Trishasti Shalaka Purusa Caritra Part 1

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

Page 209

188
234 the
He destroyed the five knowledge-obscuring karmas, four belief-obscuring and the five obstructive karmasthe destructive karmas which remained (at that time). When one thousand years had passed since he took the vow, on the eleventh of the dark half of Phalguna, the moon being in conjunction with Uttaraṣādha, at dawn the Lord's omniscience became manifest. It had the three periods of time (past, present, and future) as its sphere and made visible the entire three worlds as if held in the hand. The heavens were gracious; the winds gave comfort; a moment of ease even for hell-inhabitants was produced at that time.
Description of Airavana (400-422)
Then the thrones of all the Indras shook, as if to urge them in the business of the Master's kevalafestival. The bells in the heavens rang at once with a penetrating sound, like messengers in the business of summoning their respective people. From the mere thought of the Lord of Saudharma wishing to go to the Master's feet, the god Airavana, turned into an elephant, approached. With his body a lac of yojanas long he shone like Meru which had become alive, wishing to see the Master. He spread sandal-ointment, as it were, all over the sky with the light of his body white as frost; and made the ground in heaven marked with a quantity of musk by the fragrant ichor trickling from his cheeks. By the waving fan-like flaps of his ears, he kept off a row of bees blind from the perfume falling on the surface of his cheeks. The newly-risen sun-disc was surpassed by his forehead-protuberance; the King of the Nagas was surpassed by his trunk, round, and increasingly fat. His eyes and tusks resembled honey in color; his palate was like a tamra-leaf;
234 See App. II. The 4 belief-obscuring are the first four: cakşu―, acakṣu, avadhi-, and kevala-.