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ramana Bhagavān Mahavira
Siî Mahodnya Press-Bhavnagai

·SRAMANA BHAGAVAN MAHAVIRA.
VOL. II.
PART 1
Containing
116 Sūtras of Kalpa Sūtra.
Muni Ratna Prabha Vijaya
Disciple of
Śāsana Samrat Acārya Mahārāja
Śrîmān Vijaya Nemisūriśvaraji.
With an Introduction
by
Prof. Dhirubhai P. Thaker M. A.
Gujarat College, Abmedabad.
7310
oil oral goal
Sri Jaina Grantha Prakāśaka Sabha.
Pānjrāpol, Ahmedabad.
Price Rs 3-0-0
Foreign 7/6. Two Dollars. U. S A.
Vira Samvat 2468.
Dikrama Samvat 1998.
1942.

·Printed by Ishwara Printing Press, Mahuva-( Kathiāwār)

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·DEDICATED
INTO
THE LOTUS-LIKE HANDS
OF
MY MOST REVERED GURU
SARVA-TANTRA SVATANTRA, JAGAD-GURU
SĀSANA SAMRĀT, SŪRICAKRA CAKRAVARTI
TAPĀGACCHĀDHIPATI, TÍRTHODDHARAKA
BHATTARAKA
HIS HOLINESS ACARYA MAHĀRĀJA
SRI VIJAYA NEMISŪRÍŠVARAJI
Ву
His most grateful and obedient
Pupil
RATNAPRABHA VIJAYA

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·Late Seth Jamnabhai Bhagubhai. } 3 Born on Poga sud 2 nd of Vikrama Samvat 1915, Seth Jamnabhai was educated at a Vernacular School at Ahmedabad. After leaving the school he studied at home. Both the parents of Seth Jamnābhāi-his father Seth Bhagubhãi Premchand, and 119 mother Sethani Pradhūnaliſiwere highly religious; and it was through their imbibing him, from his very infancy, with the Teachings of the Tirthankaras: that he formed the habit of daily-worshipping with due coremony the images of the Jineśvaras early in the morning, of performing at least one Sāmāyika daily, of observing fasting and vows of penance on auspicious days of the Tirthankaras, and a strong desire of alleviating the miseries of human beings and of lower animals, and of doing many benevolent works, Like his elder brother Late Seth Mansukh bhai Bhagubhai, he was very fond of horses and elegant carriages. His horses' were strong and uttractive. uttractive. They bad moderate work and highly nourishing diet Seth Jamnūbbãi was very careful that his horses were well taken care of, and he would often like to supervise their feeding. Seth Jamnābbai was fond of horseriding and self-driving. He very often used to drive a pair of beautiful horses in his open wagonette carriage. He was a very careful fast-driver. He had separate pairs of horses for different hours of the day. A pair of horses ouce used, will not be used again for the day. In the latter part of his life, he had left off self-driving.. Gujarat Spinning and Weaving Co. Ltd. popularly known as Juni (old) mill, was the first cotton mll started by Late Seth Mansukhbbãi. When the Gujarat Gminy and Manufacturiny Mill Ld, popularly', kiown popularly', kiown as Navi (New) ml was ·2 built and when it commenced working four years later, the management of the old mill was entrusted into the hands of Seth Jamnābhai The cotton-goods prepared by the mill found market in various parts of India and Africa, and the mill very soon became well-known. Sath Jamnābhūi used to attend it dàily, in the morning and in the afternoon, Seth Jamnābhai had a very competent hard-working Manager, Dr. Shivabhūi Harilal Satyavadi who worked under him for more than thirty years, Seth Jamnābhāi's mill was considered as a very lucky mill and it was unusually free from serious fires and grave accidents. Later on, Seth Jamnābhai had Purshottam Spinning and Manufacturing Mill added to his share. After the death of Seth Mansukhbhāi, the management of Motilal Hirābbāi Mills popularly known as Teliã Mill was entrusted into the hands of Seth Jamnabhai It generally happens that with the acquisition of wealth, and expansion of an afluent and ever-increasing prosperous condition, desires for the enjoyinent of sensual pleasuies and the formation of vicious' hábits become 'prominent, and ideas! about, leading a' virtuous life for the betterment of one's condition during the next life and for the attainment of Mokşa Mārga,-the Path of Final Emancipation-become far and far remote. But it was quite different with Seth Jamnabhāi. Born and carefully bred up in a rich family with higlíly religious proclivities, Seth Jamnabhūi was very polite, Godfearing and benevolent. Anger or any other pernicious passion was never seen on' bis innocent face, Seth Jamyabhai used to perform Prátikrámaņà ceremony daily. He used to observe' # vow uitber of Navakálasi (taking of food and drink materials at least 48 minutes after sun-rise) or Paurışı ( taking of such articles at least 3 hours after sun-l'ışe ). He would always take his food and drink, -after, worshipping the imuyes of Joueśvaras. Although he niuy be very busy, , 1 other matters, he would never dispose off bis daily Pūjā hastily. He would always do it patiently and with a perfect equilnimity of mind.

·ca 4 1 ) 4 Ho, would never entrust- the work of bathing the images and making them dry with clean cloths to the Pujāri, but he would do every thing himself, It was his daily habit' to have Snātra Pūjā in the temple. During the Snātra Pūjá, one rupee was daily placed under the image of the Tirthankara and a quarter rupee under the Siddha-cakra. After the ceremony was over, the amount was daily put into the Bhandāra in the temple. At the time of phala-pājā, two cocoanuts and excellent sweetmeats were daily placed on two svastikas of rice-grains. During the last forty years, all the articles of food prepared in his kitchen were placed before the image of the Tirthankara. The dish of food sufficient for two or three persons was then dạily given away to the gardener. Whenever Setb Jamnabhãi was not able to do Pratikramaņa or Samāyika even on account of illness, he would daily have, onę, rupee put into the temple-bhandāra. : The income of his , family-temple amounting to seven or eight hundred rupees, was sent every year for the maintenance of the temple at Haripurão , Seth Jamnabhăi used to observe four' separate fasts during the Paryuşa'na Holidays. Besides these, he used-to'observe'a fast on Jňāna Pancami, Mauna Ekadasi, Kārtika sud 15, Caitra sud .15 and on Āsāda sud 15. He did not take food after sun-set He was using boiled water for drinking. He had stopped taking green vegetables 'and fruits on twelve days during the month, and he did not take even plantains or mangoes on those days. Šeth Jampābhāi had a large garden to his bungalo, in which rose-flower plants and other plants yielding flowers suitable for worship in Jama temples, were grown in abundance. These flowers were da'ily sent to several temples in the city and to the temples' at Kalol: and Bhoyani. Out of 2000 flower's which was the usual daily out-put,'-. 600-flowers were' sent 1 ·1 through his mali (gardener)) for the temple at Kalol and for Bhoyaņi-400 for his own temple, and the remaining 1000 flowers were distributed to various temples in the city. In case of greater or lesser out-put of flowers, the number of flowers sent to each temple will be correspondingly increased decreased. or Seth Jamnūbbai had 35 servants in his bangalo who can do ony piece of service at the slightest bint, but when one daily sees ſeth Jamnābhār getting down, from his Brougham, Carriage yoked to white horses, either at Seth Hathising Kesarising's Baharni Wadi outside Delhi Gate or at the temple of Mahāvjia Swāını Bhagavān on Richey Road ( which it was his daily habit of visiting), himself carrying a number of flowers in a clean cloth foi the worship of Jineśvara Bhagavān in those temples, one cannot withold the impression that he was the true devotee of Jineśvara Bhagavāns, Seth Janinābbāi was very foud of hearing various Pūjās composed 'by different Ācāryas of former times. He was a member of Seth Joitārām's Toli-an assembly formed by Sheth Joitārāınabbāi-a highly religious man,-with the object of teaching others the recitation of the various Pūjas composed by different, Acāryas, with the accompaniment of cymbals and otber musical instruments. The membeis used to go voluntarily in a body, to different parts of the city wherever they were requested to go,, for Pūjā. Bemg a, member of the said Toll- Seth Jamnabhāl, knew the correct tunes of various Pūjas and he would very often recite them quite correctly with the accompaninient of musical instruments. Even during the latter, portion of his life, śeth Jamnübbūi will not miss an opportunity of going to these Pūjās, however busy he may be in other matters. Seth Jainnābbar was rendering much service to Sadhus and Sadlıvis by supplying the medical aid and, the materials useful 111 their illuess. Every year, Seth Jumpābbār was giving ·5 clothes, utensils, and other materials worth about three to five thousand rupees to all the Sâdhús and Sadhvis in the town. Seth Jamnābhāi entertained very high respect for his ancestral Guru, Paunyās Dayavimalaji and his disciples, Pannyás Saubhayyavimalaji and Muni Mahārāja Muktivimalaji. Duing their illnesses, Seth Jamnābhāı had obtained excellent medical help and spent hundreds of rupees on each occasion.' Even after their deaths, he spent thousands of rupees in Pūjās and Mahotsavas. Seth Jamnābhaj, spent thousands of rupees in having Sacred works written and in having them printed. During his leisure hours, Seth Jamnābhāi used to read stavanas ( eulogical compositions of the virtues of Tirthankaras), dharma-kathū ( religious stories ), and biographies of religious persons or have them read out. 1 Seth Jamnābhāi would very often give financial help privately to people who were in affluent condition before, and who bad been reduced to penury. In the same way, he would help distressed, miserable, and needy persons, He would always look to the requests of deserving persons with extreme kuduess and would invariably respect them. One of the noblest traits of Seth Jamnābhāi's character that he did not like to displease anybody. Any one coming to him for lielp was sure to get it. He would not disappoint any one. His house was not a place of disappointment. It was an abode of hope, consolation and mercy. In case of co-religionists, the help will come so secretly that none else but his confidential man will know it. was 7 During the latter part of his life, Seth Jamnablāi was not able to attend on the occasion of marriage or dinnerparties of his friends and acquaintances owing to old age, but he did not fail to attend their funeral such-like functions. Processions and religious ceremonies in connection or ·6 + with-jala ģātrī, Santi-Snatra, kalyāņakas ( auspicious days of Tirthařkaras ) will be invariably attended by him; even with some personal inconvenience. 1t generally happens that during Divāli Holidays, people like to come home and enjoy the happiness of worldly pleasures along with their family-members. The fact is, the Divali day , is the Nirvāņa-lay of Tirthankara Bhagavan Mahavira Swami, and the day: of Kevala Jnana of Ganadhara Mahārāja Gautama Swami; and as such instead of spasting time, money, and energy, in so-called worldly pleasures, in sinful talks, and in wicked actions, persons desirous of the happiness of Final Emancipation, should always 'pass such auspicious days, in meditations for the Elevation of Soul. During the last thirtyfive years of his life, Seth Jamnabhai used to pass the Divālı -day, in Rūjā of Jinęśvaras, Pratıkramaņa and meditation at any one of the sacred places. In this way, Seth Jamuābhāi visited Bhadreśvara, Kulapākajı, Bhāndaka, Girnārd, Tāra ngāji, Ābuji, Kumbhāriāji, Samet Sikbara, Phulodhi, Ránakapur, Kesariaji, Idar, Jaghadia, Serisā, Pāusara, Bhoyani, Sankheśvarajı, Matar, and many other places of worship. Seth Jamnābhāi used to go on pilgrimage to Sbatrunjaya Hill Palitānā almost every year. Whenever he went on pilgrimage, he used to invite his friends, relatives and acquaintances to accompany him. There Seth Jampabhai always inquired into the financial condition of the various Institutions, and be would inyarábly help them bandsomely. Ever since the Bhoyani Tirtha ; of Tirthankara Mallinath Bhagavān came into existence in Vikrama Samvat 1938, a Navakarasi (a dinner to all Jains ) is given eyery year by Seth Jamnabhāi on Māhá Sud, 10-the day of the installation of the pratimā of the Jinëśvara Bhagavan in the temple. The management of the Bhoyani lând Sankheśvára! Kárakhănā ( religious firm) is in the hands of Seth Jamnábhái: '1't Before the establishment of Bhoyani Tirtha, Mātar near Kaina: Wus considered as a very prominent place of pilgrimage near 1 ·7 " to Sack Deva (True God.) in Gujarāt.: Seth Jamnabhāi spent a very large amount of money in repairing a, portion of the temple. There was no Jaina temple at Kalol. At the request of the Jaina Sangha, a beautiful temple' was built by Seth Jamnabhái. The Temple, its surrounding buildings, and pratişthā (installation of a Tirthankara's image in the temple ) cost him one to two lacs of rupees. The pratiştur “of the temple was done by Sasana Samrāt Ācārya Mahürāja Vijaya Nemisūriśvaraji. - The entire gentry of Ahmedabād including Sir Ghiuubhūi Mādbavlal Baronet, was present on the occasion, . 1 Seth Jamnäbbâi had a 'spacious. Dharmaśāla built at Kumbbāriyāji. · He also donated a, substantial sum for the repair of temples in Marvār: :, Two years previous to his death, Seth Jamnābhāi had a large Dharmaśālā built in bis wandā known as Seth Bhagubhai's Wanda with a small temple. Brass utensils and bedding are kept for the use of pilgrims. Sasana Samrāt Ācārya Mahā. rāja Vijaya Nemisūriśvaraji did the pratişthū of the temple. For the last thirty-eight years, Seth Jamnabbãi has been maintaining a 'charitable dispensary known as Seth Jamnābhāi Homoeopathic-Dispensary, with a daily average of 900 to 800 patients, at 700 to 800. an annual cost of Rs 7000 to 8000: . . 1 . While providing facilities, for alleviating the sufferings of human beings, Seth Jamnābhāi did not forget to alleviate the miseries of dumb creatures-Iower animals-cows, : buflaloes, bulls, sheep, goats, and other animals. He built resting-houses. for them at Rānchardā, spent thousands, of rupees for their fodder, and helped the local Khodā-Dhora. Pāvjiāpole ( Resting. house for cattle and maimed Jumals ) several times with. thousands of rupees. During, the famiņe of Vikram Samyat 1956, Seth Jamnabhāi's charities, were very liberal. Besides, he had, a, cattle r 1 ·EA wero' r 1 3 سی . camp near Känkaria Tank, outsidė Jamalpur Gate, with an accomodation for 10000 animals. Thousands of animals saved from the jaws of death by his timely help. Whenever there was scarcity of 'fodder,, Seth Jampūbhai' used to help the Panjra Pole, There was a sinful blemish on Ahmedabad. Ever since the, building of the temple of Bhadra Kali Dovi, near Bhadra Gate, in Alimedabad, a' goat was sacrificed before the Devi on Durgāstaini day every year. Some persons thought of preventing the himsā (s killing of the animal). A fow of them volunteered to suve the life of the animal. They remained quite near the place where the goat was to be killed. As soon as the time for the slanghter of the animal arrived, one of them-a very active and desparate man-sprang out of the crowd and ran away. with the goat froin amidst a crowd of four to five thousand, Brahınanas and non-Brahamaņas, None had the courage to follow by Great disturbance arose, and the peace of the town was at stake. The Pūjūri, then, approached the District Collector Mr. Hartshorne. At the Collector's suggestion Seth Jamnābbāi Bhagubha, Seth Mangaldās Girdhardås, and Seth Sārabhāi Dāhyābhai, were called to his bunglow. An agreement was made in the presence of the Collector, and it, was settled to stop the killing of any animal in the temple, and a sum of ten thousand rupees was deposited, on the name of the Pūjāii, out of the interest of which sum, an excellent Pūjā with abundant materials was to be made for the Devi and a dinner-party was to be given to Brāhmaṇas, on the Dūrgastami day, every year. · Half the amount was given by Seth Jamnabbai and the remaining half by Seth , Mangaldás. Both the welknown Sethias were thus chiefly instrumental in putting a stop for ever, to the killing of an innocent animal every year which was in existence for more than five hundred yeais. During the last two years of his life, Seth Jamnabba bad å slight increase of blood-pressare. But ou account of reguler habits and careful dieting, there was no serious illness. 1 ·9 $ 7 During the ilast twenty-five years of his lifė, Seth Jamnābhai used to go, every year, : to. Dumas (8 miles from Surat) and pass the three months of summer there. He would return to Ahmedabad when the rainy season had set in. in the summer of Vikrama Samvat 1981, Seth Jamnabhāi As usual, was living at Dumas. On Jaista Vad 14 he had Pūjā of* Antarāya Karma by Pandit Śrîmān Vira Vijayaji Malārāj in the beautiful Jaina temple at Dumas, in the afternoon, with the accompaniment of songsters and musical instruments from Sūrat. He himself was in the temple for two hours reciting several Pūjas. The next day i. e. Vad 15 he ordered out excellent fruits, flowers, sweet-meats etc, from Sürat for a Pūjā on a grand scale on' Ašāda Súd 1 (it being the first day of the' month), and had requested a number of persons from Surat to be present at the Pūjā on that day. 1 1 + In the afternoon, His Highness the Mahārāj Sāheb of Dhrāngadbrā, who was leaving Dumas and going away to Dhrāngadhra, gave' have him a visit át his (Seth's')'bunglow. Seth Jamnübhāi himself treated him hospitably' with 'tea, sweet-meats, piūn-supări, garlands etc. and walking as far as the foot-steps of the verandah under the portico of which his motor-car was waiting, he wished hiin a happy journey. His family-physician Dr. Trįkambhāl was always with him during the season. In the evening ſeth Jamnūbhái did not like to go out for a walk, but he kept sitting 'in a comfortable arm-chair on the verandab, talking merrily with his family-m'embers, who were always with him. Feeling sleepy, at about ten o'clock, Seth Saheb went to bed in an adjoining hall. Other members of the family including Shethāņi Mānek Ben, Bababhai, Dr. "Trikambhãi, Vimalashā, Kikābbai, Chimanlalbhāı etc, kept sitting on the verandah gossiping till late at night. At about one o'clock, all of them. dispersed - and went to their individual places for sleeping. { ·10 - 1 A few minutes later, Seth Jamnabhai who was always lying on isides, had a violent jevk in his body and he at once turned lymg flat, with eyes: wide awake. The attendant who was gently shampooing his body, fearing danger, at once called out Sethani sūheb from the adjoining room. She tried to talk with him but her efforts proved futile. She at once shouted but to Dr. Trikambboi' who had just gone to the gonė to the upper floor. He 'hurriedly ran down-stairs and found that there was 'no pulsation in the radial artery and that his heart had stopped beating. He was dead. - The news of his death was, telephoned from Sürat.. Many of his relatives, friends and acquaintances including, Seth Maņecklālbhāi, Seth Jivanla!, Girdharlāl, Seth Sāpabhai Hatthising, Marsden Brothers etc. came to Dumas by the morning train, Many of his friends and acquaintauces came from Sürat. About a thousand persons were present at hig cremation which took place on an open ground near sea-face. 'Man proposes and God disposes' Who knows what will happen the next moment, 2 Death is inevitable in this world. Persons wbo have done good benevolent actions during this life, have no fear from Death. Only the wicked have to fear it. One should, consequently follow the noble example of Seth Jamnabhai in doing benevolent deeds according to his means. After the death of Seth Jamnābhār, his widow Séthani Manek Ben, took the entire management' into her own hands and she managed all the affairs ably. ? - 1 1 1 1 $ The management of the Bhoyaņi and Sankheśvara: Kārkhāna which was in the hands of Seth Jamnābhāi is till now in her hands.' The Institution las profited much by her sound advice. 1 Seth Jamnābbāi was an active and very benevolent member of Ahmedabad Khoda Dhor, Panjrā Pole. After his death, although Sethāni Manek Ben is not a member, she takes keen interest in the welfare of the Panjrā Pole. Majority of ·11 vere was the meatings of Panjrī Pole committee are held at hér bunglow and she helps the institution handsomely. At the death-bed of Seth Jamnābhai, Shethāni Mānek Ben declared to give one lac of rupees in charity after him. The amount was decided to be given away in six months' time. Applications from various religious institutions invited. About 400 applications came in with various requests. The sum was found to be insufficient. She increased the amount by one lac and a half. Two lacs and fifty thousand rupees were thus distributed. About two years after the death of Seth Jamnâblâi, in accordance with bis express desire, Shethāni Manek Ben celebrated an Udyūpana Mahotsava on a grand scale, in her bunglow, in which in addition to the Udyāpana Pandal there an exact representation of Satrunjaya Hill with the various Tunks. The pilgrimage to Satrunjaya Hill had been temporarily closed by the Juina Community. Thousands of persons used to come for Darśana Grery day and even after the temple was closed at 8-30 P. M. thousands of Jains and non- Juins were listening to melodious tunes of the Masak Band of Dbrāugadhrā State, till late at night. Religious ceremonies were performed by Sāsana Samrat Ācārya Mabārāja Vijaya Nemisūriśvaraji. The Upādhyaya Padvi and Acārya Padvi of Acārya Maharāja Śri Nandana Sūriji Mahārāja was done during the Mahotsava at an additional expenditure of twenty thousand rupees. A sum of fifty thousand rupees was donated to the Ahmedabad Khoda Dhor Panjrā Pole. The supervision of decorative work and of the construction of Satrunjaya Hill to a scale, was placed in the able hands of Nagarsheth Kastoorbhāi Manibbāl. The arrangement of electric lights and their inanagement was entrusted to her clever and experienced engineer Mr. Burjorji. The Mabotsa va seems to have cost her at least two lac and a half rupees. Although there have been numerous religious ceremonies and Mahotsayas in Ahmedabad in former years, a Mahotsa va of ·12 1 such an elegance and grandeur has, not till now, been celebra ted by anybody. After a year and a half," (V. S. 1884) the reconstruction with excellent makrāna marble of a portion of the temple of Sacha Deva" at Matar, which was going on for five years at an enormous expense, was now completed and ready for pratistha. The pratiştba ceremony was performed by Sasan Samrāt Ācārya Maharāj Vijaya Nemsūriśvaraji. The Mahotsava with the attendant dinner-parties, was enjoyed by thousands of devout persons of both the sexės from the neighbouring town and villages. 1 Shetbāņi Mānek Ben is kind-hearted, philanthropic and wise. Walking on the foot-steps of Seth Jamnābbāı, she has done many charities. Her kitchen is very free. No one approaching her for help will ever return disappointedly. It seems that the charities of Seth Jamņābbāi shine out brilliantly by the extensive and more liberal charities of Shethāni Mānek Ben 2 ·INTRODUCTION. 1. The Text and its Authorship. This part of the work named "Śramana Bhagavān Malī- Vira’ relates the biographical account of Vardhamāna Swami or Sramanı Bhayavāu Malāvīru, the last (twenty-fourth ) Tirthankara of tbe present series of twenty-four Tîrthankaras of the Jaina. The story runs from his coming into the state of foetus upto his renouncing the worldly life, and entering the ascetic life at the age of 30 years. This much material has been contained in the first hundied and twelve sūtras of the Kalpa Sūtra. The Kalpa Sūtiet has been held in high esteem by the Jainas for more than fifteen hundred years. Being read and preached every year during the Paryuşa nā holidays, it is some times called Paryuşaņā Sūtra. Since the text of the Kalpa Sūtra has been comprised into 1200 gathās, the work is known as Bārasā Sūtra " also, 1 t The text of the Kalpa Sūtra has been divided into three parts. (1) Jinacaritra or Lives of Jinas, which is almost parallel to Lalita Vistarī a similar work on the life of Gautama Buddha; (2) Sthaviravalı or List of Sthaviras which relates the account of a lineage of Stbaviras and (3) Sāmācārt or the Rules of Yatis, which constitutes the most essential part of the work, because it lays down various rules for the Jaina ascetics to practise during their ascetic life.

·2 The authorship of the Kulpa Sūtra, in general, las been attributed to Sriman Bhadrabābu Spimi, the last Śrutakevali who could remember the twelve Angas with tbeir fourteen Pūrvas. But the entire Kalpa Sūtra does not seem to be the composition of Bhadrabahu Swāmi. Professor Weber bas discussed this problem well in his treatise ou the Sacred Books of the Jainas. He has tried to ascertain that the whole Kalpa Sūtra is incorporated as the Eighth Lecture in the Daśāśruta Skundha Sūtra of the fourth Cheda Sūtra. -- According to him, Sâmācari ( Rules for Yatis ) has been composed by Bhadrabāhu Swāmi, but the other two divisions viz. Jinacaritas and Sthavirāvali might have been added by Devaiddhi Gani later ou. But we caunot agree with Prof Weber in believing Devarddbi Gaņi as the author of Jina Caritras. For if it were so, the tradition might not have left such an important fact unnoticed. This may not apply to the case of Sthapirāvall which consists of four or five distinct treatises, only put together and added by Devarddhi Gani to the Lives of the Jipas. It is an old custom with the Jainas to recite the hymns of Kalyánakas at the time of worshipping the images of the Tirthankaras. It is with these Kalyānakas that the lives of Jipas are chiefly concerned and it is none but this motive that iaduces an author to treat so largely of so barren, a subject as has been done in the Kalpa Sūtra.? . 2. Origin of the Sacred Works of the Jalnas, In spite of many points of resemblence between Jainism and Buddhism, both are independant religions. It is not correct to assert that Jainism is a subordinato form of Buddhism or that Jainas have branched off from Baúd dhas. 2. cf, Sacred Books of the East Vol. XXII. Introduction pp ii-iii. en ·8 Jainism has an origin independant from Buddbism and has a development peculiarly, its own. Really speaking, both Jainism and Buddhism owe to the Brābmanas especially their Samnyāsins the groundwork, of their philosophy, ethics and cosmogomy 3 1 It is interesting to note here the comparision between the five Buddhist vows and those of the Jaina ascetics. The Buddhistic vows nearly agree with those of the Jaina ascetics, In all, the Buddhists have Eight Precepts of wbich the first five are binding on every Buddhist, while the rest are only recommended to pious laymen.4 - i One should not destroy life. ji One should not take that which is not given. iii One should not tell lies. iv One should not become a drinker of intoxicating drinks. v One should refrain from unlawful' sexual intercoursean ignoble thing vi One should not eat unseasonable food at night. vii One should not wear garlands or use perfumes. Viii One should sleep on & mat spread on the ground. The vows.( Mahūvratas ), of Jaina ascetics are these: i Not to destroy life ( ahimsā) ii Not to tell lies (sūnrita ) iii Not to take that which is not given ( aşteya ) iv. To abstain from sexual intercourse ( brahmacarya ):, v-To renounce all interest in worldly things, especially to call nothing one's own (a-parigraha ). The first, five Precepts of both the sects resemble each other so strikingly that there is no wonder if one believes 3. cf. Sacred Books of the East Vol XXH. Introduction. 4, cf, Rhys Davids, Buddhism p. 139. 1 r ·4 were + that one sect borrowed the principles from another. It is very hard, however, to ascertain as to which sect borrowed from which, and the question whether the Jains or the Bauddhas the borrowers remains unsolved. But it can be shown easily that neither of them has, in this regard, any claim to originality but that both have only adopted the five vows of the Bralimanic ascetic (Samnyasin). The latter has to keep the following five vows5:- i Abstention from injuring living beings. in Truthfulness, ii Abstention from appropriating the property of others. jy Continence. v Liberality. Thus the first four great vows of the Samnyāsin agree fully well with those of the Jaina monk and are enumerated in the same manner. It is therefore probable that the Jains have borrowed their own vows from the Brāhmanas and not from the Buddhists, because the latter have changed the order of the vows, making truthfulness the third cardinal virtue instead of giving it the second place. Besides, it is bigbly improbable that they should have imitated the Buddhists, when they had in the Brāhmanic, ascetics much older and more respected models, It should be noted that the monastical order of the Jains and Buddhists though copied from the Brāhmaṇas was chiefly and originally intended for Ksatriyas. Búddha, as Prof. Oldenburg points out, speaks of his religion as that for the sake of which, sons of noble families leave the house and enter the state ef houselessness 6. That the Jains also gave the Kşatriyas the preference over the Brülmaņas is proved by the curious legend about the 5. ct. Baudhyayana 'II, 10, 18, See Bubler's translation, Sacred Books of the East Vol. XIV. 275., 6, Mahavagga I. 6,12. P.

·5 - transfer of the foetus of Mahavira from the womb of Brāhamani Devānanda to that of Ksatriyāni Trisalā, it being alleged that a Brāhmaṇi or another woman of low family was not worthy to give birth to a Tirthankara.? Now we shall decide the age of the extant Jaina Literature. Since it was the tradition of the Jaina preachers to preach the principles of their religion orally and keep them in memory, we can easily deduce the theory that the Jainà Literature or at least some of its oldest works were composed many centuries before they were reduced to writing. $ The redaction of the Jaina Canon or the Siddbāntas, took place, according to the unanimous tradition, during the council of Vallabhi, under the presidency of Devarddbi Gaņi The date of this event 980 (or 993 ) A. V. corresponding to 454 (or 467 ) A. D 8 is incorporated in the Kalpa Sūtra.9 The tradition says that Devarddhi Gaņi kşamā-śramaņa, perceiving the Siddhantus in danger of becoming extinct, caused them to be written in books. Before that time, the teachers never used the books, but after that time, they did vise books. To provide every teacher for at least every Upāśraya with copies of the Sacred Buuks, Devarddbi Gani must have issued a large edition of the Siddhantas. The date of the origin of the extant Jaina Literature 'cannot be placed earlier than about 400 B, C. because the tradition of the Svetambarag! says that after the twelve 7. This legend is rejected by the Digambaras, but the Svetāmbaras staunchly uphold its truth. As it is found in the Acarānga, the Kalpa Sūtra, and many other works, it cannot be doubted that it is very old. 8. Dr. H. Jacobi's Introduction to the Sacred Books of East Vol. XXII P. XXXVII. 9 ct. Sūtra 148 of Kalpa Sætra. 10. cf. Parisista Pai vau IX.

·6 years' famine, while' Bhadrabāhu Swami was the bead of the Church, the Angas were brought together by the Conference of Pātaliputra. Now, Bhadrabahu's death is placed 170 A. V. by the Svetambaras." He lived, therefore, under Obandragupta Maurya, who is said to have ascended the throne 155. A. V.12 This, therefore, shows that the date of the collection of the Jaina Canon falls somewhere about the end of the fourth or the beginning of the third century B. C. According to the tradition of the Jainas, it is said that the religious principles of the Jainas came into existence right from the time of Rışabha-deva Swami, the first Tirthankara of the present series. When the religion was exalted to a higli rank during the time of several Tirtha åkaras, the tradition continues, the sacred works were composed, but during the intermediate period of disorder and anarchy these works disappeared, and again came into existence during the time of a new Tirthankara. Sacred works of all the Tirthankaras are almost the same as they preached the same principles, and the lives of all the Tirthankaras are almost similar in principal characteristics. Like his predecessors, Sramaņa Bhagavan Mabūvira also had got, bis preachings composed in books. These preachings have been arranged by bis Ganadharas in 12 Angas. Besides these Angas, we are told by the Svetāmbaras and Digambaras, there existed other and probably older works called Pūrvas, of which there were originally fourteen, The knowledge of these Pürvas was gradually lost, till at last it became totally extinct. 13 A detailed contents of twelve Angas 11. According to the Digambaras, the death of Bhadrabūhu Swami occurred 162. A.' v. 12 Prof. Max Muller assigns to Chandragupta the dates 315-291 B. C. According to Westergard and Kern,' the date of Chandragupta is 320 B. C. 13. The tradition of the Svetambaras about the fourteen Pirvas is this:--The fourteen * Pūrvas had been incorporated ·7 and consequently of' tue Purvas has been given in the fourth in the twelfth Anga, the Driștivāda, which 'was lost before 1000 A. V. 5 1 1 1 It should be noted that although the Twelfth Anga is not available at present, some of its principles as gathered from other religious works, could be arranged as under:- This Anga, named Dristivāda, is divided into 5 portions I Parikrama divided into 7 sub-divisions laying down Sūtras of arithmetical complications and their keys. II Sutra Containing 38 sūtras which explain the difference of real and false knowledge. III Anuyoga relates the stories of great personages of the religious history. IV Purvagata: This is the most important part, of the Driștivāda. This portion contains the fourteen Pūrvas which were mentioned before. These Pūrvas, are mentioned below:- i Uppäyapūvva (Utpädapūrva ) 11 Aggeanāthapūvva (Agrūyanîyapūrva ) iii Vîriyappa vāyapūvva (Viryapravadapūrva ) iv Atthinatthippavāyapūvva ( Asti-năstipi a vādapūrva ) v Nānappa vāyapūvva (Jnānapravādapūrva ) vi Saccappavāyapūvva ( Satyapravādapūrva ) vii Ayappaviyapūvva (Atmapravadapūrva ) viii Kammappa vāyapūvva (Karmapravīdapūrva ) 1 ·1 Angn, the, Samavāyānga and in the Nandi Sūtra, 14 We are told by, the tradition that Arya Jambū Swami was the last Kevall. After him, the undermentioned six heads of the Church viz. Prabhava Swami, Śayyambhava Sūri, Yaśobhadra Sûri, Samblūlivijaya Sūri, Bbadrabūhu Swūmi, and Sthūlablıadra, were Śruta-kovalls Out of these, Bhadra bālu Swūmi was the last Pattadhara ( head of the church ) who had all the twelve Angas along with the 14 Pūrvas, with their incanıngs and explanations of intricate subjects in his memory. Ārya Sthūlabhadra had a thorough knowledge of the meanings and explanations of 10 Pūrvas and a knowledge of the text of the iemaining 4 Puvas ( 11, 12, 13, 14. ), but not theu meanings and explanations. Besides, he was instructed not to impart the knowledge of the four Pūrvas ( 11, 12, 13, 14 ') to any one. Thus, the knowledge of the Pūrvas decreased gradually. After him, there was a lie of ten successors who had a thorough knowledge of 10 Pūrvas They were kuown as Daśa Purvſ as they had a knowledge of 10 Pūrvas. The last Daśa Pūrvi was Vajra Swānni. After Vajra Swāmi, the knowledge of Pūrvas went on decreasing. The last, who had a ix Paccakbkkbúnappavayapūvva (Pratyākhyānapravādapūrva ) x Viyappavāyapūyva (Vidyapravīdapūrva ) XI Avanyhapūvva ( Avandhyapūrva ) xii Panavayapūvva ( Plūnavādapūrva ) xiii Kiriyāviśālapūvva ( Kriyāviśālapūrva ) xiv Loga-bindnsāra ( Lok'a-bindušārá ) V, Culika : It is almost' á 'commentary on the preceding four divisions. 14. See Weber, Indische Studien XVI, p. 341.

·knowledge of one Pūrva, vas Devarddhi Gaại kşamā framana. It was during his time, that the remaining Siddhāntas were committed to writing. Thus, the knowledge of all the Pūrvas become extinct. Acārya Sriman Haribhadra Sūri,' the author of 1444 works on different subjects, writes that he was able to compose his works on the authority of the passages of Purvas lying scattered in various works, At present, the Sacred Works of the Svetambaras are 45 in all. Some of them are written in prose and some in verse, These are 11 Angas, 12 Upangas, 10 Prakîrna or Miscellaneous works, 6 Cheda Sūtrus, 2 Sūtras, and 4 Mūla Sūtras. 15 In addition to the above-named 45 Sacred Books, some people ennumerate 20 more Prakirnas, 12 Niryuktis, and. several more, arriving at a total of 84. 1 Nigamas, Again, there are various other works known as Nigamas, which supplement the information contained in tho abovementioned 84 Agamas. These Nigamas, being 36 in all, bring the total number to 120. 1 3 Bhadrabahu Swaini : his life and works. Bhadrababu Swami was born at Pratiştbāna-pura (Mabārāstra-South India ) in a Brābmin family in 432 B. C. He had a brother named Varaha-mibira. Being naturally inclined to‘acquire knowledge, he studied Vyākarana, Tarkusastra, Nyayaśāstra, Dharinaśāstra and Jyotişa-vidyā in a very short time. Being « favourite 'student of Acārya Yuśobhadra Swami, his proficiency in all lor'es made him an object of jealousy for other students. His own brother Varāha-mihna had also accepted the Diksā. When Bhadra- 16. The twelfth Anya viz. Driştıvāda is not a varlable as a complete work at present.

·10 balu Swami was awarded the position of Acārya, his own brother Varaha-mbira envied him. At that time, Nanda was as 'the King of Magadha. Varāhamibira knew a little bit of Astrology. But by means of his cleverness, be acquired the position of the Royal Astrologer and started black-mailing Jaina śramaņas und particularly his brotbex Bhadra bāhu. Once it so happened that the king of Magadha got a son in 'bis old age, Varāha-mihira being the Royal Astrologer, prepared a horoscope of the newly-born prince, and showed therein the age of the child to be 100 years. On knowing this, the king's pleasure knew no bounds and all the people of Magadba came to congratulate the king with various pieseits. This occasion gave cbance to Varaha-mihira to satisfy his revengeful nature. He poisoned the ears of the king, saying that Bhadrababu bad not yet come to congratulate the kiny at such an auspicious occasion, Bhadrabāku received a message from the king, through bis mwister Sakadála, asking for all explauatiou. Being a sluewd man, Bhadiabābu Swāıni could at once grasp the scheme. He patiently sent a reply to the king as follows:-"Why should I come to you twice? The child shall die on the seventh day by means of cat's mouth aud at tbat time I shull come to give consolations." On hearing this, the king was highly euraged. He tried his utmost to turn Bhadra'bāhu's words futile. He got all the cats driven away from the city, and guarded the child most vigilautly. Still, however, on the seventh day, when the child was being suckled by a wet-nurse who was sitting, near a door, a wooden bar with the figure of a cat cai ved on its end fell from the door upon the child and the child died. - 1 Bhadiabābu Swami then went to the Royal Palace to pacify the agony of, tbe king. He consoled the king, with wise words and religious stories. After soine time, the king said.- ܢܢ ·11" According to your prophecy, the child died, but not by means of cat's mouth." The wooden bar ( of the door) by wbich the child was killed, was then identified and it was found that there was a cat's mouth carved on the end of the bar! Another instance in which Varāha-mihira's astrological prophecy turned out to be wrong, was this:-Varaha-mibira said.-" On a certain day, a matsya (fish ) weighing 52 palyas, will fall from the sky in the centre of a circle drawn in the presence of the kiny. Bhadrabāhu Swārni said that the weight of 'the fish will be 5172 pulyas, as it would shrink düring its fall to the ground and not 52 palyas, and that it would fall near the cncumference of the circle but not in its centre. The king with his state-officers, and a number of people of the town, attended the event. Bhudrabahu Swáini's prophecy turned out to be correct. ) - Varaha-mihira being greatly enraged at his own lot tried to throw away all his books on Astrology into the sea, but Bhadrabalu Swami prevented him from doing so Still, however, Varāha-mihira entertained the same feeling of revenge towards his brother. Another instance of Bhadrababu's greatness is the prevention of cholera in the country. The epidemic was caused by the soul of Varaha-mihira who had become a' vyantara during his next life, on account of his intense feelings of revenge towards his brother. This epidemic of cholera was prevented by Bhadrabābu Swūni by his composing a Prabbayaka Stotra named Uvasaggahara Stotra (of 7 veises ). Under the influence of this Stotra, Dhara nendra himself. had to come on this earth. Out of 7 verses of this Stotra, only 5 are available at present. The tradition says that śriman Bhadrabāhu Swami had purposely omitted the last two verses at the request of Dharaṇendra as people invoked and called bim very frequently at every small occasion The stotia consists of allegorical in vokations of Tirthaņkara Bhagavān Pir,vanath, Padmāyatı Devi, Dharanendra and their attendant Yaksa: 1 ·12 1 Bhadrababu Swāmi bad, impressed Chandra Gupta Maurya' also. by his brilliant knowledge and unfailing prophecy. It is said that once King Chaudra Gupta · saw sixteen dreams in : sleep. When Bhadrabahu Swami explained the meaning of these dreams, Chandra Gupta was deeply impressed. 16 When there was a twelve years' famine in the country, Bhadrabābu Swami, was practising penances in Nepal. During the famine, many a monk fled away to the southern side. But they could not escape the clutches of famine even there. All of them lost memory and forgot whatever knowledge they had, due to excessive panys of thirst, and hunger, A Conference, was held at Pãtaliputra to collect all the available Sūtras Eleven Angas of the Jaina Agamas were thus collected. But the twelfth Anga viz. Dristiyada was not recalled. The conference sent a deputation to Bhadrabahu Swami inviting him to the Conference. Bhadrababu did not agree to go to Pátaliputra. At last it was decided to send Śrumaņa Sthūlabbadra and others to learn Dristivada: Bhadra -bāhu Swami trught Sthūlabhadra 10 Pūrvas out of the 14 Purvas and text only' of the last four Pūrvns. Stliūlabhadra being puffed up by the knowledge, assumed the form of a lion when his, sisters came to pay their homages to him. When Bhadrabahu Swami came to know of this event, he refused to teach hım the meaning of the remaining 4 Pūrvas: At lasts he gave the original text of the last 4 Pūrvas to the conference with the condition that they, night, not be taught to anybody. After the Nirvāņa of Śramaņa Bhagavan Mahavira, the knowledge of Sacred Books WAB gradually being lost. Gautama'. Swami, Sudharman Swami and Jambū Swān't were Kévalſs. 17 16. Some people say that Chandra Gupta bad renounced his throne on hearing the interpretations, of dreams from . Bhndrabahı. But this assumption is 'not based on concrete facts. It is not, therefore, proper to assign nach' value to such beliefs. 17. A monk is sail to be a Kovali-when he bas attained Kevala Jnana-Perfect Knowledge. - 2 1 1 ·13 & · After them, Prabhava Swami, Sayyambhava Sūri, Yasobhadra Sūri, Sambhūti Vijaya Sūri, Bhadrababu Swami, and Sthūlabhadra were śruta Kovalls18 of Fourteen Púrvas. After them, there were ten Dasa Pūrvis who had knowledge of tep Pūrvas. After them, the knowledge of Pūrvas went on decreasing till the time of Devarddbi Gaņi kşamā śramana who was the last Pattadhara having a knowledge of one Pūrva. After him, the knowledge of Pūrvas became completely extinct. Bhadrababu Swami had lived for 76 years. Out of the 76 years of his life, he led the life of a house-holder for 45 yeurs, observed ordinary austerities for 17 years, and he passed the remaining 14 years of his life as a śruta Kovali. 19 He died in 356 B C. on Bbadrabābu Swami has contributed a number of religious works to the Jaina sect. He has composed Vyavahāra, Daśa- Śmita Skandha, and Brihat Kalpa Sūtras, and has written Niryuktis on them. He was a great wiiter of Niryuktis. He has composed Niryuktis Avasyaka, Daśa-vaikalika, Uttarādlyuyana, Acāranga, Sūtra-kritāngn, Daśaśrutu Skandha, Briha't Kalpa, Vyavahāra, Sūrya-prajnapti and on the Rişibh-, ásita. He also composed Pinda Niryukti, Ogha Niryukti and the Prabhavaka Sūtra named Uvasaggabara Stotra. That Bhadrabahu Swami had written Vasudeva Cariyam aud that the number of verses in the work was 114 lakh, is indicated by Devendra Sūri, the preceptor of the welknown grammarian, Śrimān Hemachandrācārya.2 18. Those who have acquired Perfect Knowledge only by hearing-it orally from their preceptors. 19. cf. Sif Jaina Tapūgaccha Pattayali edited by Sri Kalyāņa vijayaji. pp. 28–31. 20. वदामि भहबाहुं जेण य अईरसियं बहुकलाकलियं । रयं सवायलक्ख after hatreet 11 & 11 -शांतिनाथ चरियं-मगलाचरण. 20 1 ·14 Bhadrabahu Swamhas also rendered an invaluable service to the Jainas, by separating the Kalpa Sūtra from the ocean of Daśa śruta Skandha and making it accessible to a layman.21 4. Summary of the Text. As mentioned before, this portion of the Kalpa Sūtra relates the account of the early life of Sramaņa Bhagavān Mahavira. i. e. the life of Lord Mahavira right from, the, time of his taking the form of foetus upto the time of bis renunciation of the world at the age of 30 years. Descending from the Pränat Kalpa (tenth'heaven ) Vardbamāna Kumira took the form of a foetus in the womb of a Brāhmani named Devanandā of Jālandhura gotra, wife of a Brāhmana' named Risabhadatta in Bralimanical section of Kunda pua or Kuda grāma. It was the Ayasarpiņi age of ten wonders. That śramaņa Bhagavān Mahavira took the form of a foetus in tbe womb of a Brahmaņi was also a wonder. It was through the influence of the Nica-gotra Karma of bis third previous existence tbat Lord Mahavira had to assume the form of a foetus in the womb of Brühmaņi. Although the incarnation of an Arhanta or a Cakıxvartın, or a Baladeva or of a Vasildeva may happen in such low families as a strange event, their birth in such families never occuurd in the past, does not occur during the present age, and will never occur in future.22 21. श्री कल्पसूत्रममृत यिबुधोपयोगयोग्य जरा-मरण-दारुणंदुःखहारि । येनीध्धृतं मतिमता मथितात् श्रुताब्धेः श्रीभद्रबाहुमुखे प्रणितोऽस्मि क्षेमकीर्ति-वृहत्कस्पटीका. 22. जन्न अरिहंता था, चकवट्टी घा, वलदेवा था, वासुदेधा था, अन्तकुलेसु था, पन्तकुलेसु वा, तुच्छ-दरिद-भिक्खाग-किविण-माहणकुलेसु षा, आयासु था, आयाइंति वा, आयाइस्सति वा, कुच्छिसि गठभत्ताए यहमति वकमिसति नो चेष ण जोणीजम्मणनिक्खमणेण निक्समिसु वा, निक्खमति था, निक्खमिस्मति धा ॥ १८ ॥ -Kálpa Sätra -- तस्मै ॥ १ ॥ वा, घा, - ·15 It is the established customs of all past, present, and future Sakras, Lords of the gods, to cause the foetus of Arhantu Blagavans etc. to be removed from low families to high families. The Śakrendrn, therefore, had transferred the foetus of Bramaņa Blagnvān Nuhüvira from the womb of Brahmani Devīnundá to that of Ksatriyani Trisalā23 of Vasiştha gotra wife of Ksatriya Siddhartha of the Jnitri Race, through Hariņaigamesi-a general of the Divine Infantry-on the 13th dny of the dark-fortnight of the month of Aśvina when the moon was in conjunction with the constellation Utturāplalguņi. Trisalā sees fourteen great dicams on that night in a state half-way between sleep and wakefulness. She sees (1) An tlephant, (2) a bull, (3) a lion, (4) Śri Devi, (5) r garland, (0) The Moon, (7) The Sun, ( 8 ) « banner, (9) « kalusu (festival jar), (10) u lotis-lake, (11) i sea, ( 12 ) a celestial chariot, (13) a heap of jewels, and ( 14 ) a smokeless flame in those fourteen great dreams. 1 Trisala then rusvukens the king and narrates the whole account of dreams before luun. Siddhartha, being pleased on hearing the account, congratulates Trisula, Next morning, the king sends for the interpreters of dieams and asks them to explain the meaning of those fourteen great dreams. Reciting various verses of the Science of Dreams, the interpreters explain in details different characteristics of a goud, as well as, a bad dieam After explaining in details the consequences of each of those fourteen dreams individually, the interpreters mention the aggregate fruit of all the dreams taken together that the prince who was in the 23. It is significant to note the adjectives kşatriyāṇi and ksatriya here. The adjectives mdicate that King Sıddbārtha und ksatriyani Trišala did not belong to the high rank of an Emperor and an Empress respeotively, but Siddhartha was a chief of a tribe of kşatriyas residing in Kunda-grāma which was only a grūma or suburb of the city of Vaisalı.

·16 womb-would certainly occupy the top-most portion of all the regions of Loka. 1 With the benevolent idea of not afflicting the mother by his moveinents in the womb, Vardhamāna Kumara remained immovable in the womb. His inother was deeply pained when she felt no movements of her foetus. She began to cry and lament, and at last Bhagayan had to move a little to soothe his mother. Influenced by his parents' affection towards bunself Vardhamnāna Kumāra while remaining in the womb, took the followiny vow:'. Indeed, it is not desirable for me to be a mendicant and take dikşa, leaving my house so long as my inother aud father are alive." Trisala took utmost care in nourishing her foetus She did so by the , moderate use of food and, drink materials, clothes, perfumed articles and garlands of flowers such as suited the different seasons of the year. Then, in due course of time, on the thirteenth day of the bright half of Caitra, after the conipletion of 9 months and 7:22 days, when the mioon was in conjunction with the Constellation Uttarāpbālguni Trišala devi gave birth to Vardhamana Kumāra. + During that night, the sky was crowded with numerous gods and goddesses coming to the earth with their ietinue and vimānas to pay their obessance to the Lord At the time of the birth of Sramaņa Bhagavān Malāvīra, the celestial dundubhi was sounded; and the earth and beavens began to heave with joy. The birth ceremonies of Sramaņa Bhagavan Mabāvira were performed by numerous goddesses accompinied by Inrge retinues coming from various directions. Some prepared a lying-in chamber for the Arbanta and bis mother and performed all the ciremomes attendant on birth and some 'poured a shower of perfumed water, flowers etc; some stood in frofit $ ·17 with mirrors, fans, lanterns etc. and all of them offered their blessings, saying "Parvatāyubbava (May you be as longlived as a mountain)." Then came gods headed by Sakrendra. Sakrendra himself assuming five forms, took Vardhamana Kumāra to the Panduka Vana ( forest) on the summit of Mount Sumeru, and all the Indras and gods performed the Abhiseka or Ablution-ceremony by means of 1008 pitchers of eight kinds euch, of gold, silver and such other precious metals, filled with the milk-like water of the Milky Ocenu, with duine flowers, perfumes etc. Ha ving finished the ceremony, śukra himself adored Vardhamana Kumāra with 800 pure compositions. son King Siddhartha also celebrated the birth-festival of his on a grand scale. The whole town was decorated with flags, bauners, festoons, festal-jars, flowers, garlands, and perfum ed substances eto He released all his prisoners, made the whole town free from toll-lax, custom-duty etc, and gave away enormous wealth and gifts to the poor and needy persons. On the third day, they showed the child Moon and Sun. On the sixth day, they kept awake during the night for religious meditation, and on the twelfth day, the king gave a dinner-party to his relutives, kinsmen, family-members, agnates cognates and domestics together with Jnāta ksatriyas Since there was an enormous increase in the wealth and glory of Siddhārtha, from the tune of his taking the form of a foetrs, they gave hun the name " Vardhamana." Śramaņa Bhagavija Malāvara belonged to the Kaśyapa gotra and he had thee names:-Viz ( 1 ) Vaidhamānu (given by his parents ), (2) Siania ņa (on account of bis natural capacity to undergo severe austerities ), 'and (3) Sramuņa Bhagavan Mabāvira (given by gods on account of patient endurance of calamities, observance of vows, self-restraint, and excellent valour).

·18 came was of the game, Vardhamana Kumara grew up like: the blossom of a Kalpa-vriksa. At the age of 8 years, Vardhamāna Kumāra once went out of the town to play. Sakrendra, wbile sitting in huis assembly-hall, extolled the valour of Vardhamana Kumāra, In order to defy the words of Sakrendra, an impudent god to the tree under which Vardhamana Kumāra playing with his associates, with the object of terrifying him. Firstly, he assumed the form of a huge venomous snake entwinning, lumself round the trunk of the tree. All the other boys ran away from fear. But Vardhamāna Kumāra beld him by his left hand and threw him far off like a withered piece of cloth. The god, then, assumed the form of a boy of an eqnal age, and began to play with them. The god pui posely lost the game. According to the tun Vardbamani Kumára had 'só sit on the back of the god who had assumed the form of a boy. As soon as Vaidbamāna Kunārı sat oi his 'back, the god, in order to terrify him, dsblimed the hideous form of a denon and began to grow taller and taller. Vardlapāna Kumāra bit him strongly with his powerful: fist and subdued him, The name Malāvira was thus made significant by, Vardhamāna Kumāra even in his childhood. After a short period of time, it Wils decided to put Vardhamana Kumāra to a wiiting-school. The occasion was celebrated with per fect grandeour and delight. But Sakrendra was astonished at the idea of putting a Jinesvara, the Omniscient Lord to a writing-school. He came to the honse of the teacher where Vardhamana Kumāra was waiting, and assummg the form of a Brāhmaṇa put before Vardhamana Kumara the various doubts remaining in the mind of the teacher. Vardhamāna Kumāra readily solved those doubts aud: composed Jawendra Vyākaraņa. People were greatly surprised at the skill of a child like Vardbamāna. In due course of tuine, Vardliamalia Kuināra attained youth. His mother decided for his marriage, and in spite of 1 ·19 lis own reluctance, Vardhamāna Kumara consented to his mother's proposal for his marriage, entirely with the object of satisfying her wishes. The marriage was settled with Yasodã, the daughter of Samaravira, a well-renowned king. The marriage-ceremony was arranged with great pomp and delight on the part of both the parties. All the age of 28 years, Vardhamāna Swami lost his parents. Next day, when all the family members were deeply engrossed in sorrow, Vardlamānd Swami consoled them with wise words. After the death of his parents, Vardhamīna Swami was repeatedly entrented to accept the throne, but being naturally inclued towards austerities, he did not accept it and his brothei Nandiyadhana was installed as a ruler. Vardbamāna Swami, then, called together all his familymembers, and asked them to allow hun to renounce the world. But the people, being deeply attaclied deeply attached to him, did not allow him to leave them when they had only recently umdergone the yony of lus parent's death. At last, they nyreed to allow him to renounce the world and lenve the house, after two years. After the lapse of one year, i. e. one year previous to liis Diksa, Vaidhamana Swami commenced Vārsıka Malāvāna (giving of gifts for one year) and continued to give it for one year. The gifts given by him during one year amounted tu 388 crore and $0 million gold coms. At the end of the promised two yenis, when Vardhamana Swami left the world and entered ascetic life, all the Indras and numerous gods came to hun to pay their homages and extolled him with praises ot his virtuous qualities and shoutinys of victory. T Ahmedabad Ellis Bridge, 7-9-42 D. P. Thaker.

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·Author's Views. The loarned professor in the foregoing para 2 of the Introduction to my work “Sramunn Bhagavan Mahüvira Vol II Part I" under the heading "Origin of the Sacred Works of the Jainas" expresses his opinion that Really speaking, both Jamism and Buddhism owe to the Brübmanas especially their Samngasins, the ground-work of their philosophy, ethics, and cosmogomy." But it can be sbown easily that neither of them has in this regard any clam to originality, but that both bare only adopted the five rows of the Brahmanic ascetic ( Samnyasın)". The author rogrets to have to record his dissent from the professor's opinion. In contrast with this, Major General J. G R Furlong in bis Short Studies in Science of Comparative Religions”-1897 says:--The selection of these Short Studies has enabled us to virtually embrace and epitoduse all the faiths and religious ideas of the world, as well as, to lay bare the deep-seated toproot from which they sprang viz the crude Yatism, Jatish or ascetism of thoughtful Jatis of the Jains, who, in man's earliest ages, have on all lands separated themselves from the world and dwelt upon pious motives in lonely forests and caves......Oksiana, Kaspia, cities of Balk and Samarkand were early centres of the faith-Jainism thus appears as the earliest faith of India.3 mountain 1. Dr. Hermann Jacobi's Translations of Jaina Sūtras. Vol XXII of the Sacred Books of the East Introduction P. 37 Published in 1884. 2. See Bühler's Translation-Sacied Books of the East Vol XIV. 3. Short Studies in Science of Comparatave Religions by Majoi General J G, R. Furlong (1897) ·Z Another proof of the statement that Jainism is not an offshoot of Brahmanism is afforded by the under-mentioned quotation: Late Prof. Hermann Jacobi in a Lecture delivered at Framji Cowasji Institute, Bombay, on 13th, April 1914 during his visit to India in 1914 clearly stated that:- I have been asked by my many friends whether I thought Jainism an offshoot of Brābmanism, for it was believed that I had given expression to that opinion in the Introduction to my translation of Jaina Sūtras in the Sacred Books of the East “Now, I have never been of opinion that Jainism is derived from Brāhmanism I believe that Jainism is, in the main, an independent religious system. He gives various sound reasons in support of his opinion Along with this, may be read the views and reasons stated by His Holiness Acharya Mabūrāja Sriman Vijayanand Sūri alias Ātmārāmaji Mubarīja in his valuable work Tatva Nirnaya Prásad published in 1902 A D. at pp 503 to 534. Subsequent researches have rightly induced Western and Eastern scholars to the opinion expressed in the Foreword to my work, “Šramaņa Bhagavan Mahavira Vol. I Part I Page. 26 6» “Jainism 18 not an offshoot either of Buddbism or of the ancient Hinduism but it is more ancient than Buddhism and the ancient Hinduism, and there numerous passages in the sacred works of the Hindus to prove the antiquity of the Jain Religion. Even from the most standard? and authentic are 4 Fiom & Lecture by Late Prof H Jacobi at Framji Cowacji Institute, Bombay, on 13th April 1914. Repioduced from Shree Jain Svetambara Conference Herald of August 1914. 5. Tatva Nirnaya Prāsāda pp 503 to 534, 6 śramana Bhagavān Mahāvn& Vol I Part I Foierroid P. 26. 7. Vide yoga-Vāģistha (Valāgya Prakaiana, Sarga 15 Veise 8.)

·8 works of the Hindus, the Jain Religion is acknowledged to date at least from the time of Tirthaikara Bhagavan Srī Risabha-deva Swami. According to Bhagavat Pūrūna, the origin of Jainism is attributed to Sri Rışabhu-dev& Swani who flourished during the latter part of present Avaşarpiņi age.” Still older is the reference to Jaina Tirthavkarns in the Vedic Srutis ( Tatva Nirnaya Prasáda 1902.) "This clearly shows that so early as 5000 B. C. which is generally considered the most probable date, the Tirthaukaras of the Jains were worshipped in India. This ought to convince any one that Jainism dates from very remote antiquity and that it has prevailed in India very long before Gautam Buddha began to preach his doctrines Besides these, a number of Western and Eastern scholars such as Prof. Marmuller, Prof Bibler Dr. A. Guirinot of Paris, Dr. Jolly (Germany ), Dr J Hertel10 (Germany ), Dr. L. P. Tessitore11 ( Italy ) Dr Fubrer12 Dr. F. Otto Schrader, Sir William Hamilton, Rev. J. Stevenson, Mrs. Stevenson, Dr. Thomas, Dr. Charpentier, Sir Charles Elliot, Dr. Hoernle, as well as, Dr Satīśchandra Vidyabhūşan 13 Lokamanya Bala Gangadhar Tilaka, Dr. Ravindranath Tagore, Śrījut Mahamahopadhyaya Swami Ramamisraji Shastri, 14 His Highness the Maharaja Sabeb of Mysore ( at the Abhiseka at Sravaņa Bel Gola on 14th March 1925.) Raja Shivaprasad 8 Lettei 3-12-1911. 9 Lettei 14-6-1913, 10 Letter 17-6-1908. 11 Public Lecture. 12 Epigraphica Indice Vol. II pp. 206-7. 13 Public lectuie at Benaies on 26th Dec, 1913. 14 Public lectuie at Bengies.

