavān who is the treasure of all virtuous qualities o elegant man ! you will become the receptacle of good wishes till the end of the samsara Even by doing service to an ordinary man, one acquires pure fame, then, what to say about rendering service to Vitarāga Paramātmā (the Exalted Soul) who is the Sun of the Tree Words?' Becoming satisfied on hearing the e words full of good intentions from Śéti Siddhārtha, the physician desirous of devising some method of cure, said :-O Siddhartha ! Enough with solicitation. I will, now, find out some means by which the salya from the cars of the Worshipful Baagavān can be instantly remo

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ved. But lie being averse to personal comforts, he does not wish for treatment. He does not care for kind treatment of his body and he does not like medication. Such being the case bow can I try to remove the salya ? Siddhartha said, -' There is no cauae (o getting perplelexd I shall do whatever you tell me to do. Wben they were thus talking with each other, Śramă mana Bhagavān Mabăvîra went away from the house of Siddha artha seth and stayed in the garden outside the town. Siddhã. ratha seth gent his men to make inquiries about the where abouts of śramana Bhagavān Mabăvira and through them be came to know that he was staying in the garden outside the town. Siddbārtha seth and Kbaraka vaidya ( physician ) both of them took all the necessary medicines and implemeuts along with them and went there. Then after having the body of Sramaņa Bhagavān Mahāvîra well-massaged with oil by clever people, with the object of making bis joints more pliable, the physician caught the nail tightly with forceps and skilfully drew out the maila tinged with blood from the ears, with a dexterity of his hands. While taking out the salya, śramapa Bhagavān Mahāvíraad wch agonising pains that although he was as steady as Mount Meru his body began to tremble. At that time, the Jinésvara inade a very dreadful noise resembling a terrible sound of thick clouds, as if the high peaks of Sura-giri (the mountain oline juus-Méru) were being crushed by thunder-bolt. But by the super-hunais powers of Vardhamana Swāmi, the earth was not pierced, wiili a crackling noise, on all the sides. Other wise, hoiv easy was it for a Jinéśvara whg ehuok Mount Méru by the touch of # toe of his foot ? Directly after the removal of the salya, the vaidya (physician) dropped one piuice of a healing plant into both ears of the Jinéśvara and having bowed down at his lotus like feet, the physician and the merchant becoming greatly satisfied and thinking the happiness of svarga (heavens) aud Moksa ( Final Emaneipation ) to be like a bee concealed in one's lotus-like hands, went home. Siddhāratha Seth then honoured Kharaka vaidya with presents of gold and other articles, Owing to the purity of their intentions, both the merchat and ibe physician

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became the receptacle of the happiness of svarga (heavens ) although the removal of the salya produced intense agony, and the cruel-hearted cowherd surfered terrible miseries in the Seve. nth Heil owing to his wicked intentions. Besides, that forest came ic be known as Mabā-bhairava. People had a temple built there.
When even Jinéndras suffer terrible miceries, why should people get distressed with very minor adversities? When there is such a miserable consequence of a misdeed done only once, why do people take delight in doing evil actions every day ! Jindávaras, enduring severe sufferings although they possess immenge strength, preach that evit Karmas of previous lives are de. Stroyed by patient endurance,
This was the last upsarga (trouble ) caused to Śremaga Bhagavān Mahavira during his cbadmastha avastda. ( a prepare. tory stage before the attainment of Kévala Jñana ( Perfect Know. ledge ]). This stage lasted for twelve years, and six months, and one fortnight. During this period, Śramaņa Bhagavān Mahavira patiently endured all the sufferings created by gods and human beings, and did severe penance. These troubles commenced with a cowherd, and ended with a cowherd also. Of these the one caused by Kata-pularia vyantati was jaghanya, ( comparatively little painful ) the Käla Cakra burled by Samgamaka-deva was madhyama ( more painful ), and the removal of nails from the ears of Sramaņa Bhagavāni Mahavira was ukrista ( most distressiog ).
तए णं समणे भगवं महावीरे अणगारे जाए, इरियासमिए, भासा, समिए, एसणासमिए, आयाणभंडमत्तनिक्खेवणासमिए, उच्चार-पासवण-खेल FETT-578-nifigraförarefit, fiu, FaTT, TTATEC, YGTË FTTET, ATTĒT, TÀ, fifct, Tirt, 37, TUT. 3975 3 , gat, qsa, yar, fragë, 2019, saa, fo, feria, fatta, 93 59 #717, are 7 faisut,
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जीवे इव अप्पडिहयगई, गगणमिव निरालंबणे, चाउच अपडिवरे, सायरसहिलं व सुद्धहियए, पुक्खरपत्तं व निरुवलेवे, कुम्मो इत्र गुलिदिए, खग्गिविसाणं व एगजाए, विहग इव विष्पमुक्के, भारंडपक्खीव अप्पमत्ते, कुंजरो इच सोंडीरे, वसहो इव जायथाभे, सीहो इव दुद्धरिसे, मंदरो इव अप्पकंपे, सागरो इव गंभीरे, चंदो इव सोमलेसे, सुरो इच दित्ततेए, जच्चकणगं व्य जायरूदे, वसुंधरा इव सव्वफासविसहे, सहुयहुआसणे इव तेयसा पलंते, पत्थि पं तस्स भगवंतस्स कत्थई पडिबन्धे भवइ । से य पडिबन्धे चबिहे पनते, तं जहा-दब्बओ, खित्तओ, कालओ, भावओ। दव्वओ. सचित्ताचित्तमीसिएमु दव्वेसु । खित्तओ-गामे वा, नगरे वा, अरण्णे वा, खित्ते वा, खले वा, घरे वा, अंगणे वा, नहे वा। कालओ-समये वा,
आवलियाए वा, आणापाणुए वा, थोवे वा, खणे वा, लवे का, मुहुत्ते वा, अहोरत्ते वा, पकखे वा, मासे वा, उऊ वा, अयणे या, संवच्छरे वा, अभयरे वा, दीहकालसंजोए वा। भावओ कोहे पा, माणे वा, मायाए वा, लोमे दा, भए वा, हासे वा, पिज्जे वा, दोसे वा, कलहे वा, अब्भकखाणे वा, पेसुन्ने वा, परपरिवाए वा, अरइरई वा, मायामोसे वा, जावमिच्छादसणसल्ले वा, तस्स णं भगवंतस्स नो एवं भवइ ।। ११७-११८ ॥
से णं भगवं वासावासं वज्जं अट्ठ गिम्महेमंतिए मासे गामे एगराइए, नयरे पंचराइए। वासीचंदणसमाणकप्पे सभतिणमणिले कंचणे सममुहदुक्खे, इहलोग-परलोग अप्पडिबद्धे, जीवियमरणे निरवकखे संसारपारगामी, कम्मसत्तुनिग्धायणटाए अन्मुहिए एवं च णं विहरइ ॥११९॥
117-118. Taé nam samaņé bbagavam Mabāviré aṇagăréjše, irlya-samié, bhā:āsamié, ésaņāsamié, .ajāņa-bhandamattanikkhévaņā samié, uccāra-pāyava ņa - khélasinghāņa-jalla-ramie-păriţthaha niya saniié, mana-3amié, vaya-samlé, kaya-samié, mana-gutté. vaya. gutte kaya-gutté, gutte, guttindié, gutta bambhayari, a-kohe, amāne, a-māé. u-lohe. santé, pasanté, uvasanté, parinivvudy,

