Fourth
Lecture
When the Kshatriyani
Trisala, having seen these fourteen illustrious, great dreams,
awoke, she was glad, pleased, and joyful, (see § 5, down to)
rose from her couch, and descended from the footstool. Neither
hasty nor trembling, with a quick and even gait like that of the
royal swan, she went to the couch of the Kshatriya Siddhartha.
There she awakened the Kshatriya Siddhartha, addressing him with
kind, Pleasing, amiable, tender, illustrious, beautiful, lucky,
blest, auspicious, fortunate, heart-going, heart-easing,
well-measured, sweet, and soft words. (47)
Then the
Kshatriyani Trisala, with the permission of king Siddhartha, sat
down on a chair of state inlaid with various jewels and precious
stones in the form of arabesques; calm and composed, sitting on
an excellent, comfortable chair, she addressed him with kind,
pleasing, (see last paragraph), words, and spoke thus: (48)
'O beloved of the
gods, I was just now on my couch (as described in § 32), (see §
5), and awoke after having seen the fourteen dreams; to wit, an
elephant, What, to be sure, O my lord, will be the happy result
portended by these fourteen illustrious, great dreams?' (49)
When the Kshatriya
Siddhartha had heard and perceived this news from the
Kshatriyani Trisala, he glad, pleased, -and joyful, (see § 5,
down to) firmly fixed the dreams in his mind, and entered upon
considering them; he grasped the meaning of those dreams with
his own innate intelligence and intuition which were preceded by
reflection, and addressing the Kshatriyani Trisala with kind,
pleasing, words, spoke thus: (50)
'O beloved of the
gods, you have seen illustrious dreams, (see § 9, down to) you
will give birth to a lovely, handsome boy, who will be the
ensign of our family, the lamp of our family, the crown of our
family, the frontal ornament of our family, the maker of our
family's glory, the sun of our family, the stay of our family,
the maker of our family's joy and fame, the tree of our family,
the exalter of our family; (a boy) with tender hands and feet,
(see § 9, down to the end). (51) And this boy, after having
passed childhood, and, with just ripened intellect, having
reached the state of youth, will become a brave, gallant, and
valorous king, the lord of the realm, with a large and extensive
army and train of waggons. (52) Therefore, O beloved of the
gods, you have seen illustrious, dreams, (see § 9).'
In this way he
repeatedly expressed his extreme satisfaction.
When the
Kshatriyani Trisala had heard and perceived this news from king
Siddhirtha, she glad, pleased, and joyful, (See § 12, down to)
and spoke thus: (53)
'That is so, O
beloved of the gods, (see § 13, down to) as you have pronounced
it.'
Thus saying she
accepted the true meaning of the dreams, and with the permission
of king Siddhartha she rose from her chair of state, inlaid with
various jewels and precious stones in the form of arabesques.
She then returned to her own bed, neither hasty nor trembling,
with a quick and even gait like that of the royal swan, and
spoke thus: (54)
'These my
excellent and pre-eminent dreams shall not be counteracted by
other bad dreams.'
Accordingly she
remained awake to save her dreams by means of (hearing) good,
auspicious, pious, agreeable stories about gods and religious
men. (55)
At the time of
daybreak the Kshatriya Siddhirtha called his family servants and
spoke thus: (56)
'Now, beloved of
the gods, quickly make ready, or have made ready, the exterior
hall of audience; see that it be sprinkled with scented water,
cleaned, swept, and newly smeared, furnished with offerings of
fragrant, excellent flowers of all five colours, made highly
delightful through curling scented fumes, (see § 32, down to)
and turned, as it were, into a smelling box; also erect my
throne, and having done this quickly return, and report on the
execution of my orders.' (57)
When the family
servants were thus spoken to by king Siddhartha, they--glad,
pleased, and joyful, (See § 12, down to) on their heads, and
modestly accepted the words of command, saying, 'Yes, master!'