·4 Sitāre Hindis, Mr. Vasudeva Govind Apta B. A. Indore 16, ( in a lecture at Indore ) Mahamabopadhyāya Pandit Ganganath Jhā M.A.L.L D. (Allahabad), Būbu Krisñanath Banerjeel?, Sriyut Kannomalzi M. A. Sessions Judge Dholpur, Saņmukhamchetty Imperial Gazeteer of India, etc have spoken in highly praiseworthy terms about the antiquity of the Jaina Religion and the exellence of the philosophy and the code of ethics of the Jains. The author has thought it proper to add this dissenting note simply with the idea of helping the reader to avoid misunderstanding that may be created in his mind on reading the Introduction and enable him to come to the right conclusion. Conclusions. 7 1. Jainism is not an off-shoot of Buddhigui. 2. Jainismı 18 not an off-shoot of Brāhmanism (Hinduism ) 3. Jainism is a perfectly independent religious system. 4. Jainism is more ancient than Buddhism Buddhism was started during the life-time of S'ramaņa Bhagavān Mabāvīrathe last-(twenty-fourth ) Tírtbankara of the Jains. 5. Jainism is more ancient than Brāhmanism 6 Jaina philosophy is superior to any other system of philosophy. 7. The Syād-vāda doctrine of the Jains 18 the most comprehensive and definite method of arriving at decisive conclusions. 15 Public lecture Mahāvīra Jayanti 16 Book named " Bhūgol Hastāmalak." 17 Book named 'Jainism.' > ·Contents. Twenty-Seventh Bhava Page, Chapter I. Conception-Vision of Dreams-Narration of Dreams-Description of Indra and his retinue-Kartika Seth Katha-Sakra-stava-Megha Kumara Kathā... 33 Chapter 11. Sakra-stava ( cont )-Ten Strange Events- Pirth in high and low families-Transference of foetus-Bedchamber-Description of four Great Dreams... 74 Chapter III. Description of the remaining ten dreams- Explanation of Dreams-Night-vigil-Siddhartha rising up in the inorning-Going for excercise, bath etc.-Calling for interpreters of DreamsAssembly-hall-Arrival of interpreters of Dreams-Story of 500 Warrior9... 109 Chapter IV. Explanation of the fruit of the fourteen Great Dreams-Increase of gold und wealth in the palace of Sidhartha-Steadiness of foetus-Lamentations of Trisala- Resolve of Vuudhaman Kumāra, not to renounce the world during the life-time of his parents-Quickening of foetus-Nourishing of the foetus-Birth of śrama na Bhaga- Yun Mahāvīr... 165 Chapter V. IIoroscope... 174 Chapter VI. Celebration of birth-festival by Dig. Kumaris-Celebration by Indrus and gods--- Abhişoka ( anointing) by Indras and gods on Mount Sumeru- Celebration of birth-festival by Siddhārtua ... 210 Chapter VII. Esrly life-Naming-Playing with boys- Mulostation from a pisica-Going to school-Youth-Harringo-Death of parents-Diksā... 284

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·ॐ Sramana Bhagavan Mahavira. PART 01 CHAPTER 1 ते णं काले णं ते णं समए णं समणे भगवं महावीरे पञ्च हत्थुत्तरे होत्था । तं जहा-हत्थुत्तराहिं चुए, चइत्ता गम्भं वकंते, हत्थुत्तराहिं गम्भाओ गम्भं साहरिए, हत्थुत्तराहिं जाए, हत्थुत्तराहिं मुण्डे भवित्ता अगाराओ अणगारिश्र पब्बइए, हत्युत्तराहिं अणन्ते अणुत्तरे, निवाघाए, निरावरणे, कसिणे, पडिपुण्णे, केवलवरनाणदंसणे समुप्पन्ने । साइणा परिनिव्वुए भयवं ॥ १ ॥ 1 Te nam kāle nim te nam samae nam sama ne blagavam Mahāvīre panca [lattbuttare hotthā | Tam jabā-Iluttbuttarāhım cue, caittā gabbham vakkante, Hacthuttarābin gabbhão gabbham sāhanie, Hattbuttarāhim jāe, Hatthuttarāhim munde bhavittā āyārão anagāriam pavyaie, Hatthuttarāhim aſante, anuttare, nivvaghāe, niravarane, kasine, padipunne, Kevala vararā nadamsane samuppanne, / Sāini parmiyvue bhayavaw.1 ·2 1. During that age, at that 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 śramaņa Bhagavān Malāvīra happened ayat Hatthuttare (during the constellation, whose next is gस्त Hasta), namely-In Uttaraphalguni he descended ( from the tenth heaven named grua Pränata ) and having descended, entered the womb (of Devānanda ). In Uttarāphālguņi, he was transferred, (from the wonib of Devā- -nanda. to the womb of Trisala). In Uttaraphalguni, he was born. In Uttarāphūlguni, tearing away the hair (of his head and beard with his own hands and becoming at the same time, free from all worldly desires and passions ), he left bis honse and became a recluse. In Uttarāphālguni, he acquired the most excellent केवलज्ञान Kenla Jnana and केवल दर्शन Kevala Darśana, Perfect Knowledge and Perfect Intuition which is infinite, supreme, unobstructed, uncovered, complete, and perfect. The Venerable Saint acquired Final Liberation in Svāti CONCEPTION. . . ते णं काले ण ते णं समए णं समणे भगवं महावीरे जे से गिम्हाणं चउत्थे मासे अट्ठमे पक्खे आसाढसुद्धे तस्स ण आसाढसुद्धस्स छट्ठी पक्खे णं महाविजयपुप्फुत्तरपवरपुण्डरीआओ महाविमाणाओ वीस सागरोवमट्टिइआओ आउक्खएणं, भवक्खएणं, ठिइक्खएणं, अणन्तरं चयं चइत्ता, इहेब जम्बुद्दीवे दीवे भारहे वासे दाहिणभरहे इमीसे ओसप्पिणीए सुसमसुसमाए समाए विकताए, सुसमाए समाए विइकताए, सुसमदुस्समाए समाए विइकताए, दुस्समसुसमाए समाए बहुविइकताए सागरोवमकोडा- कोडीए वायालीसाए वाससहस्सेहिं ऊणियाए पंचहत्तरीए वासेहिं अद्धनवमेहि अ मासेहि सेसेहिं इक्वीसाए तित्थयरेहिं इक्खागकुलसमुप्पन्नेहिं कासव- गुत्तेहिं, दोहि अ हरिवंसकुलसमुप्पन्नेहिं गोयमगुत्तेहि, तेवीसाए तित्थयरेहिं ·3 वइकंतेहिं समणे भगवं महावीरे चरमतित्थयरे पुवतित्ययरनिद्दिढे माहण- कुण्डग्गामे नयरे उसभदत्तस्स HTEUTFIT कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए पुच्चरत्तावरत्तकालसमयसि हत्थुत्तराहिं नक्खत्तेणं जोगमुवागएणं आहारवक्कतीए, भववकंतीए, सरीखकंतीए कुच्छिसि गब्भत्ताए वकंते ॥ २ ॥ 2. Te nam kāle nam te nam samae ņam sama ne bhagavam Mahāvīre je se gimbānam cautthe māse atthame pakkhe Asãd hasuddhe tassa nam Asādhasuddhassa chautthe pakkhe nam Mahāvijaya pupphuttara pavarapundarião mabāvimānão vīsam sāyarovamatthiião āukkhaenam, bhavakkhaeņam thiikkhaenam anantaram cayam caittā, iheva Jambuddıye dive Bhārabe vāse dâhınāddhabharahe imise Osappinie susama susamāe samāe vaikkantāe, susamãe samāe vaikkantāe, susamadussamāe samãe vaikkantāe, dussama-susa mãe samāe babuvaikkantāe, sāgarovamakoda-kodie bāyālīsāe Vāsasa bassehim ūniāe pancahattarie vāsebim addhanavamehim a māsehim sesebim ikka vīsāe titthayarehim Ikkhāgakula samuppannehim Kāsavaguttehim, dobi a Harivamsa kula sainuppannebim Goyama guttehim, tevisãe titthayarehim vaikkantenim Samane Bhagavam Mahāvīre carama titthayare puvvatittha yaranidditthe Mābana-kundaggāme nayare Usabhadattasa māhaņassa Kodālısa guttassa bbāriãe Devānandãe māhanie Jalandbarasa guttāe puvvarattāvarattakālasamayamsı Hatthu tarābim nakkhattenam jogamuvägaenam āhāra vakkantie, bhaya vakkantie, sarira vakkantie, kucchimsi gabbhatāe vakkante. 2 2 During that age, at that time, śramana Bhagavān Mahāvīra, 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 Asādha, from the most excellent fara Dimana, celestial chariot, the all-victorious and eminently beautiful gertatfATA Puspottara Timana

·4
(which is like a white lotus among other vimūns) without
an interval, on the termination, of his allotted period of twenty
sāgaropams of residence there, of his divine body and of his
existence as a god (among gods), here, into this Bhai ata-varsa
in Jambūdvipa, into the southern half of Bhārata varsa, when,
of the present Avasarpini era, the (first) Suşama-suşama age
(of four koda-kodi sāgaropams), the ( second ) Susama. age (of
three kodā-kodi sāgaropams), the (third) Susama-dubşama
age (of two kodā-kodi sāgaropams) and a greater portion of
the (fourth) Dubsama-susama age (of one kodā-kodi sāgaropama
less forty-two thousand years ) bad elapsed, and only seventy-
five yeals and eight months and a half of the fourth age were
remaining,-after twenty-ove Tīrthamkaras of TatIksvaku
race and $1900019 Kasyapa gotra and two Tīrthamkaias of
&fTÁS Hamoamsa and itaarta Gautama gotra, on the whole
twenty-three Tīrthanikaias ( of the present series ) bad preceded
-śrama na Bhagavān Maltāvira, the last Tīrthamkara of the
present series-whose advent had been fore-told by previous
Tirthamkaras-took the form of a foetus in the womb of
Brābmanı Davānandā of Jālandbara gotra, the wife of Brāh-
mana Rısabha-datta of Kodāla gotra, in the brābmanıcal part
of the town of Kundagrāma, during the middle of the night,
when the moon was in conjunction with the constellation
Uttāpbālguni-the constellation whose next is Hasta-fter
leaviny off divine food, divine existence, and divine body. 2
-VISION OF DREAMS
समण भगवं महावीरे तिन्नाणोवगए आविहोत्था, चइस्पामि त्ति
जाणइ, चयमाणे न याणइ,
चुएमि
त्ति जाणइ-जं रयणि च णं समणे
भगवं महावीरे देवाणंदाए माहणीए जालंघरसगुत्ताए कुच्छिसि गम्भत्ताए
वक्कंते, तं रयणिं च णं सा देवाणंदा माहणी सयणिज्जंसि सुत्तजागरा
ओहीरमाणी ओहीरमाणी इमे एयारूवे, उराले, कल्लाणे, सिवे, धन्ने,
मंगल्ले मस्सिरीए चउद्दस महासुमिणं पासिता ण पडिवुद्धा ॥ ३ ॥

·5 तं जहा:- गय-वसह-सीह-अमिसेय-दाम-ससि-दिणयरं-झयं-कुंभं । पउमसर-सागर-विमाणभवण-रयणुच्चय-सिहिं च ॥ ४ ॥ 3. Samaşe Bhagavam Mabāvīre tinnānovagae āvihotthā, caissāmi tti jānai, cayamāņe na yānai, cuemi tti jānai-jam rayaņim ca nam sama ne bhagavam Mabāvīre, Devānandae mābanie Jalandharasa guttāe kucchinsi gabbbattāe vakkante, tam rayanim ca sā Devānandā mābani saya nijjamsi suttajāgarā ohiramānī ohiramānī ime yārūve urāle, kallāne, sive, dhanne, mangalle, sassırie, caudda sa mabāsumine păsittā nam padibuddbā. 3 nain Tam jahā: Gaya-yasaha-siba-abhiseya-dāma-sasi-dınayaram-jjhayamkumbham. Paumasara-sāgara-vimānabhavana-raya nuiccaya-sihim ca 4 3 śramana Bhagavān Mahāvīra possessed (at the time of conception ) three kinds of Knowledge, (viz 1 Afaga Mati jnana, Seusual knowledge 2 gaga Sruta jnana and 3 afy Na Avadhi znana Visual Knowledge). He knew that he would descend; he did not know (at that moment) that he was descending (because of the minitesimally small period of time taken during the descent); and that he knew that be had descended During the night, in which śramana Bhagavān Mahāvīra took the form of a foetus in the womb of Brāhmani Devānandā of Jalandhara gotra, Brāhmaṇi Devānandā was on ber couch, in a condition between sleeping and waking-takıg fits of sleep-and having seen the following noble, piosperous, happy, fortunate, auspicious and beautiful fourteen great dreams, she woke up. 3 ·6 To wit:-1 An elephant. 2 A bull. 3 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 Kalasa (a festal jar fig 10 A lotus-lake 11 A sea. 12 A celestial chariot 13 A head. of jewels and 14 A smokeless flame. तए णं सा देवाणंदा माहणी इमे एयारूवे उराले जाव चउद्दस महासुमिणे पासित्ता णं पडिवुद्धा समाणी हटुतुटुचित्तमाणदिआ, पीइमणा, परमसोमणसिआ, हरिसवसविसप्पमाणहिअया, घाराहयकर्यवपुष्कगं पिव समुस्ससिअरोमकूवा, सुमिणुग्गहं करेइ । सुमिणुग्गहं करित्ता सयणिज्जाओ अभुट्टेइ, अब्भुट्टित्ता अतुरिअमचवलमसंभंताए अविलम्बियाए रायहंससरिसीए गईए जेणेव उसमदत्ते माहणे तेणेव उवागच्छइ, उवागच्छित्ता उसभदत्त माहणं जएणं विजएणं वद्धावेइ, वद्धावित्ता भद्दासणवरगया आसत्या वीसत्या सुहासणवरगया करयलपरिग्गहियं दसनहं सिरसावत्तं मत्थए अंजलि कटु एवं वयासी ॥ ५ ॥ एवं खलु अहं देवाणुप्पिया अन्ज सयणिज्जंसि सुत्तजागरा ओहीर- माणी ओहीरमाणी इमे एआरूवे उराले जाव सस्सिरीए चउद्दस महासुमिणे पासित्ता णं पडिबुद्धा । तं जहा-गय जाव सिहं च ॥ ६ ॥ + sumuma 5. Tae nam sā Devānandā mabanie ime eyārūve uāle jāva. cauddasa mahāsumine pāsıttà nam padibuddhā samāni, hattha tuttha citamānandia, piimanā, paramasomanasia, harisavasavisappamānabiaya, dbārābayakayambapupphagam, piva ssasiaromakūve suminugga ham karei į sumiņugghain kuritta saya niſjão abbhutthei, abbbutthittā aturia maca vala sambhanthe avilambiyãe, rāyahamsa sarisie gaie jeneva Usabha datte māhune teneva uvāgacchai, uvagacchitta Usabha-dattam māba nam jaenam vijaenamn vaddhāvei, vaddhāvittā bhaddāsa na varagayā āsathā, visatthā suhāsaņavaragayā karuyalaparigyabiyam dasana ham sırasāvattam matthae anjalim, kattu evam vayāsī. 5 ·7 6. Evam khalu aham devānuppiyā ajja saya nijjamsi suttajāgarā olīramāni obīramāni ime eyārūve urāle, jāva sassirie cauddasa mabāsimine pāsittā nam padibuddhā / Tam jahā- Gaya, jāva...sihim ca. 6. 5 Then, Brāhmani Devānandā, having seen these, such, noble etc fourteen great dreams, woke up; sbe, astonished contented, rejcicing 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 flowers of Kadamba eta (Adınā Cordifolia ) sprinkled sprinkled with showers of rain, firmly fixed the dreams in ber mind. Having fixed the dreams, she rose from her couch Having risen, neither hasty por unsteady, nor unbewildered, without delay, and with a gait resembling that of a TTRÉE Rāju-hamsı (royal swan) she went (to the place) where Brāhmana Risabha-datta was. Having gone there, she gave Brāhmaṇa Rişabha-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-composed, and joining the palms of her both hands so as to bring the ten nails together, and turning them round the head, she raised the folded hands to her forehead ( as a reverential salutation ) and spoke thus 6. Certainly, indeed, O beloved of the gods ! just now when I was in my bed, in a condition between sleeping and waking-taking fits of sleep, I woke up having seen the following such noble etc beautiful four teen gieat dreams. Namely-An elephant etc..... .......till a smokeless flame एएसि णं देवाणुप्पिआ उरालाणं जाव चउद्दसहं महासुमिणाणं के मण्णे कल्लाणे फलवित्तिविसेसे भविस्तइ ? तए णं से उसभदत्ते माहणे देवाणंदाए माहणीए अन्तिए एअमलु सुच्चा निसम्म हतुट जाव हिअए धाराहयकयंवपुप्फगं पिव समुस्ससियरोमकूवे सुमिणुग्गहें करेइ, करित्ता ईह ·8 अणुपविसइ, ईहं अणुपविसित्ता अप्पणो साहाविएणं मइपुचएणं बुद्धिविण्णा- पणेणं तेसिं सुमिणाणं अत्थुग्गहं करेइ, अत्युग्गहं करित्ता देवाणंदं माहणि एवं वयासी ॥ ७ ॥ 7 Eesim ņam Devānuppiā. urālānam jāva caudassa nham mabāsumināņam ke manne kalla ņe phala vitti visese bbayissai Tao nam se Usabha-datte māha ne, Devānandāe māba nie antie eamattham succā, Disamma, hattha tuttha jāva hiae dbārā kayamba pupphagam piva sa mussasiyaroma kūve, suminuggham karei, karıttā iham anupavisai, iham anupa visittā appano sābāvienam maipuvvaenam buddhiviņnāņeņam tesim sumiņāņam atthuggaham karei, atthuggaham karıtta, Devānandam māhanim evamm vayasi 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 four teen great dreams ? Then, Brāhmana Rışabha-datta, baving beard and having perceived this matter from Brāhmaṇi Devānandā, he, astonished, contented etc, with a heart widening etc, with the hair of his body bristlmg with joy in their pores like the flowers of Kadamba ( Adinit Cordifolia ) sprinkled with showers of rain, fixed the dreams in his mind. Having fixed them, he studied their meaning thoroughly. Having studied their meaning, he grasped the (exact) meaning of those dreame by means of his natural clever intelligence. Having grasped their exact) meaning, he spoke to Brāhmaṇi Devnandā tuus उराला णं तुमे देवाणुप्पिए सुमिणा दिवा, कल्लाणा णं सिवा धन्ना मंगला सस्सिरीआ आरुग्गतुट्टिदीहाउकल्लाणभंगल्लकारगा गं तुमे देवाणुप्पिए सुमिणा दिट्ठा, · तं जहा-अत्यलाभो देवाणुप्पिए, भोगलाभो देवाणुप्पिए, पुत्तलाभो देवाणुप्पिए, सुक्खलाभो देवाणुप्पिए एवं खलु तुम देवाणुप्पिए नवण्हं मासाणं बहुपडिपुत्राणं अद्भुटुमाणराइंदिआणं विइकंताणं सुकुमालपाणिपायं अहीणपडिपुण्णपंचिंदिअसरीरं . लक्षणवंजणगुणोववेअं -- ·9 ससिसोमाकारं कंतं पिअदंसणं माणुम्माणपमाणपडिपुनसुजायसव्यंगसुंदरंग सुरूवं दारयं पयाहिसि ॥ ८ ॥ 8. Urālā nam tume devānuppie sumiņā ditthā, kalla nā nam sivā dhannā mangalā sassiriā ārugga tutthi dibāu kallāna mangalla kātagā ņam tume devānuppie suminn dittbā, tam jabā-atthalābho, devānuppie, bhogalābho devānuppie, putta lābho devānuppie, sukkhalūbho devānuppie, evam khalu tumam devānuppie nnvanham māsāņam bahupadipunnānam addhatthamānarāimdiānam viikkantānam sukumālapa nipāyam, ahina padipunna pancindinsarīram, lakkbanavanja nagunoraveam mānummāņ, pamānapadipunnasujāyasavvangasundara ngam, sasisomākāram kantam piadamsanam surūvam dārayam payāhisi 8. 8. You have, o beloved of the gods! 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, O 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, O 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 complete well-developed 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-1 bny with a pleasant appearance like that of the moon. A Tirthamkara, as well as a Cakravartin, has one thousand and eight auspicious marks and signs on his body; a Baladeva, as well as a Vasudeva, has one hundred 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:

·10 ૧ ४ ૫ ७ धनू रथवरो छत्रं तामरसं दम्भोलि कूर्मा कुशाः । वापी स्वस्तिक तोरणानि च सरः पञ्चाननः पादपः । ८ १० ૧૧ ૧૨ १३ ૧૪ ૧૫ ૧૬ ૧૭ ૧૮ २० ૨૧ ૨ ૨ ૨૩ २४ ૨૫ २१ २७ चक्रं शङ्ख गजौ समुद्र कलशौ प्रासाद मत्स्या यवा । यूप स्तूप कमण्डलू न्यवनिभृत् सच्चामरो दर्पणः ॥ १ ॥ उक्षा पताका कमलाभिषेकः सुदाम केकी घनपुण्यभाजाम् ।। 8 10 11 12 13 18 19 20 Chatram tāmarásam dhanū rathåvarp dambholi kūrmā’ nkúšāh, Vāpi svastika tora nāni ca sarah pancānanah pāda pah, Cakram sankha gajau samudra kalasau prāsāda matsya yavā, Yüpa stūpa kamandalū nyavanibhrit saccamaro darpa nah. Ukşā pa tākā kamalābhişekah sudāma keki ghanapuņyabhājam. 22 23 24 2" 20 27 28 20 30 31 32 1 Very fortunate persons have the following thirty-two lucky marks and signs on their bodies viz 1. A canopy 2. A red lotus 3. A bow 4 An excellent chariot A thunder-bolt 6 A tortoise 7. A goad for elephants 8. पापी Vapi, a well with paved stairs 9. स्वस्तिक Svastika an auspicious mark-a cross withends bent round ) 10. तोरण Torana-an auspicious flower-bunting placed on portal arch 11 A lake 12. A lion 13. A tree 14. A Cakrama discus 15. A concha 16. A pair of elephants 17. An ocean 18. A pair of Kalasa, vestal jars 19. A palace 20 Fishes 21. 19: Yavāh, markings resembling Barley-coins 22. A sacrificial pillar 23 A raised domeshaped monument 24 A Kamandalu, a wooden or metallic water-pot used by ascetics 25 A mountain 26 A yak-tail chowrie 27 A mirror 28 A bull 29 A flag 30 The anointment with lotus 31 A beautiful garland and 32, A pea-cock. Another method of describing the thirty-two marks and signs on the body, is the following ·11 इह भवति सप्तरवतः पडुन्नतः पञ्चसूक्ष्म-दीर्घश्च । , त्रिविपुललघुगम्भीरो द्वात्रिंशल्लक्षणः स पुमान् ॥ १ ॥ 1 Iha bhavati saptaraktah sadunnatah panca sūksma-dirghasca; Trivipulalaghugambhiro dvātrisalla kşaņah sa pumān. 1. 1. The man whose undernamed seven, viz-nails, soles of feet, palms of hands, tongue, lips, palate, and corners of eyes are red; whose six, viz arm-pit, heart-region, neck, nose, nails, and face with forehead are elevated; whose five, viz-teeth, skin, hair, joints of fingers and nails are slender, whose five, vizeyes, heart, nose, chin, and upper extremeties are long: whose three, viz-forehead, chest, and face are capacious; whose three, Viz-neck, legs, and the male generative organ are short, and the three, viz-valour, voice, and navel are deep. Tne man possessing the above-nameri thirty-two qualities is ( considered as) a man with the thirty-two marks and signs of a fortunate mall, मुखमधु शरीरस्य, शरीरस्य, सर्व वा सर्व वा मुखमुच्यते । ततोऽपि नासिका श्रेष्ठा नासिकायाश्च लोचने ॥ १ ॥ यथा नेत्रे तथा शीलं, यथा नासा तथाऽऽर्जवम् । यथा रूपं तथा वित्तं, यथा शीलं तथा गुणाः ॥ २ ॥ 1. Mukhamardham Saruasya carvam vi. mukhamucyate, Tato'pi nāsikā śresthā, nāsıkāyāsca locane . 2. Yatbā netre tathā śīlam, yathā nāsā tathā'i jivam; Yathā rūpam tatbā vittam, yathā śīlam tathā guņāh. 1. The face is half the portion of the body, or, it may be said to be the entire part of it, the nose is better than the face; and the eyes are better than the nose. 2. As are the eyes so is the morality, as is the nose so is the honesty, as is the beauty so is the prosperity, and as is the morality, so are the virtues.

·12
३ अतिहस्वेऽतिदीर्थेऽतिस्थूले चातिकृशे तथा ।
अतिकृष्णेऽतिगौरे च पट्सु सत्वं निगद्यते ॥ ३ ॥
3. Atihrasve'tidirghe'tisthūle câtikrishe tathā;
Atikrishne’ti goure ca şatsu sattvam nigadyate. 3
3. Strong character is spoken of in the six, namely im
those who are too short, in those who are too tall, in 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 नीरुक् सुस्वनः सुनयः कविः ।
सूचयत्यात्मनः श्रीमान् नरः स्वर्गगमाऽऽगमौ ॥ ४ ॥
4 Saddharmah subhago niruk susvapnaḥ sunayaḥ kavih;
Sūcayatyātmanah simān 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 सदा ऋजुः ।
मलैयोनेः समुद्भूतो भविता च पुनस्तथा ॥ ५ ॥
5 Nirdambhaḥ sadayo dāni dānto dakşah sadā rijuh;
Martyayoneh samudhlūto bhavitā ca punastathā. 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 again, in
the next life.
६ मायालोभक्षुधालस्यबह्वाहारादिचेष्टितैः ।
तिर्यग्योने समुत्पत्ति, ल्यापयत्यात्मनः पुमान् ॥ ६ ॥

·13 6 Mayā lobha ksudhālasya balvārādiceştituiḥ; Tiryagyonehsamutpattim khyapayatyatmanaḥ pumän. 6 6. A man having deceit, avarice, insatiate hunger, idleness and gormandising tendencies, establishes bis coming from the class of a lower animal, ७ सरागः स्वजनद्वेपी दुर्भापों मूर्खसंगकृत् । शास्ति स्वस्य गताऽऽयातं नरो नरकवर्मनि ॥ ७ ॥ 7 Sarāgah svajanadvesi durbhāsho mūrkhasangakrit; Śāsti svasya gatāyātam naro narakavartmani, 7 7. A man who is passionate, who envies his relatives, who uses filthy language, and who assnciates himself with foolish persons-(that man ) indicates his departure to hellish regions (in his next life ) and his coming from it also. ८ आवों दक्षिणे भागे दक्षिणः शुभकृन्नृणाम् । वामो वामेऽतिनिन्द्यः स्यादिगन्यत्वे तु मध्यमः ॥ ८॥ 8 Avarto daksine bhāge daksiņah subhakrin nrinām; Vāmo vāme'tinindyah syāddiganyatve tu madhyamah 8. 8 A right circle on the right side of the body is indicative good results, a left circle on the left side is indicative of censurable results; while a circle in any other locality is indica tive of mediocre results. ९ अरेखं बहुरेखं वा येपाम् पाणितलं नृणाम् । ते स्युरलपायुपो निःस्वा, दुःखिता नाऽत्र संशयः ॥ ९ ॥ 9 Arekham bahurekham vā yesām pāni-talam nrinām; Te syuralpayuso nibsvā duḥkhıtā nā’tra samsayaḥ. 9. 9 Those persons, whose palms of hands contain no lines or many lines, are short-lived, poor, and unhappy. There is no doubt in this.

·14 Persons whose palms of hands are red, are wealthy; with green palms of hands, a man 18 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. Wbile 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 elevated is charitablydisposed, whose palms are superficial is a pauper, and he whose palms of bands 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 यदाधिका । धनवृद्धिस्तदा पुंसां, मातृपक्षो बहुस्तथा ॥ १० ॥ 10 Anāmıkā antyarekhāyāb kanışthā syâd yadā adhika; Dhanavriddhistadā pumsām mātripakso bahustatha. 10 A man whose little finger 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 करभाद्विभवाऽऽयुपोः । लेखे द्वे यान्ति तिस्रोऽपि तर्जन्यंगुष्ठकान्तरम् ॥ ११ ॥ १२ येषां रेखा इमास्तिस्रः सम्पूर्णा दोपवर्जिताः । तेपां गोत्रधनाऽऽयूंपि सम्पूर्णान्यन्यथा न तु ॥ १२ ॥ 11 Manibandhat piturlekha karabhādyibhava'yusoh; Lekhe dve yānti tisro'pi tarjanyanguştha kāntara m.

·15 12 Yesām reklā imâstisrah sampūrnā doşa-varjitāḥ; Teşām gotra-dhanā’yūrșisampurņānyanyathā 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 thiee lines proceed towards the portion of the hand between the thumb and the iudex finger 11 12 If these three lines are perfect and without defects, they indicate perfection in regard to gotra, wealth and agelimit; otherwise not. १३ उल्लध्यन्ते quent FIFT: च यावत्योऽङ्गुल्यो जीवितरेखया । शरदां : 11 83.11 13 Ulla inghyante ya yāvatyo angulyo zivita rekhayā, Pancavisatayo jneyā stāvatyah saradām budhaih 13 13 The wise should know the time-limit of age of a 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 iudicates an age-limit of seventy-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 iudicates prosperity, and if they point towards the fingers it indicates adversity. If the 56 tar Urdhya-rekhā-the upward line starting from the wrist-joint - goes towards the thumb, it indicates, ·16 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 his equal. If the upward line goes towards the middle finger, it means that the man will either become & religious preceptor or a commander of armies. If the upward line goes towards the ring finger, it indicates that the man will be a wealthy traveller. If the upward line points towards the little finger, it indicates that the man will be a favourite 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 joint, is the line of progeny; and between the line of life and the little finger, is the line of wives. १४ यवैरंगुष्ठमध्यस्थविद्या-ख्याति-विभूतयः । शुक्लपक्षे तथा जन्म दक्षिणांगुष्टैश्च तैः ॥ १४ ॥ 14 Yavairangusthamadhyasthai r-vidyā-khyāti-vibhūtayah; Sukla pakse tathā janma dakshiņāmguşthai shca taih 14. ca 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 mouth. १५ न स्त्री त्यजति रक्ताक्षं, नाऽर्थः कनकपिङ्गलम् । दीर्घवाहुं न चैश्वर्यं न मांसोपचितं सुखम् ।। १५ ।। 1 15 Na stri tyajati raktākşam nā’arthah kanaka piñgalam; Dirgha bābum na chaişvayam na mānsopachitam sukham t 15 A woman does not leave the red-eyed; wealth does not leave the man whose eyes are yellow like gold; prosperity does not leave one whose upper extremities are long, and happiness does not leave the man who is fleshy.

·17
सौभाग्यं,
१६ चक्षुःस्नेहेन
दन्तस्नेहेन भोजनम् ।
वपुःस्नेहेन सौख्यं स्यात्, पादस्नेहेन वाहनम् ॥ १६ ॥
16 Cakṣuḥ snehena saubbâgyan, dantasnehena bhojanam;
Vapuhsnehena saukhyam syat, pādasnehena vahanam 16
16 Greasiness of eyes indicates good Inck; greasiness 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 धनधान्यभोगी, शिरोविशालो नृपपुङ्गवश्च ।
कटिविशालो बहुपुत्रदारो, विशालपादः सततं सुखी स्यात् ॥ १७ ॥
17 Uro viśālo dhanadhānyabhogi, siro viśālo nripa punga va sca;
Kativiśālo babuputradāro, visālapādah satatam sukhi syāt,
17 The broad-chested man will enjoy wealth and property;
the large-headed one will become & great king; the wide-
hipped will have a large number of progency and wives; and
he who has roomy feet will always remain happy.
-
Persons who measure one hundred 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 अ णं दारए उम्मुक्कबालभावे विनायपरिणयमित्ते
जोव्वणगमणुप्पत्ते रिउव्वेअ-जउव्वेअ-सामवेअ-अथव्वणवेअ इतिहासपंचमाणं
निग्धंटुछाणं संगोवंगाणं सरहस्साणं चटण्हं वेआणं सारए पारए वारए
धारए सडंगवी, सहिततविसारए संखाणे [सिक्खाणे] सिक्खाकप्पे वागरणे
छंदे निरुत्ते जोइसामयणे अन्नेसु अ बहुसु बंभण्णएसु परिवायएसु नएसु
सुपरिणिहिए आविभविस्सइ ॥ ९ ॥

·18 तं उरालाणं तुमे देवाणुप्पिए । सुमिणा दिट्ठा, जाव आरुग्ग- तुट्ठि-दीहाउअ-मंगल कारगा णं तुमे देवाणुप्पिए ! सुमिणा दिट्ट त्ति कटु मुज्जो भुज्जो अणुवूहई ॥ १० ॥ VI a nam 9. Se dārae ummukkabālabhāve vinnāya parinayamıtte jovvaņngamanuppatte Riuvea Jaiy vea-Sāmavea Atharva na vea-itihāsa pancamānam Nigbantu chatthāna sa ingovagānam garahassāņam cauņbam Veānam sūrae pārae vārae dhārae sadamgavi, satthitanta visārae sankhāne (sikkhāne] sikkhã-kappe Vāgara ņe Chande Nirutte joisāmayane annesu a bahusu bambha nnaesu parivvāyaesu naesu suparinıtthie āvibhavissai. 9 10 Tam urālā ņam tume devāņuppie suminā ditthā, jāva ārugga-tutthi-ihāuya-mangalla kāragā nam tume devā nuppie suminā dittha tti kattu bhujjo bhujjo aņuvūbai, 10 as 9 Besides, this child on completing the state of childhood (i-o on reaching his age of 8 years ) will have accurate scientific knowledge in aits. On jeaching the state of Youth, he will be so clever in the four Vedas-Rig Veda, Yajur Veda, Sama Veda, Atharva Veda with Purana the fifth and Nighantu as the sixth, together with their main divisions ( 300 Anga ) and supplementary addenda, and in the knowledge of their real internal meaning, íhat he will become a teacher and professor (in these subjects), will check all incorrect readings there-in and will be able to fully retain in bis memory all that he would learn. He will also be proficient in the Sankhya Philosophy of Kapild, in Arithmetic, in works on religionis rites, in works on religions ceremonies, in works relating to sacrificial fires, in the twenty kinds of works on T1FT Vyākaranı, Grummar, in works on va Chanda, Prosody, in works on fagfef Nirukti, Etymological construction of words and syllables, in works on sulfag Jyotiņa, Science of Astronomy and he will also be very clever in many other Shastras benefi- ·19 cial to Brālmins, and also in those relating to oftaina Parivrājaka School of Philosophy. 10. O Beloved of the Gods! You have seen noble dreams. You have seen, O Beloved of the Gods ! dieams which will bring you health, contentinent, long life, prosperity and freedom firom misfortunes. So saying, he extolled the dreams repeatedly. ११ तए ण सा देवाणंदा माहणी उसभदत्तस्स माहणस्स अंतिए एअमटुं सुच्चा निसम्म हट्ट-तुटु जाव हिअया करयलपरिग्गहिअं दसनहं सिरसावत्तं मत्थए अंजलिं कटु उसभदत्तं माहणं एवं वयासी ॥ ११ ॥ १२ एवमेअं देवाणुप्पिआ ! तहमेअं देवाणुप्पिया! अवितहमेयं देवाणुप्पिया! असंदिरमेअं देवाणुप्पिया ! इच्छिअमेअं देवाणुप्पिया ! इच्छिअपडिच्छिअमेअं देवाणुप्पिया ! सच्चे णं एस अट्टे से जहेयं तुम्भे वयह ति कह त्ति कटु ते सुमिणे सम्म पडिच्छइ. पडिच्छित्ता उसभदत्तेणं माहणेणं सद्धिं उरालाई माणुस्सगाई भोगभोगाई भुंजमाणा विहरइ ॥ १२ ॥ - 11 Tae nain sā Devānanda māhani Usabhadatt.ssa māhanassa antie eamattham succa. nisamma hattha-tuttha- Jāva biayā karayalapariggabiam dasanaham sirsāvattam matthae anjalın kattu Usabhadattam māhana nam evam vayasi. 11 12 Evameam devānuppiyā! tahameam devāņuppiya! avitabameyam devānuppiya I a sandıddbameyam devānuppiyā ! icchiameyam devānuppıyā! icchia padicchiyameyam devānuppiyāl sacce nam esaatthe se jabeyam tubbhe vayahı ttı kattu te sumine sammam padicchai į padicchittà Usabhadatteņam māhanenam saddhim uralāim manussugāım bhogabhogāım bhunjamana. vibaral. 12 11 Then, Brāhmani Devānandā, having heard this meaning (of dreams ) from Brāhmani Rışabladatta and having fixed

·20
.
it in her mind, she became satisfied, contented ete her heart
full of joy; and having folded the palms of ber two hands in
a way to bring the ten nails of her hands together and
turning them round three times and having placed the folded
hands in front of her forehead, she addressed Brābmaņa
Risabha-datta thus:-
12 It is 80. O beloved of the gods! It is really so, O
beloved of the gods | It is as it stands, O beloved of the gods!
It is undoubtedly so, O beloved of the gods! It is so desired
by me, O, 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 them, she remained
with Brāhmana Risabha-datta, enjoying the precious human
worldly pleasures.
.
-
१३ ते णं काले ण ते णं समए णं सके, देविदे, देवराया, वजपाणी
पुरंदरे, सयक्कउ सहस्सक्खे, मघवं, पागसासणे, दाहिणलोगाहिबई एरावण-
वाहणे, सुरिंदे, बत्तीसविमाणसयसहस्साहिवई, अरयंवरवत्यधरे, आलइअमाल-
मउडे, नबहेमचारुचित्तचंचलकुंडलविलिहिमाणगल्ले, महिड्डिए, महज्जुईए.
महन्चले, महायसे, महाणुभावे, महासुक्खे, भासुरवोंदी पलंबवणमालधरे सोहम्मे
कप्पे, सोहम्मवडिसए विमाणे, सुहम्माए सभाए, सकसि सीहासणंसि से
णं तत्थ बत्तीसाए विमाणावाससयसाहस्सीणं, चउरासीए सामाणियसाहस्सीणं,
तायत्तीसाए तायत्तीसगाणं, चउण्हं लोगपालाणं, अट्ठण्हं अग्गमहिसीणं
सपरिवाराणं, तिण्हं परिसाण, सत्तण्हं अणिआणं, सत्तण्हं अणिआहिवईणं,
चउण्हं चउरासीणं आयरक्खदेवसाहस्सीणं, अन्नसिं च वहणं सोहम्मकप्पवा
सीणवेमाणिआणं देवाणं देवीण य, आहेवच पोरेवच्चं सामित्तं भट्टित्तं,
महत्तरगतं आणाईसरसेणावच्चं कारेमाणे पालेमाणे, महयाहयनदृगीय-वाइ
अतंती-तलताल-तुडिय-घणमुइग-पडपडहवाइअरवेणं दिव्वाई भोगभोगाई
भुजमाणे विहरइ ॥ १३ ॥

·21 13 Te nam kāle nam te nam samae nam Sakke, devinde devarāyā, vajjapāni, purandare, sayakkaū, sahassakkhe, maghavam pāgasāsa ne dahiņaddbalogābivaï, erāva ņavāhane, surinde, battisa vimānasayasahassālivai, arayamba ravatthadhare ālaiamālamaude navahemachāruchittachanchala kundala vilihijjamânagalle, mabiddhie, mahajjnie, mababbale, mahāyase mabānublāve, mahāsukkhe, bhāsurbondi, palambava namālādhare, Sohamme kappe, Sohammavadimsae vimāņe, Suhammãe sabhāe, sakkamsi sībāsainsi, senam tattha battisão vimāna vāsasaya sāhassıham, caurāsie samānis sālassinam, tīyattisae tayattisayānam, caunham loga-pālānam, atthanbam agga mahisīnam saparivaranam, tinham parısānanı, satta nhain aniānam, satta nham aniyahıvainam, cauņham caurāsīnam āyarakkba deva sūbassinam, annesim ca bahūnam Sohamma kappa väsīlam vemânia nam devāņam devīna ya, áhevaccam porevaccam, sāmittam bhattittam mahattara gattam ānāīsara senāvaccam, karemāņe pâlemāne, mabaya haya nattagia-vāia tanti tala tāla-tudia ghanamuiga-padu padaba vāla lavenam divvāſ bhoga bhogāım bhunjamāne viharai. 13 13. During that age, at that time 7. Sakra, the loid of gods, more shining than other deities by his lustre, and having 4 Vajra, thunder-bolt, in his havd, known as giao Purandara, the destroyer of stiong-holds of demons, alo called Tagi Shatakratu, as he observed the fifth religious vow of a Ś: avaka; known as ggfaar Sraddha partima, one hundred times during his prerrous birth as कार्तिकशेठ Kartika Sheth; known as Fear Sahasraksha possessing thousand eyes, being assisted in his activities by, the thousand eyes of his five hundred gnd-ministers, also known as 999 Maghavan, The Bounteous Indra or the god मघा Magha, who has dense clouds under his control, also called TTFTTER Pakashasana, the chastiser of the demon Paka, Pāka, the Lord of half the portion of the Loka to the south of Mount Meru, whose area Vahana, Special vehicle is Ūtiau Airavana (elephant), the chief of the gods, the lord of thirty-two hundred thousand fantas Vimanas celesalit one पाक ·22 curs! 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 stroked by charming, embellished swinging ear-pendants of fine gold, the most prosperous, the most. brilliant, the most powerful, the most renowned, the most glorious, the most happy, with a shining body, with a garland of many colours, reaching right to his feet, who was in Saudharma Kalpa, in the celestial car Saudharma Avatamsaka in the audience hall Sudharman, in the lion-seated throne Sakra; he who exercises and maintains supreme rule, guidance, leadership, supreme authority and general commandership over (1) thirty-two hundred thousand celestial abodes, over (2) eighty-four thousand FIAT Sāmānika gods, (gods with a rank similar to that of himself) over (3) thirty-three 914- fáar Trāyatıimśāb, protecting gods (held in high esteem by the Indra ) (4) the four guardians of the world, (5) the eight chief queens with their retiue, over (6) three assemblies, (7) seven armies, (8) seven commanders of armies, over (9) eighty-four thousand guardian-gods in each of the four direc- -tions, and over (10) numerous other Vaimānika gods and goddesses, residing in Saudharma Kalpa, The Indra was enjoy- -ing the enjoyable divine pleasures, amid the great singing sound of dancing, songs, musical performances, music of strin. ged instruments (Vinā), rhythmical clapping of hands, the Turya, the great drum and the clear sound of the beating of the kettle-drum Here, the Sakra has been described as gary śatakritu, the observor of the fifth religious vow of a Śrāvaka, a hundred times, during his previous life as fata sto Kārtika Seth. The soul of Kārtika Setb, was born as Saudharmendra during his next life, on account of his practising such religions observances. The account of Kārtika Seth runs as follows.- THE STORY OF KĀRTIKA ŠETH. At quelqeu 79T Prithivibhūsana Nagara, a town named Prithivibhūsana, there was a king named ganri Prajāpāla:

·23 There lived, in that town, a very wealthy pious Śrāvaka named fax to Kārtika Śeth who was a great favourite of the king. He observed the fifth religious vow of a Śrāvaka, one hundred times, and was hence known as taka Satakritu. One day, a wandering ascetic of the Gairika sect, named *FT 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 Kārtika Seth One day, the king invited Gairika for dinner at his palace. Gairika said "I will come to your palace for dinner, if Kārtika Seth serves me food." The king agreed to the proposal and calling Kārtıka ſethi to his presence, said “Yout entertain Gairika with food at my palace. Kārtika Seth said O sovereign' under your Majesty's command, I will entertain him”. When Kārtıka Seth wus serving food to Gairika wlio was taking his meals in the palace, Gairika impudently began to practise jokes with Kārtika Seth, by passing his fore-finger across his own nose, implying bow Kārtika Śeth had been humbled down. Kārtika Śeth thought If I had previously taken in Diksā, 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 at Dikśā from Bhagavan Sri Muni Suvrata Swāmi, 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 foi twelve years, the soul of Kārtika Seth was born during his next life as Saudharmendid, as a result of his practising severe austerities during his ascetic-life, and Gairika was born as elephant àtiqu Arrāvana, the Indra's special vehicle The elephant knowing that the soul of Kārtika Seth was born as Saudharmendra, tried to run away The India holding ·24 him tightly, mounted him, sitting on his head. The elephant, with an intention of terrifying the Indra, assumed two forms, and the Indra assumed two. The elephant then assumed four forms and the Indra did the same. The Indra, thereupon, knowing the real nature of affairs, thru Avadhi Jnāna, threatened the elephant. The elephant then assumed his natural form. The Indra, with such a retinue, was enjoying the pleasures of celestial happiness amid the sound of music of continuou dramatic performances, lute, clapping of hands and other stringed instruments, and amid the solemn beating of the drum which produces deep sound like that of roaring of clouds, and the attractive sound of the kettle-drum. 13 . - १४ इमं च णं केवलकप्पं जंबुद्दीवं दीवं विउलेणं ओहिणा आभोएमाणे विहरइ । तत्थ णं समणं भगवं महावीरं जंबुद्दीवे दीवे, भारहे वासे, दाहिणड्डभरहे, माहणकुंडग्गामे नयरे, उसमदत्तस्स माहणस्स कोडालस- गुत्तस्स भारियाए देवाणंदाए माहणीए जालंधरसमुत्ताए कुच्छिसि गम्भत्ताए वकंत्तं पासइ । पासित्ता हट्ठ-तुट्ठ-चित्तमाणंदीए, नंदिए, परमाणदिए, पीइमणे, परमसोमणस्सिए, हरिसवसविसप्पमाणहिअए, धाराहयकयंवसुरहि कुसुम-चंचुमालइअ-ऊससिअरोमकूवे, विअसियवरकमलाणणनयणे, पयलिअ 'वरकडग-तुडिअ-केऊर-मउड-कुंडल-हारविरायंतवच्छे, पालम्बपलंबमाण- घोलतभूसणधरे, ससंभमं तुरिअं चवलं सुरिंदे सीहासणाओ अब्भुट्टेइ । अभुट्टित्ता पायपीढाओ पच्चोरुहइ । पच्चोस्त्रहित्ता वेरुलिय-चरिटरिदृअंजण निउणोवचिअमिसिमिसितमणि-रयणमण्डिआओ पाउआओ ओमुअइ । ओमुइत्ता एगसाडिअं उत्तरासंगं करेइ । करिता अंजलिमउलिअग्गहत्थे तित्थयराभिमुहे सत्तदुपयाई अणुगच्छइ । अणुगच्छित्ता वाम जाणु अंचेइ, अचित्ता दाहिण जाणु धरणितलंसि साहदु तिक्खुत्तो मुद्धाणं धरणितलास निवेसेइ । निवेसित्ता ईसिं पच्चुन्नमइ । पच्चुन्नमित्ता कडग-तुडियर्थमिआओ भुआओ ·25 साहरइ । साहरित्ता करयलपरिग्गहिअं दसनहं सिरसावत्तं मत्थए अंजलि कटु एवं वयासी ॥ १४ ॥ नमुत्थु णं अरिहंताणं भगवंताणं आइगराणं तित्थयराणं सयंसंयुद्धाणं, पुरिसुत्तमाणं पुरिससीहाणं पुरिसवरपुंडरीयाणं पुरिसवरगंधहत्थीणं लोगुत्तमाणं लोगनाहाणं लोगहियाणं लोगपईवाणं लोगपज्जोअगराणं अभयदयाणं चक्खुदयाणं मग्गदयाणं सरणदयाणं जीवदयाणं बोहिदयाणं धम्मदयाणं धम्मदेसयाण धम्मनायगाणं धम्मसारहीण- . - 14. Imam ca nam kevala kappa ņ Jambūddıvam diva m viulenam obina ābhoemâne viharai | Tattha nam Samanam Bhagavam Mahāviram, Jumbuddive dive Bhārahe vāse dābina- -ddha Bharahe Mahana-kundaygāme nayare Usabladattassa māhanassa Kodālasaguttassa bhāriyāe Devānandāe māhanie Jālandharasaguttão kucchimsi gabbhattâe vakkantam pāsai i Pasatta. hattha-tuttha. cittamānandie, nandie, paramanandie pijmaņe, paramasoma nassie, harisavasa visappamāhiyae, dbārāhaya Kayamba surahi kusuma cancu mālaiya ūsasiya romakūve, viyasiya vara kanalāna na-nayane, payaliya vara kadagatudiya-keūramaud-kuņdala-hāra virāyanta vacche, pālamba palambamāna-gholanta bhusa na dhare, sasambhamam turiyam cavala m suiinde sīhāsa não abbhutheil Abbhutthittā pāyapi- -dhão paccoruhai , paccoruhittū veruliya-varitharitthu-anjana muņoviamisimisinta mani rayaņa mandiyão pāuyão omuyai i. Omuittā egasādiam uttarāsa ngam karei | Karittā anjali mauli aggabattle Titthayarābhimuhe sattattha payāım anigacchai ! Anngacchitta Vāmam jānum anchei, anchittā dābinam jānum dbaram talamsi sāhattu tikkbutto muddhānam dharani talamsi nivesei i Nivesittā īsim paccuinamai | paccunnamittā kadaga tudiya thambhiyão bhuão sāharai | Sāharittā karayala parigga- -hiam dasana ham sirasāvattain matthae anjalim kattu evam vayasi 14 15. "Namutthu nam Arihantānam bhagavantānam, āigarānam titthayarānain, sayamsambuddhānam, purisuttamānam, purisa- ·26 sſhāņam, purisa vara pundariyāṇam, purisa vara gandha hatthiņam, loguttamānam, loga nāhāņam, loga hiyāņam, loga paivānam, loga pajjoa garānam, abbaya dayanam, chakkhu dayāṇam, magga, dayānam, saraņa dayānam, jivadayānam, bohidayāṇam, dbamma dayāṇam, dhamma desuyānam, dhamma nāyaga ņam, dhamma sārabinama 15. The Saudharmendra, then, remains, seeing often, the whole of Jambu dvipa through the medium of his extensive Avadhi Jnāna. There be sees śramaņa Bhugavān Mahāvira taking birth as a foetus in the wonib of Devāuandā brāhmani of Jālandhara gotra, wife of Risabhadatta brāhmaṇa of Kodāla gotra, in Brabmaņa Kundagrāma nagara in the southern half of Bharata Kşetra of Jambu dvipa; and having seen him, the Indra-pleased, satisfied, 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 bristling 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 his bracelets, armlets, diadem and ear-pendants shaking with bewilderment caused by extreme delight on seeing the Bhagavān, with his breast appearing beautiful with neck- -laces, with a very long pearl neck-lace swinging to and frorises up abruptly, eagerly and swiftly from the lion-seated throue. Having risen up, he gets down from the foot-stool and having got down, he removes from his feet, two pādukās maar foot-wear studded with Vaidurya Ratna, best Rişta Ratna and Anjana Ratna by clever artisans, and beset with glittering Candra Kānta and other gems and Karketana and other precious stones, having removed them, egasādiam uttarāsangam karei ghaTCH JOTTAN FITI puts on his upper garment (a scarf about nine feet long and about three feet vide, encircling the upper portion of his body in such a way, that tbe centre of the cloth remains in the right axılla and the two ends touch the upper portion of the left shoulder in the form of a loose tie and hanging in front and behind ); having done it, the Saudharmendra, with his two hands folded ·-27 on the -- to form a cavity and kept in front of his forehead, goes seven or eight steps towards the Tīrtha mkara, and having gone there, keeps the left knee high and the right knee ground, and applies his head three times to the ground; and having done so, bends his body forward a little, and having bent bis body, raises his arms which were arrested by bracelets and armlets; and having raised them, the Saudharmendra, with his two hands folded to forin an anjali (a cavity) bringing his ten nails together, moving the anjalı around his head, and keeping it in front of his forehead, spoke thus:- (1) Namutthu nam Aribantānam agzy u fitaru Obeisance to the Arihants (who have destroyed enemies in the form of evil karmas.) (2) Bhagavantānam vnúatú, To him who possesses the twelve attributes indicated by the twelve out of the fourteen meanings of the word Bhaga . They are 1 Sürya a The sun 2 Jnâna şi Knowledge 3 Māhātmya माहात्म्य Greatness 4 Yaśa og The quality of pacifying the animosities of creatures baving natural antipathy towards each other ö Vairāgya Tita Indifference to worldly objects 6 Mukti yf Liberation 7 Rūpa Fu Beauty 8 Vii ya off Strength '9 Piayatua gra Effort ( in practising austerities ) 10 Icchā par The desire ( for salvation of the living beings of the universe ) 11 Laxmi Zen Wealth 12 Dharma y Duty 13 Aiśvarya axaf Prosperity and 14 Yoni atfa Female organ of generation. So far as Bhagavān is concerned, out of these fourteen meanings, the first viz Sürya and the last viz Yoni are to be excluded. The remaining twelve meanings are therefore:-Jnānavān saata. Possessing Knowledge 2 Mālvātmyavân ATEITETTII Possessing greatness 3 Yaśasvin 73 farla. Possessing the faculty of pacifying 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 a cat, a cat towards a mouse etc 4 Vairāģyavān TITT414 Possessing indifference towards worldly pleasures. 5 Muktivān gffignat Possessing Liberation. 6 Rūpavān Ersia Possessing handsome form 7 Virya vän sara Possessing unlimited strength 8' Pra- 3 + ·28 + yatnavān gua417 Practising great exertion (in austerities ) 9. Icchāvān Forera. Desirous of the Salvation of all the living beings in the universe, 10 Laksmivān #1917. Having the superabundant wealth expressive of thirty-four supernatural powers, 11 Dharmavān yâata Mindful of various, religious duties, and 12 Aiśvaryavān degiarz Possessing supreme glory as he is always served by kings, emperors, crores of gods and the various Indras. (3) Aigarānam intru, The originator of the Dharma, with regard to his individual Tirtha; ( 4 ) Titthayarāņam facuatio The founder of the Tirtha or Sangha i-e an institution consisting of four elements viz Sādhus BILET Sadhvi erren Nuns, Śrāvaka 6194 Lay-men-jains avd Śrāvikas sifari Lay-women-jains or the instututer of the first Gañadhara OUT the leader of the order of monks; (5) Sayam sambuddhāņam FREUT, One who has developed Knowledge without instruction of any one else. ( 6 ) Purisuttamānam gfie IUI, One who is the best of all men ( being a treasure of innumerable qualities. ) (7) Purisasīhānam gite el grui One who is as brave as a lion among all men-because he is strong enough enough to destroy the enemies in the shape of Karmas, because he has patience in enduring sufferings, and because he is dauntless in troubles; (8) Purisd vara puņdariyānam पुरिसपरपुंडरीयाणं 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, leavmg aside both the Karmus and pleasures, remains perfectly aloof, ( 9 ) Purisavara gandha hatthina m पुरिसधारगंधहस्थीण, To him who is like an excellent Gandha-hasti e ofen 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 Bhagavān goes, ( 10 ) Loguttamānam iuqHIOT To him who is the best among righteous people because he ·120 1 has thirty-four supernatural powers (11) Lóganāhānam o- #IGU 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 hiyānam atrfgarui To him who does good to all animals because he is the propagator of the principle of Mercy towards all animals, (13) Loga paivānam no g10 To him who is like i lamp to the people, because he is able to destroy the darkness of Mithyātva, (14) Loga pajjoagarīnam 7:19MOTTO To him who is the illuminator of all substances in the universe (like the sun); (15) Abhaya dayānam 2777 Tio To him who is the bestower of Abhayal 372757 Freedom from the seven kinds of fear. The seven kinds of fear are lhaloka bhaya इहलोकभय Fear from a human being or a beast to a human being 2 Paraloka bhaya qatnu fear from a god or a demigod. 3 Adāna bhaya 3141947 Fear of wealth and property to be stolen away by robbers. 4 Akasmād bhaya FFAICHU Tear caused by an occurrence without any visible external cause 5 Mara na bhaya मरणभय Fear of death. 6 Ajivikā bhaya 377911 Fanto Tear about the means of one's maintenance an 7 Apayasa bhaya. अपयशभय Fear of disrace. Arihanta Bhagavān is the bestower of Abhaya because he is able to remove these seven kinds of fear, (16) Chakkhn dayānam & CCTIU To him who gives an insight into the Sacred knowledge (17) Magga dayāṇam AINETTU To him who gives Samyag Jnāna AFUTTETTA Right Knowledge, Samyag darśan eige Right Perception and Samyag Câritra FTTafts Right Conduot leading to the path of Liberation; ( 18 ) Sarana dayānam ATUTTIO To him who gives shelter to people terrified by the of the Samsāra, ( 19 ) Jiva dayanam ACTIUI To him who gives a state in whiel there is no death but endless existence or Moksar with an absence of birth and death or who bears compassion towards living beings, ( 20 ) Bohi dayānam atfecou To bum who gives Samyaktva, (21) Dhamma dayānam FACTTON To him who has instituted two kinds of Dharma viz 1 Desha Virati Dharma atau Duties of partial vows for house-hulders and 2 Sarva Virati सर्व घिरति miseries ·30 Dharma-Total Vows for ascetics, (22) Dhamma-desayānami FAQ Trui To him who is the preceptor of Dharma (23) Dhamma nāyagāṇam धम्मनायगाणं To him who is the leader of Dharma. ( 24 ) Dhamma sārabīņam SEHARTSTU 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 Bhagavān brings the people going astray to the path of duty. It is illustrated by the story of Megha Kumāra. STORY OF MEGHA KUMĀRA. Then, One day, śramaņa Śree Mahavira Swami going from village to village came to the pleasure-garden outside the town of Rājagriha TTATT. Śrenika श्रेणिक • was the king and Dhāriņi gifroit was his queen. They had a son named Megba Kumāra. King Śreņika, Megha Kumāra and others went to give their respects to Him. On bearing the preaching of Sramana Bhagavān Mahāvira, Megha Kumāra became indifferent to worldly pleasures, He abandoned his eight wives, and having received the permission of his parents with some hesitation, was initiated into an order of monks by Sramana Bhagavan Mahāvira. Megha Kumāra was then entrusted to elderly Sadhus for the purpose of teaching him Sutras and their meanings and the duties of a Sadhu. came At night, while spreading their beddings in an order of seniority, the bedding of Megha Kumāra at the end just near the door of the Upāśraya. The bedding of Megha Kumūra became completely filled with the dust of the feet of Sādhus going out and coming in for urination, and so, he could not get even a moment's sleep at night So, he thought * Where is my royal bedding! and how to wallow thuis on the ground ! How long should I suffer this affliction ? In the morning, I will take the per mission of the Bhagavān and return home." With this idea in his mind, when during the morning, Megha Kumāra went to the Bhagavan Sramana ·31 Bhagavan Mnhūvira addressing him with sweet words said O cbild! 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 comparison to those agonies? Who but a fool would accept servitule leaving aside the prosperity of a chakravartin? Who will be foolish enough to take a piece of stone instead of a Cintāmani Ratna falaforeg å gem of magical power supposed to yield to its possessor every thing wanted ? O Megh I if one can safely get through the agonies of hell, how can he not safely get through the minor troubles of buman life? Is it advisable for a wise man to leave aside Caritra Dbarma arftay the vows of an ascetic for an insignificant comfort? It is better to die than to abandon the rows taken. Physical suffering in the observation of Cáritra dharma afeguh 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 Sumer uprabha GhH in the region of Mount Vaitādhya harc id the lord of one thousand female elephants One day a severe fire occurred in the forest. Fearing danger you began to run away While mnning away, you became very thirsty and happened to come 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 reach water in the mean time, an elephant who had previouş animosity towards youi, cime there and wounded you with blows with his tusks. Having suffered unbearable pain for seven days you died, having completed an age-limit of one hundred and twenty years. After your death, you were again burn as a red elephant with four tusks in the region of Mount Vindhyāca la fecta ·32 area and were the lord 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 kosha 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 and remained there. You also came running there. There was not an inch of room in the circular area. You raised 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 womh of queen Dhārini, wife of Srenika Rājā. "O Megha Kumāra! you suffered such unbearable pains out of even during your life as a lower being, and so, you are born in this life in a royal family. Now, just think for a moment, how much you will gain by undergoing bodily suffering for observing the duties of an ascetic, O Megha ! 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 at being touched by the feet of Worthy Sadhus even after acquiring Right Knowledge ? These Sadhus deserve to be worshipped by the whole world, and the compassion 2 ·33 dust of the feet of such pious Sãdhus can only be touched by meritorious persons. You should not, therefore, be pained at being touched by the feet of these worthy Sadhus. ” On hearing these words of Sramaņa Bhagavān Mahāvira, Megha Kumāra had a remembrance of his previous lives. After remembering the accounts of his previous two lives, Megha Kumāra, getting indifferent to worldly pleasures, bowed down before the Bhagavān and said " lord ! O master! may you live long. Just as a clever charioteer brings a chariot going astruy to the right path, in the same manner, you have brought me back to the right path, My lord! you have delivered me. Megha Kumāra being thus advised, became stendy 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 his two eyes, even under any calamitous circumstance. Having taken such a life-long oath, having carefully observed his duties as an ascetic without any defect, having practised severe austerities and at the end of his life remuining without food und water for one month, Megha Kumāra died and was born as a god in Vijaya Anuttara Vimāna. Descending from there, he will acquire Liberation in Muhá Videha Ksetra. Thus, Śrama na Bhagavān Mahāvira is a charioteer of the chariot of Dharma. 1 1 ·A- . ' CHAPTER U - - धम्मवरचाउरंतचक्कबहीणं, दीवो, ताणं सरणं गई पट्टा, अप्प- डिहयवरनाणदंसणधराणं, वियछउमाणं, जिणाणं, जावयाणं, तिन्नाणं, 'तारयाण, बुद्धाणं, बोहयाण, मुत्ताणं, मोअगाणं, सव्वन्नूण, सव्वदरिसीणं, सिव मयल-मरुअ-मणत-मक्खयमव्वावाहमपुणरावित्ति-सिद्धिगइनामधेयं ठाणं संपत्ताण, नमोजिणाणं, जिअभयाणं । नमुत्थु णं समणस्य भगवओ महावीरस्स आइगरस्प चरमतित्थयरस्स पुबतित्थयरनिदिट्ठस्स जाब सम्पाविउकामस्स । वंदामि ण भगवंतं तत्थगयं इह गए, पासउ मे भगवं तत्थ गए इह गयं ति कटु समणं भगवं महावीरं वन्दइ नमसइ । वन्दित्ता नमंसित्ता सीहासणवरंसि पुरत्याभिमुहे सन्निसण्णे, तए णं तस्स सक्कस्स देविन्दस्स देवरण्णो अयमेआरूवे अञ्झथिए चिंतिए पत्थिए मणोगए संकप्पे समुप्पञ्जित्था ॥ १५ ॥ - savva 15. Dhammavara cāuranta cakkavattinam, dīvo, tānam, saraṇam gaī paitthā, appadihayavaranāna damsha nadharānam, viyat ta chaumānam, jinānam, jāvayānam, tinvānam, tārayānam, buddhanam, buhayānam, muttānam, inoagānam, savvannūnam, darisīnam, siva mayala mara mananta makkhaya mavvābāha mapunaiāvitti siddhigai nāma dheyam thānam sampatta nam, namo jināna in jiya bhayānam | Namutthunam Simanassa Bhagavao Mahāvīrassa āīgaiassa carama Titthayarpuvva-titthryara niditthassa jāva sampāviu kāmassa | Vandāmi nam bhagavantam tattha gayam iha gre, pāsau me assa ·35 câuranta IS bhagavam tattha gae iha gayam ti kattu Samanam Bliagavam Mahāvīram vandai namansai | Vandittā namansittā sihāsana vara msi purtthā-bhimukhe sannisa nạe / Tae nam tassa Sakkassa devindassa devaranno ayaneāruve ajjhatthie cintie patthie ma nogae sankappe samuppājjittha. 15. 15. (25) JFReTasTageTUI Dhammavara cakkavattinam, Obeisance to Him who like the best cakravaitin of religion, wbo has conquered the four ends, just as a cakravartin who has conquered the land encircled by the three oceans and mount Himavān, is more power ful than other kings, so is the Bhagavān more powerful than other exponents of religion; ( 26 ) 197 Divo, An' island Him who is like an island for the rescue of persons who are being drowned in the ocean of Samsāra ÅHIT Worldly existence; (27) aru Tāņam Him who is a protector of other persons by destroying their misfortunes, (28 ) FTU Saranam, Him who is a shelter for persons affraid of the chestising influences of Karmas, ( 29 ) Him who is the resort of distressed persons to whom they go for happiness; (30) 15gr Paitthā, The main prop of holding out of persons falling into the well of the Samsāra, ( 31 ) atq. FECTETO-OFTETTU Appadihaya vara nāna damsa na dharā nam, The possessor of Kevala Jnana (25) and Kevala Darsana (केवल दर्शन) Perfect Knowledge and Perfect Perception which are unimpeded; (32) fa7535 ATI Viyatta chaūmānam, Him whose four ghāti Karmas (i, e. Karmas precluding the destructive powers of qualities of the soul) have disappeared; (33) foroi Jinānam, The conquerer of attachment and hatred; (34) ANTUTU Jāvayānam. Him who is instrumental to devout persons in subduing attachment and hatıed through the medium of preaching, (35) faarui Tinnānam, Him who has crossed the ocean of Samsāra; ( 36 ) attori Tārayānam, Him who has rescued devout persons; (37) gru Buddha ņam, Him who has a perfect knowledge of divine truth, ( 38 ) atatiui Bolayānam, The 'instructor of divine truth to other persons. (39) ALU Muttānam. Him who has become free from the bondage of Karmas. (40) AT ST TO Moagānam, Him ·36 who is able to make others free from the tranmels of Karmas. (41) Fiqi Savvanūnam, Him who knows everything thir'ough the medium of Kevala Jpāna (97RTA ) Perfect Knowledge. ( 42) Foreftelor Savvadarisiņam, Hin who perceives everything by Kevala Darśana ( ta ) Perfect Perception. ( 43 ) feAUZAFFAÚJA41791918A9TI- वित्ति सिद्धिगइनामधेयं ठाणं संपत्ताणं Siva. mayala marua manantar makkhaya mavvābāha mapunarāvitti siddhi gai nama dheyam tbānam sampattānam. Him who has acquired the auspicious, immovable, healthy, en lless, imperishable, and painless, state fauna Siddhi Gati, the Path of Perfection from which there is no re-birth, ( 44 ) at forud for THOTO Namo Jināņam jiya bhayāņam. Obeisance to the Jina fan who has conquered attachment and hatred and to one who has conquered the different kinds of fear. called own तीर्थ After giving homage to all the previous Tirthamkaras possessing the above-named qualities, the Saudbarma Indra (ATH) adores the Venerable Saint Mahāvīra thus:-- नमुत्थु णं समणस्स भगवो महावीरस्स Namutthu nam Sumanassa Bhagavao Mahāvirassa, Obeisance to the Venerable Saint Mahāvīra, Aceh Āigarassa, The founder of his Tirtha or Church, or creed for the four-partite Sangha sa Congregation consisting of Sâdhus (any) Monks, Sadhvis (E168ft) Nuns, Shrāvakas ( 197 ) Male lay Jains and Shrāvikās ( F ) Female lay Jains, ( aTAFOFAUTEH ) Carama Titthayarassa, To the last Tirthamkara gsa faceat fa freer Puvva titthayara nidditthassa, As pointed out by Bhagavāna Shree Rişabhu-deva and other previous Tirthamkaras. जापसंपावित FTHEET Jāva sampāviu kāmassa (Till) desirous of attaining the Path of Perfection (सिद्धिगति ) Siddhi Gati, दामि णं भगवंत Hari 7870 Vandāmi nim Bhagavantam tattha gayam iha gae, 1, from here adore the Venerable One who is there (in the womb of Devānandā), oreT # Hori áru 779 ft no fa en Dāsnī me Bhagavam tattha gae ihu gayam ti kattu. May the Venerable One from there see me who añ here.' So sayjug, 'संमण भगषं महावीर धंदा नमसइ Sutnanam Bhagavam Mahavirain ·37 and worshipped the Venerable vandai namansai, he adored Saint Malāvira. 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 एवं भूअं, न एअं भव्वं, न एवं भविस्स, जंण अरिहंता वा चक्कवट्टी वा वलदेवा वा वासुदेवा वा अंतकुलेसु वा पंतकुलेसु वा तुच्छकुलेसु वा दरिदकुलेसु वा किवणकुलेसु वा भिक्खायरकुलेसु वा माहणकुलेसु वा, आयाइंसु वा, आयाइन्ति वा आयाइस्सन्ति वा ॥ १६ ॥ . 16. Na khalı eam bhūyam, na eam bbavvam, na eam bhavissam, jam nam Arihantā vā, cakkavatti vā Baladevā vā Vasudeva vā antakulesu vā panta kulesu vá tuccha kulesu va, daridda kulesu va, kivana. kulesu va, bhikkha yara. kulesu va. mahana kulesu va, ayainsu va ayainti va ayarssanti va. 16. - 16. It never at all bappened nor does it happen, nor will it ever happen that Arhats, Cakravartins, Baladevas or Väsudevas, were born, are born, and will he born 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; or in fumilies of Brāhinins (with beyging 'proclivities.) १७ एवं खलु अरिहंता वा चकवट्टी वा बलदेवा वा वासुदेवा वा, उग्गकुलेसु वा, भोगकुलेसु वा, रायन्नकुलेसु वा, इक्खागकुलेसु वा, खत्तिय- कुलेसु वा, हरिवंसकुलेसु वा, अन्नयरेसु वा तहप्पगारेसु वा विसुद्धजाइ- कुलवंसेसु वा, आयाइंसु वा आयाइन्ति वा आयाइस्सन्ति वा ॥ १७ ॥ 17. Evam khalu Arillanta vã Casiavatti vã Baladevã vã Visudevã vú, ugga kulesu vẫ, blog kulesĩ vã, rāyanna kulesu ·38 va, Ikkhaga kulesu va, khattiya kulesu Va, Harivamsa kulesu vā, annayaresu vã tahappagāresu visuddhajāi-kulavamsesu, Var, ayainsu va ayainti va ayalssanti sa. 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 Iksh vāku family, in ksatriya ( क्षत्रीय ) families, in Harivamsa family or in such other families of pure descent on both sides, १८ अत्थि पुण एसे वि भावे लोगच्छेरयभूए अणंताहि उस्स- प्पिणीहिओसप्पिणीहि विइक्वंताहिं समुप्पजइ । 18. Atthi puna ese vi bhāve loga chchheraya bbūe añantahi Ussappinihim-Osappinihim viikkantāhim samuppajjai. In this world, however, some extraordinary wonders do bappen as events of inevitable destiny and they occur after the lapse of innumerable Utsarpinis and Avasarpinis During the present Avasarpini Hrafouit ) age, the undermentioned T Tifū ten extraordinary wonderful events have occurred. ૧ ૫ १ उवसंग्ग गम्भहरणं इत्थीतित्थं अभाविआ परिसा । कण्हस्स अवरकंका, अवयरणं चंद-सूराणं ॥ १ ॥ हरिवंसकुलुप्पत्ती, चमरुप्पाओ अ अट्ठसय सिद्धा । अस्संजयाण पूआ, दस वि अणतेण कालेणं ॥ २ ॥ ८ - १० 1 1 2 3 5 1. Uvasagga, gabbbaharanam itthitittham abhavia. parist, Kaņhassa A varakankā, avayara nam Canda-Sūrānam 2: Harivamsa kuluppatti, Camaruppão a åtthasaya siddha, Assanjayāna pūā, dasa vi añanteņa kāleņam, 2 8 10 ·39 1-2. The undermentioned ten strange events have occurred after the lapse of many innumerable years:-VIZ 1. Uvasagga उषसग्ग 1 The suffering of Venerable Saint Malāvīra during bis met Kevali state 2. Gabbhaharanain 957ETUT Removal of foetus. 3. Itthi titthaw इत्थीतित्थं A female Tirthamkara. 4 Abhāvia parisā. अभाघिआ परिसा The uninspired audience of Venerable Saint Malāvira in his first Samavasarana FAIETU 5. Kauhassa Ayarakankā Huge 3777** Kusna going to Aparakankā 6. Avayaraṇam Canda- Surinam अषयरणं चंद-सूराण The descent of the Moon and the Sun (in their original Vimīna forta Celestial chariot. ) 7. Harivamsa kuluppatti eftir staat The origin of the Harivamsa family 8. Camaruppão चमरुप्पाओ The ascent of Camarendra 9. Atthasaya siddhā grifast The Final Liberation of one hundred and eight persons at a time, and 10. Assanjayāna. pua. अस्संजयाण पूआ The worship of persons of uncontrolled senses. THE FIRST STRANGE EVENT. 1 Uvasagga (39an) Suffering. Gośāala cau Gośāala caused much suffering to Venerable Saint Mahāvīra even during his Kevali state It bappened thus:-One day, the Venerable Saint Mahāvīra, going about from village to village, went to the town of Śrīvasti pafal. Gośāla came there at the same time and proclaimed himself as a Jina ft. Rumour became afloat, then, that there were two Jinas at Śrāvasti. Hearing the rumour, Gautama Swūmı asked Bhagavāna Mahāvira O Lord! who is this another person calling himself a Jina ? ' Bhagavāna said, 'Gautama, he is not a Jma but he is named Gośāla 5173TIG the named Mankhalı Hares of Saravana. सरवण village by his wife Subhadıã girar. He is named Gośāla because he was born in a big cow-stall belonging to a Brahmin During my young age l-e belor'u the attainment of Kevala Jnõua he wandered about with me for six years calling himself my pupil and acquired some divine knowledge from me. Now he a man son of a inin केवलज्ञान ·- calls him-self a Jina. On hearing these worlds of- Bhagavāna Mahāvīra, 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 Anand muiæ a disciple of Bhagavāna Sree Mahāvīra Swami was on a begging-tour for alms, Gośāla addressed him thus:-O Āņand, 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 pery thirsty, and hence, they went in search of water. They saw four hillocks with snake-burrows. There was green foliage į around the hillocks, and so, they thought that there must be water" in the hillocks. They dug out one billóck and obtained a large quantity of water. They quenched their thirst with the water and filled their vessels with 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 dug out the third hillock and obtained jewels from it. The old man again advised them “ Brothern! You have got water, you obtained gold and jewels, please, therefore, do not dig the fourth hillock.” I do not see aay good future in this, please, bear in mind this advice from an old man and let us go our own way. ” Although the merchants were thus vehemently forbidden, they dug the fourth billock out of avarice. A huge snake emitting poison from its eyes, rushed out from its burrow, and going up angrily to the top of the hillock, threw the poisou all around killing all the merchants then and there. The old man, who used to forbid them by good advice was very honest and so, the deity of the forest, out of compassion for him, took him alive to his place of residence. In the same manner, O Ananda! not satisfied with so much prosperity of his own, your preceptor enrages me by ·41 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 fact. Give your preceptor the right advice and I will keep you alive being a good adviser like that old merchant." On hearing this threat, Aluni Ananda became greatly alarmed, and going in hot haste to Bhagavāna Sree Mahāvīra Swāmi, narrated the whole account. Bhagavāna Mahāvīra said, “Here comes Gośala, so O Āņandı, you and all the Sūdhus go away in different directions and inform Gautama and others that no Sadhu should talk with him Gośāla went thereafter, to Bhagavāna Śree Mahāvīia Swāmi and said "O Kāśyapa ! Why dust thou say that this Gośāla is the son of Mankhali ? That man-your pupil-is already dead. I am a different man altogether, but knowing that the body of Gośāla is powerful enough to suffer great hardships, I have taken possession of his body.” Two disciples of Venerable Saint Mihāvīra named Sunaksatra सुनक्षत्र and Sarvānubhuti सर्वानुभूति, 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 Sādbus by his Tejoleśyā arlaşar. Both of them went to heaven. Bhagavāna Śree Mahāvīra asked Gośāla, "O Gośāla! If a thief committing a theft is encu cled 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 suying anything you like, do you think you can hide yourself thus ? You are the same Gośāla, no one else, why should you try to wide yourself in Although Śran Bhagavān Mahāvīra thus stated the bare fact as it was the wicked Gośāla angrily discharged his Tejoleśyā aatasnt on Bhagavāla Mahāvīra but the Tejoleśya, going around him three times, entered the body of Gośāla. His whole borly was tbere-by severely burnt, and suffering intense agony for seven days, Gośāla died during the seventh night. As a result of the this way 27 amına 1 ·42 heat of Tejolesyā, Bhagavāna Mahāvīra passed blood with stools for six months. Venerable Saint Mahāvīra bad this trouble even after attaining I. Kepala Jnāna Tirthamkaras, as a rule, do not have any painful trouble after the acquisition of Kevala Jnāna, and the mere remembrance of that name is sufficient to heal all pains. However, the abovementioned event did occur in the case of Venerable Saint Mahāvīra Swāmi and hence it is an Accherum ge 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 Tirthamkaras, but it did occur in case of Venerable Saint Mahāvīra; the foetus of Devānandā having been removed from her womb into the womb of queen Trisalā. It is thus a strange event. 3. THIRD STRANGE EVENT. 3. The third strange event is a female Tirthamkara, itthitittha pofare. As a rule, Tirthamkaras are all male; never a female. But during the present Avasarpini age, Malli kumvari ngt at the daughter of King Kumbharāja of Mithilā, became the nineteenth Tirthamkara. It is a strange event. 4. FOURTH STRANGE EVENT. 4. Abhāvia Parisā 1fut after The fruitlessness of the preaching of Tirtha mkara. The preaching of a Tirtha mkara is not fruitless; but during the present Avasarpiņi age, when Venerable Saint Mabāvīra, soon after the acquisition of Keyala Jnāna, preached from a Samavasaraṇa HTATO prepared by gods, no one had any desire desire to take a vow, and the preaching was fruitless. The assembly in the Samavasaraņa consisted mainly of gods and tiryancas (lower animals) and so there was none to take any row then Sramana Bhagavāna 80, ·+ 43 Malāvīra knew by his Kevala Jnana that there will be no one to take a vow, still, he gave the preching for the purpose of preserving the customary usage. The fruitlessness of the first preaching of Sramaņa Bhagavāna Mahāvīra is thus strange event. : 5. FIFTH STRANGE FVENT. 5. Kanhassa Avarakankā FUEEF HTT1 Krisna Vasudeva's going to Aparakanka is the fifth strange event. Śree Krišna, the ninth Vāsudeva went to A parakankā 3197**1 for the sake of Draupadi taal. It happened thus:-One day, Sage Nārada alta paid & 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 unconsecrated. Nārada therefore became angry and thought to put Draupadi into trouble for thus insulting him. Naruda, with this object, went to the town of Aparakankā in the Bharata ksetra of Dhātaki Khanda and gave an exaggerated account of the beauty of Draupadi before Padmottara lat, the king of Aparakankā who was very passionately fond of women. King Padmottara became enamoured of Dralpudi. She was furoibly brought away with the help of a god-& friend of his-end was kept in his harem. There, the most chaste and virtuous Draupadi, preserved her morality. Kunti at the mother of the Pandavas, gave the information of Draupadi having been forcibly taken away by Padmottara, to Krişna. Thereupon Krişna made inquiries about her at a number of places but he could not trace her out. In the mean-time, Krisna received the information about Draupadi from Nārada himself. Krisna adored and worshipped Susthita-deva greundy, The Lord of the Lavana ocean A. The appeased god gave him a way through the ocean and the chariots of Krisna and the Pāņdvas went across it. Krisna, then, went to Aparakankā, assumed the form of Nrisimba Ar and defeated King Padmottara. Padmottara was kept alive by a word from Draupadi. While returning, with Draupadi, Krisna Vasudeva sounded his conch-shell. Kapıla Vāsudeva, reşiding at.A parakanka was लषण ·44 $ astonished to hear the sound of the conch-ghell of a Vasudevam He therefore inquired of Jineśyara Bhagavāna. Sree Muni Suvrata Swāmi, and was informed of the coming of Krişna Vasudeva there. Kapila Vasudeva, desirous of seeing Kriştia Vāsudeva, went near the shore of the ocean and sounded his conch. Krişaa Vasudeva who had gone a long way in the ocean sounded his conch in return. Both the Vasudevas met each other by the exchange of the sound of their individual' conch. Such a thing lind never happened; two Vāsudevas never meet each other and therefore this meetiag ly a strange event.' 6. SIXTH STRANGE FVENT. 6. Avayara ņam Canda-Sūrānam 399450 99-eriu, the descenti of the Moon and the Sun, is the sixth strange event. The Sun and the Moon descended to the town of Kausāmbi stpist in their original celestial chariots for the purpose of giving their respects to the Venerable Saint Mabāvīra This event never occurred befors, and so it is a strange oue. 1 7. SEVENTH STRANGE EVENT. 1 7. Harivamsa kuluppatti xfcafe-cert The origin of the Hari race. It occurred as follows -King Sumukha Ege of Kausbāmbi had Vanamālā FAIT a very handsome wife of a Weaver named Viraka *174 brought to his harem and kept there. The mind of the weaver became so much deranged by, the separation from bis beloved, that he addi essed whom-soever he saw, as Vanamāla Vanamāla. The demented Viraka, followed by persons fond of curiosity, went to the palace of the king and began crying out Vanamālā! Vanamālā The king and Vanamālā, amusing themselves lu a balcony of the palace saw him. Both of them became sorry for his pitia ble condition and said "We have done a very unbecoming act; , we have spoiled the life of this innocent man for the purpose of satisfying our carnal desires. One does not know how many wicked actions are done by persons blinded by- love."