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aņāsavé, a-mamé, a-kimcaņé, cchinna-ganthé, niruva-lévé kamsa pāí sva mukka-toyé, sankha iva niranjané, jīva iva a-opaiềhaya. gai, gaganamiva airālambé, vāu vra a--padibaddhé, säraya salllam va suddka-hiyayaé, pukkhara.pattam va niruva--lévė, kummo iva guttindié, khaggi-visāņam va égajāé, vihaga iva vippamukke, bbärandapakkbiva appamaité, kunjaro iva sondiré, vasaho iva jāyathāmé, silo iva ducdharisé, mandaro iva appakampé sāgaro Iva gambhiré, Caudo iva scmalésé. Suro iva dittat éé, jacca-kaņagam vvs jā; arūvé, vasundhară iva savva-phāsa - visahé, suhuya huyāsaņé iva téyasä jalanté, putihi ņam taska bhagavantassa katthai paạibandhé bhabai Se ya padibandhé canvvihé pannatté, tam jahā Divvaz, Khittai Kalaö, Bhāvaö, 1 Davvaö Sacittācittā. misiésu, davvésu; Rhittai vámé vā nagaré vā, arayné vā ķhitté vā, khalé vā gharé rā, angané vā, nahé vá 1 Kālaö Samaé vā. änāpāņué vã, thové vä, kané vă, ave vă, nuhutté vă, aho-ratté vā, pakkué vā, māsè vā, uū vā, ayané vā, samvaccharé vā, annayaré vã, diha kāla sanjäé vā, Bhāvao-Kohe vä Māņé vā, Māyās vā, Lobbé vã Bhayé vä hāsé vä, pijjė vä, dose vä, kejahé vā, abbhakkbäņé vä, pésunné vã, para-parivše vä, a-rai rai vä, māyāmosé vā, jāva micchādamsaņa alié vā, tassa barn Bhagavaṇtassa no evam bhavai. ( 117-1 18).
117-118. At that time (during che 12; years of his chadmastha-kāía) Śrunara Bhagavaia Mahävira was-careful about movements, careful about speech, Careful about taking food, and drink ma criais free from any of their 18) faults; āyaṇa bhanda malta nihkhévaņā sanié, careful wbile taking utensils, and replacing them so as to avoid injuring small insects) uccāra påsa vana, khéla singhāņa jalla päritthāvaņiyā sarié (careful in the disposal of foeces, urine, spittle, mucus, and bodily dirt )-caretul in activities of the mind-careful in the use of speech-careful in activities of the hody-guarded with regard to mind ( restraining it from evil thoughts )-guarded in the use of speech-guarded in bodily activities-well-restrained-one with his sense-organs restrained-a celibate yogi rigidly observing the nine fences of chaste life-destitute of anger destitute of pride-destiture of deceit-desiltute of greed-inwardly calm-quiet externally-calm internally as

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well as externally-farizirvritah ( free from all anguish ) anāśravah (free from bondage of sinful acts - free from self-interestdevoid of wealth-one who had abundoned purses of gold, and allver-free from dirt of the body, as well as, of Karmas like a a vessel of bell-metal which is not besmeared with water-sporless like a conch (being destitute of love hatred, and other passjons )-one whose course of gait was un-impeded like that of the soul ( as he was moving about everywhere)-supportless like the sky (as be never expected support from anyone)-unbindered like the wind (as he never stayed long at any one place ) pure-hearted like the water of the autumn (not defiled by any stalo of unfairness )-unbesmeared like the lotus-leaf (just as a as a covering of water does not take place on a lotus-leaf in the same way, he was not affected with a covering of karmas )-one whose sense-organs were well-restrained like the limbs of a tortoise-one who was alone like the born of a rhinoceros (just as a rhinoceros has only one horn, in the same manner, he was all alove as he was not accompanied by love, hatred, and other passions )-absolutely free like a bird (as he was without attenda. nts, and he had no definite lodging )-circumspect like a* bhára şda bird-brave (towards his enemies in the form of Karmas) like an elephant-valient like a bull (as he was powerful in bearing tbe burden of bis self-imposed five great vows of an ascetic )-safe from attack like a lion (as he was invincible to calamities and to beasts of prey )-unshaken like Mount Mandara (he was undistu:
* एकोदरः पृथग्ग्रीवास्निपदा मर्यभाषिणः भारण्डपक्षिणस्तेषां मृतिभिमकलेच्छया ॥१॥ 1. Ekodarāḥ prithag grīvāstripadā martyabhāși paḥ
Bbāraņdapaşioastesäm mritir-bhinnaphalécchayā. 1.
1. Bbārapda birds have one stomach, separate Decks, three legs. The speak the language of a human being. Their death results from a desire of eating a separate frust Individually.