Then they left the presence of the Kshatriya Siddhartha, and
went to the exterior hall of audience, made it ready, and
erected the throne (as described in the last paragraph). Having
done this, they returned to the Kshatriya Siddhirtha; joining
the palms of their hands so as to bring, the ten nails together,
laid the folded hands on their heads, and reported on the
execution of their orders. (58)
Early at the wane
of the night, when the bright morning disclosed the soft flowers
of the full-blown lotuses and Nymphaeas, rose the sun: he was
red like the Asoka, the open Kimsuka, the bill of a parrot or
the Guñgardha; of an intense redness like that of the
Bandhugivaka [Penatpetes Phoenicea], the feet and eyes of the
turtle dove, the scarlet eyes of the Indian cuckoo, a mass of
China roses, or vermilion. He, the thousand-rayed maker of the
day, shining in his radiance, awakened the groups of lotuses.
When in due time the god of the day had risen and by the blows
of his hands (or rays) the darkness was driven away, while the
inhabited world was, as it were, dipped in saffron by the
morning sun, the Kshatriya Siddhartha rose from his bed, (59)
descended from the footstool, went to the hall for gymnastic
exercises, and entered it. There he applied himself to many
wholesome exercises, jumped, wrestled, fenced, and fought till
he got thoroughly tired: then he was anointed with hundredfold
and thousandfold refined different kinds of oil, which
nourished, beautified, invigorated, exhilarated, strengthened,
and increased all senses and limbs. On an oiled hide he was
shampooed by clever men with soft and tender palms of the hands
and soles of the feet, who were well acquainted with the best
qualities of the practices of anointing, kneading, and
stretching; well trained, skilful, excellent, expert,
intelligent, and never tiring. When by this fourfold agreeable
treatment of the body the king's bones, flesh, skin, and hair
had been benefited, and his fatigues banished, he left the hall
for gymnastic exercises, (60) and entered the bathing-house. The
pleasant bathing-room was very agreeable, and contained many
windows, ornamented with pearls; its floor was decorated with
mosaic of various jewels and precious stones. On the
bathing-stool, inlaid with various jewels and precious stones in
the form of arabesques, he comfortably sat down and bathed
himself with water scented with flowers and perfumes, with tepid
water and pure water, according to an excellent method of
bathing, combined with healthy exercises. When this healthy
excellent bathing under many hundred fold pleasures was over, he
dried his body with a long-haired, soft, scented, and coloured
towel, put on a new and costly excellent robe, rubbed himself
with fresh and fragrant Gosirsha [a superior kind of sandal] and
sandal, and ornamented himself with fine wreaths and
sandal-ointment. He put on (ornaments) of jewels and pearls,
hung round his neck fitting necklaces of eighteen, nine, and
three strings of pearls, and one with a pearl pendant, and
adorned himself with a zone. He put on a collar, rings, and
charming ornaments of the hair, and encumbered his arms with
excellent bracelets:. he was of excessive beauty. His face was
lighted up by earrings, and his head by a diadem; his breast was
adorned and decked with necklaces, and his fingers were, as it
were, gilded by his rings. His upper garment of fine cloth
contained swinging pearl pendants. He put on, as an emblem of
his undefeated knighthood, glittering, well-made, strong,
excellent, beautiful armlets, made by clever artists of spotless
and costly jewels, gold, and precious stones of many kinds. In
short, the king was like the tree granting all desires,
decorated and ornamented; an umbrella, hung with wreaths and
garlands of Korinta flowers, was held above him. He was fanned
with white excellent chowries, while his appearance was greeted
with auspicious shouts of victory. Surrounded by many
chieftains, satraps, kings, princes, knights, sheriffs, heads of
families, ministers, chief ministers, astrologers, counsellors,
servants, dancing masters, citizens, traders, merchants, foremen
of guilds, generals, leaders of caravans, messengers, and
frontier-guards, he-the lord and chief of men, a bull and a lion
among men, shining with excellent lustre and glory, lovely to
behold like the moon emerging from a great white cloud in the
midst of the flock of the planets and of brilliant stars and
asterisms-left the bathing-house, (61) entered the exterior hail
of audience and sat down on his throne with the face towards the
east. (62)
On the
north-eastern side he ordered eight state chairs, covered with
cloth and auspiciously decorated with white mustard, to be set
down. Not too far from and not too near to himself, towards the
interior of the palace, he had a curtain drawn. It was adorned
with different jewels and precious stones, extremely worth
seeing, very costly, and manufactured in a famous town; its soft
cloth was all over covered with hundreds of patterns and
decorated with pictures of wolves, bulls, horses, men, dolphins,
birds, snakes, Kinnaras, deer, Sarabhas, Yaks, Samsaktas,
elephants, shrubs, and plants. Behind it he ordered to be
placed, for the Kshatriyani Trisala, an excellent chair of
state, decorated with arabesques of different jewels and
precious stones, outfitted with a coverlet and a soft pillow,
covered with a white cloth, very soft and agreeable to the
touch. Then he called the family servants and spoke thus: (63)
'Quickly, O
beloved of the gods, call the interpreters of dreams who well
know the science of prognostics with its eight branches, and are
well versed in many sciences besides!'