·45 When they were thus'expressing their 'sorroń at their own'improper conduct, both of them, died accidentally by a stroke of lightning and were born aś twins in' the Harivárşa Ksetra हरिवर्ष क्षेत्र. On coming to know that both the king and Vanamālā were dead, Viraka said "Well-done! the wicked are deservedly punished. Gradually coming to his proper senses and being actuated by a feeling of repugnapce towards worldly objects, Viraka became a Tāpasa anga, a mendicant, and practising severe austerities, became a Vyantara 5jat god after death. Through the medium of his in-born Vibhanga Jnāna fexagint he saw both the yugalika-tivins and thought "O! these yugalikas-my former enemies are enjoying happiness here, and in the next life, they will become gods and will have immense happiness. How can I tolerate that my enemies should enjoy happiness ? I will put both of them into trouble, so that, they may become unbappy." So thinking, the Vyantara by his prowess of contracting the bodies and life-period of both of them, brought them to Bharata-ksetia and made them a king and a queen. They were named Hari off and Harini ofruit respectively; and making them 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 Hariņi are known as kings belonging to the Hari race. The coming of the yugalika Infan twins to Bharata Kśetra, the contraction of their bodies and the duration of their life-limit and their going to hell, is a very strange event 8. EIGHTH STRANGE EVENT. 8. Crmarendra qator the Indra of the Asura Kumāra 31 FAIT heaven-the first variety of Bhuvanapatı Devas yragfa 29 went high beyond his limit. It happened thus --A l'isl sefa, sage, named Pura na géo - practising severe austerities was born Camarendra. The newly- ·46 þorn Camarendra,, on secing Saudharma Indra above Himself was greatly enraged, and so, be took the shelter of Venerable Saint Mahāvira, and assuming an extremely hideous form, extended his body to two hundred thousand yojans, took an iron mace in his hand and wielding it in all directions and terrifying the body-guards of Sakrendra by thunderings, went high. Stamping his feet on the sacrificial alter of the Saudharmavatamsaka atsafercas Vimana, he began ieviling and abusing Sakrendra. The Sakrendra, being seriously enraged, threw the flashing thunder-bolt towards him, The Camarendra out of fear, caught the shelter of the feet of śramaņa Bhagavān Mahavira who was standing in Kāyotearga motra relinquishment of the body. Śakendra having come to know the whole account through the medium of his Avadhi Jnāna forma Visual knowledge, and fearing disrespect towards the Venerable Saint, went hurriedly there, took away the thunder bolt which was only four fingers distant from the feet and spoke thus to Camarendra:-"I am keeping you alive only through the grace of the Venerable Saint." With these words the Camarendra was set free. The going high-up of Camarendra is an unusual occurience 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 one Samaya, at one and the same time. But they have done so during the present Avasarpıņi age. It was in this way:- यतः-वृपभो (१) वृषभस्य सुता (९९) भरतेन विवर्जिता च नवनवतिः । अष्टौ भरतस्य सुताः (१०८) शिवं गता एक समयेन ॥ १ ॥ Yatah:-Vrişnbho (1) Vrişabhasya sutā (99) Bharatena viyarjitā sca navanavatih; Agtau Bharatasya sutāḥ (108) sivam gatā eka samayena Because --Rişabha-deva, the ninety-nine sons of Risabhadeva excepting Bharata, and the eight song of Bharata 1 ·47 भरत, altogether one hundred and eight persons attained Final Liberation in one Samaya ĦT Instant. It is' a strange event. 10. TENTH STRANGE FVENT. The adoration and worship of unconsecrated individuals is a strange event, Unconsecrated Brāhmins, who are avaracious of riches and property were worshipped during the interval between the time of the Ninth and the Tenth Tirthamkaras. As a rule, only those who have renounced the world, deserve to be worshipped. The adoration and worship of the unconsecrated Brābmins, during the present Avasarpiņi age, is a strrange event. These ten strange events occurred during the present Avasarpiñi age, after the lapse of innumerable years. In the silme manner, other ten strange events occuried in other Bharata and Airavata continents on account of the sameness of the Avasarpiņi age in those contients. The ascent of Cam.rendia happened only in the Bharata Kśetra of Jambū dvipa, but not in other continents, in those continents, other strange events occurred. These ten strange events happened in the present Avasarpini age, during the times of the Tirtha mkaras as mentioned in the following two verses - उसहे अहिअसयं सिद्ध (१) सिअलजिणम्मिहरिवंसो (२) । नेमिजिणेऽवरकंकागमणं कण्हस्स संपत्तम् (३) ॥ १ ॥ इत्थीतित्थंमल्ली (४) पुआअसंजयाण नवमजिणे (५) । अवसेसा, अच्छेरा वीरजिणिदस्त तित्थम्मि ॥ २ ॥ 1 Usahe atthahiasayam siddham (1) Siala jinammi, Harivamso.(2); Rated Nemi jine' Varakankāgamanam Kanhassa. sampattam (3) 1. 2. Itthi tittham Malli (4) pua asanjayāna navama jine (5); A vasesā accherī Vira jinindassa titthammi 2.

·48 1-2. One hundred and eight persons attained Siddhi fefe Final Liberation during the time of Sree Rishabha-deva. The origin of Hari Vamsa afrein, the Hari race took place during the time of Śree Sitala Nath. The going of Krisna Vasudeva to Apara Kankā 3177891 happened during the time of Sree Nemi Nāth. A female became a Tirthankara during the time of Sree Malli Nath. The worship of the unconsecrated came in vogue during the time of the ninth Tīrthamkara i-e of Śree Suvidbi Nath sat afargare. The remaining five strange events viz 1 The occurrence of Upasargāh Jeanf: troubles even during the Kevali stage-śrama na Bhagavān Mabāvīra had numerous troubles from gods dnring pre-Kevali stage and he had troubles from Gośāla during the Kevali stage. Such a thing never happens to a Tirthankara as he possesses predominence of unusual merit. But it did occur in the case of Śramana Bhagavān Mahāvnia and hence it is reckoned as a strange event. 2. The Gabbhahara na YETUI transference of the foetus from one wonib to another. This never happened with any Tirthankara except with śramaņa Bhagavān Mahāvīra and bence it is a strange event. Such an event occurred only once during innumerable ages; 3. The Abhāvia Parisã THITHI offi The fruitlessness of the first preaching of a Tīrthankara as the assembly consisted only of gods and lower animals who ale devoid of any inclination to taking vows. This accurrence never happened in the case of any Tīrthankara during innumerable Avasarpıņi ages but it did happen in the case of Śramana Bhagavān Mabāvīra and hence it is a strange event 4. Camarotpūtah Faterra: The ascent of Camarendra This is an accidental thing and hence it is a strange event and 6 Avayaranam Canda-Sūrānam 497TU Taro The descent of the Moon and the Sun in their original Vimāna FETALT celestial chariot at Rauśambi Tifat for the purpose of giving their respects to the Venerable Saint-these five strange events bappened during the time of śrama na Bhagavān Mahāvira. नामगुत्तस्स वा कम्मस्स अक्खीणस्स अवेइअस्स अणिजिण्णस्स उदएणं ·49 Nāma guttassa vā kammassa akkhinassa aveiassa aạijjinnassa udaenam. was It was through the influence of the Nica Gotra' Nāma Karma alaTIA SFH, a karma which is the cause of birth in a low family, which was not destroyed, which not experienced, and the particles of which were not worn out, [ that Venerable Saint Mahāvīra had to assume the form of a foetus in the embryo of a Brāhamani. ] This Nica. Gotra Nama. Karma नीचगोधनामकर्म, ( a variety of evil karma which produces birth in a low family ) 'the Venerable Ascetic Bhagavān Mahāvīra had acquired during his third previous Bhava as Existence, as Marici #lfor the son of Bharata Cakravartin HTA 77f when he even during his ascetic life, had boasted of his birth in a very high family, bis father being & Cakravartin, his grandfather being a Tirthankara-(viz Bhagavān Śree Risabha-deva, the first Tirthankara of the present series of twenty-four Tirthankaras) and he himself being destined to become a Vāsudeva, a Cakravartin, and the last Tırtbankara (as Śramana Bhagavān Mahāvīra ) during his subsequent existences. on account of the Nica Gotra Nāma Karma thus acquired, and which had remained unconsumed that Śramana Bhagavāna Mahāvīra had to take the form of a foetus in womb of Brāhamanı Devānandā asparer wife of Brāhamana Risabha-datta F1497 at Brāhmana Kunda-grāma pie&G- ATA Nagara during his twenty-seventh Bhava. Sakrendra then, thought- १८. जन्नं अरिहंता वा चक्कवट्टी वा, बलदेवा वा, वासुदेवा वा, अन्तकुलेसु वा, पन्तकुलेसु वा, तुच्छदरिद्दभिक्खागकिविणमाहणकुलेसु वा, आयाइंसु वा, आयाइंति वा, आयाइस्संति वा, कुच्छिसि गब्भत्ताए वकर्मिसु वा, वक्कमति वा, वक्कमिस्संति वा, नो चेव णं जोणीजम्मणनिक्खमणेणं faepefiu at, faren fra at, fererefatifa at 11 86 11 It was 7 7 ·50 18. Jannam Aribanta va Cakkavatti vã Baladevã vã Vasudevā vā, antakulesu vā pauta-kulesti vã tucchadaridda bhikkbāga kiviņa māhaņa kulesu vã âyāinsu va ayāinti vã ayāissanti vā kucchinsi gabbhattāe vakkaminsu vā vakka panti vā vakkamissanti vā, no ceva nam joņi jammana nikkhamanenain nikkhaminsu vā pikkhamanti vā nikkhamissanti vã. 18, mean That, indeed, under the influence of Nica Gotra Nama Karmn, Arhants or Cakravartins or Baladeyas or Vasudevas have come in tha past, are coming during the present age, and will come in future or have taken, are taking during the present age, and will take in future, the form of a foetus in the womb, into low families, families with rules of conduct, families with very few family-menibers, 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 pagma (of women of such families ) ” The meaning is this -Although the incarnation of an Arahanta or a Cakravartin or a Baladeva or of a Vāsudeva 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 जंबुद्दीवे दीवे भारहेवासे माहणकुण्डग्गामे नयरे उसमदत्तस्त माहणस्त कोडालसगुत्तस्स भारिआए देवाणदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भत्ताए वक्कन्ते ॥ १९ ॥ 19 Ayam ca nam samane lihagavam Mahāvīre Jambuddive dive Bhārahevāse Māla na-Kundaggāme nayare Usabbadattassa mābunassa Kodālasa gattas a bhārijāe Devanandãe māhanie Jālandbarasa guttae kucchimsi gabbhattāe vakkante. 19. 19 Here, visibly Śrimaņa Bhagavāna Malāvija has taken the form of a foetus in the vyomb of Brāhmani Devānandā of ·51 Jalandhara gotra, wife of Brāhmana“ Risabha-datta of Kodāla gotra in Brāhmana-Kunda-grāma in Bharata Ksetra in the continent of Jambu-dvipa. 19. २० तं जीअमेअं तीअपच्चुप्पन्नमणागयाण सक्काणं देविंदाणं देवरायाणं अरिहंते भगवंते तहप्पगारेहितो अन्तकुलेहितो पन्तकुलेहितो तुच्छकुलेहितो दरिदकुलेहिंतो भिक्खागकुलेहितो किविणकुलेहिंतो वा, माहणकुलेहिंतो वा, तहप्पगारेसु उग्गकुलेसु वा, भोगकुलेसु वा, रायन्नकुलेसु वा नायकुलेसु वा खत्तियकुलेसु हरिवंसकुलेसु वा, अन्नयरेसु वा तहप्पगारेसु वा विसुद्धजाइ- कुलवंसेसु वा जाव रजसिरिं कारेमाणेसु पालेमाणेसु साहरावित्तए । तं सेअं- खलु मम वि समणं भगवं महावीरं चरमतित्थयरं पुवतित्थयर निधिटुं माहणकुण्डग्गामाओ नयराओ उसभदत्तस्स माहणस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिआणं सिद्धत्यस्स खत्तिअस्स कासवगुत्तस्स भारियाए तिसलाए खत्तिआणीए वासिट्ठसगुत्ताए कुच्छिसि गब्भत्ताए साहरावित्तए, जे वि अणं तिसलाए खत्तिआणीए गम्भे तं वि अ णं देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भत्ताए साहरावित्तए त्ति कटु एवं संपेहेइ, संपेहित्ता हरिणेगमेसि पाइताणिआहिबई देवं सद्दावेद सद्दावित्ता एवं वयासी ॥ २० ॥ . 20. Tam jía meam tiapаccuppannamanāgayānam Sakkaņam devindānam devarāinam Arihante bhagavante ta happagārebinto anta-kulehinto panta-kulebinto tuccha-kulebinto daridda-kulehinto bhikkhāga-kulehinto kivina-kulehinto va. mahana-kulehinto vā tabappa gāresu ugga-kulesu vā, bhogakulesu vā, rāinna-kulesu vā, nāyakulesu vā khattia-kulesu Hariva insa kulesu vā, annayaresu vã tahappagãiesu vũ visuddha jai kula vã gãya ra]Jasillm kāremānesu palemãnosu sāharāvittae / Tam seam khalu mama vi samanam bhagavam Mahāvīram carama titthayaram puvvatitthayara niddittham vamsesu ·52 māhaņassa mabāna-kundaggamão nayarão Usabha-dattassa Kodālasa guttassa bhāriãe Devānapdās māba nie Jāland harasa guttāe kucchio Khattia-kunda-ggāme nayare Nāyāṇam khattiāņam Siddhatthassa kbattiassa Kāsaya guttassa bhāriyão Tisalãe khattiānie Väsitthasa guttāe kucchimsi gabbhattāe säharāvittae je vi a ņam Tisalāe khattiāņie vāsitthasa guttae gabbhe tam Devānandãe māhanie Jalandharasa gattae kucchimsi gabbhattāe sābarāvittāe tti kattu / Evam sampehei, sampehitta Hariņegamesım pāittāņiāhivaim devam saddāvoi, saddāvittā evam vayāsi 20 Vi a nam 29 Hence, it is the established custom of all past present and future ſakras, Lords of the gods, and kings of the gods, to cause Arhanta Bhagavants to be removed from such-like families of 29t: Antyāh, members of servile class from families with mean customs, from families with very few family-members from families of pauper's, from families of beggars, bards etc, from families of misers, from families of algor: Brāhmanas (with begging proclivities ) to such-like families of mighty persons appointed by Bhagavān Śree Risabha-deva Swāmi as guardians of people, families appointed as 715% Bhoga-Kula, Families of elderly members such as Te Gurus, Preceptors, getfra Purohita, Royal chaplains etr, families of t197054 Kājanya-kula ( Families of friends and relatives of kings (with almost equal status in life ) family of faJnāta ku'a-( a family of Kșitrias in which Srama na Bhagavān Mahāvara was born), families of 1997 Kşatriya hula-( families of protectors of the world ), to ufrå57 Harivamsa Kula-( in which the twentieth Tirthamkara Bhagavān Sree Muni Suvrata Swāmi and the twenty-second Tirtba mkara, Bhagavān Sree Arista Nemi Prabhu, of the present series of twenty-four Tirtha mkaras, were born) to other such-like families, ( such as the family of 31; Bhatāh, members of the quotu Sūrya vansiya, the Solar Race, of the Agfa Mallaki family of the noff Lecchaki family, of 17571: Kauravyāh, members if Kuru-vamsa ) with pure Alfa Jāti descent from the mother's side and in Kula, descent from paternal side.

·53 It is therefore better that I should cause Śramana Bhagavan Mahāvira the last Tirthamkara (of the present era ) whose advent was predicted by former Tīrthamkaras to be removed from the womb of Brāhmani Devānandā of Jalandhara gotra wife of Brahmana Risa bha-datta of Kodala gotra •from माहण कुंडग्गामामो नयराओ Mahana. Kundaggāmāo nayarao from the Brāhmanical part of the town of Kunda-grāma, to the afat कुंडग्गामे नयरे Khattiya Kundar ggame nayare, to the Ksatriya part of the town of Kunda-grāma, and to be placed as a foetus in the womb of Ksatriyāni Trisalā of Vāsiştha gotra, wife of Ksatriya Siddhārtha of Kāsya pa gotra belonging to the clan of Firfar Jvātri kshatriyas; and to cause the foetus of Kshatriyāni Trişalā of the Väsishtha gntra to be placed in the womb of Brāhmani Devānandā of Jālandhara gotra. Thus he reflected and having reflected, he called god off of गमेसि Harinegamesi, the commander of his foot-troops, and having called himn to his presence he spoke thus २१. एवं खलु देवाणुप्पिा ! न एवं भूअं, न एअं भव्वं, न एवं भविस्स । जन्नं अरिहंता वा, चक्कवट्टी वा, बलदेवा वा, वासुदेवा वा, अन्तकुलेसु पन्तकुलेसु किवणकुलेसु दरिद्दकुलेसु तुच्छकुलेसु भिक्खागकुलेसु माहणकुलेसु वा आयाइंसु वा आयाइंति वा आयाइस्संति वा । एवं खलु अरिहंता वा, चकवट्टी वा, वलदेवा वा, वासुदेवा वा, उग्गकुलेसु वा, भोग- कुलेसु राइन्नकुलेसु नायकुलेसु खत्तिअकुलेसु इक्खागकुलेसु हरिवंसकुलेसु वा, अन्नयरेसु वा, तहप्पगारेसु विसुद्धजाइकुलवंसेसु आयाइंसु वा आयाइंति वा आयाइस्संति वा ॥ २१ ॥ २२. अत्यि पुण एसे वि भावे लोगच्छरयभूए अणताहिं उस्सप्पि- णीओसप्पिणीहिं विइकताहिं समुप्पज्जइ । नामगुत्तस्स वा कम्मस्स अवखीणस्स अवेइअस्स अणिजिण्णस्स उदएणं । जनं अरिहंता वा, चक्कवट्टी वा, बलदेवा वा, वासुदेवा वा, अंतकुलेसु वा, पतकुलेसु तुच्छकुलेसु किवणकुलेसुदरिद्दकुलेसु भिक्खागकुलेसु वा माहणकुलेसु वा, आयाइंसु वा आयाइंति वा आयाइस्संति ·54 वा । नो चेव णं जोणीजम्मण निक्खमणेणं वा निक्खमिसु वा निक्ख- मंति वा निक्खमिस्संति वा || २२ ।। २३. अयं च णं समणे भगवं महावीरे जंबुद्दीवे दीवे भारहे वासे माहणकुंडग्गामे नयरे · उसभदत्तस्स माहणस्स कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भत्ताए वक्ते ॥ २३ ॥ २४. तं जीअमेअंतीअपच्चुप्पण्णमणागयाणं सकाणं देविंदाणं देवराईण अरिहंते भगवंते तहप्पगारेहितो अंतकुलेहितो पंतकुलेहितो तुच्छकुलेहितो दरिद्दकुलेहितो किविणकुलेहितो वणीमगकुलेहितो माहणकुलेहितो तहप्पगारेसु उग्गकुलेसु भोगकुलेसु रायन्नकुलेसु नायकुलेसु खत्तिअकुलेसु इक्खागकुलेसु हरिवंसकुलेसु वा, अन्नयरेसु वा, तहप्पगारेसु विसुद्धजाइकुलवंसेसु साहरावित्तए ॥ २४ ॥ २५. तं गच्छ गं तुमं देवाणुप्पिए ! समणं भगवं महावीरं माहण कुंडग्गामाओ नयराओ उसभदत्तस्स माहणस्स कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिआणं सिद्धत्थस्स खत्तिअस्स कासवगुत्तस्स भारिआए तिसलाए खत्तिआणीए वासिद्धसगुत्ताए कुच्छिसि गम्भत्ताए साहराहि । जे वि अ ण से तिसलाए खत्तिआणीए गमे तं पि अ णं देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भत्ताए साहराहि । साहरित्ता मम एअमाणत्ति खिप्पामेव पञ्चप्पिणाहि ॥ २५ ॥ , 21. Evam khalu devānuppiyal na eam bhāam, na. eam bhavvam, nu eam bhavissam | Jannam Aribantā va, Cakkavatti Va, Baladeva va, Vasudeva. vai, anta-kulesu, panta-kulesu, tucchakulesu va daridda-kulesu, kivana kulesu, bhikkhāga-kulesu va, mahana-kulesu va ayainsu va ayainti vi ayaissanti va. 21. 22 Atthi puina ese vi bbūve logaccherayabhūe anantābim Ussappini-Osappinihim , viikkantabim samuppaljal | Nāma ·55 guttassa vā kammassa akkhinassa aveiassa anijjinġassa udae-ņam | Jannam Aribantâ và Cakkavatti vā Baladevā vā Vasudevã vã, anto-kulesu vũ, panta-kulesu vã, tucchia-kulesu vũ, daridda-kulesu vā, bhikkhāga kulesu vā, kivina-kulesu vā, Ghana kulesu vã, qyqinsu vũ, ayānti vã, âãissanti vã | No ceva ņam joni jammana nikkhama noņam pikkhaminsu vā, nikkhunanti vã nikkhatnissanti vã. 22. 23. Ayam ca, nam sama ne bhagavam Mahāvīre Jambuddive dive Bhārahe vīse Mābaņa-kunda-ggāme nayare Usa bhadattassa mābanassa kodālasa guttassa bhāriãe Devānandae māla nie Jūlaudharassa guttāe kucchimsi gabhattāe vakkante. 23 24. Tam jiameam tiapаccupannamanagayānam Sakkānam devindānam devarūínım Arihante bhagavante tahappagārehinto anta-kulehinto panta--kulehinto. tucca-kulebinto dariddi kulehinto kivina kulebinto va nimaga kulehinto māhana kulehinto, ta happagāresu ugga-kulesu vā, bhoga kulesu vā rainna kulesu Vũ, Nāya kulesu vã, khattia kulesu vã, Ikkhaga kules Vā, Harivamsa kulesi vā apnayaresu vā tabappagāresu visuddha jāi kula vamsesu sābarāvittae. 24. 25. Tam gaccha nam tumam devāņuppie ! samanam bhaga vam Mahāviram Mahuna-Kundaggamão nayarão Usabhadattassa mālanassa Kodālasa-yuttassit bhāriāe Devanandāe māhanie Jalandharassa-guttāe kucchio Khattia-kunda-ggāme nayare Nāyānam khattianam Siddhatthassa kliattiassa Kāsava-guttassa bhāriãe Tisalāe kbattiānie Vāsitthasa-guttāe kucchimsi gabbhattāe sāharābi, je vi a nium se Tisalāe khattiānie gabble tam pi a ņam Devānandāe māhanie Jalandharasa-guttāe kucchimsi gabbhattāe sābarābi, sāharittā mama eamānattiam khippāmeva paccappināhi, 25. 21. Tbus, indeed 0 beloved of the gods 1 it never it never at all happened, nor does it happen, nor will it ever happen that Arahants, Cakravartins, Baladevas or lāsudevas were born in the past, are born (in the present nge) and will be born in future, in families of Fra: Antyāh, Members of servile class, ·56 as in families with mean customas, in families of misers, in families of paupers, in families with very few family-members, in families of beggars, bards etc, in families of Hu: Brāhmanāh (with begging proclivities ). Indeed, really, the Arahants, Cakravartins, Baladevas or Vāsudevas were born in the past, are born in the present ( (age) and will be born in future, in families known gais Ugra-kula, families of mighty persons appointed by Bhagavān Śree Rişabha-deva Swāmi as guardians of people, in families known as tona Bhoga-kula, Families of elderly members such as TE Gurus, Preceptors, girea Purohita, Royal chaplain etc, in Tun Rājanya-kula Families of friends and relatives of kings with almost eqnal status in life, in ज्ञातकुल Jnāta-kula, in families of क्षत्रीया' Ksatriyāh, members of the warrior race, who protect the world, इक्खागकुलेसु in Ikshvaku race, हरिवंसकुलेसु in Harivamsa race, or in other such-like families with pure Alfa Jāti, Descent from the mother's side and pure cs Kula, Descent from paternal side. or 22. However, there is some thing like inevitable destiny which creates wonder in this world. It happens after the lapse of endless Avasarpinis and Utsarpinis, that, under the influence of the rise of AHTARAFHEH Nāma guttassa kammassa, of the Karma named Å Gotra karma which was not destroyed or experienced worn out, Arihants, Cakravartins, Baladevās or Vasudevās, 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 familymembers, 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 bith through such a womb. 23. In the Brahmanical part of the town of Kundagrāma in Bhārata-varsa, in the continent of Jambu-dvipa, Samana Bhagavān Mabavıra has taken the form of a foetus ·57 cause in the womb of Brāhmani Devananda of Jalandhara gotra, wife of Brahmana Risabha-datta of Kodala gotra. 24. Since it is the established custom of past, present, and future Śakras, lords of the gods, kings of the gods, to Arihanta Bhagavāns to be removed from such-like families of ITS Antys, members of the servile clasās, families with mean customs, families with few members, families of paupers, families of misers, families of beggars, bards etc, from families of Brāhmaṇas 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 Jnāta-kula, families of Ksatriayas, to Ikşvāku Race, Harivamsa Race or to other such-like families with pure descent from mother's side and from paternal side. 25. 'Go now, therefore, O beloved of the gods' remove Śramana Bhagavān Malāvira from the Brālmanıcal part of the town of Kunda-grāma, from the womb of Brāhmani Devānandā of Jālandhara gotra, wife of Brālima na Risabha datta of Kodūla gotra and place him as a foetus in the womb of Ksatriānī Trisalā of Vāsistha gotra, wife of ksatriya Siddhartha of Kāsyapa gotra of the Jnātri Race Ksatriya part of the town of Kunda-grāma and place the foetus of Ksatriyāni Trisalā into the womb of Brāhmani Devānanda. of Jalandhara. gotra. Having done so, quicky retuin and report to me that my order is duly executed. २६. तए णं से हरिणेगमेसी पायत्ताणिआहिवई देवे सकेण देविदेणं देवरन्ना एवं वुत्ते समाणे हट्ट जाव हिअए करयल जाव त्ति कटु "जं देवो आणवेइ " ति आणाए विणएणं वयणं पडिसुणेइ, पडिसुणित्ता [ सक्कस्स देविंदस्स देवरन्नो अंतिआओ पडिनिक्खमइ ] पडिनिक्खमित्ता उत्तरपुरत्थिमं दिसीभागं अवक्कमइ, अवक्कमित्ता विउव्विअसमुग्धाएणं समोहणइ, समोहणित्ता संखिजाई जोअणाई दंड निसिरइ, तं जहा-रयणाण, वयराणं, वेरुलिआणं, लोहिअक्खाणं, मसारगल्लाणं, हंसगभाणं, : पुलयाणं, In the ·58 सोगंधिआणं, जोईरसाणं, अंजणाणं, अंजणपुलयाणं जायसवाण, सुभगाणं, अंकाणं, फलिहाणं, रिट्ठाणं, अहावायरे पुग्गले परिसाडेइ, परिसाडित्ता अहासुहुमे पुग्गले परिआएइ ॥ २६ ॥ २७, परिआइत्ता दुचपि वेउविअसमुग्धाएणं समोहणइ, समोहणित्ता उत्तरवेउब्बिों रूवं विउब्वइ, विउन्वित्ता ताए उक्किट्ठाए, तुरिआए, चवलाए, चंडाए, जयणाए, उध्धुआए, सिग्याए, [छैआए] दिव्वाए, देवगईए वीईवयमाणे वीईवयमाणे तिरिअमसंखिजाणं दीवसमुद्दाणं मज्झं मज्झेणं जेणेव जंबुद्दीचे भारहे वासे जेणेव माहणकुंडग्गामे नयरे जेणेव उसभदत्तस्स माहणस्स गिहे जेणेव देवाणंदा माहणी तेणेव उवागच्छइ, उवागच्छित्ता आलोए समणस्स भगवओ महावीरस्स पणामं करेइ, पणाम करित्ता देवाणंदाए माहणीए सपरिजणाए ओसोवणिं दलइ, दलिचा असुहे पुग्गले अवहरइ, अवहरित्ता सुभे पुग्गले पक्खिवइ, पविखवित्ता अणुजाणउ मे भयवं" ति कटु समणं भगवं महावीरं अव्वावाहं अव्वा- वाहेणं दिव्वेणं पहावेणं करयलसंपुडेणं गिण्हइ, करयलसंपुडेणं गिण्हित्ता जेणेव खत्तिअकुंडग्गामे नयरे जेणेव सिद्धत्यस्स खत्तिअस्स गिहे जेणेव तिसला खत्तिआणी तेणेव उवागच्छइ, उवागच्छित्ता तिसलाए खत्तिआणीए सपरिजणाए ओसोवणि दलइ, दलित्ता असुहे पुग्गले अवहरइ, अवहरित्ता सुहे पुग्गले पक्खिवइ, पक्विवित्ता समणं भगवं महावीरं अव्वाबाहं अव्वाबाहेणं दिव्वेणं पहावेणं तिसंलाए कुच्छिसि गम्भत्ताए साहरइ, जे वि अ णं से तिसलाए गम्भे तं पि अ णं देवाणदाए माहणीए जालंधरसगुत्ताए कुच्छिसि गम्भत्ताए साहरइ, साहरित्ता जामेव दिसिं पाउन्भूए तामेव दिसि पडिगए ॥ २७ ॥ 2. Tae nam se Harinegamesi pāyattianiahıvai deve Sakkeņam devindenam devarannā evam yutte samūne hattha jāva hiyae karayala jāva tti kattu “Jam devo āņavei tti ante vinaenam vayanam padisuni, padisuņitta [ Sakkassa deviudassa devaranno antião padinikkhamai,] padinikkhamittā uttara ·59 gavao puratthimam disībhāgam avakkamai, avakkamittā viu vvia samugghãe nam samohanai samoba ņittā sankhijjāim joaņam dandam nisirai, tam jabā-Ruyanānam, Vayarānam, Veruliānam, Lohiakkānam, Masāragallānam, Hansa gabbhāṇam, Pulayānam, Sogandbiānam, Joirasānam, Anjanānam, Anjanapılayāṇam, Jāyarūvānam, Sūbhagānām, Ankānam, Phalihānam, Ritthānamabābāyare puggale parisādai, parisãdittā, ahāsubume puggale pariāei. 27. Pariâittă duccam pi veuvvia samugghāeņam samohanai, samohanitta uttaraveuvria rūvam viuvyai, viuvvittā tāe ukkittbūe, turiãe, avalãe candāe jayanae uddbuãe, sigghãe, divvãe, deyaga īe viīvayamāṇe viſvayamāņe tiriamasankkbiljänām diva-samuddānam majjhim, majjenam jeņeva Jambuddive Bhāralie vāse Māha na Kunda-ggāme nayare jeneva Usabha-dattassa māhanassa gehe jeneva Devananda māhani tenevat uvāgacchai, uvāgacchittā āloe sama na sa Bha- Malāvīrussa pa namam karei, panāmam karittā, Devānāndāe māhanie sa--parijanāe osovanim dalai, dalıtta asuhe puggale avahaiai, avabarittā subhe puggale pakkhivai, pakkbivittā “Anujānau me bhayavam " tti kattu samanam bhagavam Mahāvīram avvābāham avvābābena divvenı pahāvenam karayala sampudenam ginhai, ginbittā jeneva Khattiakunda-ggāme nayare jeneva Siddhatthassa khattiassa gehe jeneva Tisalāe klattánie teneva uvagacchai, uvāgacchittā Tisalāe khattiānīe sa-parija nāe osovanim dalai, dalıttā asuhe pugyale avaharai, avabarittā suhe prgyale pakkhival, pakkhi. vittā samanam bhagvam Mahāvīram avvābābam avvābābenam divvenam pahāvenam Tisalãe kuchinsi gabbhattāe sāliarai, je vi a nam se Tisalāe gabbhe tam pi a nam Devānandāe māhanie Jālandharasaguttae kucchiusi gabbattāe sābarai, sāharitta jāmeva disim pāubhūe tāmeva disim padigae. 26. When Harinegamesi, 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 heart expanding with joy and joining the palms of bis hands so as to bring the ten nails together, and ·60 placing his folded hauds, 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, he transformed himself through his supernatural power of transformation and stretched bimself out like a staff for numerous yojans; while doing so, he took hold of the undermentioned gems viz qTTO Vayarānam 176 Vajraratna Diamonds, à fetru Veruliānam hita Vaidurya ratna -cat's eye gem, atfestereTOP Lobiakkhānam iffamatta Lohitālsa ratna, A kind of red gem, (not ruby, very rare) HATTIETO Masāragallānam HETTA Masāra ratna, Saphires TFTOHTUI Hansagabbhānam EATTE Hansa ynrbliu ratna, gari Prilayānam gor Fita Pulaka ratna, सोगन्धिआणं Sogandhianam Fitofreita Saugaudhika iatna FTTETETTOP JO1-i asānam Fatfatera Jyoti rasa ratna. अंजणाणं Anjananam अजनरत्न Anjana-ratna BiTOGETTU Anjana. pulayanam अंजनपुलकरत Anjana-pulaka ratna, जायरूवाण Jāya-rūvānam AfaEtca Jati-rūpa ratna HITTU Subhagānam सुभागरत्न Subhaga ratna, अंकाणं Ankānam अंकरत्न Anka ratna, FOSCIÓ Phalıhāņam ETF Sphatika ratua, Crystal gem, feguir Ritthāņam frecce Rista ratna. He rercted, the gross particles (of these precious gems ) and retained the finer ones 27. Having retained them, he transforms himself for a second time by å fort Fuera Vaikriya Samudghūta, A forcible and simultaneous rod-like emanation of Karmic molecules from soul-particles at the time of changing his body' and fefT ET Uttara Vaikriya Rūpa, (a form other than his original divine form, created by the Vaikriya power of tracting or expanding bis 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 numberless continents and oceans and arrives in Jambu dvīpa in Bharata varsa in the Brabmanical part of the town of Kunda an उत्तर con- ·61 grāma at the house of Brūmana Rişabhadatta where Brāhmaui Devūnanda lived. Having arrived, instantly on seeing śramana Bhagavūn Mabāvīra, he makes a bow to him, and having bowed down, he puts Brahmanı Derīnanda with her household members into profound deep sleep, having done so, he 1emoves impure particles and places in, pure particles. Having placed them and saying " May the Venerable One permit me he takes Śiamana Bhagavau Mahüvīra into the cavity of the folded palms of his hands withont hurting him, comfortably and by his divine supernatural power [ He took Śramana Bhagavau Malāvila mto the cavity of the palms of bis hands in such a way, that it did not cause the slightest pan to the foetis. It is said in Bhagavatı Sūtra प्रभू णं भंते ! हरिणेगमेसी सक्कदूए इत्थीगन्भं नहसिरसि वा रोम कूवसि वा साहरित्तए वा निहरित्तए वा ? हंता प्रभू, नो चेव णं तस्स गन्भस्स जावाहं वा विवाहं वा उप्पएज्जा, छविच्छेअं पुण करिजा" niin Vc vā Piabhū bhonte ! Harinegamesi Sakkadūe itthigabbham nahastiamsi roniakivamsi vã sāharittae niharittae2 llautā Prabbî, no ceva nam tassa gabbhassa ābāham vā vi-bāham va, uppaejā, chaviccheam puņa karijjā. 1 O worshipful master ! Is Harinegamesi, the messenger of Śakra, able to place the foetus of a female the foetus of a female on the top of a nail or in the pores of a hair or 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 bin in the cavity of the folded palms of his hands, he goes to the Ksatriya part of the town of Kunda- -grāma, to the house of ksatriya Siddhārtha, where Ksatriyāni Trisalā lived and having gone there, he puts Ksatriyāni Trisala with her house-hold members into profound deep sleep. Having induced deep sleep, he removes unclean particles and having ·.62 removed thein, he places clean particles; having placed them, he places the foetus of śrama na Bhagavān Mahāvīra, in the uterus of Ksatriyāņi 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 uterusto vagina 3. From vagina to uterus and 4. Vagina to vagina In this case, taking the foetus through the vagind and placing it into the uterus is the method followed ] a Then he places the foetus of Ksatriyāni Trišalā, as foetus in the uterus of Brāhmani Devāuaudā of Jālandhara gotra and having placed it, he went back in the same direction from which he had come, 27. जयणाए, २८. ताए उक्किट्ठाए, तुरियाए, चवलाए, चंडाए, उध्धुआए, सिग्याए, दिवाए, देवगइए, तिरिअमसंखिजाणं दीवसमुद्दाणं मझ मज्झेणं लोअणसयसाहस्सिएहिं विग्गहेहिं उप्पयमाणे जेणामेव सोहम्मे कप्पे सोहम्मवडिंसए विमाणे, सकसि सीहासणंसि, सके देविंदे देवराया, तेणामेव उवागच्छइ, उवागच्छित्ता सकस्स देविंदस्स देवरनो एअमाणति खिप्पामेव पञ्चप्पिणइ ॥२८॥ 28 Tie ukkitthãe, turiyão, cavalầe, candãe jayaņãe, nddhuãe, sigghãe, divvāe, devagaie, tiriamasamkhijjānam divasamuddānam majjham-majjhenam joaņa saya sāhassiebim viggahehim uppayamāne jenāmeva Sohamme kappe Sohamma vadınsae vimāne, Sakkamsı sīhūsa namsi, Sakke devinde devarāyā, tenāmeva uvāgacchai, uvāyacchittā Sukkassa devindassa devaranno eamāņattiam khippāmeva paccappinai. 28 28. Then with that excellent, speedy, wavering, fierce, 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, ·63 taking hundred thousand yojanas in each motion and i'eturned to Saudharma Kalpa, the celestial abode called Saudharma Avatamsuka, where Śakra, the chief of gods, king of the gods, sat ou the throne named Sakra; having returned, he reports to Sakra, chief of gods, king of gods, on the quick execution of his command. 28 २९. ते णं कालेणं ते णं समएणं समणे भगवं महावीरे जे से वासाणं तच्चे मासे पंचमे पक्खे आसोअबहुले तस्स णं आसोअवहुलस्स तेरसीपक्खेणं वासीइ राइंदिएहिं विइकंतेहिं तेसीइमस्स राइंदिअस्स अंतरावट्टमाणे हिआणुकंपएणं देवेण हरिणेगमेसिणा सक्कवयणसंदिटेणं माहणकुंडग्गामाओ नयराओ उसभदत्तस्स माहणस्स कोडालसगुत्तस्स भारिआए देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छीओ खत्तिअकुंडग्गामे नयरे नायाणं खत्तिआणं सिद्धत्यस्स खत्तिअस्स कासवगुत्तस्स भारिआए तिसलाए खत्तिआणीए वासिकृसगुत्ताए पुश्वरत्तावरत्तकालसमयसि हत्युत्तराहिं नक्खत्तेणं जोगमुवागएणं अव्वाबाहं दिव्वेणं पहावेणं गम्भत्ताए साहरिए ॥ २९ ॥ ३०. ते णं काले णं ते णं समए णं समणे भगवं महावीरे तिन्ना- गोवगए आवि होत्था, साहरिजिस्सामित्ति जाणइ, साहरिजमाणे नो जाणइ' साहरिएमि त्ति जाणइ ॥ ३० ॥ vam 29. Te num kale nam te nam samae nam Sumane Bhaga- Mahāvīre je sė vāsānam tacce māse pancame pakkhe Asoaba hule tassa ņam Asobahulassa terasipakkhenam basīi rāimdiehim viikkantebim tesīimassa rāimdiassa antarávattamāne hiānukampaeņam devena Harinegamesiņā Sakkavayana samdıtthenam Maha na-kunda-ygāmão nayarão Usabhadattassa mābanissa Kodālasagnttassa bhāriãe Devānandãe māhanie Jalandharasa guttāe kucchio Khattia-kundaggīme nayarè nāyā khattiānam Siddhatthassa khattiassil Kāsa vaguttassa bhūriūe Tisalãe klattiānſe Väsittbasa guttae puva rattavaiatta kāla sa mayamsi Hatthuttarahım nakklattenam jogamuvāgaenam nam ·64 divvenam pahāveņam kucchimisi avvābāham avvababenam gabbhattāe sabrie. ( 1 Te nam kale nam te nam samae nam Samaņe Bhagavam Mahāvīre tinnāņovagae avi hotthā, sa harijjissāmi tti jāņai, saharijjamāņe no jāņai sūhariemi tti jānai. 29. During that age, at that time, in the third month of the rainy season, the fifth fortnight, the dark fortnight of Asvina, on the thirteenth day of the dark fortnight āśvina, after the lapse of eighty-two nights and days, during the eighty-third night, the foetus of Sramaņa Bhagavān Mahavīra was, on the command of Śakra, removed by the compassionate and devout god Harinegameşi from the uterus of Brāhmani Devānaudā of Jalandhara gotra, wife of Brāhmaṇa Rişabhadatta of Kodāle gotra of the Brahmanical part of Kuņdagrāma and painlessly and comfortably lodged by divine supernatural power as a foetus in the uterus of Ksatriyāni Trisalā of Vásistha gotra, wife of Ksatriya Siddhartha of Kāśyapa gotra of the clan of a Jnāta kşatriyas, in the ksatriya part of the town of Kundagrāma, in the middle of the night, when the moon was in conjunction with the constellation 5721fegat Uttaraphalguni, whose next is Era Hasta. 30. During that age, at that time, the knowledge of Śrama na Bhagavan Mahāvīra (with regard to this transaction) was three-fold -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. सिद्धार्थपार्थिवकुलाप्तगृहप्रवेशे मौहतमागयमानइव क्षणं यः । रात्रिंदिवान्युषितवान् भगवान्द्वयशीति, विप्रालये स चरमो जिनराट् पुनातु ॥१॥ Siddhartha parthiva kulāpta griha praveśe maubūrtamīgayamīna iva ksa nam yah 1 ·65 Rātrimdivānyuşitarūn bhagavān dvyaśītını viprālaye sa caramo Jinarât punātu, 1. May the last Jiva Tirthankara Bhagavān, who lived for eighty-two days, at the house of a Brāhmana, 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 śramana Bhagavān Mabūvīra 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 and (3) Śramana Bhagavān Mahāvīra possessed an immense amount of much superior knowledge than the god doing the act of lemoval ? The answer to this querry is that this sentence shows the dexterity of the act. Harineyamesi, the messenger of Sakra, performed the act of removal of the foetus in such a masterly way that although śramana Bhagavān Mahāvīra knew that he was beiny 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. Forinstance, तर्हि देवा वंतरिआ वरतरुणीगीअवाइअरवेणं । निश्चं सुहिअपमुइआ गयपि कालं न याणति ।। Tarhi devã Vantaria vara taruni gia vāia ravenam; Niccam suhiapamujā gayam pi kālam no yānanti. Therefore, Vyantara gods, rejoiced by the melodious sound of dancing and music of excellent young damsels, do not cei tainly know the time that has gone by.

·66 Also, there is a reading in ATTTTSET. Acāränga Sūtra. साहरिजमाणे वि जाणइ [३९९ सू०] Sabarijjamāne vi jānai He kvew also that he was being removed. Tbis explanation has been given with an' idea of avoiding any misunderstanding between the two readings. ३१. जं रयणिं च ण समणे भगवं महावीरे देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिओ तिसलाए खत्तिआणीए वासिट्ठसगुत्ताए कुच्छिसि गम्भत्ताए साहरिए, तं रयणि च णं सा' देवाणंदा माहणी सयणिज्जसि सुत्तजागरा ओहीरमाणी ओहीरमाणी इमे एआरूवे उराले जाव चउद्दस. महासुमिणे तिसलाए खत्तिआणीए हडे पासित्ता ण पडिबुद्धा । तं जहा- गय० वसह० गाहा ॥ ३१ ॥ ३२. जं स्यणि च ण समणे भगवं महावीरे देवाणंदाए माहणीए जालंधरसगुत्ताए कुच्छिओ तिसलाए खत्तिआणीए वासिट्ठसगुत्ताए कुच्छिसि गम्भत्ताए साहरिए, तं रयणिं च णं सा तिसला खत्तिआणी तंसि तारिसगंसि वासघरंसि अन्भितरओ सचित्तकम्मे, वाहिरओ दूमिअपडे मढे, विचित्तउल्लोअचिल्लिअतले मणिरयणपणासिअंधयारे, बहुसमसुविभत्तभूमिभागे, पश्चवन्नसरससुरहिमुक्कपुप्फपुंजोवयारकलिए, कालागुरु-पवरकुंदरक-तुरुक्क- उज्झतधूव-मघमघतगंधु आभिरामे, सुगंधवरगंधिए, गंधवट्टिभूए, तंसि तारिसगंसि संयणिज्जसि सालिंगणवट्टिए, उभओ वियोअणे, उभओ उन्नए, मज्झे णयगंभीरे, गंगापुलिणवालुआउद्दालसालिसए, उवचिअखोमिअ- दुगुल्लपट्टपडिच्छन्ने, सुविरइअरयत्ताणे, रत्तंसुअसंवुडे, सुरम्मे, आइणगरूअ- बूरनवणीयतूलतुल्लफासे, सुगन्धवरकुसुमचुन्नसयणोवयारकलिए, पुव्वरत्तावरत्त- कालसमयसि सुत्तजागरा ओहीरमाणी ओहीरमाणी इमे एयारूवे उराले जाव चउद्दस महासुमिणे पासित्ता, पं पडियुद्धा । तं जहा-गय १ वसह २ .

·67 ha TE ST 8 GTH u afe & furti uc पउमसर १० सागर ११ विमाण (भवण) १२ रयणुच्चय १३ सिहिं च १४ ॥ ३२ ॥ 31. Jam raya nim ca nam samane bhagavain Mahāvīre Devānandae mahanie Jalandharasa guttāe kucchio Tisalāe khattiāņie Väsitthasa guttāe kucchimsi gabbhattāe sābarie, tam rayanim ca nam sã Devūņandā maha ni sayanijjamsi suttajāgarā obīramāṇī ohīramānī ime earūve urāle jāva cauddasa mabāsumine Tisalīe khattiāņie bade pāsıttā nam padibuddhā/ Tam jahā-Gaya-Vasaha-gāhā. 31. 32. Jam raya nim ca nam sama ne bhagavam mahāvīre Devānandāe māhanie Jūlandharasa guttīe kucchio Tisalāe khattiānīe Vasithase guttāe kucchimsi gabbhattāe sāharie, tam rayaņım ca nam sã Tisalā khattiāņi tamsi tūrisagamsi vasagbaramsi abbhintarao sacittakanme, bāhirao dūmiagbatte matthe, vicitta ulloa cillia talo manirayana paņāsiandhayāre, bahusama suvibhata bhūmibhāge, panca vanna saras surabi mukka puppha punjovayāra kalie, kālāguru-pavara kundarukka-turukka-dajjhanta dhūva-magba maghanta gandhud dhuābhurāme, sugandha vara gandhie, gandhavatti bhūe, tamsi tarisagamsi sya nijjamsi sālinganavattie, ubhao bibboane, ubhao unnae, majjhe nayagambhīre, Gangā pulina vāluā uddalasālisae, uvacia khomia dugullapatta padicchanne, suviraia rayattāne, rattamsua samvude, suramme, Winaya-rūa būra navanīya tūla tullaphase, sugandha vara kusuma cunna sayano vayāra kalie, puvva rattāvaratta kāla samayamsi suttajāgarā ohīramānī obīramānī ime eyārūve urāle jāva cauddasa mabāsumiņe pásittā, nam padıbuddhā 1 Tam jahā-1 Gaya 2 Vasaha 3 Siha 4 Abhisea 5 Dāma 6 Sası 7 Diņayaram 8 Jhayam 9 Kumbham l 10 Paumasara 11 Sāgara 12 Vimāņa-Bhava na 13 Rayanuccaya 14 Sibim ca. 32. 31. During the night in which the foetus of śramaņa Bhrga vān Mahāvīra was removed from the uterus of Brāhmaṇi ·68 Devananda of Jalandhara gotra to that of Ksatriyāni Trišala of Vāsıstha gatra, the Brāhmaṇi Devūnanda, while lying on her couch in a state between sleeping and waking-taking fits of sleep, woke up on seeing these praiseworthy etc fourteen great dreams, taken away by Kşatriyāni Trisalā. They are- Elephant, Bull etc. Gāthā. 31 32. During the night in which the foetus of Srama na Bhagavān Mabāvīra was removed from the uterus of Brāhmani Devāñandā of Jālandhara gotra to that of Ksatrıyāņi Trisalā of Vāsıştha gotra, Ksatriyāņi Trisalā 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 precione stones and the floor was perfectly level and adorned with well-arranged auspicious figures, which was furnisbed with offerings of heaps of juicy fragrant flowers of all the five colours strewn here and there; was delightful on account of the fragrance of scented fumes arising from the burning of Frature Kūlāguru, Black aloe, finest see Kundarukka, a kind of fragrant substance used as incense and T5 Turukka, A kind of myrrb; 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 head and at the foot), raised on both sides, depressed and deep in the middle, soft as if one placed Iris foot on the sand of the low sand-bank of the Ganges; covered with a well-cured half-sılken bed-sheet, with a wellarranged Thary Rajastrāņa, a sheet-covering for protecting the bed from dust (wben not used ); hung with red mosquitocurtains; delightful, soft to the touch like well-tanned leather, cotton wading, a Būra, a kind ef 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) Kşatıiyāni Trišalā, in the middle of the night

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VISION OF FOURTEEN-FAMOUS DREAMS
Mihodaya P Press Bhardagar

·69 while in a state between sleeping and waking, taking fits of sleep-woke up on seemg these praiseworthy etc fourteen great dreams viz 1 An elephant, 2 A bull, 3 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 Kalaśa (a festal jar ) 10 A lotuslake, 11 A sea, 12 A celestial chariot, 13 A heap of jewels and 14 A smokeless flame. 32 ३३. तए णं सा तिसला खत्तिआणी तप्पढमयाए [ तओ अ] चउदंत-उसिअ-गलिअविपुलजलहर-हारनिकर-खीरसागर-ससंककिरण-दग- रय-रयमहासेलपंडुरं, समागयमहुअर-सुगंधदाणवासिअ कवोलमूलं, देवरा- यकुंजरवरप्पमाण, पिच्छइ, सजलघणविपुलजलहरगजिअगंभीर चारुघोस, इभं सुभं सवलक्षणकयंविरं वरोरुं ॥ १ ॥ ३३ ॥ - 33. Tae nam sa Tisala khattiani tappadhamayie [ tao n] cauddautu-usia-galia vipula ja labaia-hāranikarn-khira-sāgirasasanka kirand-dagaraya-laya mahasela panduraim, samāgayamahuara-sugandha dāna vāsia kavola mūlam, devarāya kunjara varappamūnam picchiai, sajala ghana vipula jalahara gaijia gumbhira Cīru ghosam, ibham subham savva lakkhaņa kayam biam varorum 1. 33. 33. Then, Kşatıiyāni Trisalā sees, during her first dream an excellent, enormous, praiseworthy elephant, possessing a mass of all auspicious maiks, 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 dangt 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 rajncloud filled with water. (1). 33 ·70 ३४. तो पुणो धवलकमलपत्तपयराइरेगरूवप्पभ, पहासमुदओवहारेहि सव्वओ चेव दीवयंत, अइसिरिभरपिल्लणा-विसप्पंत-कंत-सोईत-चारु-ककुह, तणु-सुद्ध-सुकुमाल-लोमनिद्धच्छविं, थिरसुबद्ध-मंसलोवचिअ-ल?-सुविभत्त सुंदरगं, पिच्छइ, वण-वट्ट-लट्ठ-उक्किट्ठ-तुप्पग्गतिक्खसिंगं, दंतं, सिवं, समाण सोहंतसुद्धदंत, वसह, अमिअगुणमंगलमुहं ॥ ३४ ॥ 34. Tao puno dhavala kamala patta payarai rega. ruvappabham, pabā samudaovahārehim savvao ceva dīvayantam, aisiribhara pillaņā-visappanta-kanta-sohanta-cāru-kakuham, tanu-suddha-sukumala-loma niddhacchavim, thira subaddhamansa lovacia-lattha-suvibhatta sunderangam, picchai, ghanavatta-ukkittha-tuppagga tikkhasiugam, dantam, sivam, samāna sobanta suddha dantam, vasaham, amiaguna mangala muham. 34. Then, she saw a tame lucky bull, of a whiter hue than that of a mass of petals of white lotus, decidedly illuminating all around by the diffusion of a mass of light; whose charming, splendid, and beautiful hump was dancing rejoicingly owing to the collection of its charms; whose glossy skin was covered with thin, spotless, and very soft hairs, whose body was firm, well-formed, muscular, well-nourished, attractive well-proportioned and handsome; whose hoins 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 souice of innumerable virtuous qualities. (2). 34 ३५. तओ पुणो हारनिकर-खीरसागर-ससंककिरण-दगरयरययमहा सेलपुंडरतरं, रमणिज्जपिच्छणिज्ज, थिरलट्ठपउटुं, वट्ट-पीवर-सुसिलिट्ठ- विसिट्ट-तिक्खदाढाविडंबिअमुहं, परिकम्मिअजच्चकमलकोमल-पमाणसोभत लट्ठउटुं, रत्तुप्पलपत्त-मउअसुकुमालतालु-निल्लालिअग्गजीह, मूसागयपवर कणगताविअ-आवत्तायंत-बट्ट-तडिविमलसरिसनयणं, विसालपीवरवरोरु, ·71 पडिपुन्नविमलखंध, मिउ-विसयसुहुम-लक्षणपसत्य-विच्छिन्नकेसराडोवसो- हि, ऊसिअ-सुनिम्मिअ-सुजाय-अप्फोडिअलंगूलं, सोम, सोमाकारं, लीलायतं, HETTET JOTATOT, Partitatusaidi, fesys गाढ तिक्खग्गनहं, सीह, वयणसिरीपल्लवपत्तचारुजीहं ॥ ३ ॥ ३५ ॥ Tilly 35. Tao puņo būra nıkara-khira sügara-sasanka kıranadagaraya-rayaya mahāsela pandurataram, ramanijja picchaộijiam, tbira lattha pauttham, vatta-pīvara-susilittha-visitthatikkha dādhū vidambia mubam, parıkammia jacca kamala komala-pamāna sobhanta lattha uttham, rattuppala pattermaua sukumāla tūlu-nillāli aggajībam, mūsāgaya pavara kanaga tāvia-āvattiyanta-vatta-tadi vimala sarısa nayanam, visāla pīvara varorum, padipunna vimala khandham, miu-visaya suhuma-lakkhana pasattha-vicchinna kesarā-dova sohiam, ūsia suummia-sujāya-apphodia langalam, somūkāram, lılayantam, nuhayalão ovayamūnam, niyaga vayaņa maivayantam, picchai, sū, gūdha tikkhagga va ham, sīham, vaya na si ī pallava piatta cūru jiham. (3) 35 somam, 35. Then, further, she sees a beautiful, handsomely-shaped sportive lion coming down from the vault of the sky and enteuing her mouth-a lion of a hue whiter than that of a dense mass of a neckless of pearles or 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 farearms and a mouth adorned with round, thick, well-joined, excellent, shaip, teeth, whose beautiful lips shining through their proportions, appeared as if well-tanned and as soft as the best lotus, whose very tender pa late was as soft as the petals of a red lotus and the tip of the tongue was coming out quickly, whose eyes, resembling pure lightning, revolved around like red-hot best gold heated in a crucible; whose excellent thighs were extensive and strong, whose shoulders were full and faultless, who was adorned with an extensive long mane of soft, white, fine, hairs of best quality; whose ·72 ... tail was raised up, well-bent round, well-grown and swinging; the tips of whose nails were very sharp; whose lovely tongue was spread out as an offshoot of the beauty of his face. ३६. तओ पुणो पुन्नचंदवयणा, उच्चागयट्ठाणलट्ठसंठिअं, पसत्य रूवं, सुपइडिअकणगमयकुम्मसरिसोवमाणचलणं, अच्चुण्णय-पीण-रइअ-मंसल -उवचित्र-तणु-तंब-निद्धनह, कमलपलाससुकुमालकरचरण, कोमलवरंगुलिं, कुरुविंदावत्त-वट्टाणुपुव्वजधं, निगूढजाणुं, गयवरकरसरिसपीवरोरुं, चामीकर रइअमेहलाजुतं, कंतविच्छिन्नसोणिचकं, जच्चजण-भमरजलंयपयरउज्जुअसमसं हिअ-तणुअआइजलडह-सुकुमालमउअ-रमणिजरोमराई, नाभीमंडलसुंदर विसालपसत्यजघण, करयलमाइअपसत्यवलिअमज्झं नाणामणिकणगरयण विमलमहातवणिज्जाभरणभूमण-विराइअमंगुवंगिं, हारविरायंत-कुंदमालपरिणद्ध जलजलिंतथणजुअलविमलकलसं, आइअपत्तिअविभूसिएणं सुभगजालुञ्जलेणं मुक्ताकलावएण, उरत्यदीणारमालविरइएण कंठमणिसुत्तएणं य कुंडलजुअलु- ल्लसंत-अंसोवसत्तसोभंतसप्पमेणं, सोभागुणसमुदएणं आणणकुटुंबिएणं, कमलामलविसालरमणिजलोअणिं, कमलपज्जलंतकरगहिअमुक्कतोयं, लीलावाय- कयपक्खएगा, सुविसद-कसिण-घण-सह-लंबत-केसहत्थं, पउमद्दहकमलवा- सिणिं, सिरिं, भगवई पिच्छइ, हिमवंतसेलसिहरे दिसागइंदोस्पीवर- कराभिसिचमाणि ॥ ४ ॥ ॥ ३६ ॥ 36. Tao puno punna canda vayanā, uccāgaya tthāna lattha santhiam, pasttha rūvam, supaittbia kanagamaya kumma sarisovamāna calnnam, accunnaya-pīņa-raia-mansala-uraciataņu-tamba-niddha nabam, kamala palāsa sukumāla kara Cariņam, komala varamgulim, kuru vidāvatta-vattānı puvva jungham, digūdba jānum, gaya vara kara sai 14a pivarorum, cāmikara mehala Juttam, kanta vicehinna sonicakkam, jarcanjaņa-bhamara jalaya payara ulju asamasainbia-tanna aiſja Indaha-sukumāla maua-ramaạijja-romaiāim, 'nabhi mandala sundara visala pasattha jaghanam, kara yala mâiapasattha rala ·73 tivalia-majjham Dānā mani kanaga rayana-vimala mabātavanijjāhhara na bhūsaņa-virajamanguvangim, hāravirāyanta-kunda māla parinaddba jalajalita-tbaņa juala vimala kalasa, aiapattia vibhūsiena subhaga jālujjalenam mutta 'kalāvaenam, frattha diņāla mūla viraieņam kantha mani suttaenam, ya kundala jualullasauta-apsovasatta sobhanta-sappabheņam soblā guna samudaenam āņaņa kudumbieņam, kumalāmala visāla ramanuja loaạim, kamala pajjalanta kara gahia-mukkatoyam, lilārāyakaya pakkhaenim, suvisnda-kasıņa-ghaņa-sanha-lambantakesabatthan, paumaddaha kamala vasıņim, sirim, bhaga vaim picchui, Himavanta sela sihare disā gaindoru pivara-karūbhisinccamāņıın. ( 4 ) 36. t 36. Then, further, she (Ksatriyanı Trisala) with a face like the full moon, sees staat Sri-devi (the goddess of Beauty and Prosperity ) of a handsome form, reposing on top of mount Himavanta, on a lotus in the Ti Padma-driha, a lake of lotuses on an excellent locality of the high mountain, annointed 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 pr gressively 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 rows of hairs, black as excellent collyrium, a mass of black wasps or black clouds, straight, even, well-arranged, fiue, adınirable, beautiful soft, and very delicate. Her large and admirable fleshy part bellow the waist, Was bandsome on account of her circular navel. The middle portion of her body-her waist-contiuning adinirable three folds, could be grasped by the palms of one's hands. The members of her body and their subordinate parts were adorned with ornaments and decorations of various kinds were as ·74 of gems, gold, precious stones, and of pure, excellent, red gold. The faultless, globelıke pair of her breasts, sbone, encircled by a garland of gre Kunda, Jesmine 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 a necklace of jewels on her neck sparkled by a string of दीनारs Dināras, gold coins. Her face appeared more beautiful by the accompanying mass of brilliancy of a pair of waiving ear-rings touching her shoulders Her eyes were large, attractive, and pure, like a lotus. She sprinkled sap from two lotus flowers held in ber splendid bands and sportively used them as a fan Her braid of hair was very distinct, black, thick, smooth, and hanging down.