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rbed by troubles )-deep like an ocean (as his mind was unaltered by joy, sorrow, and oiber disturbing agencies)-pleasant-faced like the Moon- or Illuminating like the Sun ( by the splendour of body and by his super-knowledge )-one whose appearance has become brighter like that of an excellent kind of gold as it becomes brighter by burning away its dirt on heating it, in the same way the appearance of the Bhagavān became brighter by the removal of che dirt of Karmas - enduring all kinds of touch-seneations like the earth (just as the earth suffers with equanimity, heat cold etc. in the same way, Bhagavān endures all kinds of touch-sensations) shining brightly like fire fed by ghee etc.
Bhagavān did not have any pratibandha (hindrance, bondage) anywhere. That pratibandha is said to be of four kinds-Damely.
t. Davvao (with relation to substance) 2. Khittao (with relation to place). 2. Kālaö (with relation to time), and 4. Bhāvao ( with relation to intention ).
1. Davvaö-If pertains to living, lifeless, and mixed objects. 2. Khittaö- (place)-It relates to a viilage, or a town, or to a fcrest, or to a field, or to a khala (a place for removing chaff from corn) or to a house, or to a court, or to sky. 3. Kalaö-(time). It relates to a bamaya (an instant, moment), or to an āvalikā (8 period of innumerable moments ), or to an āņāpāga (period of time of inspiration and an expiration), or to a stoka (a period of seven respirations), or to kşaga (1/6 part of a gbatikā), or to a lava (a period of 7 stokas), or to a muhurta (a period of 77 lavas), or to an ahoratta (a day and night), or to a paksa (a fort-night) or to a Mäsa (a month), or to a ritu (a season), or to an ayana (half year), or a Samvatsara (a year), or to any other combination of lengthy periods of time ( as yuga, pūrvānga, pūrva etc ) 4 Bhavao-(intention) It relates to krodha (anger), or to mâna (pride), or to māyā (deceit), or to lobha (greed), or to bhaya (fear), or to häsya (ridicule), or to préma (love), or to dvéşa (hatred), or to kalaha (quarrel), or to abhyā kyāna (reviling) or to palsunya (slander) nw to para parivāda censure of others) or to a-rati rati

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(pain as well as pleasure; pain at time of affliction caused by Mohaniya Karma and pleasure caused by Mobaniya Karma.) or to Mithya-darsana salya (a thorn in the form of conviction in a wrong belief.)
Śramaņa Bhagavān Mahavira did not have any of these evil thoughts with regard to dravya, kşetra, kāla, and bhāva
119. Except in the rainy season, the Venerable Onė, stayed for one night in villages, and for five nights in towns during the eight months of grisma (summer) and hémanta (winter). He was impartial to a väsih (a small hatchet used by carpenters) and to candana (a piece of sandal wood) cut by it; Impartial to a blade of grass and jewels, and to a lump of earth and gold; indifferent to pleasure and pain; attached neither to this world nor to the next (future); free from denire for this file or for death; arrived near the other shore of the Samsāra; and he was exerting himself for the destruction of his Karma-Satrus (enemies in the form of evil Karmas). In this meaner, the Venerable One was daily moving about.
From the day of his Diksā, to the day of his attainment of Kévala Joana, the worshipful did severe penance-The following Table gives detalls --

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Duration of Penance
Six Months
Five days less than Six Months
Four Months
Three Months
Two and a half Months
Two Months
One and a half Months
One Month
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TABLE
Fortnightly
Attbama Tapa (three days)
Chṭṭha (2 days)
Bhadra Pratimā
Maha-bhadra Pratimă
Sarvato-bhadra Pratimā

Number
1
1
9
2
2
2
12
72
12
229
1
1
Total
days
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180
175
1080
180
150
360
90
360
1080
36
458
2
4
10
4165
Break
fasts
1
1
9
2
2
6
2
12
72
12
228
1
1
T
1
350
Table there are
N. B.-In the above-mentioned chhattha-tapas (two days fastings), and the days of break-fasts are said to be 228; because the Bhagavan had Kevala Jiāna during the last (229th) chattha, and the break-fast was taken afterwards, aud therefore, that break-fast is not included in the calculation of break-fasts of the chadmastha state It should be noted that the jagnanya tapa (lowest penance) for him was a
229

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chatths (two days fasting). He never had a daily meal nor a break-fast after one day's fasting. All the fastings done by by Sramana Bhagavān Mahāvīra, were even without taking a drop of water. Out of 3645 days he took meagre food on 349 days only. From the time of his dîkṣā to the day of his Kévala Jnana (perfect knowledge) he had sleep for two ghatikas ( 48 minutes) only at the temple of Sula-pant the rest of the time (more than twelve years and a half) he never slept. During this time Śramaṇa Bhagavan always sat in an wikata äsana (ä posture assumed while milking a cow) but he never sat steady on the ground.
536
बारस चैव य वासा मासा छचेव अद्धमासं च
वीरवरस्स भगवओ एसो
छउमत्थपरिभाओ ॥ १ ॥
1 Bārasa céva ya väsă măsă chaccéva addha-masam ca Vira-varssa Bhagavaö éso chaumattha-parião
1 Twelve years and six months and one half month12 years and one fortnight-this is the due course of time of chadmastha kāla of Bhagavan Sri Vira
Paramātmā.
APPENDIX
People of the present generation may naturally raise a doubt: "How can human body by kept alive without food and water for so many days (as six months)? Or, how can mind be steady, and do its work during penance without taking any food?

