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AUGUST, 1890.)
THE PATTAVALI OF THE UPAKESA-GACHCHHA.
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had seen it; they gave each a different explanation. At last the Seth asked the Acharya ; and be, according to the information of his tutelary goddess, told the S&th, that there was going to be an image at that place, but that he should not attempt to dig it up before six months and seven and a half days. But the S&th, being impatient to see it, dug it up a few days earlier, when an image of the size of a lime (nimbu-phala) with two nipples on its breast (hridaya-stha-granthi. dvaya-sahitan) was found. The Acharya said that it was still not quite finished, and advised him to wait ; but the Sath replied that the touch of the Guru's hand would complete it. At that moment messengers arrived from the Faithful (árddha) in Korantaka, inviting the Acharya to come and consecrate an image of Mahavira (bhagavat). The Guru replied, that he would come at an auspicious time (muhurta véláyán).
Verse 1 Seventy years after the last Jinapati (Mahavira) had attained mukti, on the fifth day of the bright half, on Thursday, in the Brahma (or ninth) muhúrta, the venerable Ratnaoharys, the possessor of every good quality, performed here, with the permission of the wbole sangha (or congregation of Jain monks), the consecration of an image of Mahavira.
Verse 2. Ratnaprabha-Sari, through his miraculous) power (baktyd), at the same time performed the consecration of two images of Mahavira in Upakeba and in Koranta.
In his own proper form he performed the consecration in Upakowa, and in a miraculously wsumed formal (vaiksita-rúpéna) he performed it in Korantaka. The expenses of the ceremony were defrayed by the Faithful. Then the Sélh was taught by the Acharya Ratnaprabba tho rules of the whole course of daily worship (pujá aho-rátrika) of the image of Mahavfra which was in Upak hapura ; how to bathe it, and adore it, and so forth. Later on, some of the relatives of the Seth were converted from their unbelief to the profession of a Srdvaka (Jain layman). Then they were made to adopt the true faith (samyaktva) by the Acharya. One day he said to them, — " ye faithful, ye should not go to the temple of Sachchika-devi; she is merciless, and incessantly delights in hearing the sound of the breaking of bones and the killing of buffalos, goats, and other animals; the floor of her temple is stained with blood, and it is hung about with festoons of fresh skins; the teachers of her devotion, rites, and service, are cruel men; she is altogether disgusting and horrible." Hearing these words of the Acharya, they replied, "What you say, O Lord, is quite true; but if we do not go to worship that cruel Devi, she will slay us and our families." The Acharya, however, promised to protect them; whereupon they ceased to go any longer to the temple of the Devi. Then the Devi, appearing before the Acharya, wrathfully exclaimed that she would take means to stop his preventing her servants from coming to her temple. But the Acharya was rich in most effective resources, and bad many miracles performed for him by the gods (sura); so that the Davi for a very long time was not able to prevail over him. At last one day, the Devi, observing that the Acharya had been a little remiss in his religious duties (svádhyáyddi), cunningly produced a pain in the brow of his left eye; and when the Acharya anxiously began to think what the cause of the pain could be, the Devi, appearing before him, told him, that she herself had caused it. But the Acharya resolutely replied that he would repay her the injury (ophéayishydmi) by his own power. Being now frightened, the goddess humbly said to him, - "It is not seemly, O Lord, for great sages, like yourself, to dispute and quarrel ; if you will give me something to crunch and munch, * I will remove your pain and be your servant, as long as the
Because he was in two places at the same moment of time, to perform the same coromony.
7 Original, bótkata, a Sankritization of the vernacular bókard or bókard. Another vernacular form is bakard or bakard, which is adopted in Skr. dictionaries under the form varkara. It may be noted that the vernacular has also a shorter form blå or bok, m well form bóta or båta which means 'n entire goat'; of. bet, buta, power, strength.'
* Original, kadada-madada, an onomatopoetic word; cf. Gujarati kad' kad'eun 'to crack.'