·CHAPTER II तओ पुणो सरसकुसुममंदारदाम-रमणिजभूअं, चंपगासोगपुन्नागनाग- पिअंगुसिरिस-मुग्गर-मल्लिआ-जाइ-जूहि-अंकोल्लकोजकोरिंट-पत्तदमणय- नवमालिअ-बउल-तिलय-वासंतिय-पउमुप्पल-पाडल-कुंदाइमुत्त-सहकार- सुरभिगंधि, अणुवममणोहरेणं गंघेणं दसदिसाओ वि वासयंत, सव्वोउअसुरभि- कुसुममल्लवल-विलसंत-कंत-बहुवनभत्तिचित्तं, छप्पय महुअरि-भमरगण- गुमगुमायंत-निर्मित-गुंजंत-देसभागं, दाम, पिच्छइ, नभंगणतलाओ ओवयंतं ॥ ५ ॥ ३७ ॥ -- 37. Tao puno sarasa kusuma mandara dama-ramanijabhjam, campayāsogapunnāga. nāgapiangu sirisa-muggara-malliajāi-jūbi-ankolla kojja korinta pattadamaņaya-navamālia-baūl- -tilaya--Vasantiya-paumuppala-pādala- kundaimutta-sahakārasurabhigandhi-iņuvama manobareņam gandhenam dasa disão vi vāsayantam, savvoüa subbi kusuma malla dhavala-vilasanta kanta-bahuvanna bhatticittam, chappaya-mahuari-bbamara gana-gumagumayanta- nilinta-gunjanta-desabhāyam, picchar, nabhamya na talão ovayantam. (5). 37. damam,

·16
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 Frete 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 flowers of Camp-
aka ( Michelia Champaka ), Asoka (Jonesia Asoka) Punniya
( Rottlera Tinctoria ), Nāga ( Mesua Roxburghuiū), Priyangu
( Panicum Italicum ), Sirisa ( Acacia Sirisa. ), Mudgara
(मोघर Moghara-A species of Jasmine), Malliki (Jasminum
Zambac ), Jati ( जाइ Jal. Jasniinum Grandi fiorum ), जूहि
Jūhi aferent Yüthikā ( Jūi. Jasminum Auriculatum ),
Aňkolla ( Alangium Hexapetalum ), Kolja,
Korantaka,
Damanaka patra ( leaves of Artemisia Iudica ), Nava
Malika. ( Double Jasmine ), Bakula ( atafert Bolasiii-
Mimusops Elengi ), Tilaka ( Clerodendum Phlomoides ),
Vāsantıkā (Gaertnera Pacemosa ) Padma (Nuphar), Utpala
(Nimphaea ), Patala ( Bignonia Suaveolens), Kunda (, Fragrant
Oleander), Atimukta ( Dalbergia Ougeinense ), and Sahakāra
(an extremely fragrant kind of Mango-tree);-a garland (pre-
dominantly ) white, through the wreaths of (wbite ) fragrant
flowers of all seasons, and brilliant, as well as charming
through splendid arrangement of many colours, a garland
whose neighbourhood was full of the melodious sound of the
humming of buzzing hordes of T Satpada, (Six-footed
animals; bees ) मधुकरी Madhukari, Honey-bees, भ्रमर Bhramara,
Wasps etc (coming there and ) sitting on it. 37.
ससि च गोखीर-फेण-दगरय-रयय-कलसपंडुरं, सुहै, हिअयनयणकंत,
पडिपुण्णं, तिमिरनिकर-घणगुहिरवितिमिरकर, पमाणपवखत-रायलेहं,
कुमुअवणविवोहगं, निसासोहगं, सुपरिमट्ठदप्पणतलोवम, हंसपडुवनं,
जोइसमुहमंडगं, तमरिपुं, मयणसरापूरं, समुद्ददगपूरगं, दुम्मणं जणं
दइअवञ्जिअं पाएहिं सोसयंत, पुणो सोमचारुरूवं, पिच्छइ । सा गगणमंडल-
विसाल-सोम-चकम्ममाण-तिलयं, रोहिणिमण-हिअयवल्लहं, देवी पुन्नचंद
समुल्लसंतं । ६ ॥ ३८ ॥

·77 38. Sasim ca gokhira-phena-dagaraya-rayaya-kalasapanduram, suham, biaya na yana kantam, padipunnam, timiranıkara-ghana gubira-vitimirakaram, pamāna pakkhanta rāyalebam, kumua vana vibohagain, nisā sohagam, suparimattha dappa na talovamam, bamsa-paduvannam, joi samuha mandagam, tama ripum, mayana sarípūram, samuddadagapuragam, dumma ņam janam daia vajjam pãelim sosayantam, puņo sornacīrurūvam, picchai; sū gagnņa mandala-visāla-somacanıkaimamāna-tilayam, Rohini mana-hiaya-vallaham, devī -punnacandam samullasantam. (6) 38. 38 She saw the full moon shining brilliantly by her bright light-the moon with light as white as cow's milk, foam, water-spray, or a silver jar, delight ful, pleasant to the heart and eyes, perfect, dispelling the darkness of dense, dark, forest recesses & c, It is said, 2 . विरम तिमिर ! साहसादमुष्मा-द्यदि-रविरस्तमितःस्वतस्ततःकिम् ? । कलयसि न पुरो महोमहोर्मिस्फुटतरकैरवितान्तरिक्षमिन्दुम् ? ॥ १ ॥ 1 Virama Timira! Sāhasādamuşmā-dyadi ravirastamitah svat astatah kim? Kalayasi na puro mahoma hormisphutatara kairavitüntariks. amindum ? 1 1. Desist, ( darkness 1 from this reckless act of yours (of spreading darkness). What does it matter, if the Sun bas 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 l'ays. The Moon, whose digits shine ( on Purnima ) between the two fortnights (i e. T&#27 Sukla paksa, the bright for tnight and 54197 Krisna paksa, the dark fortnight) which were a measure of time 1. e year, month eto i, e. which was expanding the blossoms of forests of a Kumuda, Night lotus (expanding under the influence of the moon ), 1 ·78 Because, farmaat 46419990742sifa mucurate i उत्तस्थुरमृतदीधितिकान्तिसुधासेकतस्त्वरितम् ॥ १ ॥ 1 Dinakara tāpa vyāpa prapanna mūrccbāni, kumuda gahanāni; Uttasthu r-amrita didbiti kantı sudbāsekatastvaritam. 1. 1. The forests of night lotus, which have become unconsrion by the pervading heat of the Sun, quickly got up, being sprmkled by the nectar of the radiance of the 37netfafa Amritadīdhiti, the moon. The moon, beautifying the night, resembling the surface of a well-cleansed mirror, as white as a swan, the oruament of the heanenly bodies, the enemy of darkness, a quiver of HEF Madana, (Cupid, god of love ) the augmentor of the tide of the sea, wasting away by her says the ( bodies of) bewildered people absent from their sweethearts, Because, रजनिनाथ ! निशाचर ! दुर्मते ! विरहिणां रुधिरं पिबसि ध्रुवम् । उदयतोऽरुणता कथमन्यथा, तव कथं च तके तनुताभृतः ? ॥ १ ॥ 1 Rajaninātha ! Niśācara! Durmate ! virahinām rudbiram pibasi dhiuvam; Udayato'ı unatā knthamanyatbā, tava katham ca take tanutābhritah 2 1. O lord of the night! 0 wanderer at night! O miscreant! You certainly drink the blood of separated lovers. Otherwise, how is it that there is redness (in you) froni 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 mnoung liead-mark of the planetary bodies and which was favourite by mind and heart to Rohini, 1 ·79 Such was the beautiful full moon shining brilliantly by hor bright light, 38. तओ पुणो तमपडलपरिप्फुडं चेव तेअसा पजलंतरूवं, रत्तासोग- पगासकिंसुअ-सुअमुह-गुंजद्धरागसरिसं, कमलवणालंकरणं, अंकणं जोइसस्स, अंवरतलपईवं, हिमपडलगलग्गह, गहगणोरुनायगं, रत्तिविणासं, उदयस्थमणेसु मुहुत्तसुहदसणं, दुनिरिक्वरूवं, रत्तिमुन्हंत-दुप्पयारप्पमदणं सीअवेगमहणं, पिच्छइ, मेरुगिरिसययपरिअट्टयं, विसालं, सूरं, रस्सीसहस्सपयलिअ- दित्तसोहं ॥ ७ ॥ ३९ ॥ 39. TuŨ primo inma prdnla paripphudam, cova CILAT pajjalantai ūvam, rattāsogapagasa kusu-suamulin-guingaddha -l'agn sarisiim, kamala vanalamkarnmam, ankanım Joigasan, amburn tnln påīvam, hima padala galnggalam, gaba ga norlināyagum, ratti viņísam, udayatthamnnegu mulutta sulia dustnam, duirielta rũram, ramudalanta-duppyũapp0- muddanam, sīavegn mahanım, picolini, Morngiri snyaya pariattayam, visālum, sāram, rassisanussit payaliya dittasoham. (7) 39 39. Then, sho saw the large Sun, tho dispoller of the veil of durkness, of a form shuning brillantly by lus bright light, of a colour resembling the colour of rod Asoka troc, tho expanded red flowers of Buton Fondosa, tho bonk of a parrot, or the red linle of TTi Guja, tho reiti seed, bountifying the forests of lotusos, an indicntor of tho lion venly bodies, the allunmator of the surface of the firmamonti, il suizor by the tlıroat of the miss of cold, i great londer of the host of planotury bodies, the costroyer of night, who can be comfortida bly looked at, only for irgea Muluta, (ne period of fortyeight muutes-one thrloth of a day) at its using and rotting, whoso form is hard to be looked it (at all other timos ), who crushes evil-doors who aro diligent at night, who removes the current of coll, who always rotatos circularly round Mont Mern, and whose thousund rays have disporsod tho splondour of othor JuuniLI:105, ·80 The Snn is generally described as thousand-raped, but the number of sun's rays increases at particular times. It is said, ऋतुभेदात्पुनस्तस्याऽतिरिच्यन्तेऽपि रश्मयः । शतानिद्वादश (१२००) मघौ, त्रयोदश (१३००) तु माधवे ॥ १ ॥ चतुर्दश (१४००) पुनर्येष्ठे, नभोनभस्ययोस्तथा (१४००-१४००)। पंचदशैव (१५००) त्वापाढे, पोडशव (१६००) तथाऽऽश्विने ॥ कार्तिके त्वेकादश च (११००) शतान्येवं (११००) तपस्यपि । मार्गे च दश सार्धानि (१०५०) शतान्येवं (१०५०) च फाल्गुने । पौष एव परं मासि, सहस्त्रं (१०००) किरणा रवः ॥ ७ ॥ ३९ ।। Ritubhedāt punastasyā'tiricyante'pi raśmayab; Satāni dvadasa (1200) Maghau, trayodasa (1300) tu Maghave, Caturdasa. (1400 ) puna r-Jyesthe, Nabho nabhasyayostathā ( 1400-1400) Panca daśaiva (1500) tvāsūdhe, şodaśaiva (1600) tathā svine, Kartike tvekidasa ca ( 1100 ) Satānyevam tapasyapi, Marge ca dasa. sārdhāni (1050) Satānyevam ca (1050) Phalgune Pausa eva param mūsi, sahasram (1000) kıra nā raveh. TABLE. Number of Sun's rays. Caitia Vaisakhal Jyestha Asadba Śrava na Bhadra- -pada चैत्र वैशाख ज्येष्ठ आषाढ श्रावण भाद्रपद 1200 1300 1400 1500 1400 1400 ·81 Asvin Kartika Mārgn | Pausa आश्विन | कार्तिक मार्गशीर्ष पौष Māgha Phālgun फाल्गुन माघ 1600 1100 1050 1000 1100 1050 तओ पुणो जचकणगलट्टि-पइट्ठिअं, समूहनीलरत्तपीअसुकिल- सुकुमालुसिअल्ल-मोरपिच्छकयमुद्धयं, अहिअसस्सिरीअं, फालिअ-संखंक कुंद -दगरय-रययकलसपंडुरेण मत्ययत्येण सीहेण रायमाणेण रायमाणं भित्तुं गगणतलमंडलं चेव ववसिएणं पिच्छइ, सिवमउअमारुअलयाहयकंपमाण, अइप्पमाणं, जणपिच्छणिजरूवं ॥ ८ ॥ ४० ॥ 40. Tao puno jacca kanaga latthi-paitthiam, samuha nila ratta pia sukkila-sukumālullasia-mora piccbakayamuddhayam, ahia sassirīain, pbālia--sankhanka-kunda-dagaraya-rayaya kalasa pandurena mattbayatthena sihena rāyamāņeņa rāyamābhittum gagana tala mandalam, vavasieņam picchai, siva maua mūrnia layāhaya kampamānam, aippamūnam, jana picchanijja rāvam (8) 40 nam ceva 40. Then, again, she saw a very beautiful large flag, of a form delightful to beholders, boisted 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 Phalha स्फटिक Sphatika, Crystal, संख Sankha, a 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 to pierce the vault of the sky; which was always shaking on account of gentle breezes of delightful wind. (8) 40. were the flag,

·-
rayana
तओ पुणो णञ्चकंचणुजलंतरूवं, निम्मलजलपुनमुत्तम, दिप्पमाणसोह,
कमलकलावपरिरायमाणं, पडिपुन्न-सन्च मंगलभेअ-समागम, पवररयणपरि-
रायंत-कमलट्ठिअं
नयणभूसणकर, पभासमाणं
सव्वओ चेव दीवयंत,
सोमलच्छीनिभेलगं, सव्वपावपरिवन्जिों, सुभे, भासुरं, सिरिवरं, सव्वोउअ-
सुरभिकुसुम-आसत्तमल्लदाम, पिच्छड्, सा रययपुन्नकलसं ॥ ९ ॥ ४१ ॥
41. Tao puno jacca kanca nujjalantarūvam, nimwala jala
punna niuttaman, dippamāna solam, kamala kalāva parirāya-
mānam, padipunna-savva mangala bhea-samāgamam, pavara
parırāyanta- kamalatthiani, nayana-bhāsanakaram,
pabhāsamānam, savvao ceva divayantam, soma lacchi nibhela
nam, savva pāva parivajjiam, subham, blūsuram, sirivaram,
Savyoua subhı kusuma-ásatta malladāına'in, picchai, sā rayaya
punna kalasam. ( 9 ) 41
41. Then, again, she saw a full silver vase, of an appeara-
nce as bright as that of excellent gold; filled with pure water;
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 wuique lustre; illuminating decidedy in all directions;
an abode of pleasant good Fortune, absolutely free from all
Imauspiciousness; splendid, brilliant: extremely beautiful, the
vase with a wreath of fragrant flowers of all seasons placed
(1ound its neck ) ( 9 ) 41.
तो पुणो रविकिरणतरुणवोहिअसहस्सपत्तसुरभितरपिंजरजलं, जलचर-
पहकरपरिहत्यगमच्छपरिभुजमाणजलसंचयं, महंतं जलंतमिव कमल-कुवलय-
उप्पल-तामरस-पुंडरीयोरु सप्पमाण-सिरिसमुदएणं रमणिञ्जरूवसोभ,
पमुइअंत-भमरगण-मत्तमहुअरिगणुक्करोलिज्झमाणकमलं, कार्यवग-बलाय-
चक्क-कलहंस-सारस-गन्धिय-सउणगणमिहुण-सेविजमाणसलिलं, पउमिणि-
पत्तोवलग्ग-जलविंदुनिचयचित्तं, पिच्छइ । सा हिअयनयणकंतं, पउमसरं
नाम सरं, सररुहाभिरामं ॥ १० ॥ ४२ ॥

·83 and eyes, 42. Tao puno ravi kira na taruna bobia sabassa patta surabhitara pinjara jalam, jalacara palakara parihattha maccha paribhujjamāņa jala sancayam, mahantam jalantamiva kamala -kuvalaya-uppala-támarasa-pundariyoru-sappamaņa-siri samudaenam ramaņijjarūva sobham, pamuiunta-bhamara ga na-matta mahuarı ganukkarolijjhamāna kamalam, kāyanıbaga-balāhayacakka-kala hamsa-sūrasa-gavviya-sauna gana mihuna-sevijjamānasalilam, pa imini pattovalagga-jala bindu nicayacittam, picchai | sū biaya nayana kantam, paumasaram nāma saram, saiarubá-bbirāmam. (10) 42 42. Then, again, she saw a lake named goat Padma-sara, the Lotus Lake, adorned with lotuses and pleasant to the heart the lake wlose reddish yellow water was rendered exceedingly fragrant by large lotuses (having thousand petals) expanded by the 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 cha Kamala, Day-lotuses (opening by the rays of the Sun), teren Kuvalaya, Blue-lotuses (opening at night) 359 Utpala, Red lotuses, MATE Tâmarasa Large lotuses ( Nelumbium Speciosum ) and guetta Pundarika White lotus, the lake whose beauty of form was delightful; the lake with lotuses licked by multitudes of delighted drones and intoxicated honey-making bees; the lake whose water was resorted to by multitudes of proud pairs of birds such as Freka Kādamba, a kind of goose with dark-grey wings, a Balāka, a kind of crane, Tata Cakravāka, Ruddy goose Fie Kalahamsa, Royal swan, and Arte Sārasa, Indian crane (Ardea Sibirica ), and the lake which was adorned by water-drops on lotus-leaves ( appearing like pearls ) 42. तओ पुणो चंदकिरणरासिसरिससिविच्छसोह, चउगमणपवद्धमाणजल- संचयं, चवलचंचलुच्चायप्पमाण-कल्लोललोलंततोय, पडुपवणाय-चलिअ- चवल-पागडतरंग-रंगतभंग-खोखुन्भमाण-सोमंत-निम्मल-उक्कड-उम्मी- ·84 सहसंबंध-धावमाणावनियत्त-भासुरतराभिराम, महामगरमच्छ-तिमि-तिमिङ्गिलि निरुद्ध-तिलितिलिया-भिघाय-कप्पूरफेणपसरं, महानईतुरियवेगसमागयभम- गंगावत्त-गुप्पमाणुचलंत-पच्चोनियत-भममाणलोलसलिलं, पिच्छइ, खीरोय- सायरं सारयरयणिकरसोमवयणा ॥ ११ ॥ ४३ ।। 43. Tao puņo canda kirana rāsi sarisa siri vacchasoham, caugama pavaddbamāņa jala sancayam, cavala cancaluccāyappamūna-kallola lolanta toyam, padupavanāhaya-calia-cavalapūgada taranga-ranganta bhanga-khokhubbhamāņa-somantanunmala-ukkada-ummi-saba sambandha-dhāvamāņava niyattabhūsuratarūbhiramam maha magara maccha-timi-timingiliniruddha-tılıtılıyābhighūya-kappura phena pasaram, maha nai turiya vega samägaya bbama-Gangāvatta-guppamāņuccalanta-pacconiyata-hhamamūna lola salılam, picchai, kbiroya sāyaram, sāraya rayaņıkara soma vayaņa ( 11 ) 43. 43. Then, again, she whose face was as placid as the autumnal moon, saw the milk-ocean the beauty of whose central portion resembled that of the mass of the rays of the Moon. ( being very white 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 restless and high waves; the milk-ocean wbich appeared spendid as well as extremely delightful by visible rushing aud ever-changing waves set in motion by sharp wind, by tossing waves and by waves accompanied with highly agitated, graceful, transparent and whirling breakers; the milk-ocean with diffused, camphorwhite foam produced by the lashing ( of tail) of AETHPT Mahā makara, Huge marine-monsters, ACEIT: Matsyāh, Fishes, fafa Tuni, Whale, fafafya Timingila, Fabulous sea-monster, faert: Niruddhāh, a variety a variety of marine monster, and Fafaraforat: Tilıtılıkāh, Spotted sea-monsters; the milk-ocean with agitated rolling water which rose high up and fell down with whirling motion on account of the गङ्गावर्त Gangavarta, a whirling resembling the whirling of the waters of the Ganges produced ·85 by the confluence of the vehement and highly speedy waters of great rivers. (11) 43. तओ पुणो तरुणसूरमंडलसमप्पहं दिप्पमाणसोहं उत्तमकंचणमहामणि- समूहपवरतेयअट्ठसहस्सदिप्पंतनहप्पईवं, कणगपयरलंबमाण-मुत्तासमुज्जलं, जलंतदिब्बदाम, ईहामिग-उसम-तुरग-नर-मगर-विहग-वालग-किंनर-रुरु- सरभ-चमर-संसत्त-कुंजर वणलय-पउमलय-भत्तिचित्त, गंधवोपवञ्जमाण- संपुन्नघोस, निचं, सजलघणविउलजलहर गजियसद्दाणुनाइणा देवदुंदुहि महारवेणं, सयलमवि जीवलोयं पूरयंत, कालागुरु-पवरकुंदुरुक-तुरुक- डझंतमाणधूववासंग-मघमघतगंधुदधुआभिरामं, निचालोअं, से सेअप्पमें, सुखराभिराम, पिच्छइ सा साओवभोग, विमाणवरपुंडरीयं ॥ १२॥४४॥ 44. Tao puno taruna. sāra mandala samappaham, dippamāna sobam, uttana kanca na mabāma ni-samüba pavara teya attha sahassa dippanta nahappaivam, kaņaga payara lamba maņa-muttāsamujjalam, jalanta divva dāmam, ihāmiga-usabha turaya-nara-magara-vihaga-Valaga- kinnara-ruru-Sarabhacamara-samsatta-kunjara-vanalaya-paumalaya-bhatti cittam, gandhavvopavajjamūna sampurna ghosam, niccam, sajala ghaņa viula jala hara-gajjiya saddāņunāinā deva duuduli mahāraveņam sayalama vi jívaloyam pūrayantam, kālāgurtz-pavara kundui ukkaturukka-dajjhantamāņu dhūva vāsa nga-maghamaghanta gandhud dhuabhiramam, niccāloam, seam seappabham, suravarābhirāmam, picchai sā sāovabhogam, vimana. vara pundariyam. (12) 44. a 44. Then, further, she sees celestial abode, the most excellent among the best of its kind, like the white lotus ( among flowers) with a builliancy 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 delightful by long hanging rows of pearles fixed to gold sheets and by bulliant divine flowergarlands (hanging there). It was decorated with paintings of ·86, wolves, bulls, borses, human beings, crocodiles, birds, serpents, Kinnara gods, at Ruru, A kind of deer, ĦTH Sarabba, An octoped wild animal whicb can even carry an elephant on its back, 94T Camara, A kind of deer resembling a buffalo, the hair of whose tail is used for making chowiies, hunting doys, 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 sound of roaring of extensive dense rain-clouds, filled with water pervading the entue world of living beings.' It was charming on account of the fragrant fumes spieading out from the burning of faite Kālāguru, A kind of black alos used as an incense, excellent plan Kundnrukka, Olibanum, a kind of fragrant yellow grimmy exudate used as an incense, तुरुक Turukka, Gum Benzoin, and burning incense and scented powders. It had continuous light, was white, of bright lustre, pleasing to the best of gods and affording enjoyment and happiness. तो पुणो पुलग-वेरिंद-नील-सासग-कक्केयण-लोहियक्ख-मरगय- मसारगल्ल-पवाल-फलिह-सोगंधिय -हंसगम्भ- अंजण-चंदप्पह-वररयणेहिं महियलपइट्ठियं गगनमंडलंतं पभासयंतं, तुंगं, मेरुगिरिसन्निगासं, सा रयणनिकररासिं ॥ १३ ॥ ४५ ॥ पिच्छइ, 45 Tao puno pulaga-verinda-nila-sāsaga-kakkeya na-lobiya kkha-maragaya-masaragalla-pavāla-phalıha-sogandhiya-hansagabbba-anjana-candappaha-vara raya nehim Mahiyala peitthiyam gugana mandalantam pabhāsayantam, tungam, Merugiri sunnigāsam, picchai, să raia a nikara lāslın. 13. 45. 45. Then, further, she sees a henp of a dense mass of best jewels containing Pulaka, Vajiit, Indranila ( sapphires ) Susyaka ratna, Karketana ratna, Lohitākşa (a kind of gein, nut ruby; very rare) Marakata ratna (emeralds), Masāragalla ( a variety of sapphires ) Pravala (coral), Sphatika ( quartz, crystal), ·87 Saugandhiku ratna, Hansagarbha ratna, Anjana ratna, and Candrakūnta ratna, resting on the level of the earth and illuminating the end of the sphere of the sky. It was high and resembled Mount Meru. (13) 15. - सिहिं च सा विउलुजलपिंगल-महुघयपरिसिच्चमाण-निध्धूम धग- धगाइय-जलंतजालुजलाभिरामं, तरतमजोगजुत्तेहिं जालपयरेहिं अन्ननमिव अणुप्पइन्न, पिच्छइ, सा जालुजलणग-अंबरं व कत्थइ पयंत, अइवेग- चंचलं, सिहि । १४ ॥ ४६ ॥ 46. Sihim ça sã viulu jjala pingala-nabugha ya parisiccamīna niddhima dhagi. dhagaiya-jalanta jaliljala-bhrāmam, tara tama joga juttehim jāla payarehim, annunamıya aņuppaimam, picchai, sa. jálujjala naga-ambaram-va katthai payantam, aivegacancalam, sihim. (14) 46. 46. And a flame of fire, She sees a fire in vehement motian, fed by abundant pure ghee and yellow honey, smokeless, burning fiercely, and beautiful by its bright burning flames. The mass of the flames progressively increasing seemed to interpenetrate ench other, and seemed to bake the vault of the sky in some places by the rising blaze of its flames. इमे एयारिसे सुभे सोमे पियदसणे सुरूवे सुमिणे दटूण सयणमझे पडिबुद्धा । अरविंदलोयणा हरिसपुलइअंगी, एए चउदस सुविणे, सव्वा पासेई तित्थयरमाया । जं रयणि वकमई, कुञ्छिसि महायसो अरहा ॥ १ ॥ ॥ ४७ ।। 47. Ime eyause subhe some piyada msa ne surúve sumine ditthūna sayaņa maybe padibuddhā 1 Aravind loya nā harisa pulai angl, Ee caudusa suvine savvā pāsei tittlayaramāyā, Jam ryanım hvakkamai, ucchinsi milayaso Aralā 1 47.

·88 47. Having seen these such auspicious, attractive, pleasing beautiful dreams, the lotus-eyed queen woke up in her bed with the hair of her body bristling with joy. Every mother of a Tirthańkara sees these fourteen dieans during the night in which the illustrious Arhat, enters her womb. तए णं सा तिसला खत्तिआणी इमे एआरूवे उराले चंउद्दस महासुमिणे पासित्ता णं पडिवुद्धा समाणी हट्टतुट्ठ जाव हिअया धाराहयक- यंवपुप्फगपि व समुस्ससिअरोमकूवा सुमिणुग्गहं करेइ, करित्ता सयणिजाओ अब्भुटेइ, अन्मुट्टित्ता पायपीढाओ पचोरुहइ, पञ्चोरुहित्ता अतुरियमचवलम- संभंताए अविलम्बियाए, रायहंससरिसीए गईए, जेणेव सयणिज्जे जेणेव सिद्धत्थे खत्तिए तेणेव उवागच्छइ, उवागच्छित्ता सिद्धत्थं खत्तियं ताहिं इट्ठाहिं, कंताहिं, पियाहिं, मणुण्णाहि मणामाहिं, उरालाहिं, कल्लाणाहि, सिवाहि, धन्नाहिं, मंगल्लाहिं, सस्सिरीयाहिं, हिअयगमणिजाहिं, हिअयपल्हा- यणिजाहिं मिअमहुरमंजुलाहिं गिराहिं संलवमाणी पडिबोहेइ ॥ ४८ ॥ 48 Tae nam sā Tisalā khattiyāni imo eārūve urāle cauddasa mahāsumine päsitta nam padibuddbā samāņi battha tuttha jāva biaya dhálāhaya kayamba pupphangampi va samussasia roma kūvā suminuggaham karei, karıttā sayaņijjão abbhutthei abbbutthittā pāyapīdhūo paccorubai, paccorubittā aturiayamacavala masambhantãe, avılambiyāe, l'aya hamsa sarisie gaio jeneva sayaņijje, jeņeva Siddhatthe khattie, teneva uvugacchai, uivāgacchittā Siddhattham khattiyam tāhim itthāhim, kautāhım, piyahim, manunnahim, manāmahim, uralahim, kallanahim, sivahim, dhannahim, maigallahim, sassiriyahim, hiaya gamaniijāhım, biaya palhāyaṇijjālım, mia mahura manjulābim girāhim samlavamani padibohel. 48. 48. Then, Ksatriyāni Trišala baving seen these such-like illustrious fourteen great dreams, woke up and she glad, contented, till full of joy in her heart, with the hair of her body ·89 1 bristling with joy in their pores, like a flower of Kadamba tree ( Anthocephalus Kadamba) sprinkled with showers • of rain, began to recapitulate the dreams. Having done so, she rose up from her bed and baving got up descended from her foot-stool. Having descended, neither hasty, nor unsteady, but free from any delusion, witbout delaying and with a gait resembling that of a royal swan, she went to the couch where kşatriya Siddhārtba was. Having gone, she awakened kșatriya 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 तिसला खत्तियाणी सिद्धत्थेणं रन्ना अब्भणुण्णाया समाणी नाणामणिकणगरयणभत्तिचित्तंसि भदासणंसि निसीयइ, निसीइत्ता आसत्था वोसत्था सुहासणवरगया सिद्धत्थं खत्तियं ताहिं इट्ठाहिं जाव संलवमाणी संलवमाणी एवं वयासी ॥ ४९ ॥ ५०. एवं खलु अहं सामी! अज तंसि तारिसगंसि सयणिज्जंसि वण्णओ जाव पडिबुद्धा, तं जहा-“गय वसह" गाहा । तं एएसिं सामी ! उरालाणं चउदसण्हं महासुमिणाणं के मन्ने कल्लाणे फलवित्तिविसेसे भविस्सइ ॥ ५० ॥ 49. Tae nam sā Tisalā khattiyānī Siddhattheņam rannā abbhaņunnāyā samāņi nāna mani kanaga raya na bhatti citta msi bhaddāsa na msi nisīyai, nisiitta āstthā visattliâ subāsanavaragayā Siddhattham khattiyam tāhim itthāhim jāva samlava mānī samlavamānī evam vayāsī. 49. 50, Evam khalu abam sāmīl ajja tamsi tārisagamsi sayaňujjamsi vannao jāva padibuddhā, tam jahā Gaya vasaha gaha Tam Besim sâmĩ! urlãnam caudasanham mahasumin@nam ke manne kallāne phala vitti visese bhavissai. 50. 49. Then, the ksathiyani Trisala, with the permission of king Siddbārtha, set on a state-chair inlaid with various kinds ·90 - of glittering jewels, gold and precious stones, becoming refreshed and free from exertion and sitting comfortably on the excellent chair, she, addressing ksatriya Siddhartha with those agreeable etc. words, spoke thus VIZ 50. Indeed, O Lord! I was just now on my couch (descrlbed before ) avd woke up after seeing the fourteen illustrious great dreams, An Elephant a bull. Therefore, O lord ! what methinks will be the auspicious distinguishing attribute of the happy result portended by these illustrious fourteen great dreams ? ५१. तए णं से सिद्धत्थे राया तिसलाए खत्तियाणीए अंतिए एयमढें सुच्चा निसम्म हट्ट तुट्ठ जाव हियए धाराहयनीवसुरहिकुसुमचुचुमालइयरोमकूवे ते सुमिणे ओगिण्हइ, ते सुमिणे ओगिण्हित्ता ईई अणुप्पविसइ, अणुप्पविसित्ता अप्पणो साहाविएणं मइपुब्बएग बुद्धिविण्णाणेणं तेसिं सुमिणाणं अत्थुग्गह करेइ, करित्ता तिसलं खत्तियाणि ताहि इटाहिं जाव [मंगल्लाहिं मियमहुर] सस्सिरीयाहिं वग्गूहिं संलवमाणे संलवमाणे एवं वयासी ॥ ५१ ॥ ५२. उरालाणं तुमे देवाणुप्पिए ! सुमिणा दिट्ठा, कल्लाणा णं तुमे देवाणुप्पिए ! सुमिणा दिट्ठा, एवं सिवा धन्ना मंगल्ला सस्सिरीया आरुग्ग- तुहि-दीहाउ-कल्लाण-मंगल्ल कारगाणं तुमे देवाणुप्पिए ! सुमिणा दिट्ठा, अत्थलाभो देवाणुप्पिए ! भोगलाभो देवाणुप्पिए ! पुत्तलाभो देवाणुप्पिए ! सुक्खलाभो देवाणुप्पिए ! रजलाभो देवाणुप्पिए ! एवं खलु तुमे देवाणुप्पिए ! णवण्हं मासाणं बहुपडिपुष्णाणं अट्ठमाणराइंदियाण विइकताणं, अम्हं कुलकेलं, अम्हं कुलदीवं, कुलपव्वयं, कुलवडिंसयं, कुलतिलयं, कुलकित्तिकर, कुलवित्तिकर, कुलदिणयरं कुलआधारं, कुलणंदिकर, कुलजसकर, कुलपावयं, कुलविवद्धणकरं, सुकुमालपाणिपाय, अहीणपडिपुन्नपंचिंदियसरीरं, लक्खणवंज- णगुणोववेयं, माणुम्माणप्पमाणपडिपुन्नसुजायसव्वंगसुंदरंग, ससिसोमाकारं, कंत, पियदसणं, सुरूवं दारयं पयाहिसि ॥ ५२ ॥ । -- . , ·91 ५३. से वि य णं दारए उम्मुक्कबालभावे विनायपरिणयमित्ते जुव्वणगमणुप्पत्ते सूरे वीरे विकंते वित्थिण्णविउलवलवाहणे रजवई राया भविस्सइ ॥ ५३ ॥ 51. Tae nam se Siddhatthe rüya Tisalūe khattiyānīe antie eyainattham succā pisamına hattha tuttha jāva hiyae dbārā haya niva surahi kusuma cuncumālaiya roma kūve, te sumine oyinlar, te summe oginlittā iham aņuppavisai, anuppa visittā appano sābūvienam maipuvvuenain buddhivinṇānenam tesim suminānam atthugga ham karei, karittà Tisalam khattiyānim tahim itthalim jāva [ Mangallalım miya mahura ) sassirīyāhim vaggūliim samlava māņe samlavamūne evam vajīsī, 51. sassiiiyās 52 Urālā ņam tume devānuppie! gumiņā ditthā, kallānāņam tume derāņuppie! sumiņā dittlā, evain sivá, dhanna, mangalla, ūrugga-tutthi-dihau-kallánn-mangalla kāragānam, tume devānuppie! suminā ditthā, attbalūbho devānuppie! bhogaláblo devūnuppie! puttalābho devūnuppie! sukkhulablo devānuppie! rajjalābho devāņuppie! evam khalu tume devūņuppie! ņavaṇham mūsånam bahu padipuņņāņam, addhatthamāņa rāimdiyāņam viikkantāṇam, amham kula keum, amham kuladivam, kula pavvayam, kula vadimsayam, kula tilayam, kula kittikaram, kula vittikaram, kula dinayaram, kula, ūdhāram, kula ñandikaram, kula jasakaram, kulu pāyayam, kula vivaddha nakaram, sukumāla pāņi pāyam, ahīņı padipunna pancındiya sarīram, lakkhaạit vanjaņa guņovaveyan, mūņunmūna padipunna sujáya savvanga sundarangam, sasi somākāram, kantam, piya damsanam, surūvam dārayain payabisi 52. 1 53. Se vi ya nam dūrae umukka bāla bbūve vinnūya parirayamitte juvvaņagamaņuppatte sūre vīre vikkante vitthinna viula bala vāhane rajjavai rāyā bhavissai. 53. 51. Then, Siddhúrtha, after having heard this news from ksatriyani Trisalū and baving reflected upon it, he-pleased, contented, with his bair bristling in their pores, with joy at heart, like the fragrant flower of ato Nipa tree, Nuclea Cada- ·92 begins 7 miba; sprinkled with showers of rain, fixed those dreams in his inind, and having fixed the dreams, to think about their meanivgs. Having commenced thus, he meditates upon the meaning of those dreams through the medium of his natural innute intellect determined by his superior knowledge. Having done so, he spoke thus to ksatriyāņi Trišalā addressing hier repeatedly with those pleasing, [ lucky, measured, sweet ] auspicious words, 1 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, lucky, beautiful dreams, bestowing healtb, contentment longlife, luck, and prospreity, 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 bave a son. O beloved of the gods' You will have happiness. O beloved of the gods ! You will acquire a kingdom Thus, O beloved of the gods I 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 an emblem of our family, a lantern of our family, a support of the family, a diadem of the family, a farat Tilaka, An ornament of the forehead for the family, a renowner of the family, a máintener 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 faniily, an augmentor 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-measured, well-proportioned, appropriate, perfect, and beautiful, and with a face as calm as the moon. 111 53. Besides, the child, when he has completed boy-hood and having acquired proficiency arts and sciences, lias reached youth, will become a benevolent powerful invincible king, au owner of all extensive lange army and force.

·93. ५४. तं उराला णं तुमे जाव सुमिणा दिट्ठा दुचंपि तचंपि अणुवृहइ, तए णं सा तिसला खत्तियाणी सिद्धत्थस्स स्नो अतिए एयमटुं सुचा णिसम्म हट-तुट्ट-जाव हियया करयलपरिग्गहियं [दसनहं सिरसावतं] जाव मत्यए अंजलिं कट्ट एवं वयासी ॥ ५४ ॥ ५५. एवमेयं मामी! तहमेयं सामी! अवितहमेयं सामी! असंदिद्ध- मयं सामी! इच्छियमेयं सामी! पडिन्छियमेयं सामी! इच्छियपडिच्छियमेयं सामी! सच्चे णं एसमटे से जहेयं तुभे वयह त्ति क ते सुमिणे सम्म पडिन्छइ, पडिच्छित्ता सिद्धत्येणं रन्ना अब्भणुन्नाया समाणी नाणामणिरयण भत्तिचित्ताओ भद्दासणाओ अब्भुट्टेइ, अभुट्टित्ता अतुरियमचवलमसंभंताए अविलंबियाए रायहंससरिसीए गईए जेणेव सए सयणिज्जे तेणेव उवागच्छइ, उवागच्छिता एवं क्यासी ॥ ५५ ॥ ५६, मा मे ने उत्तमा पहाणा मंगल्ला सुमिणा दिट्ठा, अन्नेहि पावसुमिणेहि पडिहम्मिस्पति त्ति कह देवगुरुजणसंबद्धाहिं पसत्याहिं मंगल्लाहिं धम्मियाहिं कहाहिं सुमिणजागरियं जागरमाणी पडिजागरमाणी विहरइ ॥ ५६ ॥ 54. Tam urila nam tume juvat sumuna ditthí duccampi taccampi aſuvūlini, tae nam si Tisalā hhattiyini Siddhatthassa ranno antie eyamattham succū asuinma hattha-tuttha-jāva liyaya karayalı paiggalizam | dasa naham sırasīvattam ] jasad mátthae anjalin kattu eram vajaisi. 51. 55. Evameyam sānil tahameyam simi! avitahameyam samil asamdiddhamcyam sāmi! iccluyameyam sīmil padiccliyameyam sānil icchiya pudicchiyameyam simil esamalthe se ja heyam tubbhe Volynha tti kutti sammum padicchai, padiccliitti Siddhati henam rannā abbhanuumāyā samīni bina mani rayaņı bhaiti cittio bhaddāsa não abbhutthel, abbbutthitti aturiya macai ala masambhantüe avılambiyae rüya hamsa sarisie gaíe jeneva sae sayanijje teneva uvigacchal, uviigacchitth evium vayasi. 55. sacce nam te sumine

·94
56. Má me te uttama pahānā mangallā "sumina ditthā,
annehım pāva suminehim padihammissanti tti kattu deva
gurujana sambaddhāhim paşatthābım mangallāhim dhammiyāhim
kahāhim sumina jūgariyam jāgarīgam jāgaramāṇī padi-jāgaram-
āņi vihā rai. 56.
54. He extoled twice or thrice saying you have seen noble
etc dreews. Then having heard the meaning from king
Siddbārtha and having reflected upon it, kșatriyāņi Trišalā,
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:---
55. That is so, O master! It is so, O master! It is exactly
80, O master 1 It is undoubtedly so, O master 1 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 Siddhārtha, 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 unbasty, untremulous, unbewildered
undelaying gait resembling that of a royal swap. 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 Inudatory
auspicious religious stories relating to deified gods and worship-
ful teachers.
५७. तए णं सिद्धत्थे खत्तिए पच्चूसकालसमयंसि कोडुंबियपुरिसे
सद्दावेइ, सहावित्ता एवं वयासी ॥ ५७ ॥

·५८. खिप्पामेव T! qarufugare 3 Afaceri difetti उवट्ठाणसालं गंधोदगसित्तं सुइसंमजिओवलित्तं सुगंधवरपंचवनपुष्फोक्यार- कलियं कालागुरु-पवरकुंदुरुक-तुस्क-डज्झंतधृवमघमघंतगंधुन्हुयाभिरामं सुगंध- वरगंधियं गंधवट्टिभृयं करेह, कारवेह, करिता य कारवित्ता य सिंहासणं स्यावेह, रयावित्ता मम एयमाणत्तियं खिप्पामेव पञ्चप्पिणह ॥ ५८ ॥ 57, Tae nam Sudhilthie hatun paccūsu kūlit semnyamsi kodumira puise sacidīvei, dāvittá cram vayani 57 58. Khippimova bho! desannppijal na savisesam būhirijam uratthana sälam gandloongasittam su summu}]lovalittum bugandlia vana panca vann prapphorayain kaliyam, kilágurupavara kundukka-turukka-tajlanta dhūrit maghi maghaota gandluddlungibiliamam inuidha para gandhiyam gandha vatti Bliūyam karelia, kīrnsehin, kiitta ya kūavita ya sinhasanam rayavchu, rayīsittii mama eyimin ittiyim khippameva fiacai-ppinala 58. 37. Then, at dawn time, ksatriya Siddhartha calls his family-yeivants. Having called them, he spoke thus 58. Quickly certainly. O heloved of the gods ! to-day more particularly, liave the outer council-hall sprinkled with perfumed water, washed, clenned, besmeared ( with cow-dung) furnished with complimentury garlands of excellent fragrant flowers of five colours, beautified with delightfully fragrant smell arising from the burning incense of Flare Kālāguru, Black aloe, excellent Komdurukka ( beuzoin ) and TE SF. Turuska, Olibanum, made fragrant with excellent scented powders and converted as it were into it pastile of perfumed objects and have it done lvy others. Huving 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. तए ण ते कोडेबियपुरिसा सिद्धत्येणं रण्णा एवं वुत्ता समाणा हट्ट-तुट्ठ-जाव हियया करयल जाव कहु एवं सामि त्ति आणाए विणए ·96 वयणं पडिसुणंति, पडिसुणित्ता सिद्धत्थस्स खत्तियस्स अंतिआओ पडिनिक्ख- मंति, पडिनिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छति, उवागच्छित्ता खिप्पामेव सविसेसं बाहिरियं उपट्ठाणसालं गंधोदयसित्तं सुई जाव सीहासणं रयाविति, रयावित्ता जेणेव सिद्धत्थे खत्तिए तेणेव उवाग- च्छति उवागच्छित्ता करयल [ परिग्गहियं दसनह सिरसावत्तं] जाव मत्थए अंजलि कटटु सिद्धत्यस्स खत्तियस्स तमाणात्तियं पञ्चप्पिणंति ॥ ५९ ।। 59. Tae ņam te kodumbiya purisā Siddhattheņam raņņā evam vuttă samāņā hattha-tuttha-jāva hiyaya kara yala jāva kattu evam sāmi tti ünãe viņaeņam vayanam padisuņanti, padisuņittā Siddhatthassa khattıyassa antião padinikkhamanti, padinikkhamittā jeņeva bābırıya uvatthāņasāla teneva uvāgacchanti uvāgacchitta kbippameva savisesam bāhiriyam uyattbana sālam gandhodayasittam suim jāva sībāsaņam rayavinti, rayāvi. ttā jeņeva Siddhatthe khattie teneva uvāgacchanti, uvāgacchittā kara pala [ pariggahıyam dasana ham sirsāvattam ] jāva matthae anjalim kattu Siddhatthassa khattiyassa tamāņattiyam paccappinanti 59. 59. Then, the family-ser servants, being thus addressed by king Siddhartha, pleased, contented etc. at heart, till, the palms of bands etc, saying "Just as your majesty orders respectfully hear the command. Having heaid, they go out from the presence of kşutrīya Siddhartha. Having gone out, they go to the outer couucıl-ball. 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 nạils round the head ] holding the folded cavity (of the hands) in front of their foreheads, report before ksatriya Siddbartha on the execution of his commands 59. ६०. तए णं सिद्धत्ये खत्तिए कल्लं पाउप्पभाए रयणीए फुल्लुप्प- लकमलकोमलुम्मीलियंमि अहापंडुरे पभाए रत्तामोगप्पगास किंमय-सुयमुह- ·97 गुंजद्धराग-बंधुजीवग-पारावयचलणनयण-परहुअसुरत्तलोअण-जासुअणकुसुम-- रासि-हिंगुलयनिअराइरेगरेहंतसरिसे कमलायरसंडविवाहिए उट्टियंमि सूर सहस्सरस्सिमि दिणयरे तेयसा जलंते तस्स य करपहरापरलंमि अंधयारे वालायवकुंकुमेणं खचियच जीवलोए सयणिजाओ अन्मुढेइ ॥ ६० ॥ ६१. सयणिजाओ अब्भुट्टित्ता पायपीढाओ पञ्चोरुहइ, पचोरुहित्ता जेणेण अट्टणसाला तेणेव उवागन्छइ, उवागन्छित्ता अट्टणसाल अणुपविसइ, अणुपविसित्ता अणग वायाम-जोग्ग-वग्गण-वामहण-मल्लजुद्धकरेहि संते परिस्सने, सयपागसहस्मपागेहि सुगंधवरतिल्टमाइरहि पीणणिज्जेहिं दीवणिज्जेहि मयणिज्जेहिं बिहणिज्जेहिं सविदियगायपल्हायणिज्जेहि अभंगिए समाणे, तिल्लचम्मंसि निउणेहिं पडिपुन्नपाणिपाय-सुकुमालकोमलतलेहि अभंगण- परिमद्दणुव्वलण-करण गुणनिम्माएहिं छेएहि दक्खेहिं पट्टहि : कुसले हि मेहावीहिं जियपरिस्समेहिं पुरिसेहिं अट्ठिसुहाए मंससुहाए तयासुहाए रोम सुहाए चउबिहाए सुहपरिकमणाए संवाहणाए संवाहिए समाणे, अवगयपरि- समें अट्टणमालाओं पडिनिक्खमइ ॥ ६१ ॥ ६२. अट्टणसालाओ पडिनिक्खमित्ता जेणेव मजणघरे तेणेव उवागन्छह, उवागच्छित्ता मजगघरं अणुपविसइ, अणुपविसित्ता, समुत्तजाला- कुलाभिरामे विचित्तमणिरयणकुट्टिमतले रमणिज्जे न्हाणमंडवंसि, नाणामणि- रयणभत्तिचित्तंसि ण्हाणपीटंसि सुहनिसण्णे, पुष्फोदएहिं अ, गंधोदएहिं अ, उण्होदएहिं अ, सुहोदएहिं अ, सुद्धोदएहिं अ, कल्लाणकरणपवरमजणविहीए मजिए । तत्थ कोउअयएहिं बहुविहेहिं कल्लाणगपवरमजणावसाणे, पम्हल- सुकुमाल-गंधकासाइअहिअंगे, अयसुमहग्घदूसरयणसंबुडे, सरससुरभि- गोसीसचंदणाणुलित्तगत्ते, सुइमालावण्णगविलेवणे, आविद्धमणिसुबन्ने, कप्पियहार-द्वहार-तिसरय-पालंबमाण-कडिसुत्तसुकयसोहे, पिणद्धगेविज्जे, अंगुलिजगललियकयाभरणे, वरकडग-तुडियर्थभियभए, अहियरूवसस्सिरीए, कुंडलउज्जोइआणणे, मउडदित्तिसरए हारुत्थयसुकयरइयवच्छे, मुद्दियापिंगलंगु- . - ·98 लिए, पालंव-पलंबमाणसुकयपडउत्तरिज्जे, नाणामणिकणगरयणविमल-महरिह -निउगोवंचिय-मिसिमिसिंत-विरहय सुसिलिट्ठ-विसिट्ट-लट्ठ-आविद्ध वीरख- लए, किं बहुणा ? कप्परुक्खएविव अलंकिय विभूसिए नरिंदे, सकोरिंट- मल्लदामेगं छत्तेणं धरिजमाणेणं सेयवरचामरहिं उडव्यमाणीहिं मंगलजय- सद्दकयालोए-अणेगगण-नायग-दंडनायग-राईसर- तलवर-माडंपिय-कोडंपिय मितिमहामंति-गणग-दोवारिय-अमच्च-चेड-पीढमद्द-नगर-निगम-सिट्ठि- सेगावइ-सत्यवाह-दृय-संधिवाल सद्धिं संपरिबुडे, धवल महामेहनिग्गए इव गहगगदिप्पंतरिकखतारागणाण मज्झे ससिव्व पियदंसणे, नरवई नरिंदे नरवसहे नरसीहे अमहियरायतेय-लन्छीए दिप्पमाणे मजणघराओ पडिनिक्खमह ।। ६२ ।। ६३. मजणघराओ पडिनिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छइ, उवागच्छित्ता सीहासणंसि पुरत्याभिमुहे निसीअइ ।। ६३ ।। - 60. Tae ņam Siddhatthe khattie kallaın püppabhãe rayație phulluppala kamala komalummiliyammi ahāpandure pabhãe rattāsogappagāsa-kimsuya-suya muha-gunjaddha rāgabandhu jivaga-paravaya. calana nayana-parahua suratta loanajāsuana kusuma rāsi-hingulaya niarāirega rebanta sarise kamalayara sanda vibobie, utthiyammi sūre sahassa rassimsami dinayare teyasā jalante tassa ya kara-paharāparaddbammi andhayāre bālāyava kumkumenam khaciyavya jivaloe sayanijjao abbhutthei. 60. 61. Saya nijjão abbhutthitta payapīdhão pacco uhai, paccoi uhittā jeneva attana-sala teneva. uvāgaechal, uvaya. cchittā attanasālam aņupa visai, aņupa visitts anega vāyāmajogga-vaggana-vāmaddana-~-malla juddha-karanehim sante parissante, sayapaga sa bassa págehim sugandha tillamãiehın pinanujehim dīvaniljebim mayanijebim buba niujehim dappa nijjebim savindiya gaya palhāyanijehim ahbbungie samane tillacammansi niunehim padipunņa pāni pāya sukumála vara ·99 komnla talehini abhbungana-parimadda nuvialaņu kara na guna niumãehim, ccheehim, dakkhehim, patthelim, kusa lehim, mehavihim jiyaparissamehim purisehim atthisuhữo mansasulūe tayasuliāe roma suliño courrihic suha-parikkananīe sambahanão sambūbie samine, a vagaya parissame attanasalio padinikkhajuni. 61. W12 62. Attanasilio padinikkhamitta jonova majjanaghare tenera rāgacchai, uvägaccbitti majjanagharam anupavisai, anupavusittī, gamutta jūlīkulnbhiróne vicitta mani rayana kuttima tale ramanuje nina mandavani, nanī mani rayana Bhatti cittunsi müna pidhansi sulin nisaạne, pupphodnehi a, gandhoduelim *, uņhodnehiin i, sulodnehim a, suddhodachim a, kallāņa karaļa pararn majjaņa vihic majjio / Tattba kõua sachim bahuvilchim kallinaga pavara majjaņīvasūņe, pamhala sukumüla-gandha kisais lūhiange, abaya sumalaggha dūsa rayara samude, serasa surabhi gosīsa caudaņínulitta gatte, su malí vannaga vilevane, ūviddha mani suivanne, kappiya bāra-addha harr-tisaraya-palamba pálambamaņa-kadisutta sukaya sole, pinaddhagevilje, angulijjaga laliya kayābharane, kndaga tudiya thambhiyabhūe, ahiya růva sassirie, kundala wjia inane, manda ditta sirae, hūrutthaya sukaya raiya vacche, muldiył pingnlnngulie, palamba palambamāna sukaya pada uttarijje, nīņā maņi kanaga rayaņa-vimaldmahariha-namoraciya-inisimisinta---virniya-susilattha-visitthalattha-viddha vīra valne, kim bahuņi? kapparukkhae viva alankiya vibhūsio narinde, sa korinta malla dāmeṇam cchatte- -ņam dhurijamīneņam, seya vara câmarābim uddhuvvamāņihim, mangala jaya sadda kayüloe-anega gaņa nāyaga-danda nāyaga -riísara talavara-madambiya-kndumbiya-manti-mahā mantiga naga-doyūriya-amacca-cedn-pīdhamudda-nagara nigama sitthi -senavaí-senāvai-sattha vala-dūya-sandhivála-saddhim sainparivude, dhurala-mahā meha niggae iva guha gara dippanta rikkha tárā ganāņa majjhe sasiyva piya damsa ne, naravai narinde nara vasahe narasīhe abbhahiya rāya teya lacobie, dippamāņe, majjana ghario padinıkkhamai, 62.

·1,00 63. Majjaņa gharão padinikkhamittâ jenera bahiriya uvatthāņa sālā teñeva uvāgaccha, uvāgacchitta sībāsanamsi puratthāhhimuhe disíai. 63. 4 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, resembling the brilliancy of the red Asoka tree, the scentless red blossoms of the fóya Kimśuka tree, the beak of a parrot, the red half of the Gunjá berry (used as a measure of weight) the flowers of the Bandbu Jivaka tree (Pentapetes Phoenicca the feet and eyes of the pigeon, the extremely red eyes of the Indian cuckoo, a heap of flowers Jāsuaņa (popularly known as Jaula-t'hina 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 when the world of the living was involved in the saffron-coloured light of the early sun-shine, ksatıīya Sıddbārtha rises' up from his couch. 60. 61 Having risen up from the couch, he gets down from the foot-stool. 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 jumpivg, bending of stretched-out limbs, wrestling, fighting, and being annointed with highly scented oils refined one hundred times or one thousand times (each time with a different medicine ) or (oils costing 100 or 1000 gold coins in their preparation) which nourished the systém, 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, aud untiring 2 ·101 When the king was shampooell by the rubbing beneficial in four ways-agreeable to hones, flesh, skin and hair-and when his fatigue was removed, he left the gymnasium-hall. 62. Having left it, he went te the bathing house. Having gone, he enters the bathing house. Having entered it, in a delightful bathing pavilion charming with round perforated windows latticed with pearls 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 and precious stones, he sat down comfortably, and bathed himself with water scented with flowers, with water perfumed with perfumes, with warın water, with sacred water and with pure water in accoidance 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 towel, put on new valuable excellent garments, rubbed his body with fresh fragrant igitá Gośirsa, (il superior kind of sandal-paste ), and annointed himself with sanctified garlands and decorating plyments. He put oui ornaments of jewels and gold, fitly adorned himself with well-ai ranged necklaces ( of eighteen strings, half-necklaces (of nine stiings ) and necklaces of three strings, a pendunt hanging down (from the neck ) and a loin-girdle. He put on ornaments for neck, tor fingers and charming ornaments for hair. His arms were inade iyid by excellent 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 deligbted well (the beholders). His fingers looked yellow by his fingerrings. He put on a well-arranged cloth upper-garment hanging like a pendant. He put on glittering, well-made, well-jointed, excellent, beautiful attaat Vira Valayas, Armlets ( indicative of pride of heroism“) made of spotless and valuable jewels, gold and precious stones of various kids by clever artisans. What more! The king was oroamented uud decorated like the coast ·102 Ralpa Vrihga, The Wishing Tee yielding desired objects An umbrella embellished with wreaths and garlands of flowers of eitfte 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, beads of families, ministers, chief ministers, astrologers, chamberlains, counsellors, servants, aids-de-camp, citizens, traders, merchants, generals, leaders of a caravan, 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 ivealth of additional royal splendour, whose sight is beautiful to beheld like 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 पुरत्याभिमुहे निसीइत्ता अप्पणो उत्तरपुरस्थिमे दिसीभाए अट्ठ भद्दासणाई सेयवत्यपच्चुत्थयाई सिद्धत्थकयमंगलोवयाराई रयावेइ, रयावित्ता अप्पणो अदृरसामंते नाणामणिरयणमंडियं, अहिअपिच्छ- णिज्ज, महग्धवरपट्टणुग्गय, सण्हपट्टभत्तिसयचित्तताणं, ईहामिय-उसभ-तुरग- नर-मगर-विहग-वालग-किनर-रुरु-सरभ-चमर-कुंजर-वणलय-पउमलय- भत्तिचित्तं अभितरिअं जवणिअं अंछावेइ, अंछावित्ता नाणामणिरयणभत्ति- चित्तं, अत्यरयमिउमसूरगोत्ययं सेयवत्थपचुत्थयं सुमउयं अंगसुहफरिसगं विसिटुं तिसलाए खत्तियाणीए भद्दासणं रयावेइ, रयावित्ता कोडंवियपुरिसे सद्दावेइ, सद्दावित्ता एवं वयासी ।।.६४ ॥ ६५. खिप्पामेव भो देवाणुप्पिया! अटुंगमहानिमित्तसुत्तत्थधारए विविहसत्यकुसले सुविणलक्खणपाढए सद्दावेह, तए णं ते कोईबियपुरिसा -- ·103 3 सिद्धत्थेणं स्ना एवं वुत्ता समाणा हट्टतुट्ट जाव हियया करयल जाव पडिसुणति ॥ ६५ ॥ ६६. पडिसुणित्ता सिद्धत्यस्स खत्तियस्स अंतिआओ पडिनिवखमंति, पडिनिस्खमित्ता कुंडग्गामं नगरं मझं मज्झेणं जेणेव सुविणलवरवणपाढगाणं गेहाई तेणेव उवागच्छंति, उवागच्छित्ता सुविणलक्खणपाढए सद्दावेति ॥ ६६ ।। 64. Sīhāsa namsi puratthābhimuhe nisīittā appa no uttarapuratthime disībbāe attha bhaddása nāim seyavattba paccutthayūim siddhattha kaya mangalovayārāim rayāvei, rayavittā appa no adūra samante nānā mani rayana mandiyam, abia piccha nijjam, mahaggbr vara patta nuggayam, sanha patta bbattisaya cittānam, ibūniya-usahha-turaga-naru-magaravihaga-vālaga-kinnara-ruri-sarablia-camara-kunjara-va nalaya -paumalaya-bhatti cittam abblintarium javaniam anchāvei, anchävittā vīna manı rayand bhatti cittam, utthara ya mili masira gottharam seya vattha paccutthay.ım, sumauyam, angi suha pharisa ngam, visittham, Ti-alāe klattīyānie bhaddāsaņam rayūvei, rayāvittā, kodinnbiya purise saddāvei, saddāvittá evam vayāsī. 65. Khippāmeva bho devūnuppiyāl atthanga mahā nimitta suttattha dhārae, viviha sattha kusale, suviña lakkhaņa pādhae saddūveha, tae nam te kodumbiya purisā Siddhattheņam rannā evam vutta samūna hattha tuttha java hiyayā karayala jāva padisuņanti. 65. 2 66 Padisunitta Siddhatthassa khattiyassa antião padinikkhamanti, padipikkhamitta Kundnggūmam nugaram majjham majjhenam jeneva suvina lakkhana pādhagānanı gehāım teneva uvāyaccbanti, uvāgacchittā suviņa lakkha na pūdhae saddáventi, 3 64. Sitting on the lion-seated throne with his face to. wards the East, on his north-eastern side, he orders eight statechaiis covered with a white cloth and auspiciously decorated with white mustard seeds, to be arranged. Having ordered ·104 in a them to be arranged, not too far - from himself and 'not too near to himself, he orders to be drawn an inside-curtain decorated with jewels and precious stones of various kinds, extremely worth seeing, very costly and manufactured famous town. Its glossy soft cloth was adorned with hundreds of designs and pictures of wolves-bulls-horses-human beingscrocodiles-birds-Bhakes-forte Kin-Nara- A kind of Vyantara gods known as kinnara Ruru, A kind of deer, FTH Sarabha, Au octoped wild animal which can even carry an elephant on its back-24T Camara, A kind of deer resembling a buffalo the hair of whose tail 18 used for nakıng chowries-elephantsforest-creepers and lotus-creepers. Having ordered it to be drawn, he orders to be arranged for kşatıiyāņi Trisalā excellent state-chair embellished with designs of 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 an 66. Quickly, inderd, O beloved of the gods! call the insti uctors of the signs of dreams wbo know the gieat science of Omens (Auguiy) and their meanings in their eight branches, and who are versed in various sciences. Then the family-gervants, thus addressed by king Siddhãrtha, glud, contented, etc with the palins of their hands folded eto accepted the words of comman l. 66. Having accepted the words of command, they go out of the presence of kşutriya Siddhārtha. Having gone ont,, they go right through the tuwn of Kunda-yrāma to the houses of musti uctors of Blyns of dieans. Having gone, they called the instructors of the signs of dieums, The following are the sight branches of the Omens - science of ·105 - । अंग१ स्वप्नं२ स्वरं३ चैव, भौमंट व्यञ्जन५ लक्षणेद । उत्पाद७ मन्तरिक्षं च८, निमित्तं स्मृतमष्टधा ॥ १ ॥ 1. Aigam 1-Svapnam 2-Svaram 3-caiva, Bhaumam 4- Vyanjana 5-Laksane 6 | Utpāda 7-mantarikşam ca 8-Nuittam smutamaştadba 1. 1. निमित्तं Nimittam, the science of Omens ( Augury- Prognostics) is said to be of eight kinds, viz 1. अङ्गविद्या, Anga Vidya-Relating to the quirering of the limbs of the body. 2. Fun faror Svapna Vidya-Relating to dreams 3. स्वरविद्या Svara Vidyā-Relating to the knowledge of sounds produced by various animals at different times 4 aith feren Bhauma Vidyā-Relating to a knowledge of the shaking, trembling, quivering etc. of the Earth. 5 व्यञ्जन 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 विधा Utpata Vidya-Relating to a knowledge about the occurrence of lightning, falling of stars, meteors, Comets, and other heaven- •ly bodies etc from the heavens. and 8. अन्तरिक्ष विद्या Antarir kşa Vidyā-Relating to a knowledge about the appearance and disappearance of various planets and their movements. ६७. तए णं ते सुविणलक्षणपाढगा सिद्धत्थस्स खत्तिअस्स कोडेविअपुरिसेहिं सद्दाविया समाणा हद्वतुट्ठ जाव हिंयया, हाया, कयवलि- कम्मा, कयकोउयमंगलपायच्छित्ता, सुद्धपावेसाई मंगल्लाई वत्थाई पवराई परिहिआ, अप्पमहग्याभरणालंकियसरीरा, सिद्धत्थयहरिआलियाकयमंगल- मुद्धाणा, सएहिं सएहिं गेहेहितो निग्गच्छंति, निग्गच्छित्ता खत्तियकुंडग्गामं नगरं मज्झं मझेणं जेणेव सिद्धत्थस्स रन्नो भवणवरखडिंसगपडिदुवारे तेणेव उवागन्छंति, उवागच्छित्ता भवणवरवर्डिसगपडिदुवारे एगओ मिलंति, एगओ मिलित्ता जेणेव बाहिरिया उवट्ठाणसाला जेणेव सिद्धत्थे खत्तिए तेणेव उवागच्छंति, उवागच्छित्ता करयल जाव अंजलिं कटु सिद्धत्थं खतियं जएणं विजएणं बद्धाविति ॥ ६७ ॥ . , ·106 67. Tae nam te suvina lakkhana pādhagā Siddhatthassa khattiassa kodumbia purisehim saddāviyā samaņā hattha tuttha java biyaya, şhaya, kaya bali kammā, kaya kouya mangala pāyacchittā, suddha pāvesāım mangallaim vattbüim pavaraim paribiā, appa maggha-bharanālankıyasarılā, sidd batthaya harialiya kaya mangala muddbāņā, saebim saehim gehebinto niggacchanti, niggacchittā khattiya-Kundaggāmam nagaram majjham majjheņım jeneva Siddhatthassa ranno bhavanı vara vadinsaga padiduvare teneva uvāgacchanti, nvāgacchitta bhavana vara vandınsaga padiduväre egao milauti, egað milittā jeņeva bahiriyā uvatthāṇasalū jeneva Siddhatthe khattie teņeva uvāyacchuntı, ilvávacchittā kaia yala jāva anjalim kattu Siddha. ttham khattiyain jaeņam vijaenam vaddbāvinti. 67. 67. Then, the instructors of the signs of dreams, being called by the family-servants of ksatriya Siddhartha (they ) glad, contented, etc at heurt, bathed, gave offerings ( to housedeities ), did auspicious marks and expiatory acts ( for warding off evil) put on olean auspicious excellent dress at for a royal assembly, adorned their bodies with small but very costly ornaments, placed on their heads white mustard seeds and ufferat Haritālikā, Dürvá grass, and go out out of their own houses. Having gone out, they go right through the kşa triya part of the town Kunda-grāma, to the wicket-gate of king Siddhartha's palace, an excellent diadem of its kind. Having goue, they asseinhle together at tbe 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 external they go to the external hall of the assembly into the presence of ksatriya Siddhartha Having gone, they, witb the palms of the hands folded eto. and bring ing round the folded hands in front of their forebeads, gave him the greetings of victory and triumph. 67. The instructors of the signs of dreams assembled together near the wicket-gate of the palace of king Siddhartha, - (and unanimously appointed one man as their fore-man; the l'est consented to follow hum ).

·107 Because, it is said:- सर्वेऽपि यत्र नेतारः, सर्वे पण्डितमानिनः । सर्वे महत्वमिच्छन्ति, तद् वृन्दमवसीदति ॥ १ ॥ 1. Sarve’pi yatra netīrah, sarve panditamīninah; Sarve malatvamicchanti, tad vrindamayasīdati. 1. 1. An assemblage, in which all are leaders, all consider themselves as wise, and in which all hauker after greatness, perishes. serves S a good The Story of five hundred warriors 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 puffed up with the prido 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 testing them, the king, under the advice of his minister, sent only one couch for them. Since they were arrogant, disi espectful 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 kept 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 secretly placed there, the king, thinking that those

·108
people were arrogant, disrespectful, and quarrelsome and that
no useful service can be ever expected from such insolent
persons duiing, the time of wars, peremptorily dismissed them.
The instructors of the signs of dreams greeted king
Siddhartha with the following benedictory words -
दीर्घायु भव वृत्तवान् भव भव श्रीमान् यशस्वी भव
प्रज्ञावान् भव भूरिसत्त्वकरुणादानैकशौण्डो भव ।
भोगाढयो भव भाग्यवान् भव महासौभाग्यशाली भव
प्रौढश्री भव कीर्तिमान् भव सदा विश्वोपजीव्यो भव ॥ १॥
1. Dirgbāyu r-bhava yrittavan bhava, bhava śrīmān yaśasvī
bhava,
Prajnāvān bhava bhūri sattva karuņā dānaika saundo
bhava;
Bhogadhyo bhava bhāgyavāl bhava mahāsaubhagyaśali
bhava,
Praudbaśli bhava kirtiman bhava sadā viśvopajīvyo
bhava. 1.
1
1. Be long-lived, be virtuous, be wealthy, be famous,
Be wise, be passionately fond of strong character, compa-
ssion and charity;
Be abounding in objects of enjoyment, be lucky, be immen-
-sely prosperous,
Be full of royal (lignity, be illustrious, and be always
capable of furnishing a maintenance to the entire world. 1.
२. कल्याणमस्तु शिवमस्तु धनागमोऽस्तु,
दीर्घायुरस्तु सुतजन्मसमृद्धिरस्तु ।
वैरिक्षयोऽस्तु नरनाथ ! सदा जयोस्तु,
युप्मत्कुले च सततं जिनभक्तिरस्तु ॥ २ ॥

·109
2. Kalyānxmastu, sivamastu dhanīgamostu,
Dirghāyurastu suta janma samriddhi r-astu;
Vairikşayo'stu nara nātha !
sadā jayostu,
Yuşmat kule ca sa tatam Jina-bhakti r-astu, 2.
2. Let there be prosperity, let there be bliss, let there be
acquisition of wealth,
and
Let there be long life, let there be birth of a son
affluence.
Let there he destruction of enemies, O lord of men i let
there be always victory and
Let there be fearfi Jina-Bhakti devotion paid to a
Tirthankara, in your family, for ever.

·r - + CHAPTER IV ६८. तए णं ते सुविणलक्षणपाढगा सिद्धत्थेणं रण्णा वंदिय- पूइय-सकारिय-सम्माणिया समाणा पत्तयं पत्तेयं पुन्वन्नत्थेसु भद्दासणेसु निसीयन्ति ॥ ६८ ॥ 68. Tae nam te suvina lakkhana pādhagā Siddattheņam raņņā vandiya-pniya saſkāriya-sammāniyā samaņā patteyam patteyam puvvannatthesu bhaddāsaņesu nisīyanti, 68. 68. Then, the interpreters of dreams adored, worshipped, gifted with fruits and clothes, and respected by King Siddhārtha, sit each on chairs of state previously arranged. ६९. तए णं सिद्धत्थे खत्तिए तिसलं खत्तियाणि जवणिअंतरिय ठावेइ । ठावित्ता पुष्फ-फलपडिपुण्णहत्ये परेणं विणएणं ते सुविणलक्षण- पाढए एवं वयासी ॥ ६९ ॥ ७०. एवं खलु देवाणुप्पिया! अज्ज तिसला खत्तियाणी तंति तारिसगंमि जाव सुत्तजागग ओहीरमाणी ओहीरमाणी इमे एयारूवे उराले चउद्दस महासुमिणे पासित्ता णं पडिबुद्धा ॥ ७० ॥ ७१. तं जहा-"गय वसह" गाहा तं एएसि चउद्दसह महासुमिणाणं देवाणुप्पिया! उरालाणं के मन्ने कल्लाण फल-वित्तिविसेसे भविस्मह ? || ७१ ॥

·111 69. Tae ņam Siddhatthe khattie Tisalam khattiyanim jaya niyantariyam thayeri tbávittà pupf-fala padi punna hatthe parenam viņaenam te suvina lakkhana pādhae evam vayusi. 69. 70. Evam khalı devāạnippiya! ajja Tisalā khattiyani tamsi tūrisagansi jāva sutta jūyarā ohiramaņi ohiramāni ime eyārūve urāle chauddasa mahāsumiñe pāsittā ņam padihudabā. 71 Tam jahā-Gaya vabaha-Gālā tam eesim chaiddasanham mahā umiņīram devāņuppiyā! urālāņam ke kallāne phala-yitti visese bhavissal? 71. inanne 69. 70. 71. Then, kşatriya Siddhartha, seats Ksatriyāņi Trisala on a seat behind the curtain and with his hands full of flowers and fruits, very courteously addressed the inter preters of dreams thus- (King Siddhārtha takes flowers and fruits into his hands before parrating the nature of the dreams to the interpreters of dreams with the object of knowing their consequences. ) [ It is said: Freefoto पश्येच राजानं दैवतं गुरुम् । निमित्त विशेषेण, फलेन फलमादिशेत् ॥ १ ॥ 1. Rikta-pāni r-na pashyae ccha r'ajūnam daivata m yurum, Nimittajnam viseseña phalena phalamadıśet, i 1. One should not see a king, a god, and a preceptor and particularly an interpreter of dreams with empty hands because consequence is indicated by (the natue) of fruits. ] 70. O beloved of the gods ! Indend, to-day when ksatriyānī Trisalā was half-asleep and half waking-taking a short rapon her enchanting bed, suitable for lucky and meritoriul individuals, she woke up having seen such praiseworthy fourteen great dreams.

·112 71. Viz-The elephant, bull, etc. What, to be,sure, O beloved of the gods I will be the blessed gain or professional acquisition portended by these fourteen praiseworthy great dreams ? ७२. तए णं ते सुमिणलक्खणपाढगा सिद्धत्यस्स खत्तियस्स अंतिए एयमढे सोचा निसम्म हट्ठ-तुट्ठ जाव हियया ते सुमिणे सम्म ओगिण्हन्ति ओगिण्हित्ता ईहं अणुपविसन्ति, अणुपविसित्ता अन्नमन्नेणं सद्धि संचालेन्ति संचालित्ता तेर्सि सुमिणाणं लद्धट्ठा गहियट्ठा पुच्छियट्ठा विणिच्छियट्ठा अहिगयट्ठा सिद्धत्यस्स रणो पुरओ सुमिणसत्थाई उच्चारेमाणा उच्चारेमाणा सिद्धत्थं खत्तियं एवं वयासी ॥ ७२ ॥ 72 Tae ņam te simiņa lakkhaņa padhagā Siddhatthassi khattiyassa antie eyamattham soccbā nisamma hattha-tutthu jāva biyayā te sumiñe sammam ogiņhanti, ogiặhittā īham aạnpa,vişanți aņupavışıttā annamannenam saddbim samcālenti, samcālitřā tesim sumināņam laddhatthā gahıyatthā pucchiyattha vinicchiyatthā ahigayattha Siddhattbassa ranno purao sumina satthaim ucсāremānā ucсāremānā Siddhattham khattiyam evaņ vayasi.,72. 72. Then, the interpreters of dreams having heard this fact froi Siddhartha kşatriya and having known the same in his mind, and being pleased, satisfied and with their hearts tull of joy, ponder over the dreams, and having pondered over them, think about their meanings, and having thought well, discuss the same mutually amongst themselves Having so discussed annongst themselves, the interpreters of the dreams, who have known the meanings of the dreams by their own intellect, wbo have accepted their meanings after receiving the opinion of others and who in case of doubts, solved them by questioning others and who have others and who have thus settled and fully comprehended their meanings, spoke thus to King Siddbartha repeating verses of the Science of Dreams ( in support of their opinion )- ·113 3 अनुभूतः श्रुतो दृष्टः, प्रकृतेश्च विकारजः । स्वभावतः समुद्भूत-चिन्तासन्ततिसम्भवः ॥ १ ॥ ८ देवताद्युपदेशोत्थो धर्मकर्मप्रभावजः । पापोद्रेकसमुत्थश्च स्वमः स्यान्नवधा नृणाम् ॥ २ ॥ युग्मम् प्रकारैरादिमैः पड्भि-रशुभश्च शुभोऽपि वा । दृष्टो निरर्थकः स्वमः, सत्यस्तु त्रिभिरुत्तरैः ॥ ३ ॥ 1 2 3 1. Anubhūtah śruto dristah prakrite śca vikārajah; 5 6 Svabhāvatah samudbhūta ścintasantatisambhavak 1. 7 8 2. Devatadyupadesottho dharma. karma. prabhāvajah; Pāpodrekasamutthn sca sva pnah syād navadhū nrinām ? 9 3. Prakavailadimaih sadbih rasubhasa Subhopi vã; Drişto nirarthakah svapnaḥ satyastu tribhiruttaraih 3. in a 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 wakeful state. 4. They see dreams produced by a disease ( of यात Vata. Wind पित्त Pitta, Bile and कफ Kapha, Phlegm), in a body. 5. They see dreams without any visible cause. 6 They see dreams caused by a series of anxieties. 7. They see dreams 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 nine kinds of dreams, the first six either good or bad, are fruitless The last three either good or bad, bear good or evil fruits, ·114 रात्रेश्चतुर्पु यामेषु दृष्टः स्वप्नः फलप्रदः । मासै द्वदिशभिः षड्भिस्त्रिभिरेकेन च क्रमात् ॥ ४ ॥ निशान्त्यघटिकायुग्मे, दशाहात् फलति ध्रुवम् । दृष्टः सूर्योदये स्वप्न सद्यः फलति निश्चितम् ॥ ५ ॥ मालास्वप्नोऽह्निदृष्टश्च तथाऽऽधिव्याधिसम्भवः । मलमूत्रादिपीडोत्यः सर्वो निरर्थकः ॥ ६॥ 4. Ratrescatursu yüneşu driştah svapnaḥ phala pradah; Māsai r-dvādaśabbiḥ şadbhi stribhirekena ca kramat. 4, स्वप्नः 5. Niśāntya ghatıkā yugme daśābāt falati dbruvam; Drastah suryodhye sva pnah sadyaḥ falati niscitam. 5. 6 Mala svapno'hni drasta sea, tathi adhi-vyadhi sambhavah; Mala-mūtrādi pidotthaḥ svapnaḥ sarvo nirarthakah 6. 4. The dieam seen during tlie four THS Vāmas (periods of three hours) of night, gives fruit during twelve mouths, six months, three months 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 afegis Gbatikās ( period of forty-eighit minutes ) of the night, positively gives fruit during ten days, and the dream seen at the rising time of the sun, assuredly gives fruit iminediately. one 6. A series of dreams seen continuously after the other, a dream seen during day-time, a dream caused by mental afHiction bodily pain, and a dream caused by suppressing the desire to defecate or to urinate are all fruitless. Or ·115 धर्मरतः समधातुर्यः स्थिरचित्तो जितेन्द्रियः सदय । प्रायस्तस्य प्रार्थितमर्थ स्वप्नः प्रसाधयति ॥ ७ ॥ 7. Dharmarataḥ samadhātur-yaḥ sthiracitto jitendriyah sadayah; Prāyastasya prārthitamartham svapnah prasādhayati. न श्राव्यः कुस्वप्नो, गुर्वादेस्तदितरः पुनः श्राव्यः । योग्यश्राव्याऽभावे, गोरपि कर्णे प्रविश्य वदेत् ॥ ८ ॥ 8. Na slávyah kusvapno gurvāde staditaraḥ punaḥ śrāvyah; Yogya śrūvyūbhāve gorapi karne praviśya vadet. 8. 7. The dream occurring to a man, who is devoted to his religion, wbo has bumours of his body well-balanced, who is steady-minded, who has subdued his senses and who is compassionate, mostly accomplishes bis desired object. 8. A bad dream should not be suid out to any body. A good dream should be told to a guru and any other elderly 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 ।। स्वममनिष्टं दृष्ट्वा सुप्यात् पुनरपि निशामवाप्यापि । नाऽयं कथ्यः कथमपि, केषाश्चित् फलति न स तस्मात् ॥ १० ॥ पूर्वमनिष्टं दृष्ट्वा स्वप्नं ... यः प्रेक्षते शुभं पश्चात् । स तु फलदस्तस्य भवेद् द्रष्टव्यं तद्वदिष्टेऽपि ॥ ११ ॥ 9 Iştam drastvā svapnam na suppate näpyate falam tasya; Neyū visā'pi sudiyū jinarāja stavana samstavatah 9. 10. Svapnamanıştam drastvā supyāt punarapi nišāmavāpyāpi; Nū'yam kathiyah kathamapı keşāncit falati na sa tasmāt.