-
Looking to the time and bodily constitutions of the human beings of this age, this doubt is quite natural. But there is not in the least, any improbability or exaggeration in the accounts given about the penance (fastings) done by Śramaņa Bhagavān Mahavira,
1. Because, the bodies of Tirthankaras and of all persons whose this bhava (woridly existence) is the last, as they are sure to attain Siddhi-pada (Final Emancipation) on death, are composed of what is technically called Vajra-vriṣabha-nārāca
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samhanana (an arrangement of articulations of joints in which there is a joint resembling a markat-bandha, with a band of cartilage of over it, and a peg of bone passing through the joint) in Jaina literature, and they are unbreakable, and strong like adamant. Persons, with such bodily constitutions, possess, in the highest degree, the unlimited power of enduring terrible sufferings and of keeping their minds very steady under the circumstances.
2. Tirthankaras have Avadhi Jñana by birth. They possess knowledge about their previous lives. But because they may have taken highly delicious excellent food during their life as a god, they have not, in the least, any desire for better food or for such food-materials. Besides, they know that living beings suffer miseries without food during their lives as a denizen of of hell or as a brute, owing to their dependence on other individuals. In comparison with their misery of hunger and thirst, the self-imposed trouble of penance in very slight.
3. Taking of food is not a ustural attribute of atma! Its inner disposition is abstinence from food. Food is taken simply for the nourishment of body (composed of pudgala-matter). Tirthankaras are by birth, ātmānandi (rejoicing in elevation of the soul) and not pudgalānandî (rejoicing in the enjoyment of material objects), and therefore, they take food without any longings, with the object of keeping the body alive till the end of one's life-period.
4. Doing penance by fasting is a form of external tapa. The best method of speedily removing the Karmas previously attached to atma is a-vipaka-nirjarā (riddance without fruition). By its employment through ascetic practices, the particles of Karmic matter attached to the atma, become separated from regions of ātmā, and are removed without fruition and, so, the atmā (soul) is not obliged to suffer the evil consequences. The most tormenting evil Karmas accumulated from a number of previous lives must always be punished with sufferings. The soul cannot be free except by under-going the sufferings at the time of maturity.
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"By removing the mind from the devoands and impulses of the body and by mortifying the physica! man through not listening to its greed and temptations, matter may be overcome, and the Soul freed from bondage." From the time of his dikşā, Śramapa Bhagavān Mabāvīra had always directed bis mind to the destruction of his previous Karmas through the medium of various tapas (penance) and abhigrahas (vows).
5. In this world, ability to do anything can be developed by practice. Jiva is naturally habituated to take food from time immemorial. Ahāra ( taking of food ), maithuna (co-habitation ) bhaya (fear ), and parigraha ( worldly concerns )-these four kinds of samjnă ( instincts) are born with every living being. These accompany him during every future existence. Jiva takes these babits of practices of times immemorial along with him during every future birth. None requires to be taught for them. For the abolition of these well-formed habits, if some antagonistic means are devised and strictly persevered in, the evil hablts can be gradually removed, and totally abolished in the long run. Taking this view of the formation of babits, every individual, desirous of one's own wellare, holds fast to bāhya tapa (exter pal penance ) wish the object of making clear the aņābări svabhāva (the innate disvosition to remain without food ) of the Soul, and by cheerfully practising tapa he can accustom himself in happily passing his days without food. Nothing is impossible with care. ful practice.
6 Followers of several non-jain religion systems declare themselves as debilitated on the day of the break-fast although they may have partakep varieties of fruits except cereals on the day of even one day's fasting. While even during the present age, the craining for such austerities among the Jainas, comme. nous from childhood. Little Boys, and girls, seven or eight years old easily do one days fasting or some of them do two or three instalments of one day's fasting with great willingness. Also, males and females who have developed the practice with liberality, do eight-day's fasting with or without water, fifteen-day's,

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one month's, and one month and a half's fastings wiib water, with confort, and they move about, and do their religious duties of the day. There are several instances of people going up, the Satrunjaya Hill (in Pāliānā State. Kāthiāwār ), and coming down, on foot on their seventh or eighth day of fasting; also, of people doing their usual work with a fasting of sixteen days, and of one month. The main point is this :-Only those, who are afraid of the miseries of this worldly existence, and those, whr, are desirous of diminishing and totally destroying their mass of evil Karmas of previous lives, as well as, of this lise, can patiently practise fastings in accordance with their bodily strength, and cau greatly develope their powers There should, therefore, be no doubt for the idea that Śraniana Bhagavān Mabăvîra posst: ssing Vajra-vrışabba pāråca bodily constitution, and immoase will power, did the tapascaryā, for the purpose oi destroying his evil Karmas of previous lives.
Now, let us inquire how śramaņa Bbagavān Mahavira accomplished the spiritual development of his Soul, and how he was able to achieve victory over kis evil Karmas.
Beginning from the day of his diksă, Sramana Bhagavān Mahavira renounced taking care of his own body, and left off mamatva-bbáva ( the ides that the body is mine) for his body, and be always maintained the same idea througout his life.
During the course of more than twelve years, and a halffrom the time of his dīksā to the day of his attainment of Kévala jääka-Srámaņa Bhagavin Mandvīra did not sleep at all except for two ghatikás ( 48 minules) at the temple of Sula-pāņi yaksa How can a man live without nidrā (sleep) for so many years ? Such a question is also natural during this age. It is necessary to know the real nature of nidra (sleep) from & religious point of view. Ujāgara dasă ( a state of wakefulness) is the narural characteristic attribute of material body It is a form of *Darsanāvarniya Karma (faita-obscurtng or perception-obscuring Karina ). With the diminution of darsanävarniya karma, nidrā (sleep) goes

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on decreasing. With Kévala Jñānins, lhe darśapāvarniya karma has been completely dent.royed. They always have a state of wakefulness. They have ro sleep. Persons having faith in the teachings of the Tirthaikaras-who invariably possess Kévala Jñāna (- Perfect Knowledge ), will have no doubts in the matter. Persons not believing in the words of the Tirtbankaras are at liberty to hold a number of illusionary notions, and false hypotheses.
Every soul is potentially pure. The soul is ever a!l-perfect all-powerful By is norance, it identifies itself with matter, and hence, all its troubles and degradation.
In its pure condition, it has four enjoyments; 1. ananta jñana (infinite knowledge ) 2, ananta darśana (in finile perception) 3. ananta vīrya ( infinite power ), and 4. apanta Bukha (infinite blist, ).
Karpic matter keeps the soul from the realization of this four-fold greatness, obscuring its perception and knowledge, obstructim's its progress and success, and disturbing the equanimity of its ex'stence,
This four-fold natural Wealth of the Soul is shielded and
* Darga nävarniya (faith-obscuring or perception -obscuring karmís are of nine kinds-1, Cakşur-darsanávarpiya (that which obscures the physical sight, which is perception by means of the eyes. 2. *-cakşur-darsanāvarpiya-that which obscures other klads of perception. 3. A-vadhi-darsabivaraniya ( dat which obscures pe ception of the past. 4. Kévala-darsanavarniya (that whicb oliscures full perception. 5 Nidrā darśanavarņiya (that condition cí sleepiness which obscures perception, 6. Nidră-nidrà darganā. argiya (condition of heavy sleep which nbscures perception.) 7. Pracală darsanăvaroiya condition of restless sleep which obscures perception ) 8. Pracald-pracalā darsanävarniya (condition in which sleep is very restless, and which obscures perception. 9 Stânyaradhi dartanávarpiya (somnambulistic condition in which there is hardly any perception of the acts done).