When the family
servants were thus spoken to by king Siddhartha, they-glad,
pleased, and joyful, laid the folded hands on their heads and
modestly accepted the words of command, saying, 'Yes, master!'
(64)
Then they left the
presence of the Kshatriya Siddhartha, went right through the
town Kundapura to the houses of the interpreters of dreams, and
called the interpreters of dreams. (65)
Then the
interpreters of dreams, being called by the Kshatriya
Siddhartha's family servants, glad, pleased, and joyful, bathed,
made the offering (to the house-gods), performed auspicious
rites and expiatory acts, put on excellent, lucky, pure
court-dress, adorned their persons with small but costly
ornaments, and put, for the sake of auspiciousness, white
mustard and Durva grass on their heads. Thus they issued from
their own houses and went right through the Kshatriya part of
the town Kundapura to the front gate of king Siddhirtha's
excellent palace, a jewel of its kind. (66)
There they
assembled and went to the exterior hall of audience in the
presence of the Kshatriya Siddhartha. joining the palms of their
hands so as to bring the ten nails together, they laid the
folded hands on their heads and gave him the greeting of
victory. (67)
The king
Siddhartha saluted and honoured the interpreters of dreams, made
them presents, and received them with respect. They sat down,
one after the other, on the chairs of state which had been
placed there before. (68) Then the Kshatriya Siddhartha, placed
his wife Trisala behind the curtain, and taking flowers and
fruits in his hands, addressed with utmost courtesy the
interpreters of dreams: (69)
'O beloved of the
gods, the Kshatriyani Trisala was just on her couch, (see § 32,
down to the end). -(70 and 71) What to be sure, O beloved of the
gods, will be the result portended by these fourteen illustrious
great dreams?' (72)
When the
interpreters of dreams had heard and perceived this news from
the Kshatriya Siddhartha, they-glad, pleased, and joyful, fixed
the dreams in their minds, entered upon considering them, and
conversed together. (73)
Having found,
grasped, discussed, decided upon, and clearly understood the
meaning of these dreams, they recited before king Siddhartha,
the dream-books and spoke thus:
'O beloved of the
gods, in our dream-books are enumerated forty-two (common)
dreams and thirty great dreams. Now, O beloved of the gods, the
mothers of universal monarchs or of Arhats wake up after seeing
these fourteen great dreams out of the thirty great dreams, when
the embryo of a universal monarch or an Arhat enters their womb;
(74) viz. an elephant, a bull, (75) The mothers of Visudevas
wake up after seeing any seven great dreams out of these
fourteen great dreams, when the embryo of a Visudeva enters
their womb. (76) The mothers of Baladevas wake up after seeing
any four great dreams out of these fourteen great dreams, when
the embryo of a Baladeva enters their womb. (77) The mother of
Mandalikas wake up after seeing a single great dream out of
these fourteen great dreams, when the embryo of a Mandalika
enters their womb. (78) Now, O beloved of the gods, the
Kshatriyani Trisala has seen these fourteen great dreams, (see §
51, down to the end). (79) And this boy, (see § 52, down to) the
lord of a realm with a large and extensive army and train of
waggons, a universal emperor or a Gina, the lord of the three
worlds, the universal emperor of the law. (80). Therefore, O
beloved of the gods, the Kshatriyani Trisala has seen
illustrious dreams,' (see § 9). (81)
When king
Siddhartha had heard and perceived this news from the
interpreter of dreams, he-glad, pleased, and joyful, spoke to
them thus: (82)
'That is so, O
beloved of the gods, (see § 11, down to) as you have pronounced
it.'