·"116 11, Pūrvamanıştam drastvā svapnam yah preksato subbram paścāt, Sa tu phaladastasya bhaved draşta vyam tadvadiste'pi. 11. 9. After seeing a good dream, a wise man sbould not sleep because by doing so, he does not obtain the desired fruit of that dieam. He should pass the whole night in reciting verses praise of Tirthamkaras. in 10. After seeing a 'bad dream one should sleep again, even if there is no pight 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 ar 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. स्वप्ने मानव-मृगपति-तुरंग-मातङ्ग-वृषभ-सिंहीभिः । gati PET testa tela: Hata 11-82.11 अपहारो हय-वारण-यानाऽऽसन-सदन-निवसनादीनाम् । नृपशङ्का-शोककरो, बन्धुविरोधा-ऽर्थहानिकरः ॥ १३ ॥ 12. Svapne mānava-mrigapati-turanga-mūtanga' vrişabha sinhi- -bhih, Yuktum rathamārūdho yo gacchati bhūpati sa bhavet. 13. Apahalo haya-vāra na-yanā 'sıņa-sadana-nivasanādınām, Aripa-śanků sokukaro, bandhuvirodhartha hānikarah. 12. The man, who goes, in a dream, 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 abdnction of his horse, clephant, vehicle sent, house and clothes, the dream ·1117 becomes the cause of a fear or apprehension from bis king, .of soiro, of hostilities with his relatives, and of pecuniary lass to himself, -- - यः सूर्या-चन्द्रमसो-विवं ग्रमते समग्रमपि पुरुषः । कलयति दीनोऽपि महीं, ससुवर्णा सार्णवां नियतम् ॥ १४ ।। हरणं ग्रहरण-भूपण-मणि-मौक्तिक-कनक-रूप्य-कुप्यानाम् । धन-मानम्लानिकरं दारुणमरणावह बहुशः ॥ १५ ॥ आरूढः शुभ्रमिभं नदीतटे शालिभोजनं कुरुते । भुङ्क्ते भूमिमखिलां. स जातिहीनोऽपि धर्मधनः ॥ १६ ॥ निजभाया हरणे वसुनाशः पराभवे च संक्लेशः । गोत्रस्त्रीणां जायेते बन्धुवध-वन्धौ ॥ १७ ॥ शुभ्रेण दक्षिणस्यां यः फणिना दश्यते निजभुजायाम् । आसादयति सहस्रं कनकस्य स पञ्चरात्रेण ॥ १८ ॥ 14. Yah sūrya-chandramaso r-bimbam grasate samagra mapi purusah; Kalayati dino'pi mahim sa suvarnām sārnavām niyatam. 15. Haranam praharana-bhusana. mani-mauktika-kanakarūpya-kupyānām; Dhana-māna mlanıkaram dāruna maraṇāvaham bahuśah. तु नृणां 16 Arūdhaḥ śubhramıbham nadıta teśali bhojanam kurute; Bhunkte bhumimukhilam sa jātıhino’pi dharma dhanah. 17. Nijabhāryāyah harane vasunasah parabhave cha samklesah; Gotraştrinām tu niinām jāyete bandhu Vadha-bandhau. 18. Subhreņa daksinasyām yah phaniuā daśya te vijabhujāyām; Asādayati sahasra m kanakasya sa pancarātiena. 14 The person who, in a dreamn, swallows the complete, disc of the sun and the moon, positively obtains the earth ·118 along with its gold and seas, even if he he a pauper, that is to say, he becomes a sovereign of the world. 15. If any one sees, 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 a white elephant, eats rice on the bank of a river, (in a dream) enjoys the whole 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 kinsmen. 18. The man, who is bitten by a white serpent on Iris right arm, in a dream, obtains one thousand gold moburs within five nights. जायेत यस्य हरणं, निजशयनो-पानहां पुनः स्वप्ने । तस्य म्रियते दयिता, निविडा स्वशरीरपीडा च ॥ १९ ॥ h "- यो मनुष्यस्य मस्तक-चरण-भुजानां च भक्षणं कुरुते । राज्यं कनकसहस्त्रं, तदर्धमामोत्वसौ क्रमशः ॥ २० ॥ द्वारपरिघस्य शयन-प्रेखोलन -पादुका-निकेतानाम् । भजनमपि यः पश्यति, तस्याऽपि कलवनाशः स्यात् ॥ २१ ॥ कमलाकर-रत्नाकर-जलसम्पूर्णापगाः सुहृन्मरणम् । यः पश्यति लभतेऽसावनिमित्तं वित्तमतिविपुलम् ॥ २२ ॥ अतितप्त पानीयं, सगोमयं गहलमोपधेन युतम् । यः पिबति सोऽपि नियतं, म्रियतेऽतीयाररोगण ।। २३ ।।

·119
19. Jayeta yasya harañam, nijasayanopūnabām punati svapne;
Tasya mriyate dayitä, nibidā sya sarira pidā cha,
20. Yo manusyasya mastaka-charana-bhujānām ca bhakşaņam
kurute,
Rūjyan kanaka sahasram, tadrdhamāpnotyasau kramasah.
21. Dváraparighasya shayana-prenkholana-pūduka-niketānām;
Bhanjana mapı yah paśyatı tasyāpi kalatra nášah syöt,
22. Kamalakart-ratnākara-jalasampūrnūpayāh suhruh maranam;
Yah pashyati labhate'sā-vanimittam vittam ativipulam.
23. Atitaptam pāniyam sagomagam gadılamausadheņa yutam;
Yaḥ pibati so’pi niya tam mriyate'tisāra-rogena.
wlio sees,
19. The wife of the man
in a dream, the
abduction of bis bedding and of his shoes, dies, and the person
himself suffers severe bodily affliction.
20 The man who, in a dreain, eats the head of a man,
obtains a kingdom; the man who eats the feet of' il man in a
dream obtains one thousand gold molurs; and the man
who
eats the arms of a man in a dream obtains 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, obtalus muuh 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.
देवस्य प्रतिमाया यात्रा-स्नपनो-पहार-पूजादीन् ।
यः विदधाति स्वप्ने, तस्य भवेत् सर्वतो वृद्धिः ॥ २४ ॥

·120 स्वप्ने हृदयसरस्यां यस्य प्रादुर्भवन्ति पानि । कुष्ठविनिष्टशरीरो यमवसतिं याति स त्वरितम् ॥ २५ ॥ आज्यं प्राज्यं स्वप्ने यो विन्दति वीक्ष्यते यशस्तस्य । तस्याऽभ्यवहरणं वा क्षीरान्नेनैव सह शस्तम् ॥ २६ ॥ हसने शोचनमचिरात् प्रवर्तते नर्तनेऽपि वधवन्धौ । पठने कलहश्च नृणामेतत् प्राज्ञेन विज्ञेयम् ॥ २७ ॥ कृष्णं कृत्स्नमशस्तं, मुक्त्वा गो-चाजि-राजगज-देवान् । सकलं शुक्लं च शुभं, त्यक्त्वा कांस-लवणादीन् ।॥ २८ ॥ 24. Devasya pratimāyā yātrā-snapano-pabúra pūjādiu; Yo vidadhati svapne, tasya bhavet sarvato vriddhih. 25. Svapne bridaya sarasyam yasya prādu r-bhavanti padmüni; Kustha vinista sariro yamavasatiın yāti sa tvaritam. 26. Ayam prājyam svapne yo vindáti vīkşyate yaśastasya; Tasys. bbyava-haranam va. ksirannenaiva saha Sasta m. 27. Hasane socananiacirāt pravartate nartane'pi vadhabandhau, Pathane kalahasca nrināmetat prājnena vijneyam. 28. Krişņam kritsnamaśastam muktvā go-vūji-rajagaja-devān, Sakalam suklam ca śubham, tyaktvā kārpāsa-lava nūdin. -- 24. The man, who in a dream, does a pilgrimage to the idol of a god, bathes the idol with water, lays before the idol sweat-meats, fruits and adorns the idol with clothes, ornaments etc, attains prosperity all round. 25. The man who, in a dream, sees lotuses growing in bis heart-region, becomes disabled by leprosy and soon dies. 26. The fame of the person who obtains much clarified butter, in a dream, increases, and eating of the same with kşırānna i. e. rice, sugar, and milk, is also praiseworthy.

·121 27. Persons laughing in a dreain, 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 wisernen. 28. All black things, 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-sedds 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, seemg his body his body besmeared with foeces in a dream, becomes healthy. Lamentation in a dreum 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 & sea, becomes a king, even if he is born in a low family. One attains victory, by seeing a lamp, flesh, fruit, 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 Rayan tree TRTUT IFT 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-buffulo 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 femalt with red clothes and with her body besmeared with red sandal paste, in a dream, dries up,

·122
A man, seeing himself mounted on a heap of gems, gold
or lead, in a dream, necessarily acquires Samyag darshana
and attains Mokşa hita Liberation.
1
दृष्टाः स्वमा ये स्वं, प्रति तेऽत्र शुभाऽशुभानृणां स्वस्य ।
ये प्रत्यपरं तस्य, ज्ञेयास्ते स्वस्य नो किश्चित् ॥ २९ ॥ ,
दुःस्वप्ने देव-गुरून् पूजयति करोति शक्तितश्च तपः ।
सततं धर्मरताना,
भवति सुस्वप्नः ॥ ३० ॥
दुःस्वमो
29. Dristāh svapnā ye svam, prati te'tra śubhā’śubhā nriņām
svasya,
Ye pratyaparam tasya jõeyā ste svasya no kinchit.
।
-
30. Duhsvapne deva-gurūn pājayati karoti śaktita śca tapah:
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.
1
-
30. On getting bad dreams, one should worship one's
favourite god and preceptor and should practise penance acco-
Iding to bis own bodily power, because, bad dreams to persons
who are constantly devoted to their religious duty, turn out
to be good dreams. 30
एवं खलु देवाणुप्पिया! अम्हं सुमिणसत्थे वायालीसं सुमिणां तीसं
महासुमिणा, बावत्तरि सव्वसुमिणा दिट्ठा । तत्य णं देवाणुप्पिया ! अरहंत-
मायरो वा चकवट्टीमायरो वा अरहंतसि वा चकहरंसि वा, गम्भं वक्कममा-
पंसि एएसिं तीसाए महासुमिणाणं इमे चउद्दस महासुमिणे पासित्ता णं
पडिबुज्झन्ति ॥ ७३ ॥
तं जहा-"गय वसह० गाहा ॥ ४ ॥

·123 वासुदेवमायरो वा वासुदेवंसि गभं वकमाणंसि एएसिं चउद्दसण्हं महासुमिणाणं अन्नयरे सत्त महासुमिणे पासित्ता णं पडिबुज्झन्ति ॥ ७५ ॥ पलदेवमायरो वा बलदेवंसि गम्भं वकमाणसि एएसिं चउद्दसण्हं महासुमिणाणं अन्नयरे चत्तारि महासुमिणे पासित्ता णं पडिबुज्झन्ति ॥ ७६ ॥ मंडलियमायरो वा मंडलियंसि गम्भ वकमाणंसि एएसिं चउद्दसण्हं महासुमिणाणं अन्नयरं एगं महासुमिणं पासित्ता णं पडिबुज्झन्ति ॥ ७ ॥ 73. Evam kbalu devūnuppiyāl amham sumina satthe bāyālisam suminā, tisam mahúsuminā, bāvattarim savva sumiņā ditthā; tattha ņam devaņuppiya! Arhanta māyaro vā cakkav, atti mayaro vũ Arahantamsi vã eakkaharamsĩ vã gabbham Pakkamāņamsi eesim tisűe mahasumiņaņam ime cauddasa mabāsumiņa pāsittā ņam padibujhanti, 73. 74, Tam Jaha-Gaya vasaha o Gaha. 74 va. 75. Vasudevamayaro vūsudevamsi gabbham vakkamūnamsi eesim cauddasanhain malāsumināņam apnayare satta mabāsumine päsittā ņam padibujjhantı. 75. 76. Baladevamūyaro vã baladevānise gabbham vakkama maņamsi eesim cauddasanbam malāsuminānam annayare cuttari mahāsumina påsittã nam padibujjlanti 76. 77. Mandaliyamāyaro vã mandalıyamsi gabbham vakkama māņamsi eesim cauddasambam mabāsumināņam annayaram egam mahāsuminam päsittā nam padibujjhanti 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 Cakkavartin wakes up on seeing the fourteen great dreams out of the thuty great dreams, when the soul of a Tırthankara or a Cakravartin enters the womb of his mother.

·124 74. They are --Elephant, bull etc, Gúthā. 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 great dreams, when the soul of a Baladeva enters the womb of bis mother. 77. The mother of a Mandalika i. e. ruler of a province wakes up on seeing any one dieuni out of these fourteen great dreams, when the soul of a protege prince enters the womb of his mother. ७८. इमे य णं देवाणुप्पिया! तिसलाए खत्तियाणीए चउद्दस महासुमिणा दिट्ठा । तं उराला णं देवाणुप्पिया! तिसलाए खत्तियाणीए सुमिणा दिट्ठा, जाव मंगल्लकारगा णं देवाणुप्पिया! तिसलाए खत्तियाणीए सुमिणा दिट्ठा, तं जहा-अत्यलाभो देवाणुप्पिया! भोगलाभो देवाणुप्पिया! पुत्तलाभो देवाणुप्पिया! सुक्खलाभो देवाणुप्पिया ! रजलाभो देवाणुप्पिया! एवं खलु देवाणुप्पिया ! तिसला खत्तियाणी नवण्डं मासाणं बहुपडिपुण्णाणं अट्ठमाणं राइंदियाणं विइकंताणं, तुम्हें कुलकेचं, कुलदीव, कुलपव्वयं, कुलवडिंसयं, कुलतिलयं, कुलकित्तिकर, कुलवित्तिकर, कुलदिणयरं, कुलाधारं, कुलनंदिकरं, कुलजसकर, कुलपायवं, कुलतंतुसंताणविवद्धणकर, सुकुमालपा- णिपाय, अहीणपडिपुण्णपंचिंदियसरीरं, लक्खणवंजणगुणोववेयं, माणुम्माण- प्पमाणपडिपुन्नसुजायसव्वंगसुंदरंग, ससिसोमाकारं, कंत, पियदसणं, सुरूवं, दारयं पयाहिसि ॥ ७८ ॥ 78. Ime ya ņam devūnuppiyā! Tisalāe khattijūņie caudilaba mabāsuminā ditthā, tam uālā ņam devānuppiya i Tısalāe khattıyānie sumiņā ditthā. jár it mangallakāraya ņam devānuppiyā! Tisalúe khattıyāṇie suminā dittha i Tam jahā-Atthalabho devānuppiyā! bhogalābho devannppiya! put'alabho devānuppiyā! sukkhalābho devaņuppiyal rajjalāblo devūnuppiyā'; evam ·125 khalu devānuppiyā! Tisala khattiyūnī navaṇham masānam bahupadipunnāņam addhatthamūņam rãimdiyānam viikkautānam, tumham kula keum, kula divam, kula pavyayam, kula vadimsayam, kula tilayam, kula kittikaram, kula vittikuram, kula dinayaram, kulüdharam, kula nandıkaram, kula jasakaram, kula pâyavam, kula tantu santāna vivaddha nakaram sukumīlapāņipāyam, abina padipuộna pancindiya sarīram, lakkhana-vanja na guņovaveyam, māņummānappamāņa padipunna sujāya savvanga sundarangam, sasi somākūram, kantam, piya damsilam, surūvain darnyum pajalisi, 78. 78. And these, O devāņuppiyā! Trisala ksatriyani has seen fourteen grent dreams. Magnanimo118 O devāņuppiyā ! Trisalū ksztriyani has seen dieenis etc. till auspicious etc. O devānuppiyā! Trisala ksatriyāņi has seen dreams. That is to say:---you will have gain of riches, O devāņuppiyāl you will bave gain of objects of enjoyment, odevānuppiya! you will have gain of a son, odevānuppijā ! O devānuppijū ! you will have gain of happiness, O devānuppiya! you will have gain of a kingdom. O devānuppiyā! certainly, O devānuppiyāl on the completion of nine months and seven days and a half, Trisalā ksatrıyāṇī 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 lamp 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 yonr family, who would be the cause 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 hands and feet would be very tender, who will have beautiful body enduwed with five senses, which would be without any defect and perfect and a body which would I ·126 ७९. से वि य णं दारए उम्मुक्कवालभावे विण्णायपरिणयमित्ते जोव्वणगमणुप्पत्ते सूरे वीरे विकंते विच्छिण्णविउलवल-वाहणे, चाउरंत चक्कवट्टी रजवई राया भविस्सइ, तेलुक्कनायगे धम्मवरचाउरंत चकवट्टी ॥ ७९ ॥ जिणे वा 79 Se vi ya nam darae ummukkabālabbūve vinnāya pariņayamitte jovvañagamaņuppatte sūre vīre vikkante viccbiņna viula bala vāhape, câuranta cakkavatti rajjavai rāyā bhavissal, Jine va telukkanáyage dhammavara cāuranta cakkaratti. 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 warrier 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 (i. e. 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 four 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 including Naraka Gati) by the excellent weapon of Dharma. 79. The consequences of each individual dream are explained thus:- 1. By seeing an elephant with four tusks he will promulgate four forms of Dhurma viz Dana दान Sila शील Tapu तप and Bhava भाव.

·127 2. By seeing a bull, he will sow knowledge in Bharata Ksetra. the seed of perfect 3. By seeing a lion, he will protect the forest of religious persons from the ravages of wicked elephants in the form of love, hatred etc. 4. By seeing Sri Devi sat at the goddess of wealth, he will give Vārşika Dūna, enfants are the giving of gifts for one year previous to Dikša, the prosperity of a Tirthankara. and enjoy 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 banner of Dharma. 9. By seoing a Kalasa erat, 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. a sea, he will be the receptacle of the 11. By seeing gemlike Kevala Jnana, 12. By seeing a celestial car, he will be worshipped even by Vaimānika taifaa gods. 13. By seeing a heap of gems, he will have walls of precious stones. 14. By seeing a smokėless flame, he will purify the souls of religious persons.

·128 The aggregate fruit of the fourteen dreams is that he will оссиру of the top--most portion ire the siddha Sila-of the region of Loka. ८०. तं उराला णं देवाणुप्पिया! तिसलाए खत्तियाणीए सुमिणा दिट्ठा, जाव आरुग्ग-तुट्ठि-दीहाउ-कल्लाण-मंगल्लकारगा गं देवाणुप्पिया ! तिसलाए खत्तियाणीए सुमिणा दिट्ठा ॥ ८० ॥ 80. Tam urala nam devānuppiyā! Tisalāe khattiyāņie suminā ditthā, jāva ārugga-tutthi-dihāu-kallāna mangalla kāragā nam devāņuppiyā! Tisalae khattiyānīe suminā ditthā. - - 80 Therefore, O beloved of the gods| Trisala ksatriyani has seen praiseworthy dreams, etc. O beloved of the gods! Trisala ksatriyani has seen the dreams conducive to health, contentment, long life, happiness,, and good fortune. 80. । राया तेसिं ८१. तए णं सिद्धत्थे सुविणलक्वणपाढगाणं अंतिए एयमढे सोचा निसम्म हट्ठ-तुट्ट [ चित्तमाणदिए पीईमणे परमसोमणसिए हरिसवसविसप्पमाणहियए करयल ] जाव ते सुविणलक्खणपाढए एवं वयासी ॥ ८१ ॥ - ८२. एवमेयं देवाणुप्पिया! तहमेयं देवाणुप्पिया! अवितहमेयं देवाणुप्पिया! इच्छियमेयं देवाणुप्पिया! पडिच्छियमेयं देवाणुप्पिया ! इच्छिय-पडिच्छियमेयं देवाणुप्पिया ! सच्चे गं एसमटे से जहेयं तुम्भे वयह त्ति कडे ते सुमिणे सम्म पडिच्छइ । पडिच्छित्ता ते सुविणलक्खणपाढए विउलेणं असणेणं पुप्फ-वत्थ-ध-मल्लालंकारेण सकारेइ सम्माणेइ । सक्कारिता सम्माणित्ता विउलं जीवियारिहं पीइदाणं दलइ, दलइत्ता पडिविसज्जेइ ॥ ८२ ।। 81. Tae nam Siddhatthe rīyā tesim suviņa lakkbaņa pādhayānam antie eyamattham soccă nisamma hattha tuttha ·129 cittamāṇandie piimane parama somanasie harisa vasa visappa- -mānahiyaye kara yala jüva te suniina lakkhaņa padhae evam vayūsi. 81. 82. Evameyam devānuppiyāl tahameyam devāņuppiyā ! avitnhameyam devinuppiyā' icchiyameyam devanuppiya padicchiyameyam devaņuppiyā ! icchiya-padicchiyameyam devānuppiya! sacce ņam esa matthe se ja lieyam tuhhhe vayaha tti kattu te sumine sammam padicchai / padicchitta te suviņa lakkhaņa pādhae viulenam asa neņam pipf--vnttha-gandhamallā-lankūrenam sakkārei sammāņei / sakkörittī sammīṇittā viulam jiviyarihamn piidīņam dalai, dalaittū padivisajjei, 82. 81. Then, king Siddhartha, having heard the meaning of the dreams from the interpreters of dienms, and having fired the same in his mind, became astonished, contented, etc. bis heart expanding with jov. He made an anjali (i. e. brought his folded hands in such a way as to bring the ten nails of liis hands together, in front 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 so 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 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, clothes, scented powders, garlands, and ornaments, and respected them politely with sweet words; having honoured and respected them, he gives them gifts which will maintain them during their whole life, and baving given them gifts, he permitted the interpreters of the dreams to go. 82. ८३. तए णं से सिद्धत्थे खत्तिए सीहासणाओ अब्भुट्टेइ ।

·130 . , अन्मुद्वित्ता जेणेव तिसला खत्तियाणी' जवणियंतरिया तेणेव उवागच्छद । उवागच्छित्ता तिसलं खत्तियाणिं एवं वयासी-॥ ८३ ॥ ८४. एवं खलु देवाणुप्पिए! सुविणसत्यंसि बायालीसं सुमिणा, तीसं महासुमिणा, जाव एगं महासुमिणं पासित्ता णं पडिबुज्झन्ति ॥ ८४ ।। ८५. इमे अणं तुमे देवाणुप्पिए ! चउद्दस महासुमिणा दिट्ठा, तं उराला गं तुमे सुमिणा दिट्ठा, जाव जिणे वा तेलुकनायगे धम्मवरचाउरंत चक्काट्टी ।। ८५ ॥ 83. Tae nam se Siddhatthe khattie sıhūsaņão abbbutthei/ abbhuttbittā jeņeva Tisalű khattiyūņi ja vaniyantariyā teņeva uvigacchai; uvāyacchitta Tisalam khattiyānim evam vayasi. 83. 84. Evam khalu devānuppie / sumiņa satthamsi bāyālisam sumiņā, tisam mahū sumiņā, jāva egim malā sumiņam pāsittá nam padibujjhanti. 84. 85. Ime a nam tume divānuppie ! canddasa mahi. sumina dittha, tam urala ņain tume suminā ditthā, jāva -Jine vā telukka näyage dhamma vara cãuranta cakkavatti. 85. 83. Then, 'Siddhartha ksatriya gets up from bis seat, and goes to the place where Trisala ksatriyāni was behind the curtain and having gone there, addresses Trišalā ksatriyani thus.com 84. Indeed, O beloved of the gods ! " in the science of dreams, there are forty two ordinary dreams and thu ty grent dreams. upto the mother of a mandalıka i, e ruler of a province wakes up on seeing any one out of these fourteen grent dreams " 84. 85. " O beloved of the gods ! you have seen these four teen great dreams. Therefore, O beloved of the gods ! you have seen these praise worthy dieams, up to will become a Jma, the lord of the four-fold excellent Dharma.

·131 - । ८६. तए णं सा तिसला खत्तियाणी एयमढे सुच्चा निसम्म हट्ठ- तुट्ट जाव हियया करयल० जाव ते सुमिणं सम्म पडिच्छइ ॥ ८६ ॥ ८७. पडिच्छित्ता, सिद्धत्थेणं रण्णा अव्मणुण्णाया समाणी नानामणि -रयणभत्तिचित्ताओ भद्दासणाओ अमुढेइ । अन्भुट्टित्ता अतुरियमचवल- मसंभंताए अविलंबियाए रायहंससरिसीए गईए जेणेव सए भवणे तेणेव उवागच्छइ, उवागच्छित्ता सयं भवणं अणु पविट्ठा ॥ ८७ ॥ 86. Tae nam sa Tisala khattıyani eyamattham succā nisamma huttha-tuttha jāva hiyaya kara yala' jāva te suminam sammam padicchai. 86. 7 87. Padicchitta, Siddhatthenam ranna abbhanuņnāyā samani nāvā ma ni rayana bhatti cittão bhaddāsaņão abbhu- -tthei; abbhutthittă aturiya macavala masambhamtāe avilambi- -yãe rāya-liamsa sarisie gaie jeņeva sao bhavane teneva uvagacchai, uvigacchittu sayam bhavanam anupavittha. 87. 86. Then, Trisalu kśntriyāņi 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 bands meet and having moved the folded hands in a circular manner accepts the meaning of the dreams fully. 86. 87. Hiving accepted the meaning of the dreams, with the permission of king Siddhartha, she rises up from the throne, beset with different kinds of gems 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 panses in the middle and with a gait resembling that of a royal swin and liaving gone, enters her palace 87. ८८. जप्पभिई च णं समणे भगवं महावीरे तंसि रायकुलंसि ·192 " साहरिए, तप्पभिई च णं वहवे वेसमणकुंडधारिणो तिरियजंभगा देवा सक्कवयणेणं से जाई इमाई पुरा पुराणाई महानिहाणाई भवन्ति, तं जहा- पहीणसामियाई, पहीणसेउयाई, पहीणगोत्तागाराई, उच्छिन्नसामियाई, उच्छिन्नसेउयाई, उच्छिन्नगोत्तागाराइं, गामाऽऽगर-नगर-खेड-कबड-मडंब -दोणमुह-पट्टणाऽऽसम-संबाह-सन्निवेसेसु, सिंघाडएसु वा, तिएसु वा, चउक्केसु वा, चच्चरेसु वा, चउम्मुहेसु वा, महापहेसु वा, गामट्ठाणेसु वा, नगरट्ठाणेसु वा, गामनिद्धमणेसु वा, नगरनिद्धमणेसु वा, आवणेसु वा, देवकुलेसु वा, सभासु वा, पवासु वा, आरामेसु वा, उजाणेसु वा, वणेसु वा, वणसंडेसु वा, सुसाण-सुन्नागार-गिरि-कंदर-संति-सेलो-वट्ठाण-भवण-गिहेसु वा सिनिक्खित्ताई चिट्ठन्ति ताई सिद्धत्थरायभवणंसि साहरन्ति ॥ ८८ ॥ 88. Jappabhaim ca nam Samane Bhagavam Mahavire tamsirāya kulamsi saharie, tappa bhaim ca ņam bahaye Vesamana kunda dbāriņo tiriyajambhagā devā Sakkavayaņenam se jāim imāim purā purānāım mahā nihānāim bhavanti; tam jabā-pahina sāmiyāim, pahina seuyāim, pahina gottāgāraim, ucchinna sāmıyãım, ucchinna seuyāim, ucchinna gottāgārāim, gānnā-' gara-nagara-kheda-kavvada-madamva-doņamuha-patt- -ana-"sama-samvaha-sannivesesu-singhidaesu va, tiesu Va, caucaccaresu Va, caummthesu va, maha pahesu va, gamatthāņesu vā, nagara-tthānesu Vā, gāma niddhamanesu vā, nagala niddhananesu va, avanesu vi, deva kulesu va, sabhusu vi, pavusu Va, ramesu va, ujjunesu va, vanesu va, sandesu ya, susāņa-sunnāgāra giri kandara santi-selo-vatthāņabhavana-yihesu vā, sinnikkhittàim citthanti tāim Siddhattha- -raya bhavanamsi saharanti. 88. 88. Commencing from the time when the Sramana Bhagavān Mahāvira was brought to the royal palace by Harinegainesli, the Tiryag-jrambhaka gods, obeying the orders of Vaiśramana or Kubera, (who was) under orders from Śakrendra, bring to the palace of King Siddhartha, the great as were placed under-ground by their owners for a -kkesu va, vana - treasures ·133 Tery 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 addition was made every year because their owners have left them and great treasures placed by persons whose family-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 every 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 Gama गाम villages which are surrounded by hedges of thorns on four sides and where there is an annual tax; great treasures hidden in Āgara 3717+ Mines which are the sources of iron, copper and other metals; great treasures hidden in Nagar para towns which have a high-walled fortress and paved roads, and wbich are free from any tax; great treasures hidden in Kheda as or a place surrounded on all sides by a high wall of mud; great treasures hidden in Kabunda 2015 bad towns; great treasures hidden in Madamba Aga towns which have villages on the four sides at a distance of two Koshes; great trensures bidden Drona Mukha द्रोण मुख towns acressible both by water and by land; great treasu es hidden in Pattana Teat towiis accessible either by water or by land; great treasures hidden in Asuma FA Asrama BHA Places of pilgrimage or of dwellings of hermits; great treasures bidden in Samvāla Fare places suitable for removing chaf from corn-grains ( ie, thrashing-place ); great treasures bidden in Sannivesa afate places suitable for camping caravans, multitudes of pilgrims and armies; great treasures bidden in places of a triangular shape; great treasures hidden in places where tbree 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 have become de-populated; great treasures hidden m places where there were towns in ·134 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 pleasurə-gardens near a town where people go for amusement in hot , season; great treasures hidden in forests containing numerous trees of oue 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 meditation, great treasures hidden in buildings carved out from mountains or in assembly-halls of kings; great treasures hidden in buildings of house-holders -all these great treasures having been placed in these different localities by miserly persons. 88. . ८९. जं रयणिं च णं समणे भगवं महावीरे नायकुलंसि साहरिए तं रयणिं च णं तं नायकुलं हिरण्णेणं वड्डित्था, सुवण्णेणं वढित्या, धणेणं, धन्नेणं रज्जेणं रतुणं चलेणं वाहणेणं कोसेणं कोट्ठागारेणं पुरेणं अंतेउरेणं जणवएणं जसवाएणं वड्डित्था । विपुलधण-कणग-रयण-मणि- मोत्तिय-संख-सिल-पवाल-रत्तरयण-माइएणं, संतसारसावइज्जेणं, पीइ- सक्कार समुदएणं अईव अईव अभिवडित्या । तए णं समणस्स भगवओ महावीरस्म अम्मा-पिऊणं अयमेयारूवे अब्भत्थिए चितिए पत्थिए मणोगए संकप्पे समुप्पजित्था ॥ ८९ ॥ ९०. जप्पभिई च णं अम्हं एस दारए कुन्छिसि गन्भत्ताए वकते, तप्पभिई च णं अम्हे हिरण्णेणं वडामो, सुवण्णेणं वड्डामो, धणेणं धन्नेणं वडामो, जाव संतसारसावइज्जेणं पीइ-सक्कारेण अईव अईव अभिवडामो ।

·135 तं जया णं अम्हं एस दारए जाए भविस्सइ तया णं अम्हे एयस्स दारगस्स एयाणुरूवं गुण्ण गुणनिप्फन्न नामधिज्जं करिस्सामो “वद्धमाणु" foll so 11 89. Jam rayanim ca ņam Samaņe Bhagavam Malāvire Nāya-kula msi sāharie tam rayanim ca tam Naya-kulam hira nñeņam vaddbitthā, suvaņneņam vaddbitthā, dhaņeņam dhanneņam, rajjenam, ratthenum balenam vāha nenam, kose- -ņam, kotthāgöreņam, purenam, anteureņam jaņavaeņam jasavāenam vaddhttbā; vipula dhana-kanagarayana-mani mottiya -sankha-silu-ppavala-ratta raya namāienam, santa sāra sarasā vaijjenam, pii-snkkära samudaeņam aiva aiva abhivatthitthā; tae nam Samaņassa Bhagavao Malāvîrassa ammü-piūņam ayameyūrūve abbhatthie cintie patthie maņogae sankappe samuppajjitthā. 89. nam 90. Jappabhaim ca amham esa dārae kucchimsi gabbhattúe vakkante, tappabhaim cil pain amhe hiraņņenam vaddhāmo, suvan nenam vaddhúmo dha nenam dhannenam vaddhamo, jāva santa sārasīvaijjenam pir-sa kkāreņam aiva aiva abhivaddhámo; tam jayū nam amhain esa dáraye jae bhavissai tayā ņam amhe eyassa dāragassa eyanurūvam gunnam gunanipfannam nāmadhijjam karissāmo " Vaddhama- -RUL" tti. 90 89. From the night, during which śramaņa Bhagavān Mabūvira was brought to the Jnāta-kula yg the family of Siddhartha, 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 liko inolassos, which can be weighed. 3. Articles like butter, oil, and salt wbich 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-foices (such as elephants, horses, chariots, and warriors ), of veliicles ·136 (such as carts, donkeys ); of cash-treasures; of waró-houses of corn, of towns; of harims; of towns-people and of fame. Besides, there occurred in the family, a very great increase of Vipula Dhaņa faga er Expansive wealth such as cows, buffaloes, etc, of gold un--manufactured or made into ornaments; of gems; of precious beads, of pearls; of conches ( with right-hand turnings ), of titles from kings; of corals; of red gems-rubies and other valuable articles, and of the really existing ( 110t imaginary ) valuable articles and of gifts given by relatives out of love and respect. Then, a well-meditated desirable mental idea occurred in the mind of the mother and father of śramaņa Bhagavān Mahavira, 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 seen an inciease of our silver, and gold, of our wealth and corn; we have seen a 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 consonence with this incidence, we shall call him by the excellent name of Vardhamāna, a name derived from and hence acquired on account of his qualities. ९१. तए णं समणे भगवं महावीरे माउअणुकंपणट्ठाए निचले निष्फंदे निरयणे अल्लीण-पल्लीण-गुत्ते आवि होत्या ॥ ९१ ॥ 91. Tae nam Samaņe Bhagavam Mūbavire manaņukampa. natthāe niccale nipfande nireyaņe allina pallina gutte avi bottlā. 91. 91. Then, Śramana Bhagaran Mahavira, ont of devotional sympathy for his mother, “Lest my movements in the womb be hurtful to 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; *++ 3 ·137 became absorbed in meditation by contracting portions 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 ध्यानं किञ्चिदगोचरं विरचयत्येका परब्रह्मणि । किं कल्याणरसं प्रसाधयति वा देवो विलुप्यात्मकं रूपं कामविनिग्रहाय जननीकुमावसौ वः श्रिये ॥ १ ॥ 1. Ekante kimu moharija vijaye mantram prakurvanniva; Dhiyánam kinchidagochara ņ viracayatyekah parabrahmani; Kiin kalyāṇarasam prasadhayati va devo vilupyatmakam; Rūpam kāmavinigrahāya jananikukşāvasau vah shriye. 1. 1. Is Sramana Bhagayan Mahāvira thinking, of effecting ů Mantra for the purpose of conquering the supreme lord of Fascination (by remaining) in a secret place. Or, is he alone by himself, engaged in an incomprehensibla meditation about the Supreme Being ? Or is he accomplishing the process of making gold for the purpose of thoroughly defeating Kāma deva filhas the god of Love-Cupid-by contracting portions of his body and his limbs in the womb of his mother ? May such śramaņa Bhagavān Mahavira be for your welfare. 1. 91. ९२. तए णं तीसे तिसलाए खत्तियाणीए अयमेयारूवे जाव संकप्पे समुप्पजित्था। हडे मे से गम्भे ? मडे मे से गम्भे ? चुए मे से गन्भे ? गलिए मे से गम्भे ? एस मे गम्भे पुट्विं एयइ, इयाणि नो एयइ त्ति कटु ओहयमणसंकप्पा चिंतासोगसागरं संपविट्ठा, करयलपल्हत्थमुही अट्ट ज्झाणोवगया भूमीगयदिट्ठिया झियायइ । 92. Tae ņam tise Tisalāe khattiyāṇie ayameyārūve jāva samkappe samuppajjitthā-hade me se gabble ? made me se ·188 gabbhe 2 : Cue me se gabbhe? Galie mé se gubbhe esa me gabbhe puvvim āyai, iyanim no eyai, tti kattu ohayamana sat mkappa, cinta soga sāgaram sampávittha karayala palhattha muhi attajjhanovagayā bhümigayadittbiya jhiyāyai. 1. Or Has my 92. Thereupon, an idea of the under--mentioned nature arose in the mind of Trisalā kşatriyaņi- Is my foetus removed (by any wicked god ?) or Is my foetus dead ? foetus aborted? or Has my foetus dropped away in a liquid form ? Because, this foetus of mine was makiug movements before, but now it does not at all tremble. With such ideas in her mind, Trisala ksatriyani, 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 यदिभविता, मदीयगर्भस्य कथमपीह तदा । निष्पुण्यकजीवानामवधिरिति ख्यातिमत्यभवम् ॥ १ ॥ यद्वा चिन्तारत्नं न हि नन्दति भाग्यहीनजनसदने । नापि च रत्ननिधानं, दरिद्रगृहसंगती भवति ॥ २ ॥ कल्पतरुमरुभूमौ न प्रादुर्भवति भूम्यभाग्यवशात् । न हि निष्पुण्यपिपासित-नृणां पीयूषसामग्री ॥ ३ ॥ 1. Satyamidam yadi bhavitā, madiya garbbasya kathima piha tadip Nispunyaka zivānamavadhiriti kliyatımatyabhavam. 2. Yadva cintâiatnam na bı nandati Whāgyahina jana sadane, Napl ca ratna-nidhana m, daridra graha. sangati bhavati. 3. Kalpa taru r-Marubhūmau na prādu r-bhavati bhūmya bhagyavasat, Na hi niśpunyap pasita prinām pīgūsa sānagri.

·139 1. If the event of an unhappy accident happening to my foetus, turns out to be true, then, I will be described as the foremost among unfortunate persons. 2. Or, Cintamani Ratna चिंतामणि रत्न a gem supposed to yield to its possessor every thing wanted, does not 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 seuraa the Wishing Tree capable of yielding whatever is desired, does not grow on the soil of Malwar on account of the ill-luck of the country. In the same manper, wnfortunato thirsty people, do not acquire the means of obtaining Nectar. हा ! धिग् धिग् दैवं प्रति, किं चक्रे तेन सततवक्रेण ? । यन्मे मनोरथतरु-र्मूलादुन्मूलितोऽनेन ॥ ४ ॥ आत्तं दत्त्वाऽपि च मे लोचनयुगलं कलंकविकलमलम् । दत्त्वा पुनरुद्दालित-मधमेनाऽनेन निधिरत्नम् ॥ ५ ॥ आरोप्य मेरुशिखरं, प्रपातिता पापिनाऽमुनाऽहमियम् । परिवेष्याऽप्याकृष्ट, भोजनभाजनमलज्जेन ॥ ६ ॥ 4. Hā' Dhig! Dhig! daivam prati kim cakre tena satata vakrena; Yanme manoratha tarin r-mulad unmulito'anena 4. 5. Attam dattvā'pi cu me, locana yugalam kalanka vikala malam, Dattva punaruddalhta-madhamenānena nndhiratna m. 5. 6. Aropya Meruśikharam, piapātitū papmā'munū’bamiyam; Purivesyā'pjūkriştım bliojana bhūına malapjena, 6. 4. O! Fie on Destiny, Fie on Destiny ? What has the eternally crooked Fate done? He bus uprooted the tree of my best desires. 4.

·140 5. The vile Fate, after giving me a pair of spotless eyes, has pulled them away, and after givivg me a heap of valuable gems, has snatched it away. 5. 6. AhI the cruel Fate, after raising me up to the top of Mount Meru, has thrown me down. Oh! the shameless Fate after serving me a dish of food has taken it away. 6. यद्वा मयाऽपराई, भवान्तरेऽस्मिन् भवेऽपि किं धातः।। यस्मादेवं कुर्वनुचिताऽनुचितं न चिन्तयसि ? ॥ ७ ॥ अथ किं कुर्वे ? क च वा गच्छामि ? वदामि कस्य वा पुरतः १ । दुर्दैवेन च दग्धा, मुग्धा जग्धाऽधमेन पुनः ॥ ८ ॥ 7. Yadrā mayā'parāddham bbuvantare'smin bhave’pi kim dbātaḥ Yasmüdevain kurvannucitā anucitam na cintayasi ? 8. Atha kim kurve kva ca vā gacchāmi vadāmi kasya vā puratah; Durdaivena ca dagdhā mugdha jagdhā’dhamena punaḥ, 8. 7 O destiny 1 What offence have I committed in this life or in previous life? that you do not even think of propriety or impropriety of such a wicked action, 7. 8. AL' What can I do now? Where can I go? and before whom can I speak out ? The wicked Fate has burnt me, who am qoute innocent, the vile Fate bas eaten me up. 8. किं राज्येनाऽप्यमुना ? किं वा कृत्रिमसुखैर्विपयजन्यः ? । कि वा दुकूलशय्या-शयनोद्भवशमहर्येण ? ॥ ९ ॥ गजपभादिस्वप्नैः सूचितमुचितं शुचिं त्रिजगदय॑म् । त्रिभुवनजनाऽसपत्नं, विना जनानन्दिसुतरत्नम् ॥ १० ॥ 9 Kim rājyenā pyamunā ? kim vā kritrima sukhair-visayajanyaih; Kim vã dukūla sayyi-sayanodbhuva śarına larmyenu ? 10. Gaja vrışabhūdı svapnaiḥ sūcitamucitam sucim tujagadarcyam; Tribhuvana janā'sapatnam yivā janānandisutaratnum. 10.

·141
9-10. Without the excellent son who is worthy, pure and
fit to be worshipped by the three worlds, and whose advent
was foretold 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 sinsual pleas-
ures or of this palace with the comfort of sleeping on a silk
bedding.
तदरे । दैवत ! किमुप-स्थितोऽसि दुःखानिगहनदहनाय ? ।
भवतोऽपराधविधुरां, किं मां प्रति धरसि वैरिधुरम् ॥ ११ ॥
धिक् संसारमसारं धिग् दुःखव्याप्तविषयसुखलेशान् ।
मधुलिप्तखगधारा-लेहनतुलितानहो लुलितान् ॥ १२ ॥
11. Tadare daivata! kimupasthito'si duhkhāgni gahana
dahanāya ?;
Bhavato'parādhd vidhurīı kim mũin prati dharasi vairi-
dhuram 11.
12. Dhik samsaramasaram, dhig! duhkha vyapta. Visaya sukha
lesal;
Madhulipta khadga dhūrū-lehana tulitā naho I lulitan.
11. Therefore, O Fate! Wliy are you prepared to burn me
terribly, by the fire of anisery? O Fate! Why do you bear
animosity towards me who is quite innocent to you.
12. Fiel to the worthless Samsāra. Fre! also to the lot
of painful and transitory sensual pleasuies which are like
licking the edge of a sword besineared with honey.
यद्वा मयका किञ्चित्, तथाविधं दुष्कृतं कृतं कर्म ।
पूर्वभवे यद् ऋपिभिः, प्रोक्तमिदं धर्मशास्त्रेषु ॥ १३ ।।
पसु-पक्खि-माणुसाणं, वाले जो वि हु विओअए पावो ।
सो अणवच्चो जायइ,
अह जायइ तो विवजिजा ॥ १४ ॥

·142 13. Yadva mayaka kincit, tatha vidham' duşkritam kritam karma; Pūrvabhave yadrişibhih, proktamidam dharmaśāstroşu. 14. Pasu-pakkbi-maņusāņam, bale jo vi hu vioyae pāvo; So anavacco jāgai, aba jāyai to vivajjiijā. 14. 13-14. Or, I must have done some wicked actions in my previous lives, because it is said by wise persons in Dharma Sastras.- 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, it dies, तत्पड्डका मया किं त्यक्ता वा त्याजिता अधमबुद्धया ? । लघुवत्सानां मात्रा समं वियोगः कृतः किं वा ? ॥ १५ ॥ तेपां दुग्धापायो-ऽकारि मया कारितोऽथवा लोकैः ।। किं वा सबालकोन्दुरु-बिलानि प्रपूरितानि जलैः ॥ १६ ॥ 15. Tatpaddakā mayā kim tyaktā vi tyājitā adhama duddhya ? Laghuvatsānām mātră samam viyogah kritah kim vā. 15. 16. Tešām dugdhápāyo'kárı maya karito’tbava lokaih ?; Kim vx sabalakondurubiläni prapūritām julaih. 16. 15. Did I out of mean intellect, separate the young ones of a buffaloe from her? Or did I get them 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 beifers or did I cause that impediment to be created by other persous ? or did I fill up with water, the holes of mice occupied by their young ones. 16.

·148 - -- कि कीटिकादिनगरा -युष्णजलप्लावितानि धर्मधिया ? । किं वा काकाण्डानि च, धर्मकृते स्फोटितानि मया ? ॥ १७ ॥ किं वा साण्डशिशुन्यपि, खगनीडानि अपातितानि भुवि ? पिकशुककुर्कुटकादे-लिवियोगोऽथवा विहितः ? ॥ १८ ॥ 17. Kim kitikadi nagaranyushna. jala plavitāni dharmadhiya ? Kim ra kakāndani ca, dharma krite sfotitani maya.? 17. 18. Kim vā sānda shiśūnyapi, khaganidāni prapūtitāni bhuvi? Pika suka. kurkutide r-bila viyogo thavi. vihitah ? 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 du I burst the eggs of crows for sake of religion ? 18. Or, did I fell 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 parents? 18. किं वा वालकहत्या-ऽकारि सपत्नीसुताद्युपरि दुष्टम् । चिन्तितमचिन्त्यमपि वा कृतानि कि कामणादीनि ? ॥ १९ ॥ किं वा गर्भस्तम्भन-शातनपातनमुखं मया चक्रे ? । तन्मन्त्र भेपजान्यपि, किं वा मयका प्रयुक्तानि ? ॥ २० ॥ 19. Kim vā bālaka hatya’kāri sapatni sutādyupari duştam; Chintita machintyamapi vā kritāni kim kamaņādıni ? 19 20. Kim va garbha. stambhana-Satana-putana mukham maya cakre ?, Tanmantra-bheśajanyapi, kun va mayakā prayuktāni 20, 19 Or, did I kill babies ( in my previous life )? or did I contemplate 'evil thoughts towards the the progeny of my cowife or did I practise witch-Graft etc. ?

·144 20. Or, did I' bring about arrest, abortion or destruction etc, of foetus, or did I practise Mantras or medicines in such efforts? . अथवा भवान्तरे किं मया कृतं शीलखण्डनं बहुशः १ । यदिदं दुःखं तस्माद्, विना न संभवति जीवानाम् ॥ २१ ॥ यतः-कुरंड-रंडत्तण-दुभगाइ, वंज्झत्त-निंदु-विसकन्नगाई ।। जम्मंतरे खंडिअसीलभावा, नाऊण कुजा दढसीलभावं ॥ २२ ॥ 21. Athava bhavantare kim maya kritam shila-khandanam bahusah ?; Yadidam dubkham tasmād vina na sambhavati jivānām. 22. Yatah-Kuranda-randattaņa-dubbhagāi vanjjhatta-ninduvisa kannagāi; Jammantare khandia silabhava, nūūņa kujjá dadha sila bhavam. 22. 21. Or, could I have practised debauchery very often in my previous lives? Because such a calamity cannot be possible to people, without it. 22. Because, it is said in the Sastras-"Widowhood, child. widowhood, misfortune, barren-ness, the state of giving birth to dead infants, and the condition of a girl in wbich her betrothed husband dies before marriage, are results of debauchery practised in previous lives. Therefore, right conduct should be steadfastly observed." एवं चिन्ताऽऽक्रान्ता, ध्यायन्ती म्लानकमलसमवदना । दृष्टा शिप्टेन सखी-जनेन तत्कारणं पृष्टा ॥ २३ ॥ प्रोवाच साश्रुलोचन-रचना नि:-श्वासकलितवचनेन । कि मन्दभागधेया वदामि ? यजीवितं यजीवितं मेऽगात् ॥ २४ ॥ 23. Evam cintakrinti dhyayanti mlana kamala sama vadana, Dristi sistena sakhi-janena, tat karanam piigta. ( ·1461 24. Provaca sasrulocana-racana nihsvasa kalita vacanena; Kim manda bhagya dheyi. vadami ? yajnvitam me agat. 24 । 23. On seeing Trisala kşatriyani thus deeply engrossed in anxiety and in a contemplating mood and with a faded face resembling & withered lotus, her clever female companions, asked her the cause of it. 24. Then, Trisula mitit, full of tears in her eyes, said with deep sighs: What can an unfortunate person like myself say? O friends ! my life has gone. -- । सख्यो जगुरथ हे सखि ! शान्तममंगलमशेषमन्यदिह । गर्भस्य तेऽस्ति कुशलं, न वेति वद कोविदे ! सत्यम् ॥ २५ ॥ सा प्रोचे गर्भस्य च, कुशले किमकुशलमस्ति मे सख्यः ! । इत्याद्युक्त्वा मूर्छा-मापन्ना पतति भूपीठे ॥ २६ ॥ शीतलवातप्रभृतिभिरुपचारैहुतरैः सखीभिः सा!। संप्रापितचैतन्योतिष्ठति विलपति च पुनरेवं ॥ २७ ॥ 25. Sakhyo jaguratha he sakhi ! santamamangalamasesa manyadiha; Garbhasya te'sti kušalam na veti vada kovide i satyam. 25. me 26. Sh. proce garbhasya ca kusale kimakusalamasti salthyah; Ityâdyuktvū mūrcchāmūpanrī putati bhūpithe. 27, Sitala vāta prabhritibhirupacārai r-bahutaraih sakhi -bhih si; Samprāpita cuitanyo-ttişthatı vilapati ca punarovam. 27. । 25. Her companions said, "O friend ! May all your other calamities vanish! U intelligent woman! Say out immediately whether your foetus is bealthy or not, ·146 26; "She' said 'My friends! if my footus is healthy what. other unhappiness can I have ? So saying, she fell down insensible in a swoon on the ground. 27. When she re-gairied consciousness by. cooling measures she seated herself and began to lament thusia- - गरुए अणोरपारे रयणनिहाणे अ सायरे पत्तो। छिद्दघड़ो न भरिजइ, ता किं दोसो जलनिहिस्स ? ॥ २८ ॥ पत्ते वसन्तमासे, रिद्धिं पावन्ति सयलवणराई । जं न करीरे पत्तं, दोसो वसन्तस्स १ ॥ २९ ।। उत्तुंगो सरलतरु बहुफलभारेण नमिअसव्वंगो ॥ कुजो फलं न पावइ, ता कि दोसो तरुवरस्स ? ॥ ३० ॥ ता कि 28. Garue anorapare rayapanihane a Bayare patto; Chiddaghado na bharijjai to kim doso jalanihissa ? 28 29. Patte vasantamase, riddhim pavanti sayalaya 018 Jam na kariie pattam, ta kim doso vasanta ssa, 29. 30 Uttungo saralataru bahufalabhārena namiasavvaigo; Kujjo falam na pāvai, tā kim doso taruvarassa ? 28. If an enrthen pot 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 केरडी, the tiee of sour berries, does not have even a leaf on it, is it the fault of spring-time ? - 30. If a dwaif does not obtain fruits from a tall straight tree with all parts bent low with the burden of many fruits, is it the fault of the excellent tree?

·147
.
समीहितं यन लभामहे वयं, प्रभो! न दोपस्तव कर्मणो मम ।
दिवाऽप्युलूको यदि नाऽवलोकते, तदा स दोपः कथमंशुमालिनः ? ३१ ॥
31. Samhitam yanna labhāmahe vayam, prabhol na dosa
stava karmaņo mama;
Diva'pyulūko yadi na’yalokate, tadā sa doşaḥ katham
amsu malinah ?
31. Therefore, O lord ! if I am not able to acquire my
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 ?
तच्छ्रुत्वेति
अथ मे मरणं शरणं, किं करणं विफलजीवितव्येन ।
व्यलपत्,
सख्यादिः सकलपरिवारः ॥ ३२ ॥
हा ! किमुपस्थितमेतत्, निष्कारणवैरिविधिनियोगेन ।
हा ! कुलदेव्यः कं गता १ पदुदासीनाः स्थिता यूयम् ।। ३३ ॥
32. Atha
mara nam
Saranam,
kim karanam vifala
jiyitavyena;
Tacchrutveti vyalapat sakhyālih sakala parivārah 32.
33. Ha ! kimupasthitametat, niskarana. vairi vidhi niyogena;
Ha.! kula devyab kva gati. 2 yadudasinah sthiti. yyyam. 33.
me
32 Now, death is the only shelter for me. What is the
use of living fruitlessly ? On hearing the lamentation of Trisalā
mātā, her companions and the whole multitude of family-
members began to cry aloud. 32.
33 Oh'l how has this unexpected calamity been created
by the Fate who has needlessly become an enemy? Ah I where
have the family-gods goue away! Why have you remained
Indifferent?
अथ तत्र प्रत्यूहे, 'विचक्षणाः कारयन्ति कुलवृद्धाः ।
शान्तिकपौष्टिकमन्त्रोपयाचितादीनि कृत्यानि ॥ ३४ ॥

·148 । पृच्छन्ति च दैवज्ञान, निषेधयन्त्यपि च नाटकादीनि । अतिगाढवादविरचित-वचनानि . निवारयन्त्यपि निवारयन्त्यपि च ॥ ३५ ।। 34. Atha .tatra pratyūhe, vicakşaņāb karayanti kulavriddhāh; Shantika paugtika mantraupayacitādini krityāni. 34. -- 85. Pricchantı ca daivajnân, nişedhayntyapi ca natakūdini; Ati gādha sabda viracita-vacanani nivārayantyapi ca. 35. 34. Then, 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, stopped dancings etc, and prevented the talks involving loud speaking. 36. राजाऽपि लोककलितः शोकाकुलितोऽजनिष्ट शिष्टमतिः । किं कर्तव्यविमूढाः, संजाता मन्त्रिणः सर्वे ॥ ३६ ।। 36. Rāja’pi lokakulitab sokā kulito'janışta siştamatih; Kim kartavyavimlidhāh, sanjata mantrinah sarve. 36. 30. The wise king Siddhartha also, surrounded by the towns people became very sorry and the ministers ieven,' became extremely perplexed as to wbat should be done now. तंपि य सिद्धत्थरायवरभवणं उवरयमुइंग-तंती-तलताल-नाडइज जणमणुज्ज दीणविमण विहरइ ॥ ९२ ॥ + . Tam pi ya Siddhattha raya vara bhavanam iiyaráya muiiga-tanti-tala tala-nidaijja janamanujjam dina vimanam viharai. 92. At that time, the excellent palace of King Siddhārtha, became entirely devoid of the pleasures of the music of the beating of druins, of flutes, of harmonious clapping of hands, and of various dramatic performances and of a gloomy appe- -arance.92.

·1.149 - ९३. "तएणं से समणे भगवं महावीरे माऊए अयमेयारूवं अब्म- 'त्थियं पत्थियं मणोगयं संकप्पं समुप्पन्न वियाणित्ता se 93. Tae nam samaño . bhagavam Mahāvire māue áyameyārūvaņábbhatthiyam patthiyam mañogaya'm samkappam samuppanna ņ viyāṇittā 93. Then, Sramana Bhagavān 'Mahavira. knowing by Avadhi Jnana, the ill-conceived mental idea of his mother, about himself, thought within himself:- कि कुर्मः? कस्य वा ब्रूमः मोहस्य गतिरीशी। दुपे(तोरिवाऽस्माकं, दोषनिष्पचये गुणः ॥ १ ॥ 1. Kim kurmaḥ? Kasya vā brumah ? Mohasya gatiridrisi; Duse r-dhātoriva'smakam dosa , umspattaye ganah. 1. 2 . 1. What can we do ? Before whom, can we say out? Such is the course of Moha मोह Infatuation. Guna गुण & merit resulted in Dosa (दोष) a demerit for me, like the Guna (गुण) of the verb-root Duş (when Guna is made it becomes दोष in grammar ). " 'मया मातुः प्रमोदाय कृतं जातं तु खेदकृत् । भाविनः कलिकालस्य, सूचकं लक्षणं यदः ॥ २॥ पञ्चमारे गुणो यस्माद् भावी दोषकरो नृणाम् । नालिकेराऽम्भसि न्यस्तः, कर्पूरो मृतये यथा ॥ ३ ॥ 2. Maya mātuḥ pramodāya kritam, jātam tu khedakrit; Bhāvinah kali kālasya sūcakam lakşaņam byadah. 2, 3. Pancamāre guņo yasmād bhāvi doşakaro niiņām; Nalikera'mbhasi nyastah karpāro 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 #fereen the Iron Age.

·"-150 . 3. Because, during the present, fifth cycle of the current age, a favour done to people causes ovil in future just as camphor mixed with the water of a cocoanut produces death. एगदेसेणं एयइ । तए णं सा तिसला खत्तियाणी हट्ठ-तुटु० जाव हियया एवं वयासी ॥ ९३ ।। ९४, नो खलु मे गम्मे हडे, जाव नो गलिए । एस मे गम्मे पुट्विं नो एयइ, इयाणिं एयइ ति कटु हट्ठ-तुटु० जाव हियया एवं वा विहरह Egadeseñam eyai; Tae nam sã Tisala khattiyāṇi hatthatuttha jāva biyayū evam vayāsi, 93. , 94. No khalu me gabbhe hade, jāva no galie; esa me gabbhe puvvim na eyai, iyāņım eyai tti kattu hattha tuttha Jāva biyayā evam vā viharai. 94 93. and moves a part of his body. Thereupon; Trisalā ksatriyāņi 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 lìquid form. This foetus of mine did not move before, but now it moves, so saying, she became pleased, contented, till with her heart expanded with joy. The poet now describes the condition of Trisalā. प्रोल्लसितनयनयुगला, स्मेरकपोला प्रफुल्लमुखकमला । विज्ञातगर्भकुशला रोमाञ्चितकाचुका त्रिशला ॥ १ ॥ प्रोवाच मधुरवाचा, गर्भ मे विद्यतेऽथ कल्याणम् । हा ! धिग् मयकाऽनुचितं, चिन्तितमतिमोहमतिकतया ॥ २ ॥ - - 1. Prollasita. nayana yugala, smera kapola. prafulla. mukha kamala, Vijnāta garbha kusalā, romāncita kancukā Trisala. .

·151,
me
2. Provāca madhuravach, garbhe, vidyate tha.
., kaly,snam;
Ha! Dhig! mayaka'nucitam; cintita matimohamatikataya,
1-2. Having realised. the healthy. condition of her foetus,
Trišalā with both her eyes delighted with joy, with her cheeks
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 foetus is healthy. Fie ! 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 प्रसादाश्च गोत्रदेवीभिः
जिनधर्मकल्पवृक्ष-स्त्वाजन्माराधितः फलितः ॥ ४ ॥
3. Santyatha mama bhagyani tribhuvana manya tatha ca
dhanya'bam;
Śläghyam ca jivitam me kritartamapa me jannah. 3.
4. Śree Jinapādaḥ praseduh kritah prasāda ścha gotra devibhiḥ;
Jına dhaima kalpa viikșa stavājanmārādhitaḥ falitaḥ. 4.
3. I have still, good luck with me. I am worthy of honour
by the three. worlds. I am fortunate. My life is praiseworthy, .
my birth has become successful.
4, The Jineśvara devas are pleased with me; the family
goddesses have shown favour towards me; the Kalpa vrıkşa
in the form of the Jaina dhaima propitiated by me through
out my life has borne fruit.
एवं सहर्षचित्तां देवीमालोक्य वृद्धनारीणाम् ।
जयजय ! नन्देत्याद्याशिषः
प्रवृत्ता मुखकजेभ्यः ॥ ५॥
हर्षात् प्रवर्तितान्यथ कुलनारीभिश्च ललितधवलानि ।
उत्तम्भिताः पताका, मुक्तानां स्वस्तिका न्यस्ताः ॥ ६ ॥

·152 5. Evam saharsacittam devimalokya vriddhanarinam; Jaya Jaya | Nandetyadyasiśaḥ pravritta mukhakajabhyah 5. 6: Harsat pravartitanyatha, kulanāribhisca lalitadhavalini; Uttambhittah pataka muktānām svastika nyastāb. 6. 5. On seeing Trisala-devi full of joy in her heart, blessings of Jaya' Jaya Nanda' issued from the lotus-like mouths of old females of the family. - - -- 1 6. The young females of the family began to sing joyfully, delightful auspicious songs; posted flags (in all directions) and made Svastikas parest (auspicious signs ) with pearls. आनन्दाऽद्वैतमयं राजकुलं तद् तद् बभूव सकलमपि । ' आतोद्य-गीत-नृत्यैः सुरलोकसम महाशोभम् ॥ ७ ॥ 7. Ananā'dvaitamayam rājakulam tad babhūva sakalamapi; Atodya-gita-nrityaih suralokasamam 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 music of drums, singing and dancing. वर्द्धापनागता धन-कोटीऍनहन् ददच्च धनकोटीः । सुरतरुरिव सिद्धार्थः संजातः परमहर्षभरः ॥ ८॥ 8. Varddhapanāgatā dhana-koti r-grihộan dadacca dhana kotih; Surataruriva Siddhārthah sanjatah parumu haışa bharah. 4 . 8. King Siddhartha while accepting presents of crores of rupees in congratulation of the healthy condition of the foetus and giving gifts valued at crores of rupees looked like the wishing tree, and was full.of delight. -- , तए णं समणे भगवं महावीरे गम्भत्थे चेव इमेयारूवं अभि- ग्गहं अभिगिण्हइ-"नो खलु मे कप्पइ अम्मा-पिऊहिं जीवंतेहिं मुंडे भवित्ता अगाराओ अणगारियं पबइत्तए.॥ ९४ ॥ - ..