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obstructed by the four ghatiya (destructive) Karmas. They are .. Jñänāvaraniya knowledge-obscuring) 2 Darśanāvaraniya (perception.obscuring; faith-obscuring) 3. Mobanîya (that which infatuates or deludes the soul (or makes it lose equilibrium of thought and feeling), and .. Antarāya (that which binders or obstructs the progress or success of the soul, From the very day of his diksa, Sramana Bhagavān Mahāvira had his mind fixed towards the attainment of that four-fold wealth of the soul. He waged a desperate war againt these enemies the four ghātiya Karmas-and having completely routed them, he drove them away and made all the regions of his soul, absolutely free from a trace of these inimical materials for ever. Keeping the distinction between the material body and the immaterial soul, he did not, in the least care for his body which, in the long run, was to Derish within a few years, but he always looked to the elevation of his soul This fact is clearly evident from his highly exemplary conduct during the twelve years and a half of his chadmastha state. Śramana Bhagavān Mahāvira strictly preserved the firm resolution that he had made on the day of his dīksā and he did not, on any account, swerve from his resolute determination, even when there was danger to his life.
Kévala Jñanins have discovered nine iattvas principal substances) in this world-viz i. Jiva (soul; life) 2. A-jîva (Nonsoul; matter) 3: Punya (merit) 4. Pāpa (demerit, sin) 5 Asrava (karma-movement) 6 Bandha (karma-bondage) 7. Samvara (karmacheck) 8. Nirjarā (karma-falling off; separation) and 9. Moksa (karma-liberation). Moksa tattva is the last ( ninth ). The two tattvas actually necessary for the attainment of Moksa are (a) the nirjară tative (falling away of karmic matter from the soul) and (b) the samvara tativa (checking of the inflow of Karmic matter). The nirjarā tattva renders nirasa ( sapless; withered; tasteless; insipid; feelingless) the Karmic matter which has become attached to the soul from times immemorial, and separates the accumulated mass from the regions of ātmā (the soul ). The sirvara tativa stops the inflow of new (fresh) Karmas arising from mithyātva (false belief), avirati ( vowlessness ), atc. As a

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consequence of the aggregate working of these two fundamental categories, the attainment of Moksa becomes natural. On the day of his diksa, Sramana Bhagavān Mahāvira took the vow of renouncing all fresh sinful acts by a recltation of a verse of Sāmāyika sutra, e-8.
करेमि [मंते सामाइ सव सावज जोगं पच्चखाइ जावजीवाए विविहं तिविहेणं मणेणं वायाए कायेणं न करेमि न कारवेमि करतंपि अनं न समणुजाणामि वस्स [मंते ] पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि
Karémi [bhanté] samăiyam savvam sāvajjam jogam paccakkbai jāvajjivāė, tiviham tivihénam; menenau vâyäé, kāyeņain na tarémi, na käravémi, karantbm pi apnam na saman jāņāmi; lasea (bhartel padikkamāmi nindāmi garihånl appagani vosirami.
I do såmāyika (a vow of peaceful indifference to worldly objects for the purpose of attaining tranquility of mind) I abstain from all sinful acts so long as I am alive-trividham ( in three ways) viz by mind, by speech, and by body-trividhéna ( in a three-fold manner that is to say-) will not do it (myself), I will not have it done (by others), and I will not pralse 0:1e who is doing it I withdraw away from it. I censure it, I make it known (before the Guru) Por penance 1 renounce my-self.
And he observed the vow very carefully, preventing, thereby, the iuflow of frteb Karmas and by the steady employment of nirjarā tattva he exterminated all the Karmas previously attached to biy soul. That this is the only right road of attaining Mokra ( Fini Emancipation) is made clearly evident by the life-incidents of Tirthaikara Mahārāja Śramapa Bhagavān Mahāvīra.
Now, let us inquire how śramaņa Bhagavān Mahavira led an ascetic lise during the period of chadmastha state,
Asceric life is made prosperous by a careful watch on panca samitla (the five religious observances ) and tri-guptis.

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(the three controls or restraints). The five samitis are- 1. Irya samiti (walking carefully so as not to hurt any living being). Śramana Bhagavān Mahāvira always walked very carefully keeping his eyes directed on the gronnd for a distance of six to nine feet in front. 2. Bhāṣā samiti (speaking relevantly and without hurting anyone's feelings) the speech should be pleasant, wellmeasured, and harmless. Śramana Bhagavan Mahāvira never uttered a sinful word. He observed mauna-vrata a VOW of silence) during this period. Tirthankaran 28 a rule, observe mauna vrata (a vow of silence) during their chadmastha state. 3. Esană samiti (taking of pure food only-perfectly free from any fault) Śramana Bhagavan Mahāvīra had taken only pure foodfree from fault-on the day of his break-fast. He never took food that was, in the least, suspicious. Jirna seth made grand preparations for the day of the break-fast, and invited the Bhagavān with great devotion, but the Venerable Jinéśvara had his breakfast at the house of the Abhinava éth. This shows the careful observance of his sana samiti 4. Adana bhanda¬maita-niksepaņā samiti relates to the careful taking and replacing of alms-dishes, drinking pots, begging bowls etc. in such a way as not to injure any living being. Śramana Bhagavan Mahavira always received food in the folded cavity of his hands. He never kept any bowls or dishes, nor any bedding. S. Uccara pasavana khéla jala singhāņa pārisṭhāpanikā samiti-careful disposal of foeces, urine, mucus etc in a locality free from vermin and insects. The taking of food and voiding of foeces done by Tirthankaras-these two actsare invisible and imperceptible to human beings. It is their inborn excelience. They have no dirt in ears, nose, and none on their bodies. They have no mucus or nasal discharges. Tirthankaras have a natural absence of disease. They have no perspiration. In this way, Śramana Bhagavăn Mahāvīra very carefully observed
the five samitis.
With regard to tri guptis (the three restraints) over speech mind, and body, it must be said that Śramaņa Bhagavān Mahāvīra never allowed his mind, speech, and body to be engaged in any -intul act. He, thus, had a careful watch over astha pravacana mātā,

