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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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