·153 ther Tae nam Sama ne Bhagavam Mahāvire gabbhatthe cova imeyārūvam abbigga ham abhiginhai-“ No khalu me kappai ammā piūbiņ jivantehim munde bhavittā agarão añagáriyam pavvaittae. 94, 94 Sramana Bbagavan Mahavira, thereupon while remain- -ing in the uterus, took the undermentioned vow:-- "Indeed, it is not desirable for me to be a mendicant and take Diksa leaving my house so long as my mother and father are alive." 94. 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 I am born Besides, some say, the vow has been taken with the object of showing others their duty towards their parents. ९५. तए णं सा विसला खत्तियाणी हाया कयचलिकम्मा कय कोउयमंगलपायच्छित्ता सव्वालंकारविभूसिया तं गभं नाइसीएहिं, नाइ- -उण्हेहिं, नाइतित्तेहिं, नाइकडएहिं, नाइकसाएहिं, नाइअंबिलेहिं, नाइमहुरेहि, नाइनि हिं, नाइलुक्खेहिं, नाइउल्लेहि, नाइसुक्केहि, Tae nam sa Tisalā khattiyāņi nhāya, kaya bali kammā, kaya kouya-mangala pāyacchittä, savvā’lankára vibhūsiyā tam gabbham naistehit, nāiunhehim, nāitittehim, nāikaduehim naikasāebim, diambilehim, nāimahurehim, nainiddhehim nāılukkhohim, nãiullehim, náisukkehiin. on 95. Then, Trišalā kşatriyāni bathed, worshipped her house-hold deity, did auspicious marks her body and expiatory rites ( for the purpose of warding off danger) and with her body decorated by various ornaments, she nourished her foetus with food and drink materials which were neither too cold nor too warm, neither too bitter nor too pungent, neither too astringent nor too sour, neither too sweet nor too oily, aud which were not too dry, too 'damp, or too hard. Food and drink materials which are very cold or very warm are harinful ·154 to the 'foetus, becáuse some of them produce excess of wind, some 'produce excess of bile and some of them produce an excess of phlegm, It is said in a medical work named Vāgabhatta: वातलैश्च भवेद गर्भः कृब्जाऽन्धजडवामनः ।। पित्तलैः खलतिः पिङ्गः, श्वित्री पाण्डुः कफात्मभिः ॥ १ ॥ अतिलवणं नेत्रहरं, अतिशीतं मारुतं प्रकोपयति । अत्युष्णं हरति वलं, अतिकामं जीवितं हरति ॥ २ ॥ 1. Vātalaiksca bha ved garbhah kubjā'ndhajadavāmanah; Pittalaih khalatih pingah şvitri pāudu kafőtmabhiḥ, 1. 2. Ati lavaṇam netraharam atiśitam mārutam prakopayati; A'tyüşņam hara ti balam atikāmam jivitam harați. 2. 1. By the partaking of food and drink materials capable of producing wind, the foetus (of a pregnant woman ) becomes defurined, blind, stupid and dwarfish, by partaking of materials producing excess of bile, the foetus becomes bald-headed or yellow coloured; and by parta king 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 druk materials produces debility; and excessive indulgence in sexual pleasures produces death. 1 taking Besides, indulgence in sexual pleasures, travelling in a boat or in a palanquin, riding a horse or a camel, long walks, faltering while walking, falling down, being pressed, masaging the abdomen, colicky pains, running fast, striking against any thing, lying down on uneven ground, sitting on even ground, sitting in a very narrow placo'or ·155 sitting long on legs, fastings, 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 purgatives, the use of swinging boards, and indigestion-all these causes produce abortion, Trišala kşatriyāņi while avoiding the above-named causes of abortion was carefully nourishing her foetus. सम्वत्तुभयमाणसुहेहिं, भोयणाऽऽच्छायण-गंध-मल्लेहिं Savvattu bhayamāņa suhehim bhoyaņā'cchāyaṇa-gandham mallehim- Trisalā kșatriyani was nourshing her foetus with the use of food and drink materials, clothes, perfumed articles and garlauds of flowers, such as suited the different seasons of the year. It is said: - वर्षांसु लवणममृतं शरदि जलं गोपयश्च हेमन्ते । शिशिरे चाऽऽमलकरसो घृतं वसन्ते गुडश्चान्ते ॥ १॥ 1, Vargāgu lavaṇamamritam, Saradı jalam, gopaya sca Hemante; Sisire ca’ınalaka raso ghritam Vasante gudascānte. 1. During Varşā Ritu qofska the Rainy season the months of Śrávaņa strau and Bhādrapada HTETE (the months of August and September) salt is as nutritious as nectar, during the Śarada and Ritu the months of Āśvina afatit and Kārtika mfano (the months of October and November ) water is as nutritious as nectar, during the Hemanta Ritu aku the months of Mārgasiışa Aroffpro and Poşa ate (the months of December and January ) cow's milk is as nututious as nectar; during the Siśıra Ritu ferferead the months of Mābā ·156 ! Ritu. ar and Falguna raua (the months of February and March ) an acid beverage is as nutritious as nectar; during the Vasanta , .वसन्तऋतु the months of Caitra चैत्र and Vaisakha शाख (the months of April and May) clarified butter is as nutritious as nectar, and during Grışma Ritu sihat the months of Jaista de and Asūda 1965 (the months of June and July Guda vs molasses 18 as nutritious as nectar. } वयगय रोग-सोग-मोह-भय-परिस्समा Vaya gaya roga-soga-moha-bhaya-parissama. ( Trišalá kşatriyāni ) wlio Wis free from disease-sorrowfaintiug-fear and fatigre in the standard medical work named Susruta It is said सुश्रुत- 3 " The foetus becomes 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 anroints her body it becomes leprous if she annoints her body with oils; it becomes affected with diseased nails if she cut her nails very often; 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 deaf if she hears loud sounds, it becomes baldheaded if she writes much and the foetus becomes delirious if she uses the fan very often." Trisalā kşatriyāņi did not make use of any occupation nvolving danger to the life of the foetus. Old females of the family, also advised her as follows - मन्दं व्यामुञ्च कोपक्रम सञ्चर मन्दमेव निगद धान नीविमनयां quent 4547 HT HTSEERİ GATI 1 ·157 आकाशे भव मा सुशेष्व शयने नीचैवहिंगच्छ मा देवी गर्भभराऽलसा निजसखीवर्गेण सा शिक्ष्यते ॥ १ ॥ 1. Mandam sancara mandameva nigada vyāmunca kopa kramam pathyam bbunksva badbān nîvi managhām mi mā’drihäsa m (krithā; . Akase bhava ma susesva sayane, nicai bahir gaccha. ma; devi garbhabharā'lasā nija sakhi vargena sā śiksyate. 1. 1. O friend! You walk slowly, talk slowly, do not he angry with any one, 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, do not go out of your palace. Trisalā devi, slowed down in her gait by the burden of her foetus, was thus advised by her female companions. 1. सा जं तस्स गन्भस्स हियं मियं पत्थं गन्भपोसषं तं देसे य काले य आहारमाहारेमाणी विवित्त-मउएहिं सयणाऽऽसणेहिं पइरिकसुहाए मणाणुकूलाए विहारभूमीए Sa jam tassa gabbhassa hiyam miyam pattham gabbhaposaņam tam dese ya kale ya ahāramahāremāņi vivittā mauehim sayaņa'sa nehim pairikka suhão maņāņukūlāe vihāra bhūmle Thisala. ksatriyani was, then, taking a diet, that was beneficient, sufficient, 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. पसत्यदोहला- Pasattha dohala Tušalū ksatriyāņı, then, had the following praiseworthy desires ·158 जानात्यमारिपटहं पटु घोषयामि, दानं ददामि सुगुरुन् परिपूजयामि । तीर्थेश्वरार्चनमहं रचयामि संघे, वात्सल्यमुत्सवभृतं बहुधा करोमि ॥ १॥ सिंहासने समुपविश्य वरातपत्रा, संवीज्यमानकरणा सितचामराभ्याम् । आज्ञेश्वरत्वमुदिताऽनुभवामि सम्यग् , भूपालमौलिमणिलालितपादपीठा ॥ २ ॥ 1. Jánātyamāri pataham patu ghośayāmi, danam dadāmi sugurūn paripūjayami; Tirtheśvarārca namaham racayāmi sanghe, vatsalyamutsavabhritam bahudha karomi. 1. 2. Simbāsane samupaviśya varātapatrā, samvijyamānakarana sita. cāmarābhyām; Ajneśvaratvamuditā'nubhavāmi samyag, bhūpāla maulimani lalita pāda pitha. 2. Trisalā kşatriyāni had the following desiresi 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 Ti thankaras 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 my foot-stool dazzling with the gems in the diadems of kings (saluting my feet) I being in a lofty position may really enjoy the state of power of issuing orders. आरुहय कुखरशिरः प्रचलत्पताका, वादिननादपरिपूरितदिग्विभागा । लोकैः स्तुता जयजयेतिरवैः प्रमोदा-दुद्यानकेलिमनघां कलयामि जाने ॥ ३ ॥ 3. Arubya kunjarasirah pracalatpatākā vadita nuda paripūrita dig-vibhāga; Lokaiḥ stuta jaya jayeti ravaiḥ pramodā, dudyana kelimanaglam kaluyāını jāne, 2.

·169 1 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 Fry TT Victory!- Victory ! I may experience the sinless sports of pleasure-gardens. So I feel. संपुण्णदोहला, सम्माणियदोहला, अविमाणियदोहला, वुच्छिन्न दोहला, ववणीयदोहला, सुहं सुहेण आसइ, सयइ, चिट्ठइ, निसीयइ, तुयट्ठइ, विहरइ, सुहं सुहेण तं गम्भं परिवहइ ॥ ९५ ॥ , Sampuņņa dohala, sammāņiya dohalā, avimāņiya dobala, vicchinna dobalā, vava niya dohalā, subam snhena āsai, sayai, citthai, nisiyai tuyatthai, viharai, suham suheņa tam gabbham parivahai. 95. - Trisalā kşatriyāņi, 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 pillar 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 thut does not produce the least injury to it. -- ९६. ते णं कालेणं ते णं समए समणे भगवं महावीरे जे से गिम्हाणं पढमे मासे दुच्चे पक्खे-चित्तसुद्धे, तस्स णं चित्तसुद्धस्स तेरसी- दिवसेणं, नवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणं राइंदियाणं विइकताणं, उच्चट्ठाणगएसु गहेसु, पढमे चंदजोगे, सोमासु दिसासु वितिमिरासु विसुद्धासु, जइएसु सव्वसउणेसु, पयाहिणाऽणुकूलंसि भूमिसप्पिसि मारुयंसि पवायंसि, निष्फण्णमेइणीयंसि कालंसि, पमुइय-पक्कीलिएसु जणवएसु, पुन्वरचावरचकाल ·(160 1 समयसि, हत्युत्तराहिं नक्खत्तेणं जोगमुवागएणं " आरोग्गालगं दारयं पयाया ॥ ९६ ॥ 96. Tenam kalenam tenam samaenam samaño bhagavam Mahavire jo se gimbūņam padhame mase ducсe pakkhe-citta sudde, tassa ņam cittasuddasse Terasi divase nam navaṇham masanam bahupadipuņņaņam addhatthamānam rāindiyānam viikkantāņam uccatbānagaesu gahesu, padhame candajoge somāsu disāsu vitimirásu visuddbāsu, jaiesu savya sanpesu, payahiņa-nukulamsi bhūmisappimsi, māruyamsi Paviyamsi, nipphaạna meiņiyamsi kālamyi, pamuiya pakkiliesu jaņa vaesu, puvva rattāvaratta kala samayamsi, Hatthuttarāhim nakkhatteņam jogamuvāgaenam āruggāruggam dārayam payāyā. 96. (चैत्र 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 bright fortnight of the month of Caitra चैत्र atce Caitra sud Teras ), after the completion of nine months and seven and a half days, ( as the duration of pregnancy,) when the planets occupied the highest aspects, wben the Candra assumed an excellent position when all the directions were calm, free from darkness aód serene, when all the birds were making jay jay sound and the southerly pleasant wind was gently touching the ground, at a time when the earth was full of all s01ts of corn and other substances, and when all the people were joyful and amusing themselves playfully on account of healthfulness and a time of plenty, at midnight, when the moon was in conjunction with the constellation Utturāfālguni Januage Trisalā kșatriyani pawlessly gave birth to a healthy child. 96. The duration of the period of preguancy of the mothers of the twenty-four Tîrthankaras of the present series is given by S11 Soma Tilaka-sūri in his work “ Saptati Suta Sthanaka सप्ततिशतस्थानक":- Bhagavan Sri Riśabha-deya remained in uteris for nine months and four days, Sree Ajitanatha Prabhu for, eight ·161 months and twenty-five days; Sri Sambhavanātba for nine months and six days; Śrî Abhinandana Prabhu for eight months and twenty eight days; þriSumatināth Prabhu for nine months and six days; Sri Padma Prabha for nine months and six days; Sri Suparsva Nath Prabhu for nine months and nineteen days; Śri Candra Prabha for nine months and seven days; Sri Suvidhi Nātha Prabhu for eight months and twenty-six days; Sri Sitala Nath Prabhu for nine months and six days; śrî Śreyānsa Nath Prabhu nine months and six days; Śri Vasupujya Prabhu eight months and twenty days; S11 Vimala Nāth Prabhu, eight months and twentyone days; Šri Ananta Nath Prabbu, nine nionths and six days; Sri Dharma Nāth Prabhu, eight months and twentysix days, Śrî śānti Nāth Prabhu nine months and six days; Śri Kunthu Nãth Prabhu, nine months and five days; Śrt Arnāth Prabhu, nine months and eight days; Śri Malli Nath Prabhu nine months and seven days; Sri Muni Suvrata Prabhu, nine mouths and eight days, Sri Nami Nāth Prabhu nine months and eight days, Sri Nemi Nath Prabhu, vine months and eight days; Śri Parsya Nāth Prabhu, nine months and six days and śri Mahavira Swāmi remained in uterus for nine months and seven and a half days, ·162 No. Names. Garbhavas गर्भावास Period of Uterine Life Months, Days. 1 9 4 2 25 3 6 4 8 9 8 9 9 28 5 6 6 6 9 19 7 8 9 7 9 8 26 10 9 6 11 9 6 12 Bhagavan Sri Rişabha deva ŚLI Ajitnāth Prabhu Sri Sambhava Nath Prabhu Sri Abhinandana Prabhu Sri Sumati Náth Prabhu Sri Padina Prabha Śri Supārsva Nath Prabhu Śli Candra Prabha Śri Suvidbi Náth Prabhu Sri Sitala Nāth Prabhu Śri Sreyānsa Nāth Prabhu Śni Vásu-pujya Prabliu Sri Vimala Náth Prabhu Sri Ananta Nath Prabhu Sri Dharma Nath Prabhu Sui Santi Nath Prabhu Sri Kunthu Nath Prabhu Šri Arnāth Prabhu Sri Mallināth Prabhu Sri Muni Suyrata Nath Prabhu Śri Nami Nath Prabhu Sri Nemi Nāth Prabhu Sri Parsya Nath Prabhu Sri Mahavira Swami 8 20 13 8 21 14 9 6 15 8 26 16 9 6 17 9 5 18 9 8 19 9 7 20 9 8 21 9 8 22 Os 8 23 9 6 24 9 7 ·163 The planets are said to occupy a high position when they are in the undermentioned astral houses: अर्कााद्यान्यज १ वृष २ मृग ३ कन्या ४ कर्क ५ मीन ६ वणिजोंऽशैः । दिग् १० दहना ३ष्टाविंशति २८ तिथी १५षु ५ नक्षत्र २७ विंशतिभिः ॥१॥ 1. Arkkādyuccālyaja 1. Vrisa 2. Mriga 3. Kanyā 4. Karka 5. Mina 6. Vaņijo'nsaih; Dig 10 Dahana 3 Astāvinsati 28 Tithi 15 Işu 5 Nakşatra 27 Vipşantibhih. 20.. Planets Astrological house. Period of Transit सूर्य Suyu. Sun मेष Mesa. Alies r 10 FITH Soma Moon ICH Vrisabha Taurus 8 मंगल Mangala Mals q Mriga Capricorn R ON ow बुध Budha Mercury en Kanyā Virgo † 13 गुरु Guru Jupiter f Karka Cancer en al a. 27 Ju Sukra Venus itt Mina Pisces X शनि Sani Saturn तुला Tula Librs ! AN ojo The explanation is that the planets Sūrya (Sun) Soma ( Moon ) etc, occupying the astral houses #q Mesa ( Aries ) 97 Vrişabha ( Taurus ) etc, are praiseworthy. 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 -

·164
सुखी १ भोगी २ धनी ३ नेता ४, जायते मण्डलाधिपः ५ ।
नृपति ६
चक्रवर्ती च ७,
क्रमादुच्चाहे
फलम् ॥ १ ॥
Sukht 1 Bhogi 2 Dhant 3 Neta. 4, jayate mandalādhipah 5;
Nripati 6 śćakrávarti ca 7, kramāducca grahe phalam, 1.
The planets occupying the high position have the under-
mentioned effects in regular order. That is to say-A person
with all Sürya, Sun, remaining in the astral house #9 Meşa
(Aries) for the 10 of the total period of its transit through
the house becomes et Sukhi, happy; with FIA Soma, Moon
in the astral house 297 Vrisabha, Taurus, for the use of the
total period of its transit through the house becomes toit
Bhogi, opulent; with a Mangala, Mars, in the astral house
मृग Mriga, Capricorn for the 38 of the total period becomes
धनी Dhani, wealthy; with बुध Budha, Mercury, in the astral
house in Kanyā, Virgo for 15 of the total period becomes a
dar Netā, leader; with Te Guru, Jupiter, in the astral house
R Karka, Cancer, fors of the total period, becomes a
मण्डलाधिप Mandalidhipa, chief of a province,
with
शुक्र
Venus, in मीन Mina, Pisces, for 7 of the total period, becomes
a नृपति Nripati, king; and with शनि Sani, Saturn, remaining
in the astial house Ja Tula, Librā, for the son of the total
period of its transit through the house, he becomes a चक्रवर्ती
Cakravartin, sovereign of the world.
Sukra,
तिहिं उच्चेहिं नरिंदो पञ्चहिं तह होइ अद्धचकी अ ।
छहिं होइ चक्कवट्टी सत्तहिं तित्थकरो होइ ॥ २ ॥
2. Tihim nccehim narindo, pancahim taha boi addhacakkî a,
Chahim hoi cakkavatti, sattahim Titthankalo hor 2.
त्रिभिरुचनरेन्द्रः पञ्चभिस्तथा भवत्यर्धचक्री ।
पड्भिर्भवति चक्रवर्ती सप्तभिस्तीर्थकरो भवति ॥ २ ॥

·163 2. Tribhiruccai r-narendrab panca blistathā bhavatyardhacakrî; Sadbhi r-bhavati cakravarti saptabhi stirthankaro bhavati. With three planets occupying an exalted position, the man becomes a great Narendra, king, with five planets in the exalted position, he becomes an ait Ardha cakrị, one whose power is half that of a Cakravarti. a Vāsudeva; with six planets in the exalted position, he becomes a trait Cakravarti, sovereign of the world-paramount king; and with seven planets occupying an exalted position, the man becomes a atást Tirthankara, the founder of the Tirtha-an order of four, consisting of arg Sadhu, Monks, Freeft Sadhvis, Nuns ras Srāvakas, Laymen and wifeail Srāvikās, Lay-women.

·$ r 1 CHAPTER V 1 The Horoscope Of Sramana Bhagavan Mahavira. By [ Mr. Mansukhlal Jivanlal Doshi, MAHUVA-Kathiawar ] THE RISING PLANET, Śramaņa Bhagavān Mahavịra was born with Mars (Mangala hora) rising at the moment of birth, Mars was exalted, that is, Mars was in Capricorn (Makara Rāsi # Tizit). He was, therefore, born in a royal family, endowed with a quiet yet ambitions, persevering, 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 inuuh courage, was always resulting in good achievements. His motto was Forget and Forgive and he was a good friend and 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 caieer. He ·HOROSCOPE of S'ramana Bhagavān Mahāvīra. 9 11 (Aquarius) Sagittarius Ascendent 12 10 (Capricorn) 8 (Pisces) Mars Scorpio Ketu 1 (Aries) San Mercury 7 (Libra) Saturg 6 Moon 2 (Taarus) Venus 4 (Cancer) Raba Japiter (Virgo) 5 ( Leo ) 3 (Gemini) ११ 22 मं-के e 6 र-बु ho रा-गु ३ Mabod aya P. Press Bhavnagar.

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·167 bad a good deal of practical executive ability, was able to 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 Dikśā te Initiation during his thirtieth year, as he was persuaded by his brother King Nandivardhana pratada to remain two years more house-holder. as a The Ascendent or Rising Sign. Capricorn (Makara Rasi #AT Tteit) was rising at the moment of birth of Sramana Bhagavān Mabāvira. He had, therefore, a quiet, steady, and persevering patient, enduring and tactful disposition. He had much practical executive ability, was a steady, useful worker, and carried out faithfully all the works he undertook. He had much self-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 reserye and restraint. He had a quiet persistence and a steadfast dermination, that enabled him to do every thing that He set his 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 tneans, and was apt in the use of thein. His affections were sincere but frequently subject to change, due more to destiny than inclination, ·168 Journeys were numerous and frequently for some sacred purposes. + The Ruling Planet. The Ruling planet was Saturn (Sani afor) at the moment of birth. Sramaņa Bhagavan Mabavira bad, therefore, a dispo- -sition, that was sober, serious, and thoughtful. This planet naturally rules the latter portion of life, and, therefore, its best influence was not seen until youth was passed. He had the fullestself-control, reserve, and restraint, as well as natural inclination to prudence and cautiousness. He had the highest strength of will, and a patient persevering disposition, with calmness, fortitude and serenity. He bad 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 superficial pretentiousness. · The Ruler's Position, The Ruling planet Saturn (Suni sfat.) was in the tenth house of the radical horoscope at the moment of birth, Śramaņa Bhagavān Mahavira was, therefore, aspiring, enter- -prising, and got the highest recognition. He rose in life every day, and achieved honour and worsbip from various kings and emperors and even from thousands of gods. This positiou of Saturn indicates a close link with the father and mother, and so, Śramaņa Bhagavan Mabūvira was not able to renounce the world and take Dikšā ar Initiation mto an Order of Monks so long as both his parents were alive, The Moon ( Candra ax) was in the ninth house at the moment of birth. Siamaņa Bhagavān Mahavira's mind was, therefore, very good and prone to investigate metaphysical subjects, taking a deep interost in all systeins of Philosophy ·169 and Occultism. He believed overy object in the Universe as possessing a soul or the higher mind. He was able to teach others, speaking inspirationally or through 'Intuition'. He always listened to the dictates of his Higher Self; His soul boing always ready for the Inner Truth, that is within and : not, without. 1 ( The general financial fortunes are judged from the Ruler of the second house, and the house occupied by the ruler etc. Saturn, lord of the second house was dignified at the moment of birth and occupied the tenth house. Therefore, Šramaņa Bhagavān Mahāvira was born with the greatest fortune in a royal family. But a fixed sign occupied the cusp of the second house, so, he was indifferent to the best of fortune inherited by him and so he renounced the world and took Diksã. Still, however, owing to the angular position of Jupiter, dignified at the moment of birth, in the latter portion of his life, extraordinary financial 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 śramaņa Bhagavan Mahāvira, by Śakrendra grehrane the king of the gods, and other gods as his devotees. Sun-Sūrya au was at the moment of birth, in Aries-Meşa 9 Rāśi and exhaulted, Šramaņa Bhagavān Mahāvīra 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 ofresight. 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 keen sigbt, sense of touch, taste, smell, and hearing, but even with the possession of acuteness of senses, he had such a strong indomitable will- ·170 power that he would not 'Blırink a moment from most cruelly inflicted wounds to his body, as for instance, the impaction of iron nails into both his ears by the cow-herds at Shaņmāni grima. षण्मानिग्राम a village near 'Madhyama Apapa. मध्यम अपापा Nagari in such a way that their sharp ends touched' each other and their ends outside the ears were cut close to the mentuses to escape detection or he had the fortitude to endure the most terrible twenty Upasargas grai, Molestations done to Himn by the wicked demigod Sangamu AFH, during one night only, for six months, which no other mortal will ever 'thuik 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 Dana Ferrefeur, lasting for one year previous to bis Diksā amounting to the huge sum of three hundred 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. Sramana Bhagavān Mahāvira loved to engage his mind in great enterprises. With Him, intellect was the main feature and He understood his own emotions and feelings. He was living up to the highest strength of his character. He had not the slighest tendency towards eninity or affections for instance, He had not the slightest enmity towards Canda kauśic agentfetti, the serpent who stung him por did he entertain any affection foi Sakrendra zara the king of the gods who worshipped himn. He was a very grand character especially in all pioneer work, lus enthusianu being rarely daunted by obstacles. Once + ·171 bis mind was made up, he 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 Indrabbūti Gautama and ending with Arya Prabhas were called Gañadhars TUTUT 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 Saṁsāra gart, worldly pursuits. He loved harmonious surroundings. He sought to make his en fironments calm, peaceful and endearing. He sensed others in a surprising 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 fulse 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 gteatest intellectual ability enabled him to rise above all in the three worlds and hence Sakrendra That 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 Rāśi ofrercift. Therefore, śramaņa Bhagavan Mahāvīra possessed great intellectual powers and had the capacity to follow intellectual pursuits. He had very good memory. He was trust ·172 worthy in all underta kings with others. His personality was humane. He was very discriminative as life advanced. Polarity of the Sun and Moon, The Sun-Sūrya and was at the moment of birth in Aries Meşa Rāśi #scifer and the Moon-Candra sx was, in Virgo- Kanya-Rāśi frareft. Therefore, the practical nature of śramaņa Bhagavān Mahavira was exbalted and He had all scientific characteristics. His mind was logical, and he was quite accurate in his judgments. He bad a considerable amount of ability in all literary pursuits. The above position of his radical Sun and Moon also awakened all his 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 Te was at the moment of birth in Cancer- Karka Rūši. Therefore, he was good-humoured, charitable, benevolent, humane, religious, and to some extent yielding in disposition and open to conviction. He was sincere and devout, or The emotional side of his nature and imagination, was an intuition. But Jupiter was afflicted at birth, by Dragon's Head Rālu राहु. Therefore, he had Upasargas उपसर्ग troubles adversities, molestations, through enemies caused by the Karmas of his previous lives, between the age of 30 and 42. Venus-śukra J was in Taurus-Vrişa bha Rası 77 TT at the moment of birth. Therefore, Sramaņa Bhagavan Maha; -vira had an affectionate nature, was faithful in love and generally fixed, determived, decided, positive, and tenacious in opinion. Mercu y-Budha Tul, was in Aries, Mega Rasi #9 yif at the moment of birth. Therefore, Sramaņu Bhagavan Mahavira was quick-witted, apt at writing and speakmg, quick at retort, witty, observant, sharp and enthusiastie. He was quiclo ·173 and a' prolífic writer with a fertile mind, original, and inventive; cleverest of his family and most celebrated in matters conneoted with religion, Mercury was in the fourth house at the moment of birth. Therefere, Sramaņa Bhagavān Mabāyfra 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 with the planet Jupiter. Therefore, śramaņa Bhagavan Mahavira was elevated to the highest position and he greatly improved his status is 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 net everywhere with success that he deserved. All his undertakings turned out very satisfactorily. He was of a hopeful 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. Therefore, śramaņa Bhagavan Mahavira had sufficient dignity and power to occupy to occupy a very prominent position and eventually got the highest recognition. He had splendid vitality and He was mentally honest, and intuitive and progressive with a true religious spirit, and became more and more just and sympathetic as life advanced. Moon was in benefic aspect with tbe planet Venus at the moment of birth. Therefore, śramana Bhagavān Mahāvira 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.

·174. Mercury-Budha Tv bad domination over the ninth house, at the moment of birth, Therefore, Sramaņa Bhagavan Mahavira's higher mind was always more active than the lower. He was very quick in his perceptions and very intuitive. He had a metaphysical twn 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, śramaņa Bhagavān Mahávira'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 him. He endeavoured to understand much of his inuer nature; for He had a faith in mystical affairs. Mars exhaulted in the first house, Jupiter exhaulted in the seventh house, Sun exhaulted in the fourth house, and Saturn exhaulted in the teuth house, and all the plauets angular, indicated that śramaņa Bhagavan Mahāvīra must attain Salvation at the close of his life, after destroying all the Kai inas of previous lives, signified by Dragon's Head-Rāhu Tig, in the seventh house and by Ketu es in the first house. Dragon's Head's-Rābu's राहु Dash Kala दशाकाल the period of good or bad influence, according to Indian Astrology, lasts for twelve years Therefore, Sramaņa Bhagavān Mabāvira, while going from village to village, after his Diksā was put to terrible molestations for twelve years, by enemies by enemies of bis 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 Keyala Jnana BUCHIET, Perfect Knowledge, which enabled him to comprehend the true nature of all substances and their attributes.

·CHAPTER VI.
-
३
९७. जं रयणिं च ण समणे भगवं महावीरे जाए सा ण रयणी
बहूहिं देवेहिं देवीहि य ओवयंतेहिं उप्पयंतेहिं य 'उप्पिजलमाणभुया
कहकहगभूया आवि हुत्था [क्वचित् उओविआवि हुत्या] ॥ ९७ ॥
97. Jam rayanim ca nam Samane Bhagavam Mahāvtre
jãe sā ņam rayani bahubim devehim devihi ya oyayantehim
nppayantehim ya mppinjamanabhuyā kalakahagabhūya āvi
hutthā (kvacit ujjoviāvi huttha ] 97.
97. The night during which śramana Bhagavān Mahavira
was born, appeared disturbed and noisy on account of the
coming down and going up of many gods' and goddesses, [in
some books it is stated-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 सुखस्पर्शा, मन्दं मन्दं ववुस्तदा ॥ १ ॥
-
उद्योतखिजगत्यासी-ध्वान दिवि दुन्दुभिः ।
नारका अप्यमोदन्त,
भूरप्युच्छ्वासमासदत् ॥२॥

·176 1. Acetanā api diśaḥ prasedu r-muditā iya; Vayavo'pi sukha sparsa, mandam mandam vavustada. 1. 2. Udyotastrijagatyasi-ddadhvána divi dundubbih, Narakā apyamodanta bhūrapyucch vāsamasadat. 2. 1. Even the life-less fert: Diśaḥ, 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 मारका Narakss, hellish beings, even, rejoiced; and even the earth began to heave (with joy ) Celebration of Birth-festival by the Dig-Kumaris. दिक्कुमार्योऽष्टाऽधो-लोकवासिन्यः कम्पितासनाः । अर्हजन्मावधेत्विा-ऽभ्येयुस्तत्सतिवेश्मनि ॥ ३ ॥ भोगङ्करा १ भोगवती २ सुभोगा ३ भोगमालिनी । सुवत्सा ५ वत्समित्रा ६ च, पुष्पमाला ७ त्वनिन्दिता ८ ॥ ४ ॥ नत्वा प्रभुं तदम्बां चेशाने सूतिगृहं व्यधुः । संवर्तेनाऽशोधयन् क्ष्मामायोजनमितो गृहात् ॥ ५ ॥ 3. Digkumāryo’şta'dholoka väsinyaḥ kampitāsanāḥ; Arhajjanmavadhe r-jnatva bhyeu-statsutivesmani. 3. 4. Bhogankari, Bhogavati 2 Subhoga 3 Bhogamalint 4; Suyatsı 5 Vatsamitra 6 ca, Puspamala 7 tvaninditā ( tu Anindita 8) 5. Natva prabhum tadambām ceśāne sūtigriham vyadhub; Samyartena’sodbayan, kşmāmīyojanamito gribāt. 5. 3-5. Eight goddesses of directions viz 1. भोगरा Bhoga ik- 2. भोगवती Bhoyavati, 3, सुभोगा Subhoga 4. भोगमालिनी Bhogamūlini 5. LUCAI Suvatsū 6.9CATAAT Vatsamitra 7. gsqaru ara ·1177 Puspamala and 8. अनिन्दिता Anindita whose seats shook on kno. wing the time of the birth of the Arbat, went to the lying-in apartment. Having done homage to the Lord and his mother, they prepared a lying-in place in the North-east, having purified the ground for one yojana around the house. A मेघङ्करा १ मेघवती २ सुमेघा ३ मेघमालिनी ४ । तोयधरा ५ विचित्रा च ६ वारिपेणा ७ वलाहका ८॥ ६ ॥ अष्टोधर्वलोकादेत्यता, नत्वाऽर्हन्तं समातृकम् । নম্ব गन्धाम्बुपुष्पौध-वर्ष हर्षाद्वितेनिरे ॥ ७ ॥ 6. Meghankarā 1, Meghavati 2, Sumeghā 3. Meghamalini; Toyadharā 5. Vicitrā ca 6 Vārişenā 7. Balābakā 8 7. Astorddhva lokadetyaita, natvarhantam samatrikam; Tatra gandhambu puspaugha-varsam harsatvitenire. 7. 6-7. Meghankar, Meghavati, Sumeghā, Meghamalini, Toyadharā, Vicitrā, Vārışenā, and Balabakā (these eight ) having come from the Upper World and having done homage to the Arbanta with his mother, poured showers of a quantity of perfumed water, flowers etc rejoicingly there अथ नन्दो १ तरानन्दे २, आनन्दा ३ निन्दिवर्धने ४ । विजया ५ वैजयन्ती च ६, जयन्ती ७ चापराजिता ८ ॥ ८ ॥ एताः पूर्वरचकादेत्य विलोकनार्थ दर्पणं अग्रे धरन्ति । 8. Atha Nando-ttaranande 2. Ananda. 3. Nandivardhane 4. Vijayā 5. Vaijayanti ca 6 Jayanti 7. cā'parājitā 8. Etah Pūrya-rucakadetya vilokanārtham darpanam agre dharanti. 8. Then Nanda 1 Uttarānanda 2 Ananda 3 Nandivardhanai Vijayā 5. Vaijayantii 6; Jayanti” 7 and Aparājitā 8 ( these )

·178
having come from qufra Pūrva-Rucaka, hold & mirror in
front (with the object of looking at it:).
समाहारा सुप्रदत्ता २ सुप्रवुद्धा ३ यशोधरा ४ ।
लक्ष्मीवती ५ शेपवती ६ चित्रगुप्ता ७ वसुन्धरा ८ ॥९॥
एता दक्षिणरुचकादेत्य स्नानार्थ करे पूर्णकलशान् धृत्वा गीतगानं विदधति ।
9. Samūbūrā 1 Supradattā 2 Suprabuddhū 3 Yaśod harā 4
Laksmivati 5 Sešavati 6 Citraguptā 7 Vasundhara 8
Eta Daksiņa-rica kūdetya snānärtham kare pūrņa kalasan
dhritvā gitagānum vidadhati.
9. Samahara 1 Supradatta 2 Suprabuddha 3 Yośodharā '4
Laksmivati 5 ſeşa vati 6 Citraguptā 7 and Vasundbara 8
(These ) baving come from Dakşîna Rucaka ( South Rucaka )
and having held Kalasas ( water-pots ) filled with water for
ablution in their hands, sing songs.
इलादेवी १ सुरादेवी २ पृथिवी ३ पद्मवत्यपि ४ ।
एकनासा ५ नवमिका ६ भद्रा ७ शीतेति ८ नामतः ॥ १० ॥
एताः पश्चिमरुचकादेत्य वातार्थ व्यजनपाणयोऽग्रे तिष्ठन्ति ।
.
10 Ilūdevi 1 Surādevi 2 Prithivi 3 Padmavatyapi 4
Elranusa. 5 Navamika 6 Bhadra. 7 Siteti 8 namatah.
Etā Pascima-rucakādetya vātârtham vyajana pāņayo'gre
tisthanti,
10. Iladevt 1 Sridevi 2 Prithivi 3 Padmavati 4 Ekanasi
5 Navamiki 6 Bhadri. 7 and Sita. 8 by name ( these ) having
come from Paścima Rucaka ( West Rucaka ) stand in front
with a fun in their hands, for fanning.
अलम्बुसा १ मितकेशी २ पुण्डरिका च ३ वारुणी ४ ।
हासा ५ सर्वप्रभा ६ श्री ७ ही ८ रप्टोदगुरुचकाद्रितः ॥ ११ ॥

·179
एता उत्तररुचकादेत्य चामराणि वीजयन्ति ।
11. Alambusa. 1 Mitakest 2 Pundarika. 3 ca Varunt 4
Hāsā 5 Sarva-prabha 6 Śri 7 Hri 8 raştodagrucakādritab
Etā Uttara-rucakādetya camarāņi vijayanti.
11. Alambusā 1 Mitakesi 2' Pundarikā 3 Väruni 4 Hāsā 5
Sarva-prabhā 6 Sri 7 and Hri 8. Eight from the North
Ruçuka mountain, (these ) coming from the North Rucaka,
waft chowries.
.
चित्रा १ च चित्रकनका २ शतेरा ३ वसुदामिनी ४ ।
दीपहस्ता
विदिक्ष्वेत्याऽस्थुर्विदिग्रुचकाद्रितः ॥ १२ ॥
12. Citra 1 ca Citrakanaka 2 Satena. 3 Vasudamint 4
Dipahasta vidiksvetya'sthu r-vidigrucakadritah.
12. Citra 1 Citrakanaki. 2 Satera 3 and Vasudamint 4
living in Rucaka mountains of different Vidiśās, having come
from Vidiśās, stood with lanterns in their hands.
रुचकदीपतोऽभ्येयु-श्चतस्रो दिक्कुमारिकाः।
रूपा १ रूपासिका २ चापि सुरूपा ३ रूपकावती ॥ १३ ॥
चतुरंगुलतो नालं, छित्त्वा स्वातोदरेऽक्षिपन् ।
समापूर्य च वैड-स्तस्योवं पीठमादधुः ॥ १४ ॥
घद्धवा तद्र्वया जन्मगेहाद्रम्भागृहत्रयम् ।
ताः पूर्वस्या दक्षिणस्या-मुत्तरस्यां व्यधुस्ततः ॥ १५ ॥ -
याम्यरम्भागृहे नीत्वा-ऽभ्यङ्गतेनुस्तु तास्तयोः ।
स्नानचाँशुकालङ्का-रादि पूर्वगृहे ततः ॥ १६ ॥
उत्तरेऽरणिकाष्ठाभ्या-मुत्पाद्यामि सुचन्दनः ।
होमं कृत्वा वबन्धुस्ता, रक्षापोट्टलिका द्वयोः ॥ १७ ॥

·180* पर्वतायुर्भवेत्युक्त्वा-ऽऽस्फालयन्त्योऽश्मगोलको । जन्मस्थाने च तौ नीत्वा स्वस्वदिक्षु स्थिता जगुः ॥ १८ ॥ 13. Rucaka dipato'bheyx-scatasro dikkumarikāb. Rupa Rūpāsikā capi Surūpa Rupakāvati. 14. Caturaņgulato nālam chittvā khātodare’ksipan; Samāpūrya ca vaiduryai-stasyorddhyam pithamādadhuḥ 15. Baddhvā tad dūrxayā janma-gehā diambha-grihatrayam; Tāḥ pūrvasyam däksinasyamutarasyām vyadhustataḥ. 16. Yamya rambhāgrihe aitva'bhyangam tenustu tāstayoh; Snāna carcāńsuka lavkārādi pūrva grihe tataḥ, 17, Uttare'rani kasthābhyā-mutpādhyā’gnim suicandanaih; Homam kritvā babandhustā, raksāpottalıkām dvayoh. 18, Parvatäyu r-bhavetyuktvā'sphāla yantyo'sma golakau; Janma-sthane ca tau natvā svasva dikşu sthitā jagub. 13. From Rucaka-dvipa came four goddesses of directions viz 1 Rūpā 2 Rūpāsıkā 3 Surūpī and 4 Rūpakāvati. 14. Having cut the umbilical coid ( so as to leave hehind a piece of four fingers breadth), they placed it in the hollow of the pit; and having completely filled it with Vaidurya gems, they prepared a pedestal over it and tied it with Durva grass. 15. They then made three arbours of trunks of plantain trees-one in the East, one in the South and one in the Northof the house of birth. 16. Having led them both to the southern arbour they anointed them both (the Arhanta Bhagavan and his mother) with oil, and then they did the ablution-besmearing (with sandal paste ),-puting on clothes, ornaments, etc. in the Eastern arbour.

·181 17. Having created fire from the fuel 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 ets.) , 18. Having led both of them to the place of birth and remaining in their individual directions and having said पर्वतायुर्भव Parvatayur-bhava," You become as long-lived as a mountain", they dashed two balls of precious stone against each other. .. (एताश्च ) सामानिकानां प्रत्येकं चत्वारिंशच्छतैर्युताः । महत्तराभिः प्रत्येकं, तथा चतसृभिर्युताः ॥ १९ ॥ अङ्गारक्षेः पोडशभि, “सहस्रैः सप्तभिस्तथा । कटकैस्तदधीशैश्च सुरैश्वान्यैर्महर्द्धिभिः ॥ २० ॥ 19. (Etasca) Sâmānikānām pratyekamcatrā rinsacchatai r-yutāḥ Mahattalabhih pratyekam, tatha catasrubhi r-yuta. 20. Anga-raksaih şodaśabhi sahastraih saptabhistathā; Katukai stadadbišaiśca suraiścányai r-mahadriddhibhih. 19. ( And these ) Each of these Dig-kumaris had a retinue of undermentioned ordinary goddessės. a. Sāmānika goddesses. 4000 ३ b. Mahattara ( elderly) 4 e. 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.

·6 182 Celebration of Birth-festival by Gods, १ ततः सिंहासनं शाकं, चचालाऽचलनिश्चलम् । प्रयुज्याऽथावधि ज्ञात्वा, जन्मान्तिमभिनेशितुः ॥ १ ॥ वज्रयेकयोजनां घण्टा, सुघोपां नैगमेपिणा । अवादयत्ततो घण्टा, रेणुः सर्वविमानगाः ॥ २ ॥ शक्रादेश ततः सोच्चैः, सुरेभ्योऽज्ञापयत्स्वयम् । तेन प्रमुदिता देवा-श्चलनोपक्रमं व्यधुः ।। ३ ।। पालकारख्यामरकृतं, लक्षयोजनसंमितम् । विमानं पालकं नामाऽध्यारोहत्रिदशेश्वरः ॥ ४ ॥ 1. Tatah simhāsanam Sakram cacals.'cala niscalam; Prayujyathāvadhim juatva, janma-ntima Jinesituh. 2. Vajrayekayojayām ghantam Sughosām Naigameşiņā; Avadayattato ghantā, reņuḥ sarvayimanagah. 3. Sakradesam tatah soccaib surebhyojnapayatsvayam, Tena pramuditā deva-scalanopakramamam vyadhuh. 4. Palakakhyamarakritam, laksa yojana sammitam; Vimūnam Palakam nāmā'dhyarohat tridaseśvarah, 1-2. Then the lion-seated throne of Sakra which was as steady as a ipountain, trembled. Having concentrated his mind and having known by Avadhi Juana the birth of the last Tirthařkara he had the adamantine bell of one yojana dimeusion named atar Sughoşā whose sound reached all the Vimānas, rung by Naigameși (Hariņaigameşi ). 3. He ( Harinaigamesi) himself loudly proclaimed the Order of Sakra to the gods. The gods pleased with it commenced to go.

·-183 4. The king of the gods, then, took his seat in the celestial car named Pālaka, which was one hundred thousand (100000) yojanas all-around, and was prepared by gods named Palaka. [In the Palaka Vimāna there was an accomodation of seats for gods and goddesses arranged in different places with regard to the faDTET Simhāsana, the lion-seated throne of Indra. TABLE, Situation with Kind of gods and goddesses Number of Seats Regard to Simhāsana 8 In front facing it Eight Chief consorts of Indra Sāmānika 84000 On the left Devas of Inner Council 12000 On the south Middle 14000 Outer 16000 Seven generals of seven 7 Behind armies Body-guards East 84000 East West 84000 West South 84000 South North 84000 North In addition to this, अन्यैरपि धनैर्देवैर्वृतः गीयमानगुणोऽचालीदपरे सिंहासनस्थितः । - TITEIT: Il 4 11 ·184 देवेन्द्रशासनात् केचित् । केचिन्मित्रानुवर्त्तनात् । पत्नीभिः प्रेरिताः केचित् , केचिदात्मीयभावतः ॥ ६ केऽपि कौतुकतः केऽपि, विस्मयात् केऽपि भक्तितः । चेलुरेवं सुरा सर्वे, विविधैर्वाहनैर्युताः ॥ ७ ॥ विविधैस्तूर्यनि? पैर्घण्टानां क्वणितैरपि । कोलाहलेन देवानां, शद्धाद्वैतं तदाऽजनि ॥ ८ ॥ सिंहस्थो वक्ति हस्तिस्यं दूरे स्वीयं गजं कुरु । हनिष्यत्यन्यथा नूनं, दुईरो मम केसरी ॥ ९ ॥ वाजिस्थं कासरारूढो गरुडस्थो हि सर्पगम् । छागत्यं चित्रकस्थोऽय वदत्येवं तदादरात् ॥ १० ॥ सुराणां कोटिकोटीभि विमानै वाहनधनैः । विस्तीर्णोऽपि नभोमार्गोऽतिसंकीणोऽभवत्तदा ॥ ११ ॥ मित्रं केऽपि परित्यज्य दक्षत्वेनाऽग्रतो ययुः । प्रतीक्षस्व क्षणं भ्रात-ममित्रेत्यपरोऽवदत् ॥ १२ ।। केचिद्वदन्ति भो देवाः, संकीर्णाः पर्ववासराः । भवन्त्येवंविधा नूनं तस्मान्मौनं विधत्त, भोः ॥ १३ ॥ नमस्यागच्छतां तेषां शीर्षे चन्द्रकरैः स्थितैः । शोभन्ते निर्जरास्तत्र सजरा इव केवलम् ॥ १४ ॥ मस्तके घटिकाकागः कंटे ग्रैवेयकोपमाः । स्वेदबिन्दुसमा देहे, सुराणां तारका वभुः ॥ १५ ॥ 5 Anyairapi ghanai r-devai r-vritah simhasana sthitaḥ; Giyamūnaguno'cali la pare suriistataḥ. 6. Devendra sisanūt kecit kecinmitrīnuvarttapāt; Putnibhih preritah kecit, kecidātmiyabhūvatah.

·185 . } 1 7. Ke'pi kantukataḥ ke’pi vismayāt ko'pi bhaktitah; Celievam surā sarve, vividhai r-yähavai r-yutah, 8. Vividhaistürya nirghoşai r-ghantānām kvaạitaira pi; Kolūhalena devānāın, śubbūdvaitam tada’jani. 9. Simhastho vakti bastistham, dūre sviyam gajam kuru; Hanisyatyanyathā nūnam, durdharo mama kesari. 10. Vājistham kūsarārūduo, garudastho hi sarpagam; Chāgastham citrakastho'tha vadatyevam tadādarat. 11. Surāņām koti-kotibhi r-vimānai r-váhanai r-ghanaih; Vistirņo'pi nablomargo'ti samkirņo'bhavat tadā. 12. Mitram ke’pi parityajya, dakşatvenā‘grato yayuḥ; Pratikşasva kşanam bhrata r-māmatretyaparo'vadat. 13. Kecidvadanti bho devāḥ saṁkirņā parvavasarah; Bhavantyevam vidbā nūnam, tasman maunam vidhatta bhob 14. Nabhasyāyacchatām tesām, širse candrakaraiḥ sthita ih; Sobhante nirjarastatra, sajará iva kevalam. 15. Mastake ghatikākārāh kaņthe graiveya kopamah; Svedabindusamā dehe surāņām tūrakah babhuḥ. 15 5. He (Sakrendra ) whose good qualities were being sung, sitting on a simbūsana (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 Devendra, some following their friends, soine urged by their wives, some ly their own senti- -ment. 1 1 7. Some by curiosity, some 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.

·186
.
9. The god riding a lion tells the god riding an elephant
" You take your elephant to a distance, otherwise my unrestr-
ainable lordly lion will certainly kill him."
10. The god riding a bull respectfully tells the god riding
& 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 mult-
itudes of celestial beings, the heavenly path although yery
extensive, -became, at that time, very narrow.
-
12. Some (gods ) leaving behind their companion, cunn-
ingly went forward. Another says "O brother I wait here a
moment for me..
1
1
13. Some say “O gods i holidays become decidedly full of
crowdedness in this manner; therefore, alas ! observe silence."
14. While going through the vault of the sky, the gods,
although' devoid of old age, looked entirely as 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 pot-
shaped; on their necks, they resembled ornaments for the neck
aud on their bodies, the stars appeared like drops of perspica-
tion.
नन्दीश्वरे विमानानि, संक्षिप्याऽऽगात् सुराधिपः ।
जिनेन्द्रं च
जिनाम्यां च,
त्रिपादक्षिणयत्ततः ॥ १६ ॥
वन्दित्वा च नमस्यित्वे-त्येवं देवेश्वरोऽवदत् ।
नमोऽस्तु ते रत्नकुक्षि-धारके ! विश्वदीपिके ! ॥ १७ ॥
अहं शक्रोऽस्मि देवेन्द्रः कल्पदाद्यादिहागमम् ।
प्रभोरन्तिमदेवस्य,
करिष्ये
जननोत्सवम् ॥ १८ ॥

·187 भेत देवि! तनैवे-त्युक्त्वाऽवस्वापिनीं ददौ । कृत्वा जिनप्रतिविम्बं, जिनाम्बासन्निधौ न्यधात् ॥ १९ ॥ भगवन्तं तीर्थकर, गृहीत्वा करसम्पुटे । विचक्रे पञ्चधा रूपं सर्वश्रेयोऽर्थिकः स्वयम् ॥ २० ॥ एको गृहीततीर्थेशः, पार्श्व द्वौ द्वौ चात्तचामरौ । एको गृहीतातपत्रः, एको वज्रधरः पुनः ॥ २१ ॥ अग्रगः पृष्टगं स्तौति, पृष्ठस्थोऽप्यग्रगं नेत्रे पश्चात् समीहन्ते, केचनाऽग्रेतनाः सुराः ॥ २२ ॥ शक्रः सुमेरुशृंङ्गस्थं, गत्वाऽयो पाण्डुकं वनम् । मेरूचूलादक्षिणेना-ऽतिपाण्डुकम्बलासने ॥ २३ ॥ कृत्वोत्संगे जिनं पूर्वाभिमुखौऽसौ निषीदति । अपि देवेन्द्राः, स्वामिपादान्तमैयरुः ॥ २४ ॥ पुनः । समस्ता 16. Nandisvare vimānāni, samksipyagat suradhipah; Jinendram ca jināmbām ca, trih prādaksinayattatah. 17. Vanditvä сa namasyitve-tyevam deveśvaro'yadat; Namo'stu te ratna-kuksi-dharake! Visvadipike! 18. Aham Sakro'smi devendrah kalpadadyadibagamamg Prabho r-antima devasya, karisye jananotsavam. 19. Bheta vyam devi! tannaive-tyuktvā’vas vāpinim dadau. Kritva Jina pratıbimbam, Jmāmbã sanmdhau nyadhāt. 20. Bhagavantam Tirthakaram grahîtvā karasampute, Vicakre pancadhā rūpam, sarva śreyo'r-thikaḥ svayam. 21. Eko grihitatirthesah parsve dvau catta camarau, Eko grihîtāta patraḥ eko vajradharah punaḥ. 22. Agragah pristhagam stauti,rpristhastho'pyagragam punab; Netre paścât samihante, kecanā greta nāḥ suraḥ;

·188 23. Sakrah Sumeru śringastham, gatvā'tho Pándukam vanam; Merū culā dakşinena'tipāņdukambalāsane. 24. Kritvotsange Jinam pūrvābhimukho'sau nisidati; Samastā api devendrāh, swāmipādāntamaiyaruh. 16. Having contracted the celestial cars at Nandiśvaradvipa, the king of the gods, went ( to the place of birth ) and then went three times round the Jinendra and the mother of the. Jina. 17. Having respectfully salutated and having done obeisance, the king of the gods said thus “Salutation to thee, the bearer of a gem in the womb ! The Illuminator of the Uớiverse ! 18. I am Sakra, lord of the gods. I have come here from the first deva-loka. I shall do the birth-festival of the last Supreme Lord. 19. Saying “You do not be afraid " he put her to sleep of a short duration and having mado a likeness of the Jina, placed it near the mother of the Jina. 20. Having taken the Tirthařkara Bhagavan in the hollow of his folded hands, he himself,' desirous of all good fortune ussumed five forms. viz 21. One, who held the Tirthankara, two on the sides who grasped (two) chowries, one who held an umbrella, and one wbo held Indras thunder-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 eyes in the back. 23-24. Sakra then, having gone to the Panduka forest on the sumnjit of Sumern ( Meru) mountain, sits on a seat the stone-slab named aferoz F7 Atipāņdukambala situated in the south of the summit of Meru, having taken the Jma m bis lap, with his (own) face turned towards the bust. on

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Sramana Bhagavān Mahāvîra being carried by Saudhamendra to Mount Meru for anointment.
Mahodaya P Press Bhavnagar

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·189 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 10 20 Vaimānika Bhuvana-pati Vyantara Jyotiska, 32 २ 64 لیا सौवर्णा राजता रानाः स्वर्णरूप्यमया अपि । स्वर्णरत्नमयाश्चापि रूप्यरत्नमया अपि ॥ २५ ॥ स्वर्णरूप्यरत्नमया अपि मृत्स्नामया अपि । कुम्भाः प्रत्येकमष्टाढथ, सहस्त्रं योजनाऽऽननाः ॥ २६ ॥ यतः-पणवीसजोअणतुङ्गो, वारस य जोअणाई वित्थारो । जोअणमेगं नालुअ, इगकोडि सट्टिलक्खाई ॥ २७ ॥ 25. Sauvarnā rājatā rātnāk svarna rupyamaya' api; Svarņa ratnamayā ścāpi, rūpya ratnamayā api, . 26. Svarna rūpya ratnamayā api mritsnāmayā api; Kumbhāh pratyekamastādhyam sahasram yojanā'nanāh. 27. Yatah:-Panavisa joana tungo; barasa ya joanaim vittharo; Jõa namegam nālua, igakodi satthi lakkhāim. 25-26. There were 1008 (one thousand and eight) pots each of the undel-mentioned 8 kinds viz 1 1008 of gold 2. 1008 of silver 3 1008 of precious stones 4. 1008 of gold and silver 5. 1008 of gold and precions 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 ene yojana making a total of 8064 pots. 1 ·190 [ Some equally eminent authorities say that the pots wera 8000 (eight thousand ) each of the above-mentioned eight varieties making a total of 64000 (sixty four thousand) pots.] 27. Each pot was twenty-five yojanas high and twelve yojanas wide, with a nozzle of one yojana. The fir Abhisekas, Ablutions were 16000000 (one ciors and sixty lacs (hundred thousand ) [ The abhişeka (ablution ) with the pots full of water, mentioned above is repeated two hundred and fifty times calculated as under by the number of abhişekas done by an individual god or by a god representing a group of gods taking part in the ceremony Number of Abhişekas 62 66 66 Kinds of gods 62 Indras 66 Number of Suns 66 Number of Moons 33 Trāyastriksāh 3 Pürsadyāh Atmarakşaka ( Body-guards ) Sāmānika Loka pala Generals of troops Miscellaneous gods Indrānis Abhiyogika (servile ) 33 3 1 1 4 7 1 5 1 250 Another calculation is as follows: 62 66 62 Indras 66 Number of Suus 66 Number of Moong 33 Trüyastrinsab Sāmānika 66 1 1 ·191 16 10 12 4 4 - Indrānis of Saudharma and Iśana deva-loka Indrānis of Asura Kumāra deva-loka Indrāṇis of Naga Kumāra deva-loka Indrāņis of Jyotiska devas Indiānis of Výantara devas 3 Pārşadyāḥ ( members of councils ) 4 Lokapāla 7 Generals of troops Atmara kşaka ( Body-guards ) Miscellaneous gods 1 4 1 1 1 250 The calculation for the number of abhişekas (ablutions ) is as follows:- A. For 1000 pots, each of the eight varieties 1000 x8=8000 Each of these is repeated eight times 8000 x8=64000 Each of these is again repeated 250 times 64000 x 250 =16000000 B. For 8000 pots each of the eight varieties 8000 x 8=64000 Each of these is repeated 250 times, 64000 x 250 = 16000000 Besides this, Acyutendra 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 each of eight varieties like the pots, fragrant clay and water of Māgadha and other sacred places, lotuses from Ganges and other rivers, water from Padmahrada and other lakes, white mustard flowers perfumes and other medicinal plants from Ksulla-himavat, Varşadhara, Vaitadhya, Vijaya Vaksaskara and other mountains. क्षीरनीरघटैक्षः-स्थलस्थैत्रिदशा संसारौघं तरीतुं दाग, धृतकुम्भा इव स्फुटम् ।। २८ ॥ सिश्चन्त इव भावहूँ, क्षिपन्तो वा निजं मलम् । कलशं स्थापयन्तो वा, धर्मचैत्ये सुरा वभुः ॥ २९ ॥ i. , ·192 28. Ksiraniragliatai r-vaksah sthala sthai stridasi babhuh; Samsāraugham tarītum drág dhritakumblia iva sphutam. 29. Sincanta iva bhāvadrum, kşipanto vā nijam malam; Kalaśam sthāpayanto vā, dharmacaitye sura babhuḥ. 28 By the pots of water of aftra Kşira Samudra, the Milk ocean, resting on their chests, 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. - 44 - संशयं त्रिदशेशस्य, मत्वा वीरोऽमराचलम् । वामांगुष्टांगसम्पर्कात् समन्तादप्यचीचलत् ॥ ३० ॥ कम्पमाने गिरौ तत्र, चकम्पेऽय वसुन्धरा । शृङ्गाणि सर्वतः पेतु-श्चक्षुभुः सागरा अपि ॥ ३१ ॥ ब्रह्माण्डस्फोटसदृशे शद्धाद्वैते प्रसर्पति । रुष्टः शक्रोऽवधेात्वा क्षमयामास तीर्थपम् ॥ ३२ ।। + - संख्याऽतीतार्हतां मध्ये स्पृष्टः केनापि नामिणा । मेरुः कम्पमिपादित्या-नन्दादिव ननर्त सः ॥ ३३ ॥ शैलेषु राजता मेऽभूत्, स्नात्रनीराभिषेकतः । तेनामी निर्जरा हाराः, स्वर्णापीडो जिनस्तथा ॥ ३४ ॥ । 30. Samfayam tridasesasya matra Viro'marricalam, Vāmínguşthāngasamparkāt samantādapyacicalat, 31 Krmpamane girau tatra cakampe'tha vasundharā; Sringāni sarvataḥ petu-scukşubhuḥ sāgala api.

·193
32. Brahmanda sphota. sadrise sabdadvaite prasarpati,
Rustah Sakro'vadhe r-jnātvā kśamayāmāsa tirthapam.'
33. Samkbyā’tītārhatām madhye spriştaḥ kenāpi nānghriņā;
Meruh kampamişāditya-nandádiva nanarta sah,
34. Sailesu rajata. mebhut, snatranirabhisekatah;
Tenāmi nirjarī hārāh svarnapido Sinastatbā.
30. Perceiving the doubt of 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
trembled. Peaks of mountains fell down on all sides, and even
the seas became agitated.
32. An unprecedented noise resembling the bursting of
the Egg of Brahman extends far. Sakra became angry. But
having known by Avadhi Jnāna, 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. Meru, under the disguise of
sbaking, danced as if by rejoicing.
34. By sprinkling with the water of bathing, my supreme
eminence among mountains was acquired. These gods are hence
my necklaces and the Jina is, thus, the gold chaplet.
तत्र पूर्वमच्युतेन्द्रो विदधात्यभिषेचनम् ।
ततोऽनु परिपाटीतो, यावच्चन्द्रार्यमादयः ।। ३५ ।।
-
जलस्नात्रे कविघटना-
श्वेतच्छत्रायमाणं शिरसि मुखशशिन्यंशुपूरायमानं
कण्ठे हारायमाणं वपुषि च निखिले चीनचोलायमानम् ।
श्रीमजन्माभिषेकप्रगुणहरिगणोदस्तकुम्भौघगर्भाद्
भ्रश्यदुग्धाब्धिपाथश्चरमजिनपतेरङ्गसङ्गि श्रिये. वः ॥ ३६ ॥

·194.
35. Tatra purvamacyutendro vidadhityabhisecanam; .
Tato'nu paripatito yāvaccandraryamādayah;
.
1
Jala-snātre kavighatanam
36. Svetacchatrayamānam sirasi mukba sasinyamsu pūraya-
mānam;
Kaņthe hārāyamāņam vapusi ca nikbile chinacolāyamānam
Śrimajjanmabhişeka praguiña
hariganodastakumbhaugha
garbhād
Bhrasyaddugdhabdhi pāthascarama Jinapaterangāngi śriye
vah 36.
35. There, first Acyutendra does the ablution. Then, after
him, in succession till Moon, the Sun, and others ( did it)
With regard to the ablution with water,
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 Meru, coming in contact with
the body of the last lord of the Jina, and appearing like a
white umbrella on the bead, 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 whole body, be for your
prosperity.
चतुर्वृषभरूपाणि शक्रः कृत्वा ततः स्वयम् ।
शृङ्गाष्टकक्षरत्क्षीरैरकरोदभिषेचनम्
॥ ३७ ॥
सत्यं ते विवुधा देवाः, यैरन्तिमजिनेशितुः ।
सृजद्भिः सलिलैः स्नानं, स्वयं नैर्मल्यमाददे. ॥ ३८ ॥
समंगलप्रदीपं ते, विधायाऽऽरात्रिकं पुनः ।
सनृत्यगीतवाद्यादि, व्यधुर्विविधमुत्सवम् ॥ ३९ ॥

·195-
उन्मृज्य गन्धकाषाय्या दिव्ययाऽहं हरिविभोः ।
विलिप्य
चन्दनायैश्च पुष्पायैस्तमपूजयत् ॥ ४० ॥
37. Catu r-vrisabha rūpāņi Sakrah kritvā tatah svayam;
Śringaştaka ksarat ksirai r-akarodabhişecanam.
38. Satyam te vibudha devah yairantima Jinesituh;
Srijadbhih salilaih snānam, svayam nairmalyamādade.
39. Sa-mangala pradipam te, vidhāyā’rātrikam punah;
Sa-nritya gîta vādyādi, vyadhur-viridhamutsavam.
40. Unmrijya gandhakāsāyyā divyaya'ngam Hari r-vibhoh
Vilipya candanádyaiśca puspādyaistamapūjayat.
37. Sakra himself, then, having assumed forms of four
bulls, did the ablution with milk flowing tbrough the eight
horns.
38. It is true that the wise gods, by whom the bathing
of the last Jineśvara with flowing water was done, acquired
their own purity.
39. Having done आरात्रिक Aratrikam, 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-ied towel, and having besmeared his body
with sandal paste etc, the Indra, worshipped him with flowers
etc. 40.
दर्पणो १ वर्धमानश्च २ कलशो ३ मीनयोर्युगम् ४ ।
श्रीवत्सः ५ स्वस्तिको ६ नन्द्या-वर्त्त ७ भद्रासने ८॥ इति ॥ ४१ ॥
शक्रः स्वामिपुरो रत्न-पट्टके
रूप्यतण्डुलैः ।
आलिख्य मङ्गलान्यष्टाविति स्तोतुं प्रचक्रमे ॥ ४२ ॥

·196 41. Darpano 1 Vardbamina śća 2 Kalašo 3. Minàyo, -yugam Śli vatsa 5 Svastiko 6 Nandyāvarta 7 Bhadrasane 8 iti 42. Sakrah svāmipuro ratna-pattake rūpyatandulain; Alikhya mangalāṇyastāviti stotum pracakrame. 41-42. Having drawn pictures of the under-mentioned, eight auspicious objects with grains of rice made of silver,, ön a plate of precious stone, viz 1 adu Darpaņa, a mirror 2 THAT Vardhamāna, an earthen bowl 32 Kalasa an auspicious jug 4 otarartýrra Minayor-yugam, a pair of fishes 5 staze Śrivatsa, a figure resembling an auspicious sign having nine angles on the breast of Vişnu and other deities. 6 Fafeast Svastika i 7 trora Nandyāvarta and 8 276797 Bhadrāsana, a splendid seat, in front of the Lord, the Sakra commenced to praise as under:- [ अट्ठसयविसुद्धगंथजुत्तेहि महावित्तेहिं अपुणरुत्तेहिं अत्थजुत्तेहि संथुणइ, संथुणित्ता वामं जानुं जाव एवं वयासी-णमोत्थु ते सिद्धबुद्धणीरय समण सामाहिअ समत्त समजोगि सल्लगत्तण णिव्भय णीरागदोस णिम्मम णीसंग निस्सल्ल माणमूरण गुणरयण सीलसागरमणन्तमप्पमेय भविअधम्म- वरचाउरन्तचक्कवट्टी ! णमोऽत्थु ते अरहओ] [ Atthasaya visuddha gantha juttehim mabavittehim apunaruttebim, atthiajuttehim samthuņui, samthuņittä vâmam jāņum zīva evam vayasi:-Namo'tthu te Siddha Buddhan raya samaņa sāmūhia samatta samajogi sallayattaņa Ņibbhaya ņiragadosa nimmama ņisanga nissalla manamūraņa guņurayaņa silasāgara m-aranta m-appameya, bhavia dhammavara caurantacakkuvatti' Namo'tthu te Arahao ] [ He (Sakra) praises the Lord with eight hundred puro compositions, full of excellent meteis, perfectly free from any fault of repetitions, and full of meaning. Having praised, left knee etc, he spoke thus:-Salutation to thee-one who bas attained Salvation, one who has gained Perfect Kuowledge, one

·197
who has become free from the dust of Karmas, a saint free
from all sins and faults, one who has reached perfect concen-
tration, one who has acquired Samyaktva ( Right Belief), one
who is of a similar Yoya, one who is the destroyer of thorns
in the form of Māyā (deceit) Niyana ( the performance of a
penance with a desire of obtaining some worldlý object or
happiness ) and Mithyātva ( 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, que who is free 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, and
one who is
an excellent religious Supreme Sovereign till the
ends of the four directions. Salutation to Thee, an Arbat.]
3158759T
जिनमानीय, - विमुच्याम्बान्तिके ततः ।
FISTETT प्रतिविम्बाऽवस्वापिन्यौ
स्वशक्तितः ॥ ४३ ॥
कुण्डले क्षौमयुग्मं चोच्छीर्षे मुक्त्वा हरिय॑धात् ।
श्रीदामरत्नदामाढय-मुल्लोचे स्वर्णकन्दुकम् ॥ ४४ ॥
43. Sakro'tha Jinamāniya vimucyāmbāntike tatah;
Sanjabära pratibimbā'vasvāpinyau svaśaktitah.
44, Kundale kşaumayugmam cocchîrșe muktva Harir-vyadhāt
Śrīdāma ratna damadhya'mulloce svarna kandukam.
43. Sakra, then, having brougbt the Jineśvara and having
placed him near his mother, removed the disguised form and
the magical sleep.
44 Having placed two ear-rings and a pair of linen
garments ou bis pillow the Indra, placed a gold ball (for
playing ) aboundmy in jewelled garlands prepared with garlands
of flowers of story on the cloth-cuiliny.
द्वात्रिंशद्रनरूप्य-कोटिवृष्टिं विरच्य सः ।
बाढमाधोपयामास, सुरैरित्याभियोगिकैः ॥ ४५ ॥