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Śramana Bhagavān Mahavira very strictly observed the vows that he had taken at the time of bis dikşă. The vows that he had taken are Pānāvāpão veramaņsm (abstinence from causing or tending to cause pain, injury, or destruction to any living being by mind, speech, or body. Sramaņa Bhagavān Mahāvīra never did any injury or destruction to any living creature or any stbăvara soul. 2. Musāvāykö véramanom ( abstinence from telling lies or false hoods ) ( truth in thought, speech and deed) Śramana Bhagavān Malāvisa never told a lie in i bought, speech, and deed. 3. A-dinnādānāö véramanam (abstinence from takiog a thing that is not given). To take nothing, unless and except it is given. He never took anything not given. 4. Mehuņāö véramanam (abstinence from sexual intercourse) Brahma-carya, celibacy, chastity-During the period under discussion, Śramaņa Bhagavān Mabăvira never had any immoral fancies, even by thought, speech, and body. he strictly observed the rules of brahmacarya even in their minutes: derails, and S. Periggahăö véramaņam-renunciation of all worldly concerns). He did not keep any article for personal use, and he had no desire for any.
Śramaņa Bhagavān Mahāvira never performed any one of the eighteen regions of sinful acts called Adbăra Pāpabt hăuoka (eightcen sinful regione). They are:--
पाणाइवाय १ मलिअं २ चोरिकं ३ मेहुणं ४ दविणमुच्छ ५ । कोहं ६ माणं ७ मायं ८ लोभ ९ पिजं १० तहा दोसं ११ ॥१॥ कलहं १२ अब्भक्खाणं १३ पेसुन्नं १४ रइअरइसमारत्तं १५ । परपरिवायं १६ मायामोसं १७ मिच्छत्तसल्लं च १८ ॥२॥ alfaty surš yara HATIT facutyati i दुग्गइनिबंधणाई. अठारसपावट्ठाणाई ॥ ३ ॥ 1. Pāņāivāya Mallan 2. Carikkam 3. Méhuņam 4. Daviņam
ucchain 5 Kobam 6. Māņum 7 Māyam 8. Lobham 3. Pijjam 10. Tahā-Dosam 11.

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2 Kalabam 12 Abbhakkānam 13 Pésunnom 14 Rai a-rai
samāuttam 15.
Para parivāyam 15 Māyāmosam 17 Micchatta sallam ca 18. 3. Vosiradu imāim, Mukkba-magga samsagga vigghabhūāim
Duggai nibandhanāim, ato rasa pāvatthāņāim. (3)
I. 1 Prāgātipatam (killing of living beings ) 2 Alikam (tale hood) 3 Cauryam (theft, stealth) 4 Maithunam (sexual intercourse) 5. Dravya mürcbā intense desire for wealtb) 6 Krodham (anger) 7 Mānam (pride) Mară (deccit) 9 Lobbam (greed ) 10 Próma (affection), and 11 Dvéśam (hatred).
2. 19 Kalaham (quarelling) 13 Abhyashyānam (back-bitiøg) 14 Palsunyam (slander) 15 Rai-a-ral samayuktam- (a liking for desired objects and hatred for undesirable things) 16 Paraparivāde (ceasure of others) | Māyāmrişā vāda ( telling lies through deceit). 18 Mithyātva salya (a thorn in the form of mitbyātva -wrong beltel.
3 Abandon these eighteen places of sinful acts-which being, the obstructing agents in the effort of contact with the Path of Mokşa (Final Emancipation), are the bondages of dur-gati (misfortune of being born as a heliish being or as a brute-low creature )
Having prevented the in-flow of Karmas and especially of evil Karmas, Áramana Bhagavān Mabăvira became virabrava (destitute of the in-flow of Karmic matter). Un account of his mamatva-rabitatva ( lack of mamatva 'sense of mine'), dhanaralitatva (lack of wealth), and granthi-rabitatva (lack of a purte for šeeping money), he was nirgrantha ( freed from allt bonde Like a leaf of the lotus-plant, the Bhagavān was nir-lépa (spot less. He was free from greasy matter like a particle of Sou. He was viranjana (without paint-guileless), and destitute of love and hatred. Just as, none is able to hinder the flight of the soul, in the same manner, none was able to hinder the movements of the Jinéśvara during his vibara (sauntering about). He was fearlessly moving about. He had no fear from cruel persons or wild ferocious auimale or from poisonous snakes. He was going about fearlessly. Just as, the sky is self-supported, in the same
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way, Sramana Bhagavān Mahävirs did not care for the ālambana (support) of any one. He did not depend on any one. Śramana Bhagavān Mahavira did his vihăra (saunterings) unhindered like the wind. The heart of the Jinésvara was pure like the Autumnal Moon. He had concealed his five sease-organs like & tortoise Like the single horn of a rhinoceros, the Bhagavān was alone. He was a-prematta (not careless-attentive) like the bhāranga pakşi (a fabulous bird with one body, iwo necks, three fett, humas speech, and endowed with pheaominal carefulness). During all this time, he did not become negligent except for two ghatikas (48 minutes) at the temple of SūJapāņi Yaksa. Sramaņa Bhagavan Mahavira_extremely powerful life an elephant in destroying his enemies in the form of evil Karmas; capable of bearing, like a bull the heavy burden of ascetic life; irresistible like a lion in having a victory over parisahas (troubles and sufferings,; immovable without trembling, like Mount Méru; deep like an ocean; with a cooling and pleasant light, like the Moon; brilliant like Sun; of a noble family like heated gold-fluid, and enduring ali varieties of sparsa (touch) like the earth-very carefully observed all the rules of ascetic life and he moved about everywhere without hindrance.
The prati-bandhas impediments) are in relation to dra 'ya (substance), kşeira (place), kala (time), and bhāva (intention),
By Dravya, the impediments are of three kinds viz i Sačít (living) 2, a-cit (non-liviog) 3, misra (a combination of living and non-living). Father, mother, son, daughter, and other family. members are examples of sa-cit pratibandha : living obstacles ) Tbe impediment of ornaments, jewels, wealth etc is an a-cit pratibandha (non-living obstacle). A female with ornaments in her body is an example of a misra (mixed, impediment. Śramana Bhagavan Mahāvira was free from any of these dravya pratiban dhas. He had no pratibandha for any field, village, town, house, mansion, sky etc. He had no affection or the sense of wamalv : "mine-nees" for any of these. With regard to Kala ( time) te had no pratibaudha. He never thought he would do such a thing at such a time. If any one thinks about anger, prite,