Thus saying he
accepted the true meaning of the dreams, and honoured the
interpreters of dreams with praise and plenty of food, flowers,
perfumes, garlands, and ornaments. He made them a present in
keeping with their station in life [or a life annuity] and
dismissed them. (83)
After this the
Kshatriya Siddhartha rose from his throne, went to the
Kshatriyani Trisala behind the curtain, and addressed her thus:
(84)
' Now, O beloved
of the gods, you have seen these fourteen great dreams, (see §
79, 80, down to) emperor of the law.' (85, 86)
When the
Kshatriyani Trisald had heard and perceived this news, she-glad,
pleased, and joyful, accepted the true meaning of the dreams.
(87) With the permission of king Siddhirtha she rose from her
chair of state which was decorated with arabesques of various
jewels and precious stones, and returned to her own apartments,
neither hasty nor trembling, with a quick and even gait like
that of the royal swan. (88)
From that moment
in which the Venerable Ascetic Mahavira was brought into the
family of the Gñatris, many demons in Vaisramana's service,
belonging to the animal world, brought, on Sakras command, to
the palace of king Siddhartha, old and ancient treasures, of
which the owners, deponers [sic], and families to whom they
originally belonged were dead and extinct, and which were hidden
in villages, or mines, or scot-free towns, or towns with earth
walls, or towns with low walls, or isolated towns, or towns
accessible by land and water, or towns accessible either by land
or by water only, or in natural strongholds, or in
halting-places for processions or for caravans, in triangular
places, or in places where three or four roads meet, or in
courtyards, or squares, or high roads, or on the site of
villages or towns, or in drains of villages or towns, or in
bazaars, or temples, or assembling halls, or wells, or parks, or
gardens, or woods, or groves, or burying-places, or empty
houses, or mountain caves, or hermits' cells, or secret places
between walls, or in houses on an elevation, or houses for
audience, or palaces. (89)
In the night in
which the Venerable Ascetic Mahavira was brought into the family
of the Gñatris their silver increased, their gold increased;
their riches, corn, majesty, and kingdom increased; their army,
train, treasure, storehouse, town, seraglio, subjects, and glory
increased; their real valuable property, as riches, gold,
precious stones, jewels, pearls, conches, stones, corals,
rubies, the intensity of their popularity and liberality highly
increased. At that time the following personal, reflectional,
desirable idea occurred to parents of the Venerable Ascetic
Mahavira: (90)
'From the moment
that this our boy has been begotten, our silver increased, our
gold increased, (see § 90, down to) the intensity of our
liberality and popularity highly increased. Therefore when this
our boy will be born, we shall give him the fit name,
attributive and conformable to his quality Vardhamana [the
Increasing One].' (91)
Now the Venerable
Ascetic Mahavira, out of compassion for his mother, did not move
nor stir nor quiver, but remained quiet, stiff, and motionless.
Then the following, (see § go, down to) idea occurred to the
mind of the Kshatriyani Trisala: 'The fruit of my womb has been
taken from me, it has died, it is fallen, it is lost. Formerly
it moved, now it does -not move.' Thus with anxious thoughts and
ideas, plunged in a sea of sorrow and misery, reposing her head
on her hand, overcome by painful reflections, and casting her
eyes, on the ground she meditated. And in the palace,of king
Siddhartha the music of drums and stringed instruments, the
clapping of hands, the dramatical performances, and the
amusements of the people ceased, and mournful dejection reigned
there. (92)
Then the Venerable
Ascetic Mahavira, knowing that such an internal, (see § 90, down
to) idea had occurred to the mind of his mother, he quivered a
little. (93)
Feeling her child
quivering, trembling, moving, and stirring, the Kshatriyani
Trisala-glad, pleased, and joyful, spoke thus: 'No, forsooth,
the fruit of my womb has not been taken from me, it has not
died, it is not fallen, it is not lost. Formerly it did not
move, but now it does move.' Thus she was glad, pleased, and
joyful.