·198 स्वामिनः स्वामिमातुश्च, करिष्यत्यशुभं मनः । सप्तभाऽऽयमञ्जरीव, शिरस्तस्य स्फुटिष्यति ॥ ४६ ॥ स्वाम्यङ्गुष्ठेऽमृतं न्यस्येत्यर्हजन्मोत्सवं सुराः । नन्दीश्वरेऽष्टाहिकां च, कृत्वा जग्मुर्यथाऽऽगतम् ॥ ४७ ॥ 45. Dvātrimśadratna-šūpya-kotivriştim viraoya bah; Badhamāghoṣayāmāsa surairityābhiyogikaih. - 46. Svāminah svāmimatusca karişyatyasubbam manab; Saptadha’ryamanjariva, sirastasya sphutisyati. 47. Svamyangusthe mritam nyasyetyarhajjanmotsavam surah Nandigvare'sthabikām ca, kritvá jagnju r-yatha'yatam. 45. Having arranged for a shower of wealth, precious stones and silver amounting to thirty-two crores, he loudly proclaimed through his servant-gods. 46. If any one does wrong to the Lord and the Lord's mother even mentally, his head will be split seven times like the blossom of the Arka tree. 47. Having deposited nectar in the thumb of the Lord, and having thus done the birth festival of the Arhat, 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 । हर्षगददगी रोमोद्गमदन्तुरभूधनः ॥ २ ॥ विना किरीटं तस्ये स्वां सर्वाङ्गलकृति ददौ । तां धौतमस्तकां चक्रे दासत्वाऽपगमाय सः ॥ ३ ॥ - ·199 7 1. Asminnavasare rajne, dast numni Priyamvada; Tam putrajananodantam, gatva sighram nyavedayat. 2. Siddharthopi tadakarnya, pramodabharamedurah; Harşagadgadagi romodgamadanturabhū ghanah. 3. Vini kiritam tasyai svām, sarvangalankritim dadau; Tam dhautamastaküm cakre, dāsatvā’pagamaya sah, 1. At this time, a maid-servant of the queen, named Priyamvada, having gone swifty to him gave him the tidings of the birth of a son. 2-3. Siddhārtha also baving heard it and becoming completely 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 ornaments of bis body except the crown, and made her uta HERRi Dhauta mastakām, (one whose head has heen thoroughly washed of all the dirt of low birth) for the purpose of removing her condition of slavery. जं रयणिं च ण समणे भगवं महावीरे जाए तं रयणि च णं वहवे वेसमणकुंडधारी तिरियजंभगा देवा सिद्धत्थरायभवणसि हिरण्णवासं च, सुवण्णवासं च, वयरवासं च, वत्यवासं च, आभरणवासं च, पत्तवासं च, पुप्फवासं च, फलवासं च, वीयवासं च, च, मल्लवासं च, गंधवासं च, चुण्णवासं च, वण्णवासं च, वसुहारवासं च वासिंसु ॥ ९८ ॥ तए णं से सिद्धत्थे खत्तिए भवणवइवाणमंतरजोइसवेमाणिएहिं देवेहि तित्थयरजम्मणाभिसेयमहिमाए कयाए समाणीए पच्चूसकालसमयसि नगरगुत्तिए सद्दावेह सद्दावित्ता एवं वयासी ॥ ९९ ।। खिप्पामेव भो देवाणुप्पिया! खत्तियकुंडग्गामे नयरे चारगसोहणं करेह, करित्ता माणुम्माणवद्धणं करेह, करिता कुंडपुरं नगरं सभितरवाहिरियं आसिअसंमजिओवलितं सिंघाडग-तिय-चउक्क-चच्चर-चउम्मुह-महापहपहेसु सित्तसुइसम्मट्टरत्यंतरावणवीहियं, मंचाइमंचकलियं, नाणाविहरागभूसिअज्झय- ។ ·260 पडागमंडियं, लाउल्लोइयमहिय, गोसीससरसरत्तचंदण-दर-दिन्नपंचंगुलितलं उवचियचंदणकलस, चंदणघडसुकयतोरणपडिदुवारदेसभाग, आसत्तोसत्तविपुल- वट्टवग्धारियमल्लदामकलावं, पंचवण्णसरससुरहिमुक्कपुप्फपुंजोवयारकलियं, कालागुरु-पवरवंदुरुक-तुरुक्क-डझंत-धूवमघमघत--गधुहुयाभिरामं, सुगन्धवर- गंधियं, गंधवट्टिभूयं, नड-नट्टग-जल्ल-मल्ल-मुट्ठिय-लंबग-पवग-कहगपाढग -लासग-आरक्खग-लंख-मंख-तूणइल्ल-तुंववीणिय-अणेगतालायराणुचरियं करेह, कारवेह, करिता कारवित्ता य जूयसहस्स मुसलसहस्सं च उस्सवेह, उस्सवित्ता मम एयमाणत्तियं पचप्पिणह ॥ १०० ॥ 98. Jam rayaņim ca nam samane blagavam Mabāvire jãe tann rayanim ca ņem bahnve vesama nakundadhari tiriya jambhagi devā Siddhattharíyabhavanamsi hirannat Vasam ca, suvaņņa vāsam ca, vayara Vāgam ca, üblara na vasam ca, pattaväsam ca, pupfavāsam ca, fala vāsam ca, biya vāsam ca, malla-vāsam ca, gandha vâsam ca, cunna vüsam ca, vaņņa vāgam ca, vasuhāra vāsam ca vāsiusu. 98. 99. Tae nam se Siddhatthe khattie bhavanavai Vānamantara joisa vemāņiehim devebim titthayara jammanābhiseya mahimüe kayāe samānle paccūsa kāla samayamsi nagaraguttie saddiivei, saddīvittă evum vayasi. 99. 100. Khupparneva bho devūnuppiya i Kbattiya-Kundaggame nayare cãrugil solunum kareha, karitta inūņummāņa yaddhaņım knieha, karittá Kundapuram nagaram sabbhintarabahiriyam siylasammajjlovalıttım singhādaga-tiya-caukka-Caccara-caumuha-mahúpuba pahesu, sitta sui sammattha ratthanturāvanıylbiyam, mancãi manca kalıyam, nanāvibarāgabhūsiya huyu pndäga mandiyain, luulloiya mahıyam, gosisa-sarasa ratta caudara-daddara-dinná panca nguli talain, uvaciya candana kalasam, candaņaghada sukaya tora na padiduväradesablagam, usattosatta vipula ratta vagghāriya malla dāma kalavam, pauca vaņņa sarasa surahi mukka pupfa punjovayara kaliyam, kaligurut pavara kundurukka-turukka-dajihanta-dhūya magha ·201 maghanta gandhuddbuyābhiramam sugandha vara gandhiyam, gandhavattibhūyam nada-nattaga-jalla-malla-mutthiya-velambaga-pavaga-kahaga-pad baga-lasaga-arakkhaga-larkha-maņkha -tūņailla-tumba viniya-anega tālāyarāņucariyam kareha, karareha, karittā, kāra vitta, ya jūya sa hassam musala sahassam ca ussá veha, usga vittā mama eyamânattiyam paccappiņaha, 100 98. During the night in which śramana Bhagavān Mahāvira was born, many farer FH9a1: Tiryag Jrimbbaka devā); gods of the Lokāntika deva-loka, in AO Vaiśramaņa's (Kuber's ) service, rained on the palace of king Siddhārtha, a shower of silver, gold, diamonds, garments, ornaments, leaves (of betel plants etc.), flowers, fruits, seeds, garlands, perfumes, scented powders, colour-powders (orpiment etc.), and a continuous shower of liches. 99 Then, after the Bhuvana-pati, Váņa-vyantara, Jyotiska, and Vaimānika gods had celebrated the festival of the birth-ablution of the Tirthankara, the ksatriya Siddhartha, at day-break, called together the policemen of the town. Having called them, he addressed them thus:- 100. Quickly, indeed, O beloved of the gods! make the prison in the town of Kundapura clear (of prisoners by releasing them ) It is said, युवराजाभिषेके च परराष्ट्रापमर्दने । पुत्रजन्मनि वा मोक्षो बद्धानां प्रविधीयते ॥ १ ॥ 1. Yuvarājābhiseke ca pararaştrapamardane, Putra janmani vā mokso badalālām pravidhiyate. 1. A release of prisoners is effected at the time of) inauguration of a crown-prince, devastating 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 extet ·202 Ol' more rior ( suburbs ) be 'sprinkled ( with water ) swept and smeared (with cow-dung etc.), that in triangular places, in places where 'three or four loads 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 bei ereoted one above the other, that the towu 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 palms of outstretched flve fingers (of the hand) with tit& Gosirsa, a superior kind of sandal paste, with ÆTATFIÁTa Sarasa rakta candana, juicy red sandal, and with Dardara a kind of sandal produced in southern mountain named at Dardara, that auspicious vases smeared 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 arranjed on floors, that the town be made very lovely by the fragrant smell of the scented fumes of Black aloe, best Kundurukka (benzoin ) Turuska (olibanum) and buining incense be exquisitely scented with excellent perfumes and made as it were as a pastile of perfumed substrnces, that actors, dancers, rope-dancers, wrestlers, boxers, jesters ( buffoons ), swimmers, story-tellers, ballad-singers, female danceis moving in a circle, watchmen, pole-dancers, beggars showing pantomine pictures, flute-players, Indian-lute players and numerous Tūlācara (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 yokes ( for vehicles, ploughs etc.) and wooden pestles ( for thrashing out rice-grains ) raised upwards (because yoking of bullocks or borses or borges to carts, waggons, ploughs etc, cultivation, busking, and other manual occupations are prohibited during festival days). Having got them raised upwards, report on the execution of my order. 100 ·203 तए णं ते कोडुपियपुरिसा सिद्धत्थेणं रण्णा एवं वृत्ता समाणा हट्टतुट्ठ जाव हियया करयल जाव पडिसुणित्ता खिप्पामेव कुंडपुरे नगरे चारगसोहणं जाव उस्सवित्ता जेणेव सिद्धत्थे खत्तिए तेणेष उवागच्छन्ति उवागच्छित्ता करयल जाव का सिद्धत्थस्स खत्तियस्स रणो तमाणत्तिय पञ्चप्पिणति ॥ १०१ ।। 101. Tae nam te kodumbiyapurisi. Siddhatthenam ranni. evam vuttā samānā hatthatuttha jūva biyayā karayala jāva padisunittā khippāmeva Kundapure nayare cāraga sohanam jāva ussa vittā jeņeva Siddhatthe kattie teneva uvāgacchanti, uvāgacchittā karayala jāva kattil Siddbatthassa kbattiyassa ranno tamânattiyam paccappinanti. 101 101 When the family servants were thus addressed by king Siddhartha, they glad, contented etc, joyful, with their hands folded and having accepted the words of command, set free all prisoners and having ordered ploughs, carts etc. to be raised up, returned to Siddhartha ksatriya. 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 सिद्धत्थे राया जेणेव अट्टणसाला तेणेव उवागच्छइ, उवागच्छित्ता जाव सम्वोरोहेणं सवपुप्फ-गन्ध-वत्थ-मल्ला-लंकारविभूसाए, सव्वतुडियसनिनाएणं, महया इडीए, महया जुइए, महया चलेणं, महया वाहणेणं, महया समुदएणं, महया वरतुडिय-जमग-समग-प्पवाइएणं, संख पणव-भेरि-झल्लरि-खरमुहि-हुडुक-मुरज-मुइंग-दुंदुहि-निग्योस-नाइयरवेणं- उस्सुकं, उक्करं, उकिटुं, अदिज्ज, अमिज्ज, अभडप्पवेसं, अदंडकुदण्डिम, अधरिम, गणियावर-नाडइअकलिय, अणेगतालायराणुचरियं, अणुद्धयमुइंगं, अमिलायमल्लदाम, पमुइयपक्कीलियसपुरजणजाणवयं दसदिवसं ठिइवडियं करेंति ॥ १०२ ॥ 102. Tae nam se Siddhatthe rāyā jeņeva attanasālā teñeva uvāgacchai, uvāgacchittā jāva savvorohenam savva puppha- . - ·204 gandha-vattha-malla-lankāra vibhūsãe, savva tudiya sadda nināeņam, mahayā iddhie, mabaya jute, mabaya balenam, mabyā vahaņenam, mahayā samudaeņam mahayā varatudiya jamaga-samaga-ppa vāieņam, sankha-paņava-padaba-bherijballari-kharamubi-hudukka-muraja-muinga-dundubi-nigghosa -naiya ravenam-ussukkan, ukkaram, ukkittham, adijjam, amijjam, abhadappavesam, adaņda kudandimam, adharimam, ga niyāvara-nadaijja kalıyam, anega tālāyarānucariyam, añaddhuya muingam, amilāya malladāmam, pamuiya pakkiliya sapurajana jaņavayam, dasa divasam thiivadiyam karenti, 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 sinulta neons playing of a number of excellent musical instruments and the noise of conches, qua Panava, a musical instrument of a buffoon, Tog Padaba-a big drum, 37 Bheri, a kind of drum, nefi Jhallari, cymbals, rufe Kharamuli 16ml a kind of wind instrument C# Hudukka, a particular musical instrument och Muraja, a kind of musical instrument gf Muinga a kind of drum a Mridanga, (ataan Tabalā) sefe 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 theniselves freely in the festival). No policemen were permitted to enter houses (for exacting fines ), people were made free froin the payment of great and small fines, and delits were cancelled, (they were paid by the state ). Excellent courtesans and female actors performed, and numerous dancers clapping their bands danced, the musicians ·205 nam 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. तए णं सिद्धत्थे राया दसाहियाए ठिइवडियाए वट्टमाणीए, सइए अ, साहस्सिए अ, सयसाहस्सिए अ, जाए अ, दाए अ, भाए अ, दलमाणे अ, दवावेमाणे अ, सइए अ, साहस्सिए अ, सयसाहस्सिए अ, लंभे पडिच्छमाणे अ, पडिच्छावेमाणे अ एवं वा विहरइ ॥ १०३ ॥ 108. Tae Siddhatthe râyā dasābiyãe thiivadiyae vattamānte, saie a, sabassie a, sayasahassie a, jae a, dse a, bhãe a, dalamâne a, davāvemāne a, saie a, sāhassie a, saya sāhassie a, lanıbhe padicchamāne a, padicchāvemāņe,a, evam Vi. viharai. 103. 103. Then, during the ten days of festival a practice handed down from one generation to another, king Siddhārtha worshipped and ordered to be worshipped, hundreds, thousands, and bundred-thousand images of Tîrthankaras, gave hundreds thousands and hundred-thousand gifts and apportioned portions of goods received. He received and ordered to be received, hundreds, thousands and hundred-thousands of presents. 103. तए समणस्स भगवो महावीरस्स अम्मापियरो पढमे दिवसे ठिइवडियं करेंति, तइए दिवसे चन्दसूरदसणीयं करेंति, छ8 दिवसे धम्म- जागरियं जागरेन्ति, एक्कारसमे दिवसे विइकंते निवत्तिए असुइजम्मकम्म- करणे, संपत्तेबारमाहे दिवसे विउलं असणं पाणं खाइमं साइमं उवकखड़ा- उवखडा वित्ता मित्त-नाइ-नियग-सयण-संबंधि-परिजणं नायए खत्तिए अ आमंतेति, आमंतित्ता तो पच्छा पहाया, कयबलिकम्मा. कयकोउयमंगलपायच्छित्ता, सुद्धप्पावेसाई मंगल्लाई पवराई वत्थाई परिहिया. अप्पमहग्याभरणालंकियसरीरा, भोयणवेलाए भोयणमण्डवंसि सुहासणवरगया तेणं मित्त-नाइ-नियग-सयण-संबंधि-परिजणेणं नाएहिं खत्तिएहिं सद्धिं तं वंति, ·206 विउलं असणं पाणं खाइमं साइमं आसाएमाणा विसाएमाणा परिभुजेमाणा परिभाएमाणा एवं वा विहरंति ॥ १०४ ॥ 104. Tae ņam Samanassa Bhagavo Mahävirassa ammāpiyaro padhame divase thiivadiyam karenti, taie divase cauda süradamsaņiyam karenti, chatthe divase dhammajāgariyam jāgarenti, ekkarasame divase viikkante niyattie asui jamma kamma kärane, sampatte barasāhe divase, viulam asa nam pāņam kbäimam sāimam uvakkadarenti, uvakkhadāvittā mitta-nainiyaga-sayaņa-sambandhi-parijaņam nāyae khattie a amanteti amantittā tao pacchā nhaya, kaya balikammā, kaya 'kouya mangala pāyacchittä, suddha ppivesāim mangallāim, pavardim vatthaim parihiyā, appamabagghā-bharaṇālankıya sarîrā, bhoyaņa velāe bhoyaņa maņdavamsi subāsa na gayā tenam mitta-nai-niyaga-saya na-sambhandhi-parijaņenam näehim kbattiehim saddhım tam viulam asa nam, pāņam, khāimam, sāimam, āsāemāņā visāemāņā paribhupjomāņā paribhāemāņā evam vā viliaranti. vara 104. The parents of Śramaņa Bhagavān Mabavira celebrated 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 the chuld, the family-priest places an idol of the Mooni, made of silver, in front of the image of a Tirthankara and baving 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 undermentioned incantation ॐ अहं चन्द्रोऽमि निशाकरोऽसि नक्षत्रपतिरसि सुधाकरोऽसि औषधीगर्भोऽसि अस्य कुलस्य वृद्धिं कुरु कुरु स्वाहा ।

·207 Om | Arlam! Candro'si niśā karo'si nakšatrapatirasi sudhā karo'si ausadhigarbho'sı ya kulasya vriddhim kuru kuru siūlā. On! 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 m medicinal berbs! You increase the prosperity of this family. Hail! Blessing. And shows the Moon. The mother along with the child, bows down before the family-priest. The priest gives the under mentioned blessing: सर्वोषधीमिश्रमरीचिराजिः, सर्वापदांसंहरणप्रवीणः । करोतु वृद्धिं सकलेऽपि वंशे, युष्माकमिन्दुः सततं प्रसन्नः ॥ १ ॥ 1. Sarvanşadbi iniśra marícirajih sarvāpadām samhara na pravinah, Karotu vriddhim sakale'pi vamše, yuşmākaminduḥ satatam prasannah. 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 अहं सूर्योऽसि दिनकरोऽसि तमोऽपहोऽसि सहस्र-किरणोऽसि जगचक्षुरसि प्रसीद । Om! Arham! Sūryo'si dinakaro'si tamo'pabo’si sahasra kiraņo'si jagaccaksurasi 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 I Thou art the vision of the world i Grant favour. .

·208 The benediction is as follors: मर्वसुरासुरवन्धः FITT PETATS ऽपूर्वसर्वकार्याणाम् भूयात्रिजगचक्षुर्मङ्गलदस्ते सपुत्रायाः ॥ १ ॥ 1. Sarva surāsura vandyah kārayita purva . sarva kāryānām; Bhūyattrijagacckšu r-mangaladaste sa-putrāyah. r May the one who is respectfully adored by all gods and demi-gods, who is the door of all marvellous deeds and one who is the medium of vision of the three worlds, 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 religious meditation. After the eleventh day on which the impure operations and ceremonies in connection with the birth of the child bad been completed, had passed and when the twelvth day had come, they got prepared plenty of food, drink, spices and savouries. Having prepared them, they invited their friends, caste-people, their kinsmen, family-members, relations, agnates, cognates and domestics together with the Jnata ksatriyas, Having invited them, and having bathed, they gave offerings (to family-gods ) and did auspicious rites and expiatory acts, put on clean auspicious excellent court-dress ( fit for festival occasions) and adorned their bodies with light but very costly ornaments. At dinner-time, they sat on excellent comfortable state-chaiis in the dining-hall, and together with their friends caste-people. kinsmen, family-menhers, 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 a way a few seeds, e.g. dates, juicy fruits ) ate up (consuming the entire potion rithout throwing ·209 away anything eng. eatables), and interchanged dishes amongst themselves, out of an abundant quantity of food, drink, spices and savouries. जिमिय भुत्तुत्तरागया वि य ण समाणा आयंता चोक्खा परमसुइभुया तं मित्त-नाइ-नियग-सयण-संबंधि-परिजणं नायए खत्तिए अ विउलेणं पुप्फ-वत्थ-गंध-मल्लालंकारेणं सकारेंति, सम्माणेति, सक्कारिता सम्माणित्ता तस्सेव मित्त-नाइ-नियग-सयण-संवन्धि-परिजणस्स नायाण य खत्तियाण य पुरओ एवं वयासी ॥ १०५ ॥ 105. Jimiya bhuttuttaragaya. vi ya na n samānā ayanta cokkha. parama sui bhuya tam mitta-nai-niyaga-sayanasambandhi-parijaņam Nayae kbattie a viuleņam puppha-vattha -vandla-mallālańkarenam sukkārenti summūņenti, sakkaritta sammanitti tasseva mitta-nai-niyaga-sayana-sam bandhi-parij. anassa Nayānd ya. khattiyanu ya purao evam vayasi. 105. 105. They ate and after duner they went to the sitting chamber and having cleansed their mouths, having removed particles of food and greasiness and having become perfectly pure they entei tained sumptuously and honoured their friends caste-people etc. down to Jnātrika ksatriyas with numerous flowers, clothes, perfumes, garlands, and ornament and then they spoke thus to their friends, caste-people etc 105 पुदि पिणं देवाणुप्पिया! अम्हं एयंसि दारगंसि गम्भं वकंतसि समाणंसि इमे एयारूवे अन्भत्थिए जाव समुप्पजित्था, जप्पभिइं च णं अम्ह एस दारए कुच्छिसि गम्भत्ताए वर्कते, तप्पभिई च अम्हे हिरण्णेणं वडामो, सुवण्णणं धणेणं धन्नणं रज्जेणं जाव सावइज्जेणं पीइम- कारेणं अईव अईव अभिवडामो, सामन्तरायाणो वसमागया य ॥ १०६ ॥ 106. Puvvim pi nam devānuppiys. ! amham eyamsi diragamsi gabbbam vakkantansi sumānapsi ime eyārūve abbhatthie jāva samuppajjittbā, Jappabbum ca ņam ambam esa darae ·210 nam kucсlimsi gabbhattāe 'vakkante, tappabbiim ca auhe hirapnenam vaddhāmo suvapnenam dha nenam dhapiienam rajjenam jāva sävaijjenam pisa kkārenim dīva viva abhivaddhamo, säinunta rāyāno vasd māyayā ya 106 106. Formerly, also, O beloved of the gods! when this our boy was begotten in uterus the following definite determi- 'nation till-oicumred to our mind. From the time that this onr boy has been begotten oui silver luci eased our gold, property, coin, kingdoin increased, our delight and hospitable reception increased immensely and neighbouring hings have been subjiigated 106. तं जया णं अम्हं एस दारए जाए भविस्सइ तया णं अम्हे एयस्य दारगस्स इमं एयाणुरूवं गुण्णं गुणनिप्फन नामधिज्जं करिस्सामो वद्धमाणु "त्ति । ता अम्हं अज मणोरहसंपत्ती जाया, तं होउ णं अम्हे कुमारे 'वद्धमाणे' नामेणं ॥ १०७ ।। - 107. Tam jayā dam ambam esa dārae jãe bliavissai, tajā pam amhe eyassa dūragassa imam eyāņniūvam gunnam guņa nippbannam nūmad bijjam karissamo Vaddhamānu tti tá amha ajja mañoraha sampatti jāyā, tai kou nam ambe kumare Vaddhamāne nomenam. 107. 107. When this our boy will be born we shall name this boy Vardhamana-a name brought about by the possession of these conformable qualities Today our wished-for-desire has been fulfilled So let the name of our boy be Vardhanina.

·CHAPTER VII. EARLY LIFE. समणे भगवं महावीरे कासवगुत्तणं तस्स णं तओ नामधिजा एवमाहिज्जति, तं जहा-अम्मापिउसंतिए वद्धमाणे १ सहसमुइयाए समणे २, अयले भयभेरवाणं, परीसहोवसग्गाणं, खंतिखमे, पडिमाणं पालए, धीमं अरतिरतिसहे, दविए, वीरियसंपन्न देवेहिं से णामं कयं समणे भगवं महावीरे ॥ १०८ ॥ - 108. Samane Blagnvai Mahavire Kāsa va guttenam tassa nam tao nāmadhijja. eramāhijjanti, tam jaha-ammāpiusantie, Vaddhamāne 1, sahasamuiyāe Samane 2, ayale bhaya bheravavam parisa hovasaggānam, khanti khame, padimānam pālae, dhîmam aratiratisa be, davie, viriyasampanne devehim namam kayam Samane Bhagavam Mahavire. 108. so was named 108. śramaņa Bhagavān Mahavira of the Kāśyapa gotra. His three names have thus been recorded. They are:- 1. He was Vardhamān by his parents. 2. He was called Sramana on account of bis natural capacity of practising severe austei ifies. and 3, Because he stands inmovable in the midst of dangers and terror, patiently suffers endurances and calamities, observes the particular vows (of an ascetic ), is intelligent, and endures patiently pleasure and pain, is selfrestrained and is gifted with excellent valour, he was named Śramaņa Bhagavan Mahāviia hy the gods ·212 । तओ ण समणे भगवं महावीरे पंचधाइपरिडे, तं०-खीरधाईए १ मजणधाईए २ मंडणधाईए ३ खेलावणधाईए ४ अंकधाईए ५ अंकाओ अंकं साहरिजमाणे रम्मे मणिकुट्टिमतले गिरिकंदरसमुल्लीणेविव चंपयपायवे अहाणु-पुबीए संवड्डइ तओ णं समणे भगवं० विन्नायपरिणय (मित्ते) विणियत्तवालभावे अप्पुस्सुयाई उरालाई माणुस्सगाई पंचलक्खणाई काम भोगाई सद्दफरिसरसरूवगंधाइं परियारे माणे एवं च णं विहरइ । ॥ आचारागसूत्र १७६ ॥ ...Tao nam Samane Bhagavam Mahavire panca dhai parivude, tanı:-Kbiradhaîe 1. Majjanadhale 2. Mandanadhate 3. Kbelāvanadbåle 4. Añkadhale 5. ankão añkam sābarijamāne iamme manikuttima tale giri kandara samullineviva campaya pāyave ahāņupuvvie sa mvaddhai, tao nam Samane Bhagavamo vinnāya pariņaya (mitte) viniyatta bālubhāve appuissiyaim urālāim māņussagāim panca lakkhanāim kāmabhogāim sadda pharisa rasa rūva gandhāim Pariyare mane evam viharai. Acālänga Sūtra 176. ... Then, Ŝramaņa Bhagavān Mahāvila quriounded 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. Que taking Him in her lap, being taken from one lap to another on the ground-flooring beset with gems, gradually grew up like a 594 Campaka Tree nurtured carefully in a on a high mountain. Then, Śrumaņa Bhagavan Mabūvira, with natural development of knowledge, at the completion of chilhood thus moves about in all directions dispassionately enjoying enjoying excellent human pleasures of five senses relating to sound, touch, taste, sight and smell. 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 bighly respected wet-nuses, carefully fondled by lovely young ca nail cave ·213 females of the harem making him slowly advancing on footsteps by his parents in various ways, spoken to by domestio servants every now and then, carefully honoured hy gods and goddesses, sung by mumerous songs, tanght hy variong 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 Śromana Bhagavan Mahāvira was given by the gods in this way The eminent sages say-Vardhamana kumara whose birthfestival was celebrated hy 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 blosoom of the Paradise Tree. He was द्विजराजमुखो गजगजगतिः. अरुणोष्टपुट:सितदन्तततिः । शितिकेशभरोऽम्बुजमञ्जुकरः सुरभिश्वस्तिः प्रभयोल्लमितः ॥ १ ॥ मतिमान् श्रुतवान् प्रथितावधियुक्, पृथुपूर्वभवस्मरणो गतरुक् । मतिकान्तिधृतिप्रभृतिस्वगुणैर्जगतोऽप्यधिको जगतीतिलकः ॥ २ ॥ 1. Dvija-rāja muklo ga jarāja gatiḥ, Arunoştha putah sitadanta tatih; Śıtı keśabhai o'mbuja manjukarah, Surbhisvasitah prabhayollasitah. 2. Matiman śrutavān prathitāvadhiyuk, Prithu pūrva bhava smarano gata-ruk; Mati kánti dhriti prabhiiti sya gunai 2-jaga to'pyadhiko jayatî tilakah. 2 1. He was moon-faced, with the grit of a lordly elephant, with the slits of his lips resembliny a rising Suu, with the rows of white teeth, with black hair, with beautiful lotus-lıke hands, with fragrant breath, and was shining with radiant beauty.

·214 2. He was intelligent, learned, gifted with extensive Avadhi Snāna, had a remembrance of many previous lives, and free from from pain. He was the ornament of the world-surpassing the world by his innate qualities of intelligence, beanty, fortitude etc, आमलकी क्रीडा Amalaki Krida. When Vardhaman Kumāra was nearly eight years old, although he was devoid of sportive curiority 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 shorteat period of time, will ride on the back of other boys and will make them move 011. bim away At that time the Indra of the Saudharma deva-loka, while conversing on various interesting topics with gods in the Saudharma Sabha (council-ball) and touching on the subject of fortitude, said “O gods! although Bhaga vân Vardhaman is quite a boy but his valour and fortitude are unparalled and no ģod, demi-god or Indra, however strong he may be, is able to frighten or defeat him by his strength, On hearing these words of Saudharmendra, one of the gods who was very wicked and insolent on account of his having highly heretical beliefs, thought Only fortunate people can have a lord whose speech should be considered lovely although he muy talk without rhyme or rhythm and whose speech was not open to refutation although it was full of arrogance and unbridled, is it possible that gods and demi-gods possessing immeasınable strength cannot defeat one who is only a cbild ? Is a mirior necessary for viewing an armlet on one's hands 2 I will inimediately go there and test his fortitude' With this idea in lns mind, he went to the place where Vardhamán Kumara was playing under the tree and with the oliject of terufying him he assumed the form of a magnificent huge - ·215 venomous snake, with a large body resembling a mass of collyrium and darkening the thicket of the forest by his intense blackness resenibling the horns of wild haffaloes, with eyes more red than that of the colour of a cock's Crest, with a pair of tougues as fickle as lightning, clever in inflating its curved round very strong and well-developed hood, producing terrible noise like the formidable vind at the end of an age of the world and advancing rapidly with a very wrathful gait towards Vardhaman Kumāra Vardhaman Kumāra knowing the real state of affairs, threw him far off like a witberei -piece of string boldmg bim by his left hand. The god, becominy impudent and careless about future issue, assumed the forın of a boy and began to play with Vardliamāu Kumāra By his natural circumspection Vardhaman Kumāra become 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 Vardhaman Kumāra was seated on it, the god with the object of terrifying Vardhamāu kumia, assumed the form of a demon and began to graw tall and taller. This time he assumed a very hideous form. His hair were more harsh than those of a hog or a 'buar. His head was as big as a potter s pot and his forehead resembled the inner hollowed 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 Marwar and were deep yellow coloured. His nostuls 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 lianging like the lips of a camel His teeth were protrnding and curved like those of an elephant and formidable, llis tongne was tremblmg like a flag moving to and fro with wind and sharp like a sharp-edged sword His neck resembled a driod trunk ( of a tree) and his arms were like large earthen jars. His lienuspherical hollons of the lands Weie fiat like ·216 212 winnowing fans and his fingers resembled dolls of stone. llis finger-ils were rough like the cavity of an old worn-out spoon. His chest was filled with visible blood-vessels and in the interior, tull of dust, a venomous snake, making a loud hissing noise was restmy huself, in it there was a maug uf bones only. Ilis belly was pot-shaped ind 1119 Waist wis broken at some places and could be grasped in a fist. His testicles were 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 bair and long like palmyras. Inis feet resembled etpanse of sharp-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 stukmg 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 Touring langhter. A terrible collected series of skulls was hanging fron his neck to his feet. He had adjusted mungoose on his exla in place of earrings. He had placed a huge venomous snake in place of the sacred thread of a Biūbmaņa. He was dressed in the skin of a hunting leopard. His body was stained with blood and flesli. He had tied his shoulder with a very formidable and debilitated boa-gerpent. He was jumping, dancing, laughing, and growing tall and , taller and was uttering terrifying sounds. Tbis terrible form of the demon was increasing every moment and as great thick clouds. Having completely known the malicious fraud of the god, Vardhaman Kumāra, fearlessly dealt him as in a sport a powerful blow with the fist on his back. it was as dark Then hit as if hy a blow from a thunder-bolt and giving out unpleas.int sounds by a blow with the fist, the god became as submissive as a small child and as his body had become greatly debilitated, he began to utter hundreds of piteous cries ·217 1 Having ascertained the truthfulness of the words of the Devondra, and having repenteil for his sinful actions, and becoming physically disabled by his eyıl deeds, the god bowed down before the feet of Vardhaman Kumāra and said “O Lord of the three worlds! I have done this wicked act. I did not believe in the 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 no attention to the words of bis 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 wlien a wretch like myself is prepared to terrify you? Besides, o Supreme Being ' you are able to shake Mount Meru and with it the entire earth with the touch of the toe of your foot. Whose mind will not be fascinated be fascinated by this juvenile sporting of yours ? O master of the three worlds ! Although you possess such evdent 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 imprudent beba viour. Fur, good persous are naturally fond of obeisance Having thus requested pardon of the Omnipresent the only friend of the world and having done obseisance, the god, illuminating the directions by his jewelled ear-rings, flew up into the sky. Vurdhrımän Kuncil'r continued the game for a short while and returned ļo his pilace accompanied by his servants, warriors, and body-gaards. 2 It is said, बालत्तणे वि सूरो पयईए गुरुपरक्कमो भयवं । वीरुत्ति कयं नाम, सक्केणं तुटुचित्तणं ॥ १ ॥ 1. Bālattane vi sūro payaie guruparakkamo bhayayam, Virutti kayam náma, Sakkeņam tuttbacıttenam. 1. Vaidhamān Kumāra had naturally grent strength even during child-hood. He was named Vîra by Sakra with a contented mind.

·218
Going to School.
When Vaidhainan Kumāra was a little more than eight
years old, kuy Siddhārtha rejoicingly told Tribalī-devi “O
queen! our son bas 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
वरममितालङ्कारै-रुपनयतो
ज्ञात्वाप्टवर्षमतिमोहात् ।
लेखशालायाम् ॥ १ ॥
1. Atlia tam mātapitarnu vijnau, jnātvā’ştavarşamatimohāt;
Varamamitālankārai r-upanayato lekhesalāyam. 1.
1 Then the intelligent parents knowing him ( Vardhamān
Kumāra) to be eigbt years old and heautiful, and having
decorated him with varions ornaments, took him to a writing
school out of great infatuation.
लग्नदिवसव्यवस्थिति-पुरस्सरं परमहर्पसंपन्नौ ।
प्रौढोत्सवान्महान्ि वितेनतुर्धनधनव्ययतः ॥ २ ॥
2. Lagna divasa vyavasthiti-purassaram parama harsa sampa-
nnau;
Pruudhotsavānmahārhan vitenatu r-ghana dbana vyayataḥ.
om
2. Following the established custom the day of
marriage, they, completely full of excessive joy, arranged for
great festivals, suitable for distinguished persons, at great
expense of wealth.
गजतुरगसमूहैः
स्फारकेयूरहारेः
कनकघटितमुद्राकुण्डलैः कङ्कणाद्यैः ।
रुचितरदकुलैः पञ्चवर्णैस्तदानीं
स्वजनमुखनरेन्द्राः सक्रियन्ते स्म भक्त्या ॥ ३ ॥

·219 3. Gaja turaga samūhaih sphūra keyūra bāraih; Kanaka gbatita mudrá kundalaih kankanādyaih. Rucitara dukulaih panca varnaista dānim; Svajana mukha narendrah satkriyante sma bhaktyk. 3 3. At that time, kings beginning with kinsmen were treated pospitably with presents of multitudes of elephants and horses, of large bracelets and necklaces, of finger rings ear-rings armless etc, made of gold, and of attractive clothes of five colours, with devotion by them. पण्डितयोग्य नाना-वस्त्रालङ्कारनालिकेरादि । अथ लेखशालिकानां दानार्थमनेकवस्तूनि ॥ ४ ॥ पूगीफलशृङ्गाटक-खजूरसितोपलास्तथा खण्डा । चारकुलिचारुवीजा-द्राक्षादिसुखाशिकावृन्दम् ; ॥ ५ ॥ सौवर्णरात्नराजत-मिश्राणि च पुस्तकोपकरणानि । कमनीयमपीभाजन-लेखनिकापट्टिकादीनि ॥ ६ ॥ वाग्देवीप्रतिमार्चा-कृतये सौवर्णभूषणं भव्यम् । छात्राणां विविधवस्त्राणि ॥ ७ ॥ नव्यवहुरनखचितं 4. Pandita yogyam nina vastralankāra nalikeradi; Atha lekhaśālikānām dānārthamaneka vastūni. 5. Pūgîphala śringbātaka-kharijūrasitopalastathā khaṇda; Cárukuli cārubija-drākşādi sukhāśikā vrindam. 6. Sauvarna ratna rajata-misrani ca pustakopakaranāni; Kamaniya masibhajana-lekhanika pattikadini. 7. Vāgdevi pratimārcā-kritaye sauvarna bhūşanam bhavyam; Navya bahu ratna khacitam châtránām vividhavastrani. 4. Clothes of various kinds, ornaments, cocoanuts, suitable for the teacher and several objects to be given to students.

·220 5-6. Such na, hetrl-nuth, Sringatakn nuts (Vern sifatst Singhodí, an nquatic plant and its fruit), Unte-fruit, sugarcandy and powdered sugar, choli (chirongir sopida, cition ( citrng medica ) grapes etc, and a collectionn of ple sont fond ( sweet-inents ) ctc. And furniture for books made of a combination of gold, silver, and yems, lovoly inkstands, writing reeds writing boards etc. 7. Beautiful gold ornaments in-laid with many net gems for the decoration of the idol of the Goddess of Learning and a variety of clothes for pupils With all these vaurions above-named articles for the tencher, the pupils, and for the Goddess of Learning, Vardhamán Kumāra made preparations for going to the dwelling of the tencher. The lord of the three worlds was then bathed with an abundance of silver pitcberg filled with oxcellent sacred waters of various places of pilgrimage and he wore a pair of beautiful divine clothes, (which was in every way pleasing to the eve) and wis shining brilliantly like the Moon, Vardhaman Kuiniúint was, then, decornted with jewels, crown, armlets, ear-rings, bracelets, and other ornaments given by the Indra. A spacious umbrella tras held over his head, four chowries were being moved about his body, surrounded by an army consisting of four parts and with many musical ſustruments giving out sweet melodious tunes, Vardbamān Kumara reached the house of the teacher. As soon as the Pandit (teacher) put on washed garments as white as the of titan Ksſrodaka, 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 gold sacred thread, made marks of saffron on his forehead and as soon as he made other preparations, the throne of Sakia shook like the leaves of Peepal tree, elephant, the meditation of a fraudulent yogi avd like an insult to a king The Sakia having come to know the real state of affairs through the medium of Avudbi Jnāna, Visual Knowledge, told the gods thus:--'0! It is a great wonder that Bhagavān is sent-to a writurg school. the ear of an

·221
Because,
साने वन्दनमालिका स मधुरीकारः सुधायाः स च
ब्राह्मयाः पाठविधिः स शुभ्रिमगुणारोपः सुधादीधितौ ।
कल्याणे कनकच्छटाप्रकटनं पावित्र्यसंपत्तये
शास्त्राध्यापनमहतोऽपि यदिदं सल्लेखशालाकृते ॥ १ ॥
1. Samre vandanamálikā sa madhurikārah sudbāyah sa ca,
Brahmayāk pātbavidbih sa śubhrimagunāropah sud hüdidKitaú;
Kalyāne kankacchatā prakatanam pāvitrya sampattaye,
Sastrādhyāpanamarlato'pi yadıdam sallekhaśālakrite.
मातुःपुरो मातुलवर्णनं तत् लकानगर्या लहरीयकं तत् ।
तत्याभृतं लावणमबुराशेः, प्रभोःपुरो यद्वचसा विलासः ॥ २ ॥
2. Matuhpuro matula varnanam tat, Lankānagaryā labariya-
kam tat;
Tat prābliritam lāvanamburuśeh pralboḥ puro yadvacasām
vilāsah. 2.
--
1. The teaching of scientific and canonical works even
to an Arbat in a wiiting school, is like arranging festoons of
welcome (made of leaves of the mango tree ) on the mango
tree, like the sweetening of nectar, like the teaching of the
method of teaching to the Goddess of Speech, like 'the attribu-
ting 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 लङ्का' Lanka, Ceylon and it as like the offering
of a present of salt to the sea.
-
यतः
,
अनध्ययनविद्वांसो, निद्रव्यपरमेश्वराः ।
अनलकारसुभगाः, पान्तु युष्मान् जिनेश्वरा ॥ ३ ॥

·222 Yatah 3. Anadhyayana vidvāmso, nir-dravya parmesvarāh; Analankāra subhaga, pantu yuşmán Jinesvarāh. Because, 3. May the Jineśvaras (Victorious Lords) who are wise without study, who are supreme lords without wealth, and who are amiable without ornaments, protect you ! Uttering these words, the Sakrendra who had assumed the form of a Brabmaņa came hastily to the house of the teacher where Vardhaman Kumāra was waiting. Having come there and having made Vardhamān Kumāra sit on the seat fit for the teacher, asked the doubts remaining in the mind of the teacher, and Vardhamān 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. Bhagavān then composed härre OTTO Sainendra Vyakaraña. सक्को अ तस्समक्ख, भगवन्तं आसणे निवेसित्ता । HEEFT लक्षण पुच्छे, वागरणं अवयवा इंदं ॥ १ ॥ 1. Sakko a tassamakkham bhagavantam āsaņe nivesittā; Saddassa lakkhaņum pucche vāgaranam avayavā Indam. 1 I 1. The Sakra also having made Vardhaman Kumāra sit on the seat in his presence, asked him questions about cbaracteristics of words and grammar, All the people became astonished “O i where did Vardhamān Kumāra acquire so much knowledge even iu bus childhood ?" The teacher also thought within himself; आबालकालादपि मामकीनान् यान् संशयान् कोऽपि निरासयन्त्र ।

·223 विभेद तांस्तानिखिलान् स एष वालोऽपि भोः पश्यत चित्रमेतत् ॥ १ ॥ 1. Ābālakālūdapi mūmakinan, Yün samśayān ko'pi nirāsayanna; Bibheda tāntānnikhilān sa eşa, Balo'pi bhoh paśyata citrametat. 1. . 1. O people! behold. It is strange that this (person ) though a child bas solved all the doubts of mine existing (with me) from the time of my boyhood, which none else has removed. Moreover, Oh I 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 वर्पति वर्पति वासु निःस्वनो मेघः । नीचो वदति न कुरुते, न वदति साधुः करोत्येव ॥ १ ॥ 1. Garjati śaradi na varşati varşatı vai sāsu nihsvano meghah; Nico vadati na kurute na vadati sādhub kaiotyeva, 1. 1. The cloud thunders in autumn but does not rain, during the rainy season the cloud pours rain without noise. A mean man talks but does not do any action. A virtuous man does not talk hut acts only. Also, प्रायेणाडम्बरो महान् । न हि स्वर्णे ध्वनिस्तादृग, यादृक् कांस्ये प्रजायते ॥ २ ॥ असारस्य पदार्थस्य 2. Asūrasya padārthasya prayevālambaro mahân, Na bi svarne dhyanistāding, yadrik kānsye piajāyate.

·224 2. A worthless object has usually a great boasting. There is not as much noise in gold as is produced in bell-metal Addressing the teacher who was thinking thus, the Indra said, f मनुष्यमात्र शिशुरेष विप्र! न शङ्कनीयो भवता स्वचित्ते । farazitare quatt, feratat a FHUIRENT 11 3 11 (3. Manusyàmātram' śiśureşa vipra ! vipra! na' sarkaniyo bhavata svacitte; Visvatrayināyaka eşa Viro, Jineśvaro vāngamaya' pāradriśva. 3. You should not, O Brāhmaṇa ! think in your mind that he is only a human child. He is a Juneśvara named - Vira who is the leader of the three worlds and who has seen the further end of all knowledge. Having thus adored Vardhamān Kumāra with due ceremony, Śakra went away. Bhagavan also surrounded by numerous Jnāta ksatriyas returned home, In due course of time, Bhagavän attained yonth witbont any mishap. With the advauce of youth, the dark, soft and glossy hair of Vardhaman Kumāra looked elegant. His lead appeared like a beautiful canopy. His face with two spacious eyi-s reaching the root of the ear resembled a full-blown, lotus. llis cbest appeared ornamented with stacer Sri Vatsa, a tuft of hair of this shape on the breast of Vishņu or Kiisna and rif ofier deities, like a very brilliant gem aud spacious like a mai ble slab of Kauakacala. His abdomen was thin und decorated with an umbilicus as deep as the inclination of the inlid JL a virtuous man and furnished with circular markings going round from right to left. His thighs looked elegant fine soft hair and they resembled the trunk of an elephant. His lotus-like feet ornamented in the front by 10ws on tips of toes as if they were rows of Cintamani gelu were malktu with the auspicious signs of flags of rictory, with of nails ·225 crocodiles, fishes etc. Besides, it seemed that the crookedness of the heart of Vardbaman Kumāra, apprehending danger, left the heart and entered his hair. Although be 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 Vardbamān Kumāra On seeing the youthful beauty of Vardhaman Kumāra, which surpassed the beauty even of the Indras of gods and demi-gods, some of the neighboun mg kings sent their representatives to king Siddhartha, 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 I delighted by the excellence of beauty of Vardhamān Kumāra, our kings have sent us with a request to accept their daughters in marriage with him. We are waiting 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 parrated the matter before the queen. The queen, becoming immensely delighted, said “O Lord ! with your grace, I have been able to accomplish every thing I possibly could. I have enjoyed happiness previously undreamt of. Now, if I am able to see the marriage-festival of Vardhamūn Kumāra, I shall feel myself as having perfectly fulfilled a sacred duty of my life.” The king said “O queeu ! then if possible you go to the Prince and inform him about bis marriage-proposal." The queen replied “O great king! it is not proper that I should go and inform bim. Princes are bashful and therefore his friends should be instructed to inform him. “ With the advice of the queen, some of the friends of Vardhamān Kumāra were instructed to inform him about the inarriage-proposal. They to Vardhamán Kumāra and respectfully narrated the whole affair to him. Vardhamán Kuma listening patiently to them said " O worthy people! do you not kuow the inclinations of any inind ? Do you not know about my abhorence to sensual pleasures? Or, do you not kuow about my intention of renouncing my life as a householder in this world that you went ·226 1 * are thus talking about my marriage-proposal.” They replied:- O Prince! we know it all. But the parent's words sliould always be respected and the desires and the desires of kinsmen shonld be disregarded. Besides, the renouncement of the life of a housectholder in the latter portion of your life is not difficult and when the wished-for desires of your parents bave been perfectly satisfied, they will not be adverse to your cherished desires. 'Vardhaman Kumara said, Except marriage, I have taken a vow to the effect that I should not accept the vows of an asóotio so long as my parents are alive. The efore, what harm -is there if my parents are sutisfied by my leading an unmaried bachelor life? What moro is there in marriage? Because, you clearly see that the placing of pots one above the other in a row in a marriage-pavilion indicates 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-heartedness, the auspicious going four times circularly around the sacred nuptial-fire points to the roaming in the four Gatis ( transmigrations) of this Samsūra, the oblation of ghee (butter ), honey etc. burns up the mass of virtuous qualities, the singing of auspicious songs hy young females 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 sandol-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 hand of the bride-groom it seems as if there was a bargaining with the band for the purchase of a very valuable object in the form of all the eight varieties of Karmus What more can I gay? On minutely examining and thinking over the ceremony at the marriage-altai, I shudder with hoi ripilation. 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. On hearing these words of Vardhaman Kumāra, bis -- ·227 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 Bhagavān Rişabha Swami and other Tirthankaras previously led a married life? Or, bave not Bhagavān Śri Santi Nath and other Jineśvaras, enjoyed the paramount sovereignty of a Cakravartin ?". When his friends were thus “talking to bin, Trisalā-devi, accompanied by a retinue of female-servants, came to Vardhaman Kumāra. Approaching seven or eigbt steps towards her and offering her a seat, Vardbamān Kumāra respectfully honoured ber. Then, with the closed cavity of both his bands beld in front of his forehead, Vardhaman Kumāra told Trisalā-devi, “ Mother I please tell me the object, of your coming here,' Tiisilla-deve said Darling! what other special Callsecan there be except your darśana ( sight ) ? My whole human world is centered in you; all my directions are encompassed in your. 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 Trisalā-devi, the obedient Vardhaman Kumāra thought --The affection of my mother towards myself is inconceivable, 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 even for a short time, she becomes greatly distiessed ". With this idea in his mind, Vardhaman Kumāra said, “O mother ! still let me know your ideas” Trisalā-devî then said, "If it ba so, then you accept my proposal for your marriage-celebration. Your frieuds have been purposely sent by us. The king and the citizens are anxious 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 bave been satisfactorily fulfilled ". On hearing these words of Trıśalā-devi, the dutiful Vardhamān Kumáid thought, “ When I was in my mother's womb. I have taken a solemn oath that I should not renouince the me for your ·228 world and accept Diksū so long as my parents are alive, as it may prove unpleasant to them," With this idea in his mind, and knowing also tbat; he had some more evil karmas to be experienced, Vardhamin Kumāra accepted, against his own wish, the offer of marriage-celebration, suggested by Trišaladevi. Trisala-devi and the whole retinue of family-members and domestic servants becoming greatly pleased, the news of consent to marriage-proposal was communicated to King Siddhartha. + At that time, a gate-keeper came to king Siddhārtha and respectfully said “O lord ! a messenger from king Samara vira 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 commg here? The messenger replied, “O king! In a town named geage Vasantapura excelling the beauty of the city of Kuber by, its splendour, there is a king with an appropriate name of FATENT Samaravīra, who is capable of conquering the most powerful, warriors on the battle-field. He has a daughter named gitar Yasodā who is as dear to himself as his own life, born of his queen qoraat Padmāvati. Now, please listen carefully why she was named Yaśodā. One day near Yasoda's birth-period, king Samara vira while taking sound sleep at night, had a dream during early morning that be himself went to an extensive park riding an intoxicated elephant, accompanced by soldiers equipped with armoirs 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 runuing away, some were dropping belind and some of the warriors covered with dust were wallowing on the ground. Banners of victory fell down and music of victory was entirely ·229 stopped. On seeing this disorderly state, he held up with his own bands the royal canopy which was dropping down here and there, and he carefully guarded the great victory-banner which he had obtained. Ou seeing the dream, in the morning he immediately called interpreters of dreams into 'bis presence and narrated the account of his dream to them. They said “O king! There are five :sources of dreams yiz 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 " 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 dieam. We do not accurately realize whether there is any fault iu 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. The King accepted their word and ordered a beating of the drum for preparation for a march. On hearing the drum the fondatory 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, thuking about the seriousness of the dream seen during the early hours of the morning, getting a hint of some evil occuirence by the sudden quivering of his left eye, guessing some calamity and outwardly observing the park, the king met with an incident suggested by a messenger sent on the previous day that a feudatory chief named Duryodhan of the neighbouring boundary, becoming vehemently enraged by long-continued animosity and becoming speedily ready for a fight although he was per fectly ignorant of the king's action of that day, came at once to the park. Ho laid å selge and a great tumult aruse. On being inforn or of ·230 a Duryodhana's arrival near the perk, king Samara vira went out of the park and there he saw his fendatory chief ready for a fight. Becoming greatly agitated as to how he knew of my arrival bere! Duryodhana commenced a fight with the king's army in which there was extreme violence caused by sharp swords, heads of the killed were scattered about, warriors were crusbing to pieces big chariots with the help of strong beavy hammers raised up high with their lips squeezed tightly; pearls dropping from the temples of stately elephants pierced by the sharp points of lances were lying about here and there, 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 Samara vira himself bound him hand and foot in a very tight snare and said "O vile man ! Now remember your favourite goil, Practising wicked deeds, you deserve now, to be a guest of the god of Death, Duryodhana said " O king / why do you say 802 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 for whatever sms it has committed.” King Samaiavira, then having compassion on him took bim 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 elephants, horses etc, taken away from bim during the fight. He accepted service under the king. The kig was greatly delighted and his fame was spreadiny in all the directions. The king thereupon said “Now, that this daughter of mine is instrumental 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 Doon, the girl attained youth in due course of time. One day, the king inquired of fortunetellers 11 Who will be the busband ·231 of this girl ? They said " O kug! Au excellent man provided with a mark of srivatsa on his chest, worshipped by gods and demigods and possessing one thousand and eight auspicious marks 'on his body, will certainly become lier husband." Since 'hearing these words of fortune-tellers, your son Vardhaman Kumāra has been selected as the most worthy husband for his daughter. " King Samaravira then called his general Meghanāda and giving him elephants, horses, gold eto, suitable for the marriage celebration of his daughter Yasodā, 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! this is the object of my arrival here." King Siddhāitha then replied “Will done! It is quite agreeable. Let the preparations suitable for the marriagecelebration be earnestly commenced. The messenger said “O loid! Why should not the preparations commence when the auspicious day of the mariage-ceremony is so near ? King Siddharth, then sent away the messengers from other kings 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 favouable moment, general Meghanāda wore costly gainents and went to king Siddhartba, along with numerous wari 101s and feudatory chiefs, and having respectfully saluted him, made inquiries about his well-being. King Siddhartha ottered bim a seat and betel leaves, betel nuts, etc, and uiquired about the well-bemg of king Samaravila. Immediately a detailed account of bis well-being was i espectfully supplied. Then, talking about various subjects. Meglianāda, with the permissiou 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 celebratiou of marriage ·232 festivities raised plat-forms were constructed everywhere, and seats were arranged at appropriate places over them. Various functions were assigned to different individuals and a spacious pa vilion was prepared for marriage-altar. The altar-pavilion was appearing charming with mara kata jewels, lovely by the arrangement of gold auspicious pots beautiful with victoryflags hanging on very white trunks of plantain trees, and noisy with the buzzinysound of black wasps 10ammg over heaps of flowers arranged in all directions, in which walls were decorateil with emeralds beset with pure pearls, in which the lotuslike faces of young handsome females were reflected in mirrors placed in all directions, where darkness was removed by precious jewels arranged at appropriate places, wbere the flooring appeared variegated by the radiant brillauce of emerals and the pavilion in which a portion was sineared with fresh cow-dung. Having done the functions appropriate to each nccasion, Meghanāda sent word to King Siddhārtha, "Now, the auspicious moment of OTPUTOTEU Pāṇigrahaņa, Receiving the hand of the bride into that of the bride-groom, is quite rear, please let Vardhamana Kumāra be brought here. " King Siddhartha there-upon told Trisalā-devi “O queen 1 Do immediately whatever is to be done such as welcoming the prince with ah auspicious ceremony etc. The auspicious moment of Panigrahana is very nean." The queen very respectfully uttering various auspicious words, well-comed Vardhamāna Kumāra with an auspicious, ceremony aud gave bim a bath with fragrant water mixed with numerous odoriferous drugs. Vardhamāna Kumāla wore very costly white garments and attended other auspicious ceremonies. The body of Vardbamāna Kumala rendered white by the application of the fragrant Guśirsa sandal-paste looked beautiful like the Kinaka-yıri wbitened by the moon-light of the winter Moon. The hair of the head of the Jinendra decorated with wreaths of flowers, appetred like the vault of the sky beautified with twinkling stais The Prince appearing more lovely by uew of various precious stones 3 oinavents ·233 arranged at appropriate places looked like the moving Rohanā. cula ( The Rising-sun Mountain ). The natural beauty of Vardhamana Kumāra was unparalleled but when he is decked with beautiful girments and brilliant ornaments, it is practically.' impossible to describe it. When the work of dressing, ornamentationietc, was finished, king Siddhartha'was accordingly informed and he ordered his servants" Let there be celebration in the town, let the Juata Ksatriyas assemble together and let a magnificently-crprisoned lordly elephant be brought here, so that, riding on him, Vardhamana Kumāra may go to the place of his marriage-beremony: ".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 flags of various colours moving to and fro by winds, and cheerfully surrounded by multitudes of courtesans of the harem danoing and cleverly acting various plays, making the royal roads impassable and when the directions were lesounding with the melodious sound of: auspicious' musical instruinents, Vardbamānu Kumára, followed by king Siddhārtha' and Yuvarāj Nandivardhana, respectfully shown by thousand ? of fingers of citizens from upper storeys of buildings, 'greeted with hundreds of benedictions, and welcomed' with showers of rice' mixed with 'flowers' and other materials of Worship, eventnally arrived at the marriage-pavilion. At the main door of the pavilion, ordinary people were prevented by the gatekeeper 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 ceremoniously 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, Yasoda, looked charming like the Goddess of Spring with blue .

·234 BIVAL by, her lotus flowers. The necklace of mine strings hangmg from ber neck, was sportively diincing like stars out of bewilderment for her moon-like face Her tender feet coloured with a scarlet red dyą appenrid beautiful like the; foliage of the lovely Asoka tree. She appeared very charming by the auspicious mark with excellent Gośirshu 'sandal-paste on her forehead and by the jewelled rings on her ten 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 attracted there by the sound of her lovely jewelled anklets and, whose lovely lotus-like face was reflected on the walls mlaid with precious jewels, walked there gracefully with the magnificent gait of a loidly elephant,, accompanied by, fémale servants and entered the hall of marriage-altar which fás decorated with fiesh rows of 'auspicious festoons of green leaves and in which sacıificial offerings were, commenced' inmediately by the saciificial 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 aud exchange of musk, and other. fiągrant, anointing oils, of flower-garlands full of buzzing bees attracted by the perfume of, perfumed caskets, and ot, rolls, of betel-lea ves prepared with cracked betel nuts, cardam- 0.009, cloves and other perfuned savouries, on both the sides, and presents of excellent silk-garments, scarfs, of bracelets, ear, rings, coronets, armlets, bracelets for females, and of other, ornainents, 'of' horses born in Sindha, Turkey, Camboye and other celebrated localities, and of loidly elephants to numerous, individuals, according to their capacity. With the oblation of clarified_hytter, honey, and other inaterials to the nuptial fire, vigorous working, the auspicious walking, áround.. the ; nuptial fire, by the bride-groom and the bride, for, the fourth, time was, thus completed, General Alęglavada becoming greatly.. 1 + in . 1 ·235 delighted with joy, then, gave Vardhamāna Kumāra, gold , worth thirty-two crore gold mnohoras, ear-rings, loin-girdles, diadems beset with precious stones and gems, bowls, saucers, dishes, and other articles of silver, 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 Siddhartha 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 hearts of gods, demigods, and human beings, and after dinner-parties were given to all the people, and the guests had gone away to their respective destinations, General Meghanāda went to his own town. as Then, living in the central portion of a splendid palace as white 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 qq Pancama (Fifth-later seventh ) note of Indian music commenced by Tumbaru celestial beings who had specially gone to him for rendering service to him, sonie times in respectfully observing the dramatic . performances of celestial damsels dancing before him, sometimes deciding seriously subjects under discussion, and sometimes giving occasional and frequent visits to his parents, to his parents, Vardhamana Kumāra thus began to pass his days in perfect happiness. समणस्स णं भगवओ महावीरस्स पिया कासवगुत्ते णं तस्स णं तओ नामधिजा एवमाहिज्जति, तं जहा-सिद्धत्थे इ वा सिज्जंसे इ वा जसंसे इ वा । समणस्स गं भगवओ महावीरस्स माया वासिहसगुत्ते णं तीसे ·236 तओ नामधिजा एवमाहिज्जति, तं जहा-तिसला इ वा, विदेहदिन्ना इवा, पीइकारिणी इ वा । समणस्स णं भगवओ महावीरस्स पित्तिज्जे सुपासे, जिटे भाया नंदिवद्धणे, भगिणी सुदंसणा, भारिया जसोया कोडिभागुत्ते णं । समणस्स भगवभो महावीरस्स धूमा कासवगुत्ते णं तीसे दो नामधिजा एवमाहिज्जंति, तं जहा-अणोआ इ वा, पियदसणा इ वा । समणस्स भगवओ महावीरस्स नतुई कासवगुत्तेणं तीसे णं दो नामधिना एवमाहिज्जति तं जहा सेसवई इ वा जसवई इ वा ॥ १०९ ॥ 109.. Samanassa. mm Bhagarno Mahavirnea piya Kasavagutte nam tagsa nim tao nūmadhijja erumanijjinti, tam jaha Siddharthe i va, Syjamse i va Jagamse i vi Samanasan nam Bhagavao Mahavirassa müya Vasit.thasagutteņim tise tro namad bijā evamabijanti, tam jaha Tisalā i vá Videbadina i vi, Pirkāriņi i vã / Sumaņassa ņam Bhagavao Mubavirassa pittiye Supūse, jitthe bhāyā Nandivaddhaņo, bhagiņi Sudamsanā, bhariyā Jasnya Kodinnữ gitte nam / Samanassa Bhagavao Malāvilassa dhūū Kūsuyagutte nain 1990 do nimadhijja ovamāhijjanti, tam jahā-Aņojja i vā, Piyada msaņa i vā/ Samaņassa Bhagavao Mahavirassa sattui Kāsavagutteņam tise nam do namadhijja evamālijjanti, tam jaba-Sesavai i rī, Jasavati vi. 109 । 109. Sramana Bhingavan Malāviia's father was of the Kasyapa gotra; he had three names-VIz 1. Siddharth. 2 Srey.in msa 3. Yasasviu. Sramaņa Bhagavān Malāvila's mother was of Vasistha gotra; she had three names, viz 1. Trišalı, 2. Videhadatts and 3. Pratikārini. Sramana Bhagavān Mahavira's paternal uncle was Supārsva, his elder brother was Nandivardhana, and his sister was Sudarsanā. His wife Yasodá belonged to the Kaundinya gotra. Sramana Bhagavān Mahavira's daughter who belonged to the Kāśyapa gotra had two names, viz 1. Anojja and 2. Priyadarśana. Śrama na Bhagavan Mabā- Vira's grand-daughter who belonged to the Kāśvapa gotra had two names'yız 1. Sesavati and 2. Yaçasyati 109.

·237 ११०. समणे भगवं महावीरे दक्खे दक्खपइन्ने पडिरूवे आलीणे नाए नायपुत्ते नायकुलचन्दे विदेहे विदेहदिने विदेहजधे विदेहसूकुमाले तीस वासाई विदेहमि कटु अम्मापिऊहिं देवत्तगएहिं गुरुमह- तरएहिं अब्भणुण्णाए सम्मत्तपइन्ने- भद्दए विणीए 1 110, Samaņe. Bhagavam Mahavire dakkhe dakkha painne padirūve aliñe bhaddhae viuſe não Nayaputte Nāya-kula cande, videhe Videhadinne, videhajacce, videhasākumāle tise vasāim Videhamsi kattu ammāpiūhim (levattngaehim gurumahattaraehim abbhaņunnāe sammutta painne-- 110. Samana Bhagavan Mahāvara was clever (in all arts and sciences ) competent in keeping his promises, extremely beantiful, adorned with all virtuous qualities, sincere, modest, famous, son of Jnātri Kshatriyas, the Moon of the clan of the Jnātris, possessing excellent body-constitution, son of Videhadattā, born of Videhadatta, (Trisala), very delicate as a householder (but very firm in enduring hardships during ascetio 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 permissio of Nandivardhana and other elderly members of the family ), he had fulfilled the promise (the firm determination of not renouncing the world during the life-time of his parents that he had made in his mother's womb ) [ After the lapse of a few years, Yasodā became pregant and in course of time she gave birth to a girl whose soles of feet and palms of hands were tender, whose limhs 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 Jamali | by king Naudivardhana after the Dikśā of śramana Bhagavín Mahāvîra. When , śramaņa Bhagavān Malāvira was twenty-eight years old, his parents following the religious doctrine of the 8ion ·238 Tiitbankara Bhagavan Śrî Pāršva Nath, 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 devaloka and they will certainly attain atau Mokga Final Emancipation in Apara Mahāvideba during their future third Bhava. Yuvarāja Naudivardhana 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 birdş, the beds of lotuses 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 pacifying the minds of the royal, family burning with the pangs of separation caused by the death of the parents, of Śramaņa Bhagavan Mabūvira. At day-break with the rise of the Sun, on seeing Yuvaraja Nandivardhana suffering from the outburst of most unbearable sorrow, and surrounded by females of the harem and all the kinsmen agonized with the pain of separation, Sramaņa Bhagavān Mahāvīra said. पिअमाइभाइभइणी-भजापुत्तत्तणेण सव्वेऽपि । जीवा जाया बहुसो, जीवस्स उ एगमेगस्स ॥ १ ॥ 1. Pia mai bhai bhaiņi-bhajjā puttatta neņa savve'pi; Jivá jāyā bahuso jivassa u ega megassa. [पितृमातृभ्रातृभगिनीभार्यापुत्रत्वेन सर्वेऽपि । जीवा जाता बहुशः जीवस्य तु एकैकस्य ॥ १ ॥ Pitr matr bhrātr bhngini bharya putratvena sai ve'px; Jivā jäta bahusuh jivusya tu ekuikasya.

·239 1. All living beings bave repeatedly been boru as each other's father, mother, brother, sister, wife and son. } your Borrow. 1 "Obrotlier ! Now leave aside Think about the highest and inost excellent object of this life. Sorrow is useless. Because, the God of Death whose uncontrolled behaviour is irresistible is un-mannerly, like a terrible, lion; union and diversion are sure to be visible and invisible in a moment like a dream, a momentary, lovely, affection , is fickle, like the colors of a rain-bow; even the virtuous, fulfilment of a promise is often deceitful (curved ) like a bow, wealth is momentary like the colours of the evening twilight; various diseases and anxieties, are difficult to be set: aside like huge snakes; 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 these words of deep consolation, their attachment of love became less and tho vehemance of their grief slackened The next day, at an auspicious moment, shown by form tune-tellers, clever in the real truth of.tbe Science of Astrology,,, Šramana 'Bhagavān Mabāvira 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, kingdom and as he dill not accept .it, his brother Nandivardh-; ana was installed as the ruling king in place of his father, king Siddbārtha. The entue clan of Jnāta. Ksatriyas paid homage to Nandivardhana, the grandees of the town welcomed him cordially, the feudal chiefs acknowledged service under him, the servants howed down before him and the chiefs of boundalies' adoied him. In this way, Nandivardhana was proclaimed as a' sovereign ruler. One day, Šramaņa Bhagavān Malãifra addiessing King' Nandivardhana and his own kinsmen sittig with their 3 1 ? .