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deceit, greed, fear, ridicule, love, hatred, quarelling, slander, backbiting, exposing others' faults, deceitful speech, mithyätva etc the pratibandha is bhava-pratibandha, The Worshipful Bhagavān was also free from bhava-pratibandha. He was not liable to any prati-bandha.
Each year Śramana Bhagavan Mahavira stayed for one night in a village, and for five nights in a town during the eight months of his wanderings, and he lived some-where during the four months of the rainy season for cãtur-masa He had an equanimity of mind towards one who persecuted him, and also towards one who worshipped him with devotion. He had a homogeneous mood of mind towards grass, as well as, towards a gem, or a ruby, and towards gold, as well as, towards stone, and also towards happiness, as well as, towards misery. The Jiné svara did not care for the happiness of this world, and also of the next world. He had no desire for remaining alive or for death. He was always endeavouring to conquer his enemies in the form of accumulated evil Karmas misguiding people in the Samsara. The Worshipful Lord, had intense pleasure in the happiness of Jñāna (Right Knowledge), Darśana (Right Perception ), and Caritra (Right Conduct ), which were the innate virtuous qualities of his soul, and he led a very peaceful life. His conduct was excellent with relation to Kṣamă (fore-bearance), ärjava (honesty), mārdava ( gentleness), nirlobhată (freedom from avarice), mana-gupti (restraint over mind), and other admirable qualities of the Soul. Having excellently observed caritra dharma (the duties of an ascetic) in all its purity, with the conviction that Nirvāņa ( Final Emancipation) is the biessed fruit of pure ascetic life and austerities-he accomplished the acquision of inde pendent away in establishing the supreme authority of the Self,
During the twelve and a half years, Śramana Bhagavan Mahavira exerted himself chiefly for the purpose of accomplishing one object. His principal business, now, was the total separation of his enemies the evil karmas which had established their supreme authority over regions of the Soul from time immemorial, and which

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were not willing to lose their well-established positions of attackfrom the regions of the Soul and the acquisition of self-government over Kurmis by purifying the innumerable regions of the Soul While doing this work, the Jinéśvara did not care for misíortunes or for bodily injuries. Such was the admirable activity of his Inner Soul The attainment of victory over Karmas, and the act of destroying their supreme authority is an excellent example of his tyāga dharma (renunciation ).
śramaņa Bhagavā, Mahăvîra has never sanctioned the wrong, hypocritical, and ridiculous practice advocated by some i-e we are also experiencing of jivana-mukta daśa (i state or emancipation while living ) even during our house hoider life. That is not the path of Pure Liberation. Tirthankar as bave never approved it.
For those who are desirous of crossing the Ocean of Samsāra and for those great souls who are eager for the Eternal HappiDess of Mokşa ( Final Emancipation), sudda tyāga dharma (renu. nciation advocated by pure ascetic life) and severe austerities are to be seriously adopted. That pati only is praise worthy. Tirthankara Bhagavā' Sri Sanri-kātha. (16), Tirthankara Bhagavăn Śri Kunthunâiha (17;, and Ticibankara Bhagavān $Aranātha, (18) these three jinéśvaras had immense wealth with supreme authority-as Cakravartins-over six continents during their householder life, but they renounced it, and having led pure ascetic life, they acquired Kévala Jhānit ( Perfect Knowledge) and mitai ned Moksa There are numerous examples of kings, and queens, and their sons and daughters, renouncing the world for the Elevation of their Soul.
Leaving aside all their pre-conceived theories and dogmas, if they dies after Truth or will calmly think with a pure, and un-biased mind, they will undo:ibt:dly see that the path of asceticism adopted by Tirthankaras and its careful observance is the most desirable agent for the Elevation of the Soul.

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INDEX
Brāhmaṇa Rişabha datta 4,7
8, 20, 49, 51, 53, 57, 64 Acchandaka 316, 317,318,319,320 Acuténdra-260, 262
Brāhmaṇi Dévānandã 4, 5, 7, Anga Vidyā 305
8,26,27,49,50,51,53,57,64,68. Airāvana 21
C Anjana Giri 293
Cakravartin 9, 37, 59, 55, 56. Anjana Pulaka Ratna 60, 87
Camarendra 45, 46, 263 Antariksa Vidyā 105
Canda Kansika 323, 356, 357, Apara Kankā 43, 48
358, 359, Astbika-grāma 300
Candra Kānta Ratna 87 Atharvaņa Véda 18
Candra Kantä 331 332 3.37, Avadhi Jñāna 5, 24, 26, 45.
339, 340, 341, 3:12; 343. Avasarpiņi 4, 46, 47, 56, 57.
Candra-lékhā 331, 332, 333, Amalaki Kridā 214
337, 340, 341, 312, 344. Ašrama 288, 289, 290.
Candra Prabhā 262, 263, 264.
Cārudatta 405, 407, 408, 309, Bahula Babujikā 475. Bhagavān Sri Aristha Némii
Dhana-deva 300, 301, 302, 303 Prabhu 52
304, 305. Bhagavān Śri Muai Suvrata- Dharapéndra - 120 Swămī- 23, 44, 52.
Dharma dhyāna 313 Bhagavan Sri Risabba-déva
Dharmag hoşa Sūri 247 48, 49, 51, 52. Bharata Cakravartin 49.
Dikşā 249 Bharata Kşetra 26, 45, 46, 57.
Dreams 112 Bharata Varsa 4. Bhaums Vidyā 105.
Early Life 211 Bhoga Bhumi 20. Bhoga Kula 52, 56.
Eighth year of Ascetic Life 439 Bhuvana-pati Dévas 45
Eighth Rainy Season 456. Birth Festival 176, 201. Explanation of Dreams 126.
413.