Then the Venerable
Ascetic Mahavira, while in her womb, formed the following
resolution: 'It will not behove me, during the life of my
parents, to tear out my hair, and leaving the house to enter the
state of houselessness.' (94)
Bathing, making
offerings to the house-gods, performing auspicious rites and
expiatory acts, and adorning herself with all ornaments, the
Kshatriyani Trisala kept off sickness, sorrow, fainting, fear,
and fatigue by food ,and clothing, perfumes and garlands, which
were not too cold nor too hot, not too bitter nor too pungent,
not too astringent nor too sour nor too sweet, not too smooth
nor too rough, not too wet nor too dry, but all just suiting the
season. In the proper place and time she ate only such food
which was good, sufficient, and healthy for the nourishment of
her child. She took her walks in places which were empty and
agreeable as well as delightful to the mind; her desires were
laudable, fulfilled, honoured, not disregarded, but complied
with and executed; she most comfortably dozed, reposed,
remained, sat, and laid on unobjectionable and soft beds and
seats, and thus most comfortably carried her unborn child. (95)
In that period, in
that age the Venerable Ascetic Mahavira-after the lapse of nine
months and seven and a half days, in the first month of summer,
in the second fortnight, the dark (fortnight) of Kaitra, on its
fourteenth day, [while all planets were in their exaltations,
the moon in her principal conjunction, and the sky in all its
directions clear, bright, and pure; while a favourable and
agreeable, low wind swept the earth; at the time when the fields
were green and all people glad and amusing themselves] in the
middle of the night while the moon was in conjunction with the
asterism Uttaraphalguni (Trisala), perfectly healthy herself,
gave birth to a perfectly healthy boy- (96)
End of the Fourth
Lecture.
Fifth
Lecture
In that night in
which the Venerable Ascetic Mahavira was born, there was a
divine lustre originated by many descending and ascending gods
and goddesses, and in the universe, resplendent with one light,
the conflux of gods occasioned great confusion and noise. (97)
In that night in
which the Venerable Ascetic Mahavira was born, many demons in
Vaisramana's service belonging to the animal world, rained down
on the palace of king Siddhartha one great shower of silver,
gold, diamonds, clothes, ornaments, leaves, flowers, fruits,
seeds, garlands, perfumes, sandal, powder, and riches. (98)
After the
Bhavanapati, Vyantara, Gyotishka, and Vaimanika gods had
celebrated the feast of the inauguration of the Tirthakara's
birthday, the Kshatriya Siddhartha called, at the break of the
morning, together tht: [sic] town policemen and addressed them
thus: (99)
'O beloved of the
gods, quickly set free all prisoners in the town of Kundapura,
increase measures and weights, give order that the whole town of
Kundapura with its suburbs be sprinkled with water, swept, and
smeared (with cowdung) that in triangular places, in places
where three or four roads meet, in courtyards, in squares, and
in thoroughfares, the middle of the road and the path along the
shops be sprinkled, cleaned, and swept; that platforms be
erected one above the other; that the town be decorated with
variously coloured flags and banners, and adorned with painted
pavilions; that the walls bear impressions in Gosirsha, fresh
red sandal, and Dardara [sandal from Dardara] of the hand with
outstretched fingers; that luck-foreboding vases be put on the
floor, and pots of the same kind be disposed round every door
and arch; that big, round, and long garlands, wreaths, and
festoons be hung low and high; that the town be furnished with
offerings, (see § 32, down to) smelling box; that players,
dancers, rope-dancers, wrestlers, boxers, jesters, story-telling
ballad-singers, actors, messengers, pole-dancers, fruit-mongers,
bag-pipers, lute-players, and many Talakaras [those who by
clapping the hands beat the time during the performance of
music] be present. Erect and order to erect thousands of pillars
and poles, and report on the execution of my orders.' (100)
When the family
servants were thus spoken to by king Siddhartha, they-glad,
pleased, and joyful, (see § 58)-accepted the words of command,
saying, 'Yes, master!'
Then they set free
all prisoners, (see § 100 down to) pillars and poles. Having
done this, they returned to king Siddhartha, and laying their
hands on their heads, reported on the execution of his orders.