·240 domesties said " O magnanimous people. The determination previously made by me bas' now been fulfilled. I have dorie my duty. Now slacken the ties of #17 Moha, Infatuation, Help me in accomplishing my religious duties, and give me your 'permission to' accept thiè rows' of 'an ascetic." On hearing these words-unbearable like the blow of a thunder-bolt,-they said “'O prince I' the grief of the deceased parents bàs till' now been rankling our hearts as it' was like a broken torn lodged there-in,' and 'now' this unexpected separation 'from you will become 'unendurable' like the sprinkling of salt on a wound. Ah! we arb' so unfortunate that sich calamities befall us in' succession ! » With these words, they began to lament bitterly. Sramaya' Bhagavận“ Mahāvīra tried to pacify their' minds with sweet words. · Théu, 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, 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' séparated from you, but ignorant of the passable or impassable 'way, like a blind inan; and 'helpless like a foreigner, we are unable to maintain our lives even for a moment. Sramàņa Bhagavān 'Mabavira, then said " If it be so, now say out' after 'an accurate lengthy consultation, when you will give me permission to take Dikšā. They said “After the lapse of two years, you can renounce the world." Śraniaņa Bhagavān Mubavjia said Well, let it be 89, but you should not be particularly anxious about my food etc. They said "Very well, we sball do, as you like.", Commencng from that very day śramana Bhagavan - Mahavira abandoned all smful 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) · you - ·241 T In this way, śramana Bhagavan Mallavira passed one year, Although Sramaņa" Bhagavān Mahüvira left off bathing,,. anointing, and putting on of ornaments, the lustre of his body. resembled the brilliance of twelve Suns combined together. Although Sramana Bhagavān Mahavira was wearing the dress of a house-holder, he 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 snges who had subdued their passions. ] , [ Eventually after the lapse of one year, when śramaņa Bhagavān Mabāvīra,-the ciest-jewel of the worlds-was thinking about ara hurata Vārşıka Malādāna, ( the giving of valuable gifts lasting for one year, ) the l10n-seated throne-glittering with a mass of jewels-of Śakra who was sitting bappily in Saudhaima deva loka, , began to quiver readily. On knowing the resolute determination of the mind of śramaņa Bhagavan Mabāvila through the medium of Avadhi Jnana, Sakrendra 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 Tirthankara Sramaņa Bhagavan Mahāvīra is desirous of giving for furta Varșika Mahadāna, and it is my important duty to supply him with the necessary wealth." With this idea in his mind, Sakrendra ordered the deți-god Vaiśramana thus:-"You deposit the articles of wealth suitable for gifts in the palace of Sramaņa Bhagavan Mahavira." Accepting the order of Sakrendra by lowering his own head to the surface of the ground and feeling himself highly contented, Vaiśramaņa demi-god, ordered Tiryak Jrambhaka gods and respectfully honouring his order, they commenced to shower heaps of gold shining like the brightness of the rising Sun. Then, every-day with a proclamation at triangular places and squares, at places wbere four roads meet, at places with doors on four sides, on high roads and on such other places to protected and unproteoted individuals, to travellers, beggars, invalids and foreigners, to people encumbered with debt, to poorly-clad pilgrims, ·242 1 IS 10 paupers, and to others desirous of acquiring wealth, to ask for gifts without reserve, Sramana Bhagnvin Mahātira used to have gifts of' gola given away continuously. Gifts worth one crore and eight-lac gold coins were continuously given away during one day. By giving uninteri upted giſts of gold, the fame of Sramana Bhagavān Malāvira, spread over Magadlia, Bengal, Mysore, Kalinga, Suurāştra and other countries The people of those countries, used to talk among themselves:- " Let us go and see the mighty Loid. Besides, by getting gifts of gold, we shall be able to remove our miserable state in this world and on account of meritorious Kaimas accruing from beholding him, we shall be able to secure provisions for our journey to the next world There other remedy for escaping from teruible iniseries during the next life. Let, therefore, śramana Bhagavān Malāvila be our chief shelter With such ideas in mmd, numerous beggars from distant countries used to come to Kundayrāma and many returned home with their wished-for desires fulilled. In this way, althonyh the streets of Kundagrima Nagara were wide, they became nau owed down by being crowed by passengers walking with difficulty through them. The treasure seen by the auspicious eyes of Śrumuna Bhagavān Mahavſra appeared like gold under the. benign mfluence of his compassion. Whenever Bhagavān went into the courtyard of his palace, the ground appeared beautified as if with a big 42 Kalpu Vrakşa, Wishing Tree. . As giving, became identical with solicitation, the kinsmen of the giver extended everywhere the words afa afe Debi dehi," " Give, give. 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 supplant persons.” In this way, the giving of gifts continued repeatedly for one year. The Jmeśvara Śramaņa Bhagavān Mahavira gave uninterrupted gifts to individuals in båd condition. In the same inanner, other's desirous of Final Emancipation should invariably follow the practice. How can any one who, becomig infatuated with wealth which is the source of all evils, longs for it, keep his soul in the situal The people steady ·243 observance of difficult austerities ? Following, therefore, the praise-worthy example of śramana Bhagavān Mahāvīra, 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-balls be prepared in the principal localities of the town, and let them be furnished with completeness of ample materials for food, drink, chewing, and savoury articles, and let heretics, house-holders, or such other persons suffering from lunger or overcome with thirst who happen to come there ; on foot or in a palanquin or who come there with their eyes wideming with joy, be respectfully given articles of food etc of the four kinds. Besides, let elephants of Manda and Bhadra varieties 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 he kept at several places, let excellent clothes be placed in many quarters, and let villages, mives, dwelliny-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, Sramaņa Bhagavan Mahavira gave gifts alike to a king or to a paupei without any hindrance to any body,-gifts worth three hundred eighty-eight crore and eighty lac 'gold coins,-which was å of extreme joy to all living beings and satisfied the desires of beggars with gifts of gold, It is said, तिनेव य कोडिसया, अट्ठासीई य हुंति कोडीओ । असीइं च सयसहस्सं एवं संवच्छरे. . दिन्नं ॥ १ ॥ 1. Tinneva ya kodisaya atthāsil ya huúti kodio, Asiim ca sayasa hassam eyam saivacchare'áinnań. l. [त्रीण्येव च कोटिशतानि अष्टाशीतिश्च भवन्ति कोटयः । अशीतिश्च शतसहस्त्राणि एतत् - संवत्सरे दत्तं ॥ १ ॥ source 1 ·244 Tiinyeva ca kotišatāli aştāśîtisca bhavanti kotayžh; A sitisca sa tasa basrāni etat samvatsaie dattam. 1] 1. The gifts given during one year amount to three hundred eighty-eight crore and eighty hundred thousand gold coins. I. 1 The poct says: तत्तद्वार्षिकदानवर्षविरमदारिद्यदावानलाः सधः सज्जितवाजिराजिवसनालकारदुर्लक्ष्यभाः सम्प्राप्ताः स्वगृहेऽर्थिनः मशपथं प्रत्याययन्तोऽङ्गनाः स्वामिन् ! पिङ्गजनैनिरुद्भहसितैः के ययमित्युचिरे ॥ १ ॥ 1 > 1 1. Hattadváhşikadanavarsa virmaddaridı yadāvānalah; Saddyal 'sapita vázırāji vasapalankaadurlakśyabbaḥ Sampraptah svagrhe’rtlinah sasaputham pratyāyayanto'rganāb Swārvin'! şiigajanai r-niruddh hasitaiḥ ko yuyamityūcire 1. 1 When the beggars, whose violent miseries of poverty were removed by the showering of the ar 679 Vārşıka Daud (the giving of gifts lasting for one year), returned home immediately with a splendour difficult to behold on account of their possessivy ) well-equipped horses, heaps of clothes ornaments eto, aud when their wives were assured by thenselves (of their identity ) on oath, they were addressed" (with amazement). Husband' Who are you? by libertine people whose langhter was obstructed. --पुणरवि लोयंतिएहिं जीवकप्पिएहिं देवेहिं ताहिं इट्ठाहिं जाव वगूर्हि अणवरयं अभिनन्दमाणा य अभियुबमाणा य एवं क्यासी ।। ११०॥ -puñaravi Logantiebim Jivakappiebim devebim tahim itthahim Jáva yaggūbim ana varayam abhinandamāņā abhithuvvamāņa ya evam vajasi. 110. At that time, the Lokantika gods, following their established custom, constantly congratulated and praised him with these agreenhle etc sweet and soft words, 110. ya ·245 I The Lokāntika gods are of nine kınds. They are. - सारस्सय १ माइया २ वण्ही ३ वरुणा य ४ गद्दतोया य ५ । तुडिआ ६ अव्वाबाहा ७ अग्गिया ८ चेव रिहा य ९ ॥ १ ॥ 1. Sarassaya. 1 Maicca. 2 Vanh1 3 Varuna. ya 4 Gaddatoya yars Tudia 6 Avvabahn 7 Aggicca 8 ceva Rittha ya 9. (1) [सारस्वता आदित्या वहयो वरुणाश्च गर्दतोयाश्च । त्रुटिता अन्यावाधा आग्नेयाश्चैव रिष्ठाश्च ॥ १ ॥ 1. Sarasvatu Aditya Vahnayo Varunāsea, Gardatoyi.sca; Trutita Avyabādbā Āgneyascaiva Risthāsca. एए देवनिकाया भयवं वोहिन्ति जिणवरिंदं तु । सव्वजगजीवहियं भयवं! तित्थं पवत्तेहि ॥२॥ - । . 2. Ee devanikaya bhayuvam bohinti .Jinavaiindam tub Savya jagajjivahiyam bhayavam! tittham pavattehi, [एते देवनिकाया भगवन्तं ,बोधयन्ति जिनवरेन्द्रं तु । सर्वजगजीवहितं भगवन् ! तीर्थ प्रवर्तय ॥ २ ॥ 2. Ete devanikāyā bhagavantam bodhayanti Jmavarendram tri; Sarvajagajjivahitam bhagavan i tirtham, pravartaya ] 1. The Lokāntika. gods are of the following nine kinds:-~- 1. Sarasvata 2. Aditya 8. Vahni 4. Varund. 5. Gardatoya 6. Tusita 7. Avyablhadha 8. Agneya and 9. Ristha. 2. These varieties of gods requested Jinendra Bhagavān śramana Bhagavan Malāvira, " Lord ! Establish the religion of the law which is' of supieme benefit to all living beings of the world.. [ When śramana Bhagavān Malaysia thought 'of conimen- -cing ascetic life; the thrones of the above-named varieties of Lokantika gods in the celestial chariuts of the jewelled compartment of the Brahmadeva-loka began to quiser. On ·246 of its rays. knowing it to be their-duty through the medium of Avadhi Jnana, they immediately went to śramaņa Bhagavān Malāvīra 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 i 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 protect the whole Universe disregarding your own work and you are like the Sun in expanding the lotus-like forest of the family of the Jnāta Ksatriyas. Can a dull-witted ninn like me ever know the real meaning of the objects of the Universe and also of objects outside it in the perfect way pei ceived by you? Of what value is the brightness of the firefily when compared with the brilliance of San capable of l'emoving darkness in a moment by a stream However, O Lord of the Universe I Knowing it to be onr duty we entreat you with the object only of ieminding you it little, O Supreine Loid' Now, you commence an ascetic life and speedily establish the religion of the Tirthankaras with the object of removmg the misfortunes of persons burning with the maladies of a this would. Now show the Path of Emancipation obscured by the darkuess of: false beliefs of very illiterate sectarians by the light of your excellent Knowledge, Let people take a beverage of the nectar of your speech as if froin an ocean filled with gems possessing various strange miraculous powers and with water of Compassion, Let all the penple becoming greatly delighted, hy 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, Šiamava Bhagavān Mahavira became the inore, desirous of the happiness of Final Emancipation जय जय नन्दा! जय जय भद्दा! भई ते जय जय खत्तियवर- वमहा! बुज्झाहि भगवं ! लोगनाहा ! सयल जगजीवहियं पवत्तेहि धम्मतिथं ·247 हिअसुहनिस्सेयसकर सव्वलोए सव्वजीवाणं भविस्सइ त्ति कटु जयजयसई पउजंति ।। १११ ॥ । 111. Jaya Jaya. nanda ! Jaya Jaya bhaddal bhaddam te jaya jaya khattiyavara vasahā! bupjbābi bhagavam | Loganālā! Sayala jagajjivahıyam pavattehi dhamma-titthàm bia suha nisseyasakaram savvaloye sayva--Jīvānam bhavissai tti kattu jaya jaya sàddain paunjantı. 111. - 111. Victory, victory to thee, gladdener of the Universe ! Victory, victory to thee, fortunate one! Luck to thee, Victory, victory to thee, the chief lord of Ksatriyas ? Awake revered lord I Lord of the world | Establish the religion of the Tartbankaras which benefits living beings of the whole world. It will bring the blissful happiness of Fmal Emancipation to all living beings in all the world. Saying so they raised a shont of victory. - । पुबि पि णं समणस्त भगवओ महावीरस्स माणुस्सगाओ गिहत्थधम्माओ अणुत्तरे आहोइए अप्पडिवाई नाणदंसणे हुत्या ।' तएणं समणे भगवं महावीरे तेथे अणुत्तरेणं आहोइएणं नाणदंसणेणं अप्पणो निक्ख- मणकालं आभोएइ, आभोइत्ता चिच्चा हिरण्णं, चिच्चा सुवण्णं, चिचा धणं, चिच्चा रज्ज, चिच्चा रटुं, एवं बलं वाहणं कोसं कोट्ठागारं, चिच्चा पुरं, चिच्चा अंतेउरं, चिच्चा जणवयं, चिच्चा विपुलधण-कणग-रयण-मणि-मोत्तिय- संख-सिल-प्पवाल-रत्तरयण-माइअं-संतसारसावइज्ज, विच्छड्डइत्ता विगोवइत्ता दाणं दायारेहिं परिभाइत्ता दाणं दाइयाणं परिभाइत्ता ॥ ११२ ॥ 112. Puvvim pi naum Samanassa Bhagavao Mahāvīrassa mānussagão giliatthad hammão aouttare āhoie appadivūſ nāna damsa ne huttlā / Tae nam Samane Bhagavam Malāviie teņam a ņnttarenam āhoieņam nānadamsanenam appaņo dikkhamana kālai ābboei, ābhoittā, ciccā huaạnam, ciccă suvanņam, cicca dhanam, ciccā rajjain, cilca latthain, evam balain vāhanam kosam kotthāyārain, ciccā puram, ciccā antéuram, ciccâ ja ny- ·248 { ayam, cicca vipuladhaņa-kanaga-rayana-mani-mottiyasankla-sila-ppa vāla-ratta rayaņa-maiam-santa sāra sāvaijjam, vicchaddaittā vigovaittá dāņam dayarehim paribhāitta Dāņam: dāiyanam paribhaitta. 112. 112. Before the Sramaņa Bhagavan Mahavira had adopted the life of a house-holder (i, e.' before his marriage ) he possessed supreme unobstructed (but lasting till the acquisition of Kovala Jñana ) Avadbi Jnana and Avadhi: Darsana. Śramaņa Bhagavan Mahavira then perceived with his supreme knowledge that the time for his Renunciation had come. Having left his silver, having left his gold, having left his riches, having left his kingdom, baving left his sovereignty 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 stoues, jewels, pearls, conches, stones, corals, rubies etc, and having, abandoned all and having abandoned everything in all ways and having explained the womentarinėss of all (worldly ) objects, be distributed gifts to beggars and apportioned gifts to his family-members. 112. 2 1 { + 5 1 1 3 ·- - . CHAPTER VII 1 - - ते णं काले ण ते ण समए णं समणे भगवं महावीरे जे से हेमंताणं पढमे मासे पढमे पक्खे मग्गसिरवहुले तस्स णं मग्गसिरबहुलस्स दसमीपक्खेग, पाईणगामिणीए छायाए पोरिसीए अभिनिविट्टाए पमाणपत्ताए, सुव्वए णं दिवसे, विजये ण 'मुहुत्ते,णं, चंदप्पभाए सिवियाए सदेवमणुया- सुराए परिसाए समणुगम्ममाणमग्गे, संखिय-चक्किय-लंगलिय-मुहमंगलिय- घद्धमाण-पूसमाण-घंटियगणेहिं ताहि इट्ठाहिं जाव वग्गूहिं अभिनंदमाणा य अभिथुन्यमाणा य एवं वयासी ॥ ११३ ॥ जय जय नंदा! जय जय भद्दा ! भई ते अभग्गेहिं नाणदंसणचरिचे- हिं अजियाई जिणाहि इंदियाई, जियं च पालेहि समणधम्मं, 'जियविग्यो वि य वसाहि तं देव ! सिद्धिमज्झे, निहणाहि. रागदोसमल्ले, : तवेणं घिइधणियबद्धकच्छे, मदाहि अट्ठकम्मसत्तू झाणेणं उत्तमेणं सुकेणं, अप्पमत्तो हराहि आराहणपडागं च वीर! तेलुक्करंगमज्झे, पावय वितिमिरमणुत्तरं केवलवरनाणं, गच्छ य मुक्वं परं पयं जिणवरोवइडेग मग्गेणं अकुडिलेणं, हंता परीसहचमुं, जय जय खत्तियवरवसहा! बहूई दिवसाई, बहूहिं पक्खाई, बहूर्हि मामाई, यहूहिं उऊहिं, बहूई अयणाई, चहूर्हि संवच्छ राई, अभीए परीसहोवसग्गाणं, खंतिखमे भयभेरवाण, धम्मे ते अविग्यं भवउ त्ति कटु जयजयसई पउजंति ॥ ११४ ।। - ·250 . 113. Te nam kale nam te nain samae ņam Samaņe Bhagavam Mabāvíle ja se Hemantaņam padhame māse padhame pakkhe Maygusira bahule tassa nam Maggasira bahulassa dasami pakkhenam, pāînagāmiņże chayāe porise abhinivvittae pamānapattāe Suvvae ņam divase Vijaye nam muhutte nam Candappabbie sıbıyãe sa-devamanuyā surãe parisão samaņugammamana magge, sankhiya-cakkıya-langaliya-muba mangali ya-baddhamāna-pūsu māņa ghantiya ga ņebim tahim itthāhun Jāva vaggūbim abhinandamāna ya abhithuvvamānā ya eram vayasi, 113. 114. Jaya Jaya Nandā! Jiya Jaya Bhadda' Bhaddam te' abhåggehim nāna damsaņa carittehim ajiyaimº jiņāli indiyām, jiyam ca păleli samana dhammam, Jiya-viggho vi ya vasā'lı tam deva ! tam deva ! Siddhi-majjle, nihanāli rāgadosa malle, tiveram dhudlia nıyabaddla kacche, maddāhi attha kamma sattī, jhānenam utta meņam sukkeņam, appamatto biarahı araliuņapaidīgain 'ca Vîja! telukka-rangamajjhe, pāvaya vitimira māņuitteci an. Kevala vara, nāņam, gaccha ya mukkham puram. payam jinavarovaitthenam maggenam a-hudilenam, hantã parísalia camum, jaya jáya khattiga jaya jaya khattiya vara vasaba' bahuim divasāim, bahūim pakkhāim, bahūiin māsaim, babūím uūim, bahūim aya uāim, bahūim sa mvaccbarām, abbîe parisahovasagyariai, 'khantıkhamé bhaya-bheravāņum, dbamme te ų viggbam bhavau tti kattui jaya juga saddam pilunjanti-, 114 113. During that age, at that time, in the first month of Hemanta (winter ), in the first fortnight, in the dark fortnight of Mārgasirsa month, on its tenth day, when the shadow had tuned towards the East and the (first) Paurusi (period of three hours after Sin-rise when the shadow, attains the length of a mau ) was full and over, on the day called Suvrata in the muhurta called Vinya," in the palanqum Candra piablja, Śrumani Bhagavän Mahavira was followed on his way by it train of gods, human hemys and demi-gous, and suriounded by a multitude of conclı-bloweis, discus-welders, soldiers bearing plongh-slaped gold ensigns on their necks, men earrying others' ·251 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 senses with undisturbed knowledge, intuition and good conduct. Defend the conquered Law of the Gramaņas. O Lord I conquering all obstacles, live in Perfection. Vanquisha the wrestlers-Love and Hate, Girding your loins vigorously by penance, overcome the eight Karmas-our foes-with excellent pure meditation. O Vira! being careful, raise up the Banner of Success in the arena (of wiestling) in the three worlds. Gain the most excellent, supreme Knowledge called Kevala which is free from obscurity. Dispelling the army of obstacles, acquire the pre-eminent highest rank Mokşa (Final Emancipation) on the straight load 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 others by their various actions. युतः, तिन्नि वि थी वल्लहां, कलिकजलसिंदूर । वल्लहां, दुद्धजमाइतूर ॥ १ ॥ Yatah, Tinni vi thìam vallahām, kali kajjala sindūra, E puna atîhi vallahām, duddha jamái tūra 1. Because, Three things are dear to females. namely 1. Kali (quariel) 2. Kajjala (collyruim prepared with lamp-black) and 3. Sındül a पुण अतीहि T a ·252 ( Red lead ). Besides these, milk, son-in-law and musical instruments are extremely dear to them. These were some of their actions: - . स्वगल्लयोः काचनकजलां, कस्तूरिकाभिनयनाऽञ्जनं च । गले चलन्नपुरमंघ्रिपीठे, ग्रैवेयकं चारु चकार बाला ॥ १ ॥ कटीतटे काऽपि बबन्ध हारं काचित् कणकिकिकां च कण्ठे । गोशीपंकेन पदावलक्तपंकेन वपुलिलेप ॥ २ ॥ अर्धस्नाता काचन बाला, विगलत्सलिला विश्लथवाला । तत्र प्रथममुपेता त्रासं, व्यधित न केपां ज्ञाता हासम् ? ॥ ३ ॥ कापि परिच्युतविश्लथवसना, मूढा करधूतकेवलरसना । चित्रं तत्र गता न ललज्जे, सर्वजने जिनवीक्षणसज्जे ॥ ४ ॥ संत्यज्य काचित्तरूणी रदन्तं, स्वपोतमोतुं च करे विधृत्य । निवेश्य कटयां त्वरया वजन्ती, हासावकाशं न चकार केपाम् ? ॥ ५ ॥ अहो! महो रूपमहो! महौज', सौभाग्यमेतत् कटरे शरीरे । गृण्हामि दुःखानि करस्य धातुर्यच्छिलपमीग वदतिस्म काचित् ॥ ६ ॥ काचिन्महेला विकसत्कपोला श्रीवीरवक्त्रेक्षणगाढलोला । वित्रस्य दूरं पतितानि तानि, नाऽज्ञासिषुः काञ्चनभूपणानि ॥ ७ ॥ हस्ताम्बुजाभ्यां शुचिमौक्तिकौघेरवाकिरन् काश्चन चञ्चलाक्ष्यः । काश्चिजगुर्मन्जूलमनालानि, प्रमोदपूर्णा ननृतुश्च काश्चित् ॥ ८ ॥ - 1. Sva galla yoh kācana kajjalünkam, kastūrıkābhi r-nayananja nam oub Gale calunnūpamanghripithe, galveya kam carn ca kāru bals. 1. -- 2. Katitate kā'pi babandha hāram, kācit kvanat kinkikām ca kanthe, Gosiosa pankena raranja pādā valakta pankena rapu r-lilepa. -- ·253 1 1 3. Ardhasnātā kacana bāla, vigala tsalila viślatha vala; Tatra prathamamupetá trāsam, vịadhita na kegim jňata hásam ? 3. 4. Kāpi paricyuta vislatha vasanā, mūdhā karadhūtakeyala' rasanā; Citram tatra gatā na lalajje sarva jane jina vikșa ņa sajje. 4 5. Santyajya kācittaruni rudantam, svapota-motum ca kare vidhritya, Neveśya katyām tvarayā vrajanti, hāsāva-kāśam na cakára kesam ? 5 6, Aho! maho rūpamaho! mahaujah saubhāgyametat katare śarire; Grihdāmi duhkhāni karasya dhāturyacchilpa midrig vadati sma kacit. 6 7. Kacinmahela rikasa tkapola, Śri Vira vaktrekşaņa gādba lola, Visrasya dūram patitani tani, na'jnasisuh kāñcanabhūşaņáni. 7. 8. Hastambujābhyam sucimauktikaughairavākiran kāścana cancalākşyah; Kasoijjagu r-manjula mangalāni, pramodapūrņā nanrituisca kāscit. 8. T 3 1. Some young female made marks with lamp-black-on her cheeks and applied a collyrium to her eyes with musk, some put on an anklet on her neck and a neck-lace on her feet. 2. Some tied a neck-lace round her loins and some put on a ringing foot-oi nament (furnished with small bells ) on her neck, some dyed her feet with a paste of Gośirsa sandal and anointed her body, with an ointment of red lac. 3. Some young female half-bathed, with water dropping down, and her braid of bair loose, caused terror when first encountered, but wheu recoynized, to whom will she not create laughter - 2 ·254 1 4. It is strange that some silly yoimg female even with her under-galment dropping.loose, but kept there only by the string beld in her band, having gone there, was not ashamed, (because ) all the people were eagerly intent on seeing the Jinéśvara. -- - 2 - 011 - : ...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 placed it on her loins-create an occasion for laughter 6. Some used to say:-01 Excellent Beauty t 01 Great Splendour! This much luck in a' slender body! I invoke benediction 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 Sri Vira ( Sramana Bhagavan Mahavira ) was not aware of her gold ornaments slipping down, and 'falling at a distance. 8. Some fickle-eyed females welcomed Vardhamana Swami with quantities of pure pearl's from their lotus-like bands; some sang auspicious sweet songs, and some of them very rejoicingly, danced. तए णं समणे भगवं महावीरे नयणमाणासहस्सेहिं पिच्छिञ्जमाणे, पिच्छिञ्जमाणे, वयणमालासहस्सेहिं अभिथुव्वमाणे , अभिथुव्वमाणे, हिययमालासहस्सेहिं उगदिजमाणे अण्णंदिजमाणे; मणोरहमालासहस्सेहिं विच्छिप्पमाणे विच्छिप्पमाणे, कंतिरूवगुणेहिं पत्थिजमाणे परियजमाणे, अंगुलिमालासहस्सेहिं दाइजमाणे दाइजमाणे, दाहिणहत्थेणं बहूण नरनारि- सहस्साणं अंजलिमालासहस्साई पडिच्छमाणे पडिच्छमाणे, भवणपंतिसहस्माई समहकमाणे समइक्कमाणे, तंती-तलताल-तुडिय-गीयवाइयरवेणं महुरेण य मणहरेगं जयजयसद्दयोसमीसिएणं मंजुमंजुणा घोसेण य पडिबुज्झमाणे पडिबुज्झमाणे, सब्बिड्डीए, सबजुईए, सव्यवलेणं, सव्ववाहणेणं, सव्वसमुदएणं J 1 - ·255 , सव्वायरेणं, सव्वविभूईए, सब्वविभूसाए, सव्वसंभमेणं, सब्वसंगमेणं, सव्वपगईएहिं, सब्वनाडएहिं, सब्वतालायरेहिं, सब्वावरोहेणं, सव्वपुष्फ गंधवत्थमल्लालंकारविभूसाए, सव्वतुडियसहसण्णिनाएणं महया इड्डीए, महया जुईए, महया बलेणं, महया वाहणेणं, महया समुदयेणं, महया वरतुडियजमग समगप्पवाइएण, संरव-पणव-पडह-भेरि-झल्लरि-खरमुहि-हुडुक्क-दुंदुहि- निग्योसणाइयरवेणं, कुंडपुरं नगरं मज्झं मज्झेणं निग्गच्छइ, निग्गच्छित्ता जेणेव नायसंडवणे उजाणे जेणेव असोगवरपायवे तेणेव उवागच्छइ ॥ ११५ ।। उवागच्छित्ता असोगवरपायवस्स अहे सीयं ठावेइ, ठावित्ता सीयाओ पच्चोरुहइ, पच्चोरुहिता सयमेव आभरणमल्लालंकारं ओमुयइ, ओमुइत्ता सयमेव पंचमुट्ठियं लोयं करेइ, करित्ता छटेणं भत्तेणं अपाणएणं हत्युत्तराहिं नक्खत्तेगं चंदे जोगमुवागए एगं देवदूससमादाय एगे अबीए मुण्डे भवित्ता अगाराओ अणगारियं पव्वइए ॥ ११६ ।। - - 115. Tae nam Samane Bhagvam Mahavire nayana. 'mala. sahassehim piccbijjamāņe picchijjamāņe, vayaņa māla sa hassehim'abhithuvvamáne abhithuvvamāné, biyaya mālā salassehim unnandıjamāne unặandijjamāne, maņoraha mālā sahassehim vicchippamāne vicchippamaņe, kanti žūva guinebim patthiajjamāņe patthijjaināne, angulimala sahassebiin dālijamāņe dárjjaināre, dāhın'ahatthenum bálūnàm 'lara'nai saliassañana anjalııālā' 'saliassālin padicchamāne padicchamāne, bhavana pantı sa hassăim 'samaikkanāne samaikkamāne, tanti-talatālatudiya-giya väiya raveņain mahureņam ya manalareram, jaya jaya sadda ghosa 'misienam manjumanjuņā ghosena ya padibu- Jhamine padibujjhumine, savviddite, savvajule, savva. balenam, savva vāliane n'a'ın, savýa sumudaenai, savvāyareņam, vibhūie, savva vibhūsãe, savva surbhamenam, savvasa ngamenam, Savva pagaiehun, - savva nadaebum, Savva tālayarelem, savvāvaroheņam, savva puppha gandha vattha mallalankāra vibhúsie savva tudiya saddi sanni náenam, mahayā iddhie, mahayā juie, malayā baltņam, malayū vaha nenam, mubaya Savva' - ·256 sámudaenam, malaya vara tudiya jamaga gamagam ppa vai enam, sankla-paņava-padahambhori-jhallari-kharamuhihudukka-dunduhi-nigghosaņaiya ravenam, Kundapuram nagaram majjham majjbeņam niggacchai, niggacchittá jeneva Nāyasandavane ujjane jeņeva Asogn vara payayo teneva uvägacchai. 115. 116. Uvägacchittà Asoga vara påya va9ga alie siyam thāvei thavittā siyão paccorulai, paccorubitta sayameva abharana mallalankāram omnyai, omuitti sayameva panca mutthiyam loyam karei, karittã chatthenan bbatteņam apaņienam Hatthuttarāhi nakkhuttenam Candeņam jogemuvligaenam egam devadūsa samīdaya ege abie munde bhavittā ayáráo aņagariyam pavvnie. 116. 115. Then, Sramana Bhagavān Mahavira, grzed ou by thousands of rows of eyes, praised by thousands of rows of mouths, greeted by thousands of rows of hearts, well-emembered by thousands of series of wishes ( that we may become his votaries ), entreated because of his beauty, comeliness, and virtues, pointed out by thousands of rows of forefingers, accepting by (a waving of,) the right band 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. Viņā, beating of time by clapping of bands, musical instruments, singing, and beating of drums, mixed with the sound of sliouts, of victory, and gentle pleasing sound of the people,' accompanied by all his royal insignia, all his splendour,' all his army, all conveyances, all his retinue, all his followers, by all manifestation of might, by all his , heauty, by all the tumult, by all kinsmen and acquaintances, by all the throng of townsmen, by all actors, by all time-beaters, by all his harem, adorned with all the splendour of flowers, scented robes, garlands, and ornaments; accompanięd, at the same time by the sound and echo of all musical instruments, and followed by King Nandivardhana, accompanied also by greut ·257 beauty of royal insignia,: by great, splendour (of ornaments etc.), by great army, by a great throng, by the great sound and echo of musical instruments (and tumult of people), namely, of conch, drum with a clay boody-drum with a woden body,- large drum-cyınbals-Kahala (a kind of wind instrument), hudukka ( beating ram ) dundubhi ( celestial kettle-drum )- went. right through the town of Kundapura. Having gone, be went to a park called Jnāta-khaņda Vana, and proceeded to the excellent Asoka tree, 2 116. 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 finery with his own hands. It is said, 'अंगुलीभ्यश्च मुद्रावलिं पाणितो वीरवलयं भुजाभ्यां झटित्यङ्गदे । हारमय कण्ठतः कर्णतः कुण्डले मस्तकान्मुकुटमुन्मुश्चति श्रीजिनः ॥ १ ॥ 1 1. Angulibhyaśca mudrāvalim panito vîra valayam blujabhyām jhatityangade; Hāramatha kanthatah karnatah kuņdale mastakanmukutam un muncati Sri Jinah. 1. ( 1. Ś11 Jineśvara speedily removed a series of rings from his fingers, vira-yalaya ( 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 conjunction with Hatthutara i. e, Uttarāplālguni constallation, 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 leasing the house he entered the state of houselessness. 116, ·258 When the Lokāntika gods after requesting Siamana Bhagavān Malāvira had gone away to their respective celestial abodes, Sramaņa Bhagavān Malāvira got up from his lionsouted throne, and went to King Nandivardhana and his Ksatriya kinsmen, followed by some domestics. On seeing Šiamaņa Bhagavan Mabūviri coming to them, they advanced seven or eight steps forward towards him, gave him their due i espects and offered him an cleyant lion-scated throne for his seat. As soon as Sramaņa Bhagavan Mahavira took his sent on the throne, King Nandivardhana and other members of the family took their appropriate seats. Srama na Bhagavan Malāvira, then addiessing them with a speech, pleasant like nectar, naturally sweet, devoid of repetition, and full of dignity, said, O beloved of the gods I The limit of your appointed time has now been renched. The time for renouncing the world has arrived. You, therefore, willingly give me your permission, remove the ties of affection, and strengthen you mind which is timid of separation.' On hearing these words, their throats became choled up, and stopping the curient of sorrow with extreme difficulty and as if they were making visible their long-lasting muss 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 adamunting that they do not become deaf. Our hearts are made of a material as hard as a diamond that they are not split up into hundred pieces with a crackling noise. Our bodies are the abodes of such ungrateful materins that they do not, till now, undermine themselves into the lowest regions. Under the circumstances, hol'can our humble speech be utilized in giving permission for the subject under discussion ? Who will be our means of safety for saving us ·from falling into the ocean of difficult undertakings ? Or, who will grace the famous Ināta-kula which 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 ·L 259 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 Dikşā Mahotsava, at least for our happiness". In this way, by the entreaties of his kinsmen, Sramaņa Bhagavan Mabāvira accepted their request for celebrating his Dikşa Mahotsava, as great mon are always afraid of refusal of a request, + King Nandivardhana then ordered his servants, “ You now make speedy preparations for a very costly anointing suitable for Śramaņa Bhagavan Mahavira. 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 scanted substances. Becoming astonished by the quivering of their celestial thrones, and knowing the real state of affairs through the medium of their Avadhi Jnāna, the thirty-two Indras, with their extensive eyes resembling a blooming hundred-petalled lotusflower, appearing beautıfnl 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 paste 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 pıth of a concha, with their heads glittering with diadems shining by a multitude of rays, with their bodies decorated with numerous ornainents, who were pleasant to look at and were extremely beautiful, who had canopies, flags and various other ensigns on them, who were surrounded by innumerable multitudes of attendent gods and who filled up, the sky with the noise of kettle-drums, mridanga drums, wind instruments, tilima, ram-drum and other musical instruments ·260 - approached' the Jinešvárå Bllagavan and having enluted him lsy going around him thiee times from right to left in the forin of a prailaksihan and feeling themselves perfectly satisfied with excellent devotion, they (suti in the courtyard of the palace beautified with the 'impression of the feet of the Jinesvara Delighted with joy, Acyutendra ordered his gods "O gods ! You make prepurations for a grand celebration of Diksa Mahotsava of' Śruuna na Bunga vän Mahāvira. The gods bowed down respectfully before Acyntendra and filling up numerous pots of gold and other materials with waters of the Milk Ocean, and made ready for him innumerable flowers and other excellent material of anointment. Acyutendra, then joyfully performed the inauguration ceremony of Šramaņa Bhagavan Malāvīra ,with one thousand and eight excellent pots of gold and other naterials filled with water mixed with celestial medicaments and perfumes in his palace, along with all his retinue. In the saine mamer, consecutively the Moon, the Sun and other Indias performed the inaugnaration ceremony. Having done' tlie'anointivý, all'of thein took their appropriate - seats + > - 'King Nændivárdbana, with a heart full of devotion und careful attention gave Śrumaņa Bhagavan Mahavira, a batlı with pots of gold and other materials filled with waters of sacred places and perfumes. While the batling-ceremony was! going on, 'some Indias began to movei golden' whisks of 'yak tàil 'very slowly before him, 'some held umbrellas 'more' white than hundred-petalled 'white lotus-flowers, 'snine held most! excellent 'gla'ss' 'miriors' in frott' of 'hit, some''held pótg, filled with fragrant waters of milk-odean and covered with sweetsmelling lotus flowers in their hands, some' stood up 'holding vessels 'for burning intense' mado tif précionsi 'stones' of five varieties 'with dark cloudy smoke 'issuing from the burniny of scented aloe-wood, camphor i and other materials for preparing incense, some' Indras stood holding flower-garlandst of' five colours rendered dark-coloured by the wasps attracted there by their perfume and other í gods and goddesses began-to adore ·261 him. When the ablution-ceremony was over, King Nandivardhand had' another lion-seated throne. erected in the North and he had a washing-bath given to śramaņa Bhagavān. Mahavira with gold pots' full of clean water. The body': 'of Sramana Bhagavan Mahāvîra who was sitting on the throne with his face directed towards the East, decked with oruaments, was wiped dry with a 'scented and soft cloth, liquid sandal paste was applied to his body. He put on celestial garments as w.bite as crystal, wore a' loin-girdle set with precious stones of five varieties; put on a necklace of pure peurls on his extensive. chest resembling a marble slab of Kana kāčala (the Rising Sun': Mountain ), and lie had put on ear-rings in-laid with valuable gems brightly illuminating his cheeks. · A diadem of precious gems was placed on his head and the Indras of the gods and demi-gods decorating bim witli flower-garlands of five colours and scented powders, paying homage to him with their heads bent low to the surface of the ground, and uttering bnndreds of benedictions, began to praise him thusthe only brother of the world! May you, with the greatest conquer in a moment, the extremely powerful wrestler (i e. Mulia ) who is invincible to the living beings of the three' worlds including the gods and demi-gods. May you show the Path of Final Beatitude to devout individuals following the wrong path hy dispelling the darkness of False Belief by the rays of the Sun of Knowledge. 'May you carefully preserve your duties of ascetic life! May you conquer ar Rāga, Affection, a Dvesa, Hatied and-other-inconquerable passions till the time youre able to attain Kevala Jnana, and O worsbipful Lord I May you have a resting place in our hearts ! May the gods make the directions reverber ate everywhere by constantly singing your virtuous qualities ! May your wbite fanie spreading like the stamens of , lotus flowers, thoughout the three worlds, attain everywhere the beauty of the dise of the rising Full Moon I lay the deer-like bad religious pioneers, becoming agitated with fear on seeing your immense lion-like strength, run away to distant places ?" Having thus extolled the virtuous qualities of śramana Bhagavan Maltāvīra ense, } ) 1 ·262 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, called bis servants into his presence and said "O beloved of the gods! Let a palanquin named Candraprabhā, fifty: dhanus long twenty-five dhanus wide and thirty-six dhanus high, containing an elegant altar decorated with a variety of Svastikas (auspicious signs S) made with liquid saffron mixed with sandal-paste, a palanquin equipped with a lion-seated throne ivlaid 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 Aags of various colours, be prepared for the use of the Lord of the world” The servants' rejoicuing on hearing the words of their master, did everythiny as was ordered to them. Acyutendra, then, greatly delighted with joy, ordered his gods to prepare a palunquin,-similar to Candraprabhā-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 the five varieties, and which was extremely wonderful to look at, and had it placed within the Candraprabhā palanqum, Vardhamāna Swami, adorned with ornaments for hair and clothes, ornaments of various kinds for the body, and flower-wreaths of various kinds, and observing a three-days fasting without 'food and water, then got up from 'his seat, avd going three times round the Candraprabha palanquin from right to left, took his seat 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 excellent state-costume took her seat on a state-chair on the right side of the Bhagavan, holding a cloth interwoven with 1 an ·263 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 clowries as white 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 trank of the Indra's elephant. In the south-east corner, a beautiful girl was seated holding a fan with a gold bandle, spreading the rays of various kinds of precious stones in her band. 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 beains of the Moon, with a handle of diamond, with one thousand and eight ribs (of an umbrella ) iendered more elegant with garlands of flowers, Saudharmendra and [śānendra began to wave chowries as nectar, snow or a heap of foam on each side of Vardhamāna Swami. Now, by the order of King Nandıvardhana, one thousand handsome, healthy, and strong persons of equal age, anointing their bodies with a paste of sandal wood after bath, and appearing beautiful with excellent garments and various kinds of costly oinaments, came forward rejoicing with horripilation and thinking themselves extremely 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 bis shoulder, Isänendra supported the northern poi tion and Camarendra and Balîndra supported the lower extremity of the southern portion and the nortbern portion respectively of the palanquin on their shoulders The remaining, Bhuvanapati, Vāņa-vyantara, Jyotişka and Vaimanıka Indras-supported the appropriate extremities of the palanquin on their , shoulders. What more? the human beings rejoicing extremely with joy, first took пр the as white 1 .

·264 palanquin 'on''their shoulders, and then the Indras of the demous, Indras of gods and Indrus of the serpént-gods supported it on their shoulders. When Vardbamāna Swāmi left liis palace, the sky began to blaze up wonderfully by the brilliance of the gods of the four varieties coming and going through' it. The vault of the sky appeared beautıful by the gods like a group of blossoming trees in autumual season or like a lotus-lake by i mass of floweis just as a forest of white mastaid-plauts or liemp-plants or Asoka trees or sesamnum plants or of mango trees appears beautiful in flowering time, and a forest of linseed plants, or ailanthus plants or of campaka trees (Michelia Chumpuca) appears beautiful by their flowers, in the same manner, tbe vault of the sky appeured beautiful with gods. Besides, the sound of the kettledrum, tabor, cymbals, diums, conches and other musical instruments played by human bengs on this earth' and by celestial beings in the vault of the sky was constantly diffusing everywhere, 1 After the Candiaprabhū śıbıkā (palanquin ) in front, eight auspicious signis-Svastıka and others-prepared with jewels of various kinds, moved on in regular order one after the other. Then, pots filled with water, magnificent mirrors, banuers, and tall flags flowing high with wind, moved on. Then, a tall magnificent umbrella resembling the orly of the moon, with a spotless staff made of diamond,' and ornamented with hanging wreaths of Koranta flowers, moved forward. Then, a lion seated throne with a foot-stool of jewels, and precious stones and with jewelled foot-prints carried by numerous servants, moved on. Then, one hundred and eight swift horses possessing graceful gait and charming neigb decorated with costly cloths, and beautiful ornaments, wbose flanks ornamented with 'rems of gold were decorated with bright mui rors and who were ridden by young persons, moved on one by one in regular order. Then followed one lundred and eight 'excellent elephants of Bhadra variety, well-constituted' physically with regard to the seven parts of their bodies with a number of auspicious signs 011 ·265 ری them ornamented with stars of gold and emeralds, whose white teeth were fixed in a tube of silver overlaid with a border of gold,, and who were ridden one by 0118 by clever mahouts. Then came one after another, one hundred and eight chariots, equipped with canopies, flags, bells, ensigns, excellent portal arches, and musical instruments of twelve kids, prepared from the wood of Tmiśd 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 & loud jingling noise and thirty-two quivers were kept. 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, chariots, and infantry. Thon moved on a huge Indra's banner, one thousand yojana high, hoisted on a strong adamantine staff, furnished with thousands of small Asgs of various colours and a variety of umbrellas, ornamented with flower-yarlands in which bees were producing a pleasånt humming noise, filling up the vault' of the sky with the charming tinkling of small bells swinging to and fro with wid, as if it were a mass of fame or a 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 Brāhmann mendicants, bald-headed hermits, ascetics wearing braided bair, clowns, actors, jesters, so'ngsters, players on musical instruments, and dancers, playing and laughing, uttering shouts of victory, invoking benedictions and extolling the virtuous qualities of the Lord. Then walked 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 Id retinue retinue of hundred celestial cars, bundred banners, and hundred domestic gods surrouvding them, į On this auspicious occasion, King Nandıvardbana, putting ( on costly garments and valuable ornaments, mounted a lordly ·269 - riitting elephant, and appearing beautiful with umbrellas held over him and white chowries waved near him, and followed Vardhamāua Swami, accompavied by elephants, horses, cliariots, and all army of soldiers. Being thus followed by a multitude of gods, demons, and human beings remaining in their right places, Vardhamīna Swami, with it body measuring seven hands, with a form of body equal in four directions, with adamantine constitution', with breath us fragrant as thint of a loutus, devoid of dirtý perspiration, filthy secretions, stuin, dust, filth, and other blemishes, illuminating the directions by the radiant beauty of 'bis body, with the mass of his charming glossy hair, ds black is á 'wasp, indigo or lamp, tied 'firmly, with luis forehead appearing beautiful like the half-moon, with elegant ears' of right 'measureinents, with the eyebrows curved like the staff ot a bow, with eyes i esemblng full-blown lotus with white leaves, with the nose prominent und long like tbat of an eagle,, with the lips resembling a ripe Bimba-phala ( the fruit of Momordica Monadelpha) and the rows of teeth firmly adherent, well-connected, even, and white like a conch, cow's milk or pearls, with his cheeks fat and muscular, with a voice'as deep us the sound of a kettle-druni or of clouds full of water, with his neck well-measured and ornamented with rows of lines turning, south-wurds, with his shoulders welldeveloped like that of a wild buffalo, a lion ora , tiger, with bis arms muscular and ornamented with fine hair,' whose broad chest was lucky with the abode of the wealth of self control, whose middle part of the body was embellished., with excellent rows of fine hair and deep vavel, whose beautiful thighs were gelting plump in regular order bigher up, whose ankle was hidden and well-adherent, and whose soles of feet were marked with signs of a noutain, town, alligator, sea, wheel, goad, fish-being greeted with perfumed powders by, citizens from the tops of their buildings leaving aside food and drink, being welcomed by showering of flowers by gods from the skies, being invoked by celestial damsels with benedictory ·267 an excess recitations, giving wished-for gifts, and, being praised by celestial bards-eventually entered the grove, named Jnāta khanda whore 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 fairies 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 sering Vardhamāna Swami coming to it was as if inviting him readıly by extending sprout-like bands set in swinging motion by winds like a beloved person seen after a long time, which was welcoming him as it were, by the soft note of peacocks overpowered by of intoxication, and which was as if worshipping him with flowers 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 Tirthařkara ? Having entered the grove, Vardhamana Swāmi got down from the Candraprabhá śibika (palanquin), and, as soon as he removed his valuable garments, ornaments, flower-garlands etc. from his body with his own hands under the Asoka Tree and placed them there, the elderly woman of the family, having picked them up like pearls dropping down from a string of precious pearls, and having placed them in the silk cloth interwoven with figues of swan, began to weep mournfully, and addressing Vardhamana Swami with a speech faltering with sorrow, said, O darling! You are born in the Kāśyapa gotra. You are the son of King Siddhārtha. You are, like the autumnal moon in the sky, a gladdener to the race of Jnāta ksatriyas. You are born, from the womb of Trisalā-devi of Vasiştha gotra. You are a highly, distinguished personage among the kşatriyas. You possess a celestial body endowed with full bloom. You are extremely tender and handsome. You are wonderful with unparalleled beauty, charm, and brilliance, 3 1 ·208 You are renowned in the three worlds 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 sharpe-edged sword. Do not be afraid in the least of the sufferings of very terrible endurances. During your ascetic life, you are always to maintain your body on pure meagre food obtained by going from door to door, and you are to abstain yourselves from living in towns avd villages. How can I say anything to you who have Perfect Knowledge ? But endeavour to attam speedily the happiness of Moksa (Final Emancipation)" King Nandivardhana 'with bis kinsmen and retinue; burnug with unbearable pangs of separation, and with eyes filled up with an unceasing flow of tears, knelt down reverently at the feet of Vardhamāna Swāmi and they took their seats nearby. Then, accepting the words of the elderly woman of thre family, Vardhamana Swami plucked ont the entire hair of his head and beard by five bandfuls with his own hands, and the inass of hair was taken away from the hands of Vardhamana Swami into a divine cloth by the Indra with bis head bower down low before him. After the ceremony of plucking out the hill was qver, the mass af bair which was as black as a inass of thick clouds, and which was curved (crooked ) like the heart of a wicked inan, was tbrown by the Indra, with the permission of the Lord into the Milk Ocean. After Śramana Bhagavān Mabávſia bad plucked out bis hair in five handfuls (as descubed above ) he paid obeisance to all Liberated Souls, saying tht fagmi Namo Siddhānam, Obeisance to all Siddhas (Liberated Souls ), and taking the five Mabā Vratas ("Great Vows) of Şarta Viratı Sanayika Viata (vowing to do rio sinful act) of ascetic life, with the utterance of the under-mentioned Sūtra of the vow of abstaining from all sinful acts, he put on a divinė garment given by the India and adopted the holy conduct. 19 ·269 1 The following is the Sätra of Sāmāyika Vrata:--- ,' fa (a!) ATH13 464 AC Siti Eleto - जीवाए तिविहं तिविहेणं' इत्यादि 1 " Karemi (bhante!) sãmâiai savvam sāvajjam, jogam paccakkhāmi jāvajjivao tivibai tuvjhenam " ityādı. I take (O Supreme Lord!) a Vow of Renunciation and ( promise to ) abstain from all sinful 'acts, so long as I am alive, in three ways ( by mind, speech, and body ) three times (I will not do a sinful act. myself, I will not håve it done by some one, and I will not approve of others doing it) etc. es At that moment the whole assembly of men and gods stood motionless like the figures on a picture. At the command of Śakra, the clamour of men and gods and the sound of musical instruments suddenly ceased when Šramana Bhagavān Mahāvīra chose the holy conduct. Duy aud 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 Malāvratas ( great vows) of Sarya Vrati Samayika Vrata of ascetic life with their clauses are the following- 1 “ The first great vow runs thus I renounce all killing of living bemgs whether subtile or gross, whether movable or infmovable. Nor shall I myself kill living beings (uor cause others to do it nor consent to it). As long as I live, I coufess and blame, repent and exempt myself of these sins, w the thrice three fold way * in mind speech and body: There are five clauses, * I. e. acting, coinmanding, consenting, either in the past or the present or the futine. 1 ·270 The first clause runs thus:- A Nirgrantha is careful in his walk, not careless, The Kevalin assigns as the reason, that'a Nirgrantba, careless in his walk, Inight (with bis feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk. Thi$ 19, the first clause (1) Now follows the second clause: A Nirgrantha searches into his mind (i, e. thoughts and intentions ). If his mind is sinful, blamable, intent on works, acting on impulses, produces cutting and splitting (or division and dissension ), quarrels. faults, und pains, injures 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 action. This is the second clause, (2) Now follows the third clange:- 2 A Nirgrantha searches' into lus 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 siuful etc. then be may utter it. This is the third clause. (3) Now follows the fourth clause:- 1 A Nirgrantha is careful in laying down his utensils of begging; he is not careless in it. The Kevalin says.-A Nirgrantha who is careless in laying down bis utensils of begging, might hurt or displace or injure or kill all sorts of living beings. Hence a Nirgrantba is careful in laying down his utensils of begging, he is not careless in it.

·271 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 Kevalin says:-If a Nirgrantha would eat and drink without inspecting his food aud drink, he might hurt and displace or injure or kill all sorts of living beings. Hence a Nirgrantha eats and drinks after inspecting his food and drmk, 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. Abstinence from killing This is Sir, the first great vow: any living beings I. - ii 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 uor 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 threefold' way, zu mind' speech and body. There are five clauses. The first clause rims thus F A Nirgrantha speaks after deliberation, not without deliberation. The Kevaliu says: Without deliberation, a Nirgrantba might utter a falsehood in his speech. A Nirgiantba speaks after deliberation, not without deliberation. This is the first clause ( 1 F Now follows the second clatise:- ·272 1 A Nirgrantla comprehends (and renounces) anger,' he is not angry. The Kevalin says: A Nirgrantha who is moved by anger, and is angry, might" utter a' falsehood 'in' his speech. A Nirgrantha etc. This is the second clanse (2) Now follows the third clause:- A Nigrantia comprehends ( and renounces ) greed, he is not greedy. The Kevalin says: ' A Nirgiantba who is moved by greed, and is greedy, might utter a falsehood in bis speech A Nirgrantha etc. This is the third clause (3) Now follows the fourth clause- A Nirgrantha comprebends (and renounces) feur, he is not afraid. The Kevalın says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha etc. This is the fourth clause (4) 1 . - $ Now follows the fifth clause:-- A Nirgrantha comprehends (and renounces ) mirth, he is not mirthful. The Kevalin says: A Nirgrantha who is moved by mirth, and is' mirthful, might utter a falsehood in his speech. A Nirgrantha etc. ܚܝ This is the fifth clause (5) In this way, the great vow is correctly practised, follow- -ed, etc. 2 + This is Sir, the second great vow in in The third great vow ruins thusia I-zenounce all taking of anything 'not giren, either' in a village, or a town, or & wood,, either of little or nuch; of ·273 small or greaty of living or lifeless, things, I shall, neither take myself what is not given, por cause, others to take it, nor consent to their taking it. As long as I live, I confess, blame etc. (all down to ) body. There are five clauses. } The first clause runs thus: 1 ' A Nirgrántha 'begs after deliberation, for, a limited ground, not without deliberation. The Kevalin says: If a Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha etc 1 3 This is the first clause' (1) Now follows the second clàuse - - A Nirgrantha consumes his food and drink with permission (of his superior ) not without bis permission. The Kevalin says : : If a Nirgrantha consumes his food and drink without his superior's permission, he might eat what is not given. A Nirgrantha etc. This is the second clause, Now follows the third clause:- - A Nirgrantha wlio has taken possession of some ground, should always take possession of a, limited part of it, and for a fixed time. The Kevalin says: If a 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) + 1 ) Now follows the fourth clause: 5 » A Nigrantha wlu l'as taken possession of some ground, should constantly bave. his grant renewed. The Keyalin saysı ·274 1 If a Nirgrantha has not constantly his graut renewed, he might take possession of what is not given. A Nirgrantha eto. This is the fourth clause ( 4 ) Now follows the fifth clause:-- A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliberation. The Kevalin says:-If a Nirgrantha.' should beg without deliberation, he might take possession of what is not given. A Nirgrantha etc: This is the fifth clause (5), ܝ In this way the great vow, etc. This is, Sır, the 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 3 The first clause ruus thus: A Nirgrantha does not continually discuss topics relating to women. The Revalin' says:-If a Nirgruntha discusses such topics he might fall from the law declared 'by the Kevalin, 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 Kevalın says - If a Nirgrantba regards and contemplates the lovely forms of women, he might etc. A Nirgrantha etc.

·275 - This is the second clause ( 2 ) Now follows the third clause: ملعه A Nirgrantha does not recall to his mind, the pleasures and amusements he formerly had with women. , The Kevalin says - If a Nirgrantha 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 Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kovalin says-If a Nirgrantha did eat and drink too much,' or did drink liquors and eat highly-seasoned dishes, he might etc. A Nirgrantha etc. This is the fourth clause ( 4 ) Now follows the fifth clause. å bed 1 A Nirgrantha does not occupy or couch affected ( belonging to or close by ) by women, animals or eunuchs. The Keralin says -If a Nirgrantha did occupy a bed or couch affected by (belonging to or close by ) women, animals or eunuchs, he might eto. A Nirgrantha etc. This is the fifth clause (5 In this way, the great vow eto. This is, Sir, the fourth great vow. V. The fifth great vow runs thus:- I renounce all attachments (pleasure in external objects ) whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do 80, nor consent to their doing so, eto. (all down to ) exempt myself, ·276 There are five clauses. The first clause runstbus:a If a creature with ears, hears agreeable and disagreeable sounds, it should not be attached to nor delighted with, nor desiring of, nor infatuated by, nor covetous of, nor'disturbed by the agreeable or disagreeable sounds. The Kevalın says If a Nirgrantha is thus affected by the pleasant'or unpleasant sounds, he might fall etc. (see above IV. I. ). If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them. $ r A creature with ears hears agreeable and disagreeable sounds 6 This is the first clause (1) Now follows the second clause: 1 If a creature with eyes sees agreeable and disagreeable forms (or colours ),' it should not be attached etc. to them. The Kevalın says-etc. (the rest as in the last clause! Substitute only see and formsi fór hear and sounds ). This is the second clause (2) 1 Now follows the third clause 1 If a creature with an organ of smell, smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose ). This is the thuid 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 tongue).

·277 This is the fourth clause (4) 1 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 great vow etc. ( see above) V He who is well-provided with these great vows and their twenty-five clauses, is really Houseless, if he, according to the sacred lore, the precepts, and the way, correctly practises, follows, executes, explains, establishes, and, according to the piecept, 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 Vardbamāna Swāmī, an excellent bighly 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 reddish-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 Śakrendra, then, placed a spotless divine cloth on the left shoulder of Sramaņa Bhagavān Mahāvſra, who bad removed garments, ornaments, and wreaths of flowers from his body. At this moment, Manah-paryāya Jnāna (knowledge snitable for Thought-Reading ) became manifest as if with the object of helping the Jineśvara in bearing the immense buiden of an extraordinary ascetic life.

·278
Then, Vardhamana Swāmī, extremely powerful in conques
ring the magnitude of Moha (Infatuation) by the strength of
his mighty arms, and firm like Mount Meru, remained in deep
meditation with perfect relinquishment of body, and the gods
of the four kinds, citizens, king Nandivardhana, and others,
baving bowed down low with devotion at the feet of the
Lord, went away to their respective destinations.
7
4
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5
3
1
4
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·سے mond F $ 1 Notes. Page 1 Sutra 1 ते णं काले णं ते ण समए ण समणे भगवं महावीरे पंच हत्थुत्तरे होत्या ...साइणा परिनिव्वुए भयवं. Te nam kāle ņam te nam samae nam Samane Bhagavam Mahavire panca Hattbuttare hotthā... Saiņa parinivvue Bhaya vam, mana During that age, at that time, there lived (was) Srama Bhagavan Mahavira, the following five events of whose life happened when the Moon was in conjunction with the asterism Uttaraphālguni ( whose next is Hasta ) viz 1. In Uttarapbālguni, he descended from Prānat ( tenth ) deva-loka (heaven ) and assumed the form of a foetus in the womb of Devānandā. 2. In Uttaraphalguņi he was transferred from the womb of Devananda to the womb of Trišala kşatriyāņi. 3. In Uttarapbālguņi he was born. 4 In Uttarāphálguni he left his house, renouncing the world and having accepted ascetic life entered & state of houselessness and 5 In Uttaraphalguni he obtained Kevala Jnana ( Perfect Knowledge )... In Svāti, the Venerable Sáint acquired Mokşa (Final Emancipation ) The under-mentioned five events of the lives of all the Tirthańkåras are considered as 997 CUTTEFIFA Panca kalyanakani, the five inost auspicious moments of their lives viz. 1 serena Cyavana, Descent from a deva-loka and taking the form of a foetus 2 F# 'Janma, Birth, 3 ta Dîksā, Renouncing the world and entering a state of ascetism (houselessness ) 4 marcara Kevalotpatti, Acquision of Kevala Jnāna (Perfect Knowledge, and 5 atat Moksa (Final Emancipation ). Out of the five events of the life of Sramana Bhagavan Mahavira, which happened during the asterism Uttarāphālguņi, ·280 Śr 1 1 } . 1 d Y 1 3 the four viz-His 1 serga Cyavana, Descent from Prāņat deva loka and taking the form of a foetus in the womb of Devananda 2 HH Janma, Birth Janma, Birth 3 star Dīkşā, Renouncing the pleasures of the world and entering a state of ascetism and 4 tafa Kevalotpatti, Acquisition of Kerala Jnana (Perfect Knowledge, are really the auspicious moments of bus, lıfe. These four, togéther with the attainment of Ata Moksa ( Final Emancipation).constitute his" q***Ifa Panca kalyāṇakāni, the five most auspicious moments of his life. OTHTETT Garbbāpahára, Removal of foetus from one womba to another which is included in the as one of the events that happened in Uttarāphālguņi. cannot be considered as an auspicious évent. Because, i It is a very strange event. 2 It is a very dirty contemptible and inauspicious occurrence. 1 3 It had been, adopted as a very rare contingency opy once during thousands of Avasarpinis and Utsarpaņis. 4 Tirthankaras are invariably born, in, noble families. Previous, to the time of śramaņa - Bhagayan Mahāyira, no Tirthaíkara was ever bora, in a low family. All of them were from noble royal families. 'On account of his acquisition , of an evil Karma of being born in a Nica gotra (low family') by his proudly boasting of his birth in a very noble family during his third previous Bhava, as Marici Muni (he being the son of Bharata Cakravartm, a grand-son of Bhagayan Sri Rişabha. Swami (first Tirthankara and a yould-be Tirthankara, himself); Vide Chap VI. Vol I. Part I) and in accordance -with the inexorable Law of Karmic Theory, śramaņa Bhagavān Mahāvīra suffered numerous hardships by lis birth in low families during' many futuré lives,' and as a result of a part of tlat' eyil Karma s! 2 ) 1 ? - 19 4 1 o 1 ·281 remaining to be experienced, Šrama na Bhagavān Mabāvira had to take the form of a foetus in a low. family and remain for 82 days in the womb of Devānandı. During the night of the eighty-third day, the foetus was removed from the womb , of Devānandā to the womb of Trisalā ksatriyāni by. god) Harinega maisī under orders of Sakrendra. 5 It was done by Śakrendra 'solely with the object of averting the birth of śramaņa Bhagavān Mahāvịra in a low family ont of his devotion towards the Lord and it was also his established custom to do so. f 3 6. Had it not been done and recorded, an anomaly-amounting to mentioning an absurd statement i, e. Conception, took place in the womb of Devānanda and Trîśala ksatriyāņi gave birth to the child-would arise. 7 It has been included in Panca Hatthuttare simply as one the events taking place in Uttarāphalguņi owing to the sameness of the asterism as it also had happened in Uttara-, phālguni, 8. Sucb an occurrence cannot be considered as one of the most auspicious events of a Tirthankaras life. 9. The most important auspicious events of the lives of all the Tirthankaras are five, not six. The dates, times, nakšatras etc. of the five' auspicious events are reverently remembered by devout Jains, and fasting, austerities etc, are done 'with the object of attaining the exalted position acquired by them. 1 1 In the commentary by Abbaya Deva Sūri to Yātia Pancāśaka Grantha by ſi îmān Haribbadra Sūri, in Trišastbi Salākā Purusa Catritram by Śrınān Hemchandrácārya Sūri, in Sri Mahayira Cariyam by Śiî Gunacandra Sūri and in many other works, the, following five most auspisious moments of the life of Śramaņa Bhagavān Mahavira, dro, viz. 1 gran and STEF# Cyavana and Gaibha ·282 samkrama, Descent from deva-loka and taking the form of a foetns on Asādha Sud 6, 2, # Janma, Birth on Caitra Sud 13, 8 7 Diksā, on Mârgusirga Sud 10. 4 Kevalam, the acquisition of Kevala Jnana (Perfect Knowledge ) on Vaišākba Sud 10, and 5 Hity Mokşa, Final Emancipation on Aniāvāsya of Kartika (Asvina according to Gujarati Calculatiou). If there were any sixth auspicious event, its dates etc. should also have been mentioned. But there being none it is not 80 recorded in the Siddhāntas, Page 4 Line affalfa Caissaini, I will descend etc. Six months previous to the expiry of theii term of living as a celestial being, the gods experience several untoward signs viz - 1? माल्यम्लानिः कल्पवृक्षप्रकम्पः, श्रीहीनाशो वाससां चोपरागः । दैन्यं तन्द्रा कामरागाङ्गभङ्गो, दृष्टेभांन्तिर्वेपथुचारतिश्च ॥ १ ॥ 1. Malyāmlāuiḥ kalpavrakşapra kampaḥ śii hii nāso vāsasām coparāgah; Dainyam tandrá kamarāgangabhanyau drişte r-bhrauti r- epathuścâratisca. 1. Sıx months previous to the expiry of their term of living as a celestial being, the gods experience the undermentioned signs viz-Withering of their ) wieaths of Powers, shaking of the Kalpa Vrakşa, loss of prosperity and beauty, discoloration of garments, dejection, lassitude, enjoyment of sensual pleasures, collapse of the body, delusion of eyesight, trembling and discomfort, But gods who are to be future Tirthankaras possess their full splendour and prosperity even during that period. चयमाणे न याणा Cayamāne na yāņai. He did not know while he was ( during the act of) descending as the act of descent lasted only for one moment' and also because that knowledge cannot be had in the least, since the apprehensiou 1 ·283 ! of Knowledge for.,chadmastha · people-persons who have 110t reached the state of Perfect Kuowledge-extends to an wagti Antarmuburta, a period of time lasting from 9 sa mayas ty forty-eight minutes. Settatuft antattarot Ohiraniāņi ohiramāni. Taking short naps periodically. -': कल्लाणे Kallane कल्याणानां शुभसमूद्धि विशेषाणां हेतुत्वात् Kalyānā. nām subha samriddhivisesaņām 'hetutvat, Being the source of abundance of well-being and prosperity. Or, tual fri attrat. Arifa-tariatfa ara Athavá kalyam-proga tămânanti gamayantiti tān-Or, which luduce health, Page 6 Line algo qui grafavorrêtur Mai puvvaenam, buddhi vinnānenam-मतिपूर्वेणआभिनिबोधप्रभवेत Mati pāl vena-Abhinilndhu prabhaveta बुद्धिविज्ञानेन मतिविशेष जातोत्पत्तिक्यादि बुद्धिरूपपरिच्छेदेन Knowledge of objects obtamed with the help of senses and without their help is called Mati Irāna. The knowledge obtained by correct discimation of objects known by Alati Juana is called Buddhi Vijnāud. अथवा, मतिरप्राप्तविषया बुद्धिः साम्प्रतदशिनी । अतीतार्थी स्मृतिया, प्रज्ञा कालत्रयात्मिका ॥ १ ॥ इति वचनात्, बुद्धिः-साम्प्रतदर्शिनी विज्ञान-पूर्वापरार्थविभावक-मती तानागतवस्तुविषयं तयो समाहारे बुद्धिर्विज्ञानेन । Athavā, Matiaprāpta visa ya, buddhi sampratadarsinî, Alîtārtha surt11-Jneyū, prajná kālutrayātuiki. ,, Iti vacanāt, Buddhih-Samprata durśmui. Vijnállam-Pārvā-parāt thā vibhāvakamatîtīvāgata vastu visayam tayo samāhūre buddhirvijnanena. Mati relates to objects unobtained. Buddhi to existmy objects. Smriti to past events Prajna to objects of the past, present, and future, ·284 Hence, buddhi relates to existing objects and vijnana relates to the knowledge obtained from past and future events or objects. N. B.-A large amount of authentic information about the Birth-place, and Date of Birth of Sramaņa Bhagavān Mabāvira, and about the social, political, and religious condition of the people of the different kingdoms and small republics into which Bharata-varşa of his time was divided, and other, materials will be given in Párt II of this Volume, which will be published next year.

·Cri 4 Correciions. ? 7 Incorrect Correct ܕ - 1 atthine Yimilla mihanie l'evnanda Rrāhmaṇi celesalıt atthame Vunāna māhanie Devānanda Brahmana celestial curs Curs Aigaranam institutor chastising $ दश आश्चर्याणि Page 3 line 7 Pago 3 line 31 Page 6 line 18 Page 8 line 25 Page 19 Last lipe Page 21 Last line Page 22 First line Page 28 line 7 Page 28 line 15 Page 35 line 16 Page 38 line 17 Page 40 last but one Page 42 line 3 Page 43 line 19 Page 47 line 4 Page 48 line 12 Page 50 line 18 Page 57 line 6 Page 62 line 6 Page 62 line 20 Page 65 line 24 Page 77 line 13 Page 78 line 12 Page 87 line 15 Page 89 last line Page 92 line 13 Page 100 line 24 Page 101 line 4 Page 102 line 14 Page 120 line 22 Page 121 line 7 Aigarāņam instututer chestising दश आश्चयाणि O Ananda! Kevala Jaana foroibly FVENT dnring famities Antys iterststo ukkitthao Forinstance Delight ful heanenly motian set prospreity aunointed te beheld sweat-meats cotton-sedds O Ānanda! Kevala Jnana forcibly EVENT during families. Antyas uterus to ukkitthae For instauce Delightful heavenly motion sat prosperity anointed to behold sweet-meets cotton-seeds ·To the last line on page 125 add-be embellished with auspicious marks and signs, and on whose body all limb will be well-formed and of full volume, weight, and length. Page 141 line 6 sinsual sensual Page 197 line 10 free blemish free from blemish Page 202 line 20 arranjed arranged Page 208 line 9 auspucious auspicious Page 214 line 19 unparalled unparalleled Page 217 line 21 obseisance obeisance Page 219 line 6 pospitably bospitably Page 228 line 4 should be should uot be Page 228 line 28 accompanced accompanied Page 280 line 1 perk park Paye 231 line 12 Will done Well done Page 234. line 4 appegrid appeared Page 242 line 20 crowed Crowded Page 247 line 14 shont shout Page 262 line 15 rejoicuing rejoicing 1 - - ·Uniform with the Present Volume Ready for Sale Sramana Bhagavan Mahavira Vol. I Part I Royal Octavo Pages 4+29+212 Price Rs 2-8-0 Foreign 5/6 One Dollar Fifty cents U. S, A Chapter I. Introduction Chapter II. Su-deva, Su-guru, Su-dharma Chapter Ill. Samyaktva-Mithyātva Chapter IV. First Previous-Bhava-Nayasāra-Acquisiti on of Samyaktva Chapter V Second Previous Bhava Chapter VI. Third Previous Bhava. Marici Chapter VII. 4 th, to 15 th. Previous Bhavas Sramana Bhagavan Mahavira. Vol. III. Gañadhara-vāda. Contents-478 Gathās of Śrimai Jinabhadra Gani's Viseșa- Vasyaka Sūtra-With Introduction. Text-Sanskrit Rendering English Translation-Commentary of Acārya Malındhari Hemchandrācārya and a Digest of the Commentary. Chapters XI, Pages. neaily 550 Pages. Royal Octavo size. Price Rs 41- Foreign 9/- Three Dollars. U, S, A, Sramana Bhagavan Mahavira. Vol. IV. Part I. Stha viravali. Contents:-Bhagavān Śrimān Indrabhūtı Gautama-Gañadhara Agnibhūti-Gañadhara Vāyubbūti-Ganadbara Vyakta-Gañadh. ara Śrîmān Sudharma Swāmı-Ganadbara Maņdit-Gañadbara Maurya-putra Gañadhara Akampita-Ganadhara Acalabhrātā Ganadhara Metārya-Gañadhara Prabhās. Sthavila Arya Jambū Swāmi-Sthavira Ārya Prabhava Swāmi-Sthavira Arya Sayyambhava Sūri. - Roynl Octavo Size, Pages 209, Price Rs 2-8-0 Foreign 5/6. One Dollar Fifty Cents U. S. A.

·1 1 In Preparation. Sramana Bhagavan Mahavira, Vol. I. Part II. Coplents -Sixteenth' Pievións Bhava: Vişvabhūti Muni- Seventeeuth Bhava-Eighteenth Previous Bhava-Tripriştba Vasudeva-Niveteenth, Twentieth-Twenty-first, and Twentysecoud Previous Bhuvas-Twenty-third Previous Bbāva-Priyamitra Cakravartin-Twenty-fourth Pievious Bhava-Twentyfifth Previous Bhava Mabanuui Nandaud Muni-Twenty sixth Previous Bhaya. Sramana Bhagavan Mahavira. Vol. II. Pirt II. Contents:-Śramaņa Bhagavau Mahavir’s “ Vihāra ” during the twelve years and a half pievious to his acquisition of Kevala Jnāņa-Acquisition of Kerala, Jnāna near Rijuvālika River-Samavasuiaņa-Diksā of eleven Gunadhaias (Chief disciples )-śramanu Bhagavan Mahavir's Vilára". during thirty years after the acquisition of Kevala Jnāna. Last Rainy Season at Apāpā Puri (Pava Puri) Nirvana-Kevala Jhāna to Gañadbara Bhagavān Indrabbūtı Gautama ( Śrimän Gautama Swami) Ten Chief Śrūvakus of Śramaņa Bhngavā. Muhāvîra, Social; political, and religious condition of the people of Bharutavais duing the time of śramana Bhaga võu Mabávira Juinism in Royal Families-śramaņa Bhagavan Mabavíra's Relntions with othel Royal Families-śramaņa Bhagavān Multivira as a religious Preceptor-Jam Philosophy-System of Jhind Sidebantus-Saini Logic-Mabāvīra and Buddha etc. Appendix-1. Birth Place of Sramaņa Bhagavan Mabūvira. Appendix-2, Date of Birth of ślumaya Bhagavan Mahaira. To be had from:- Ahmedabad-New City Printing Press, Dhalgai Vad, nenr Patikure Nīkā; Alunedubad. Bhavnagar-Shree Jain Dharma Prizūrakı Sabhá, Shree Atmálanda Sabhú. Bombay-Shiec Sarasvati Pustaka Bhaudúra. Pandit Bburilal Kalidas Laxmi Niss, Pinjiú Pole Lane, Bonilap-4. Lahore Moti Lal Banarsi Diss. Bookselles & Publisheis Said 3lithá Bazur, Lahore l'unjab, 1 7 ·3 Works Published lay Shree Jaiņa Oranthą Prakashaka Sabha. Pānjra Pole, Ahmedabad, 1. Haribhadráştaka Vritti ( gift #1292for 3! # arogato afo) Drawing Paper 2-8-0 Glaze Paper 2-0-0 2. Sambodha Prakara na (Hatagatur ) 3-0-0 3, Haribhadra Sūri Grantha Sangraha (oftwafirurity) 3-0-0 4. Harbhadrâsta ka Prakarana ( EITHIO TU FO) 0-4-0 5. Syadvad Rahasya. With Commentary (स्यावावरहस्य सटीक), 0-12-6 6. Nyāyāloka. With Commentary (UMTE. HET,) 5-1-0 7. Aştasahası i Tātparya-vivara na (Hardtartó feator ) 10-0-0 8.; Samuddhāta tattva peralata 06-0 9, Jaina Nyāya Muktavali. With Commentary (जैन न्याय मुक्तावली सटीक) 1-0-0 जैन न्याय मुक्तापली. समुद्धाततत्त्व 1-4-0 10. Nava Tattva Vistatartha (aqqaferentie) 3-0-0 11. Dandaka Vastarārtha (5#fretro) 1-0-0 12. Hema Dhātu Mala (Calar) 4-0-0 13. Jaina Tattva Pariksā ( tafaqatam) 0-4-0 14. Stotra Bbānu ( FATTHIT ) 0-2-0 15. Yoga Dristi योगरष्टि सटीक 1,2-5-0 16. Yoga Bindu योगबिन्दु सटीक 17. 125-150-350 Gatha "Stavanas, Yoga Diisti Sajjhāyn- Dravya Guna Paryaya Rāsa-Sanyama-sieni Vicālu and $ 3 ·a. collection of hymus (१२५-१५०-३५० गाथा-स्तधनी योगदृष्टिसज्झाय-द्रव्यगुणपर्यायरास-सयमश्रेणिविचार-सज्झायादि सग्रह) 0-8-0 18. Parmarsa. Svadhyaya Grantha Sangraha ( पारमर्षस्वाध्याय ग्रन्थसंग्रह-बुक) 0-6-0 19 Pārmasa Svadhyāya Grantha Sangraha (Patra) 0-8-0 20 Sammatı Tarka Prakara na First Part ( सम्मतितर्फप्रकरण प्र. भा ) 5-0-0 21. Yoga Dristyādı Nava Grantha Padyānukrama ( योगदृष्ट्यादिनवग्रन्थपद्यानुक्रम ) 0-6-0 22.23 24. 25 Bhāşa Rahasya Prakarana Sa-tika-Yoga Vimsika. Vyakya-Tattva Viveka-vivarana Sameta Kupadristānta visadıkarana Prakarana-Niśābhakti svarūpato dusita. VIcāra Prakarana (भाषारहस्य प्रकरण सटीक-योगविशिका व्याख्या तत्त्वविवेकविवरणसमेतकूपदृष्टान्तविशदीकरणप्रकरण-निशाभक्त स्वरूपतो दृषितधिचारप्रकरण 2-0-0 26. J nānārnava Prakarana (ज्ञानार्णवप्रकरण मूल ) ()-4-0 27-37. Shree Yasovijaya Vacaka. Grantha Sangraha-Patanjala Yoga-darsani Vivaranadi 11 granthas श्रीयशोविजयवाचकग्रन्थ सग्रह-पातंजलयोगदर्शन विवरणादि ११ ग्रन्थो 2-0-0 38. Dharma Pariksh St-vivarana (धर्मपरीक्षा सविवरण) 4-0-0 Works in Preparation, 1. Jnānārnava Sa-tika (ज्ञानार्णव सटीक) 2. Anekanta Tattva Vyavastha (अनेकान्ततत्त्व व्यवस्था) 3. Utpadt-Vijayu-Dirausyu Siddhi ( उत्पाद -व्यय-धीव्यसिद्धि) 4. Simuti Tarka Prakarana Sa-tıkıı. Second Part (सम्मतितर्फप्रकरण सटीक द्वितीय भाग) 5. Pratima Sutaka Brihat rika (प्रतिमाशतक वृहट्टीका ) To Be Had From:- Sheth Ishyardas Mulchand. Kika Bhat Pole, Ahmedabad,

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