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к
First year of Ascetic Lise 280 First Rainy Season 300 Fifth year of Ascetic Life 391 Fifth Rainy Season 398 Fourth year of Ascetie Life 384 Fourth Rainy Season 390
G Gautama Gotra 4 Gautama Swami 39 Gubhadra 324,325,326,327,328
329,330,331,332,334,335,339)
34 ,342 343 344,315,354. Gobhadra Muni 356. Gośālu 39, 40, 41, 49, 3:8, 379
380, 381, 382, 383.
H Harlnegamesi 53, 64, 131 Haritālika 186 Harivamsa Kula 52, 56, 57 Hari varsı Kśetra 45 Hatthullara i Hermits Cottage 288 Iluroscope (166-174)
Kadamba 7, 8, 26 Kali Kala 149 Kalpa Vriksa 102,139,242,297 Kambala 369, 370 Kausāmbi 4, 8, Kartika Śéth 22, 23 Käsyapa gotra, 4, 53, 57 Kévala Jnāna 37, 42 King Nandivardhana .59, 260 Kinnara 104 120.132 322 323. Kodāla-gotra 4, 51, 53. Krişņa Vasudeva 43, 43 Ksairlya Kula 52 Ksatriya Siddhārtha 53, 1, 64, 95, 100, ill, 113, 153,
205, 255. Ksatriyāņi Trisalā 53, 57, 61,
64, 68, 69, 88, 91, 94, 101,
153, 205, 211, 212, 213. kşairiya Kundagrāına 53 Kundagrãma 4, 26, 323
Thişváku Kuid 4 50 limobility of Foetus 130
Jambu ivipa 26, 57, 60, 61. Jalandhara -gotra 45, Joãta Ksatriayas 233, 239. Jùata Kula 52, 135, Jyoti-rasa Ratna -60 Jyotisa 18 Jyotisk
Licchavi 52 Lakşaņa Vidyā :05 Lan entātion of Trišalá dov:57 Larana Saniudri 4 Lohitáksa Ratna 60 Lokāntika devas
M Mallaki 52 Malli Kunvari 12 Mankha 374, 375, 378, 3:9 Mankbali putra Mandarácala 289 Marici 44

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s
Marriage 225 Masārgala Ratna 60 Mati Jnāna 5 Mābaņa Kuņņa grāma 53. Mānasa Sarovara 289, 378. Mégha Kumā, a 30, 32, 33 Mégha-näda 231, 234, 235 Moba 149 Molestation from a Cowherd
282, 526. Mount Meru 21, 28, 332, 288 Mouni Vaitādhya 31
N Nãlanda. Ninth year of Ascetic Life 456 Ninth Rainy Season 457 Niryukti 18
P Padmadraha 73 Padmasara 83 Padmottara 43 Parivrājaka School of
Philosophy 19 Päkaśāsana 21 Pānigrohaņa 232 Pulaka Ratna 60 Purana 45 Purandhara 21 Puşpa 370
Sakra 21 Satakratu 21. Sakréndra 21, 22, 23, 46, 284,
285, Śramaņa Bhagavän Mahāvira 5,
30, 33, 36, 41, 46 48, 49, 50, 60, 61, 64, 65, 153, 209, 283, 281, 285, 286, 287, 283, 289, 290, 291, 310, 311, 312, 313, 314, 320, 321, 324, 358, 369,
371, 372, 373: Śrāddha Pratimă 29 Śrépika 30 Śruta Jñāna 5 Sūlapāņi Yakşa 306, 307, 308,
309, 311, 312, 313, 315. Samavasarana 39, 42 Sambala 369 370 Samgamaka-476, 477, 478,479
480, 481, 482, Sarabha 104 Sarvānubhūti 47 Saudharma Avatamsaka 22,146 Saudharmendra 22, 23 Sanghandhika Ratna 60 Sāinā 1 Sāmānika 369, 370. Second year of Ascetic Life 316 Second Rainy Season 380 Seventh year of Ascetic Life 439 Seventh Rainy season 439 Siddha Purusa 327 Siddht Pada 46, 47. Sixth year of Ascetic Life 398 Sixth Rainy Season 438 Soma Brāhmaga 320, 322
R Rājagriha 30 Rājanya Kula 66 Rig Veda 18 Ruru 104

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Sphatika Ratna 60. Story of 500 Warriors 107
Subhadra 378 Subhagya Ratna 60
Suméru Prabha 31
Sunakstra 47
Sun's Rays-80, 81 Suṣama 4 Susama-dusama 4
Suṣama-Suṣama 4
Susthita déva 43 Suraséna Kumāra 410, 411, 45, 414, 417, 41, 419, 420 421 432, 434, 435, 436
Svara Vidya 105
T
Téjolèsyä 41
Tenth Year of Ascetic Life 457 Tenth Rainy Season 472 Timingila 84
Tirthankara 9, 27
Third Year of Ascetic Life 382 Third Rainy Season 38+
U
Ugra Kula 56
Upanga 1s Utpala 314 315

5.52
Utpada Vidya 105 Utsarpini 51, 57. Uttarāphalguni 1
V
Vaidurya Ratna 60 Vaikriya Samudghāta 60 Vaiśramaņa 132, 241Vaisyāyana 132, 241, 458, 459
460, 461, 462, 463, 464, 465, Vanamāla 44, 45 Vardhamana Kumāra 214, 215 217, 218, 219, 220, 222 224. Vardhamana Swami 222, 225, 226, 227, 228, 232, 233, 235, 277, 278.
Vārṣika Mahā Dāna 241 Vasistha Gotra 56, 57, 64 Vasudeva 9, 37, 50, 51, 55, 124 Védas 18
Vidya Siddha 334, 335, 339, 340, 341, 3.2 313, 3+4. Vision of Dreams 4. Viraka 14, 45. Vira-valayas 101. Vyanjana Vidya 105 Vyäkārana 18
Y
Yajur Véda
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18