(101)
The. king
Siddhirtha then went to the hall for gymnastic exercises, (see
§§ 60 and 61). (After having bathed) the king accompanied by his
whole seraglio, and adorned with flowers, scented robes,
garlands, and ornaments, held during ten days the festival in
celebration of the birth of a heir to his kingdom; (it was held)
under the continuous din and sound of trumpets, with great state
and splendour, with a great train of soldiers, vehicles. and
guests, under the sound, din, and noise of conches, cymbals,
drums, castanets, horns, small drums, kettle drums, Muragas,
Mridangas, and Dundubhis [three kinds of drums], which were
accompanied at the same time by trumpets. The customs, taxes,
and confiscations were released, buying and selling prohibited,
no policemen were allowed to enter houses, great and small fines
were remitted, and debts cancelled. Numberless excellent actors
performed and many Talakaras were present, drums sounded
harmoniously, fresh garlands and wreaths were seen everywhere,
and the whole population in the town and in the country rejoiced
and was in full glee. (102)
When the ten days
of this festival were over, the king Siddhartha gave and ordered
to be given hundreds and thousands and hundred-thousands of
offerings to the gods, gifts, and portions (of goods); he
received and ordered to be received hundreds, thousands, and
hundred-thousands of presents. (103)
The parents of the
Venerable Ascetic Mahavira celebrated the birth of their heir on
the first day, on the third day they showed him the sun and the
moon, on the sixth day they observed the religious vigil; after
the eleventh day, when the impure operations and ceremonies
connected with the birth of a child had been performed, and the
twelfth day had come, they prepared plenty of food, drink,
spices, and sweetmeats, invited their friends, relations,
kinsmen, agnates, cognates, and followers, together with the
Gñatrika Kshatriyas. Then they bathed, made offerings (to the
house-gods), and performed auspicious rites and expiatory acts,
put on excellent, lucky, pure court-dress, and adorned their
persons with small but costly ornaments. At -dinner-time they
sat down on excellent, comfortable chairs in the dining-hall,
and together with their friends, relations, kinsmen, agnates,
cognates and followers, and with the Gñatrika Kshatriyas they
partook, ate, tasted, and interchanged (bits) of a large
collation of food, drink, spices, and sweetmeats. (104)
After dinner they
went (to the meeting hall) after having cleansed their mouths
and washed; when perfectly clean, they regaled and honoured
their friends, (see § 104, down to) Gñatrika Kshatriyas with
many flowers, clothes, perfumes, garlands,and ornaments. Then
they spoke thus to their friends: (105)
'Formerly,O
beloved of the gods, when we had begotten this our boy, the
following personal, reflectional, desirable idea occurred to our
mind: "From the moment that this our boy has been begotten, our
silver increased, our gold increased, (see § 91, down to)
Vardhamana. Now our wishes have been fulfilled, therefore shall
the name of our boy be Vardhamana."' (106,107)
The Venerable
Ascetic Mahavira belonged to the Kasyapa gotra. His three names
have thus been recorded - by his parents he was called
Vardhamana; because he is devoid of love and hate, he is called
Sramana (i. e. Ascetic); because he stands fast in midst of
dangers and fears, patiently bears hardships and calamities,
adheres to the chosen rules of penance, is wise, indifferent to
pleasure and pain, rich in control, and gifted with fortitude,
the name Venerable Ascetic Mahavira has been given him by the
gods. (108)
The Venerable
Ascetic Mahavira's father belonged to the Kasyapa gotra; he had
three names: Siddhartha, Sreyamsa, and Gasamsa, (see Akaranga
Sutra II, 15, § 15, down to) Seshavati and Yasovati. (109)
The Venerable
Ascetic Mahavira -clever, with the aspirations of a clever man,
of great beauty, controlling (his senses), lucky, and modest; a
Gñatri Kshatriya, the son of a Gñatri Kshatriya; the moon of the
clan of the Gñatris; a Videha, the son of Videhadatta, a native
of Videha, a prince of Videha-had lived thirty years in Videha
when his parents went to the world of the gods (i. e. died), and
he with the permission of his elder brother and the authorities
of the kingdom fulfilled his promise. At that moment the
Laukantika gods, following the established custom, praised and
hymned him with these kind, pleasing, (see § 47, down to) sweet,
and soft words: (110)
'Victory, victory
to thee, gladdener of the world! Victory, victory to thee, lucky
one! Luck to thee, bull of the best Kshatriyas! Awake, reverend
lord of the world! Establish the religion of the law which
benefits all living beings in the whole universe! It will bring
supreme benefit to all living beings in all the world!'
Thus they raised
the shout of victory. (111)
Before the
Venerable Ascetic Mahavira had adopted the life of a householder
(i.e. before his marriage) he possessed supreme, unlimited,
unimpeded knowledge and intuition. The Venerable Ascetic
Mahivira perceived with this his supreme unlimited knowledge and
intuition that the time for his Renunciation had come. He left
his silver, he left his gold, he left his riches, corn, majesty,
and kingdom; his army, grain, treasure, storehouse, town,
seraglio, and subjects; he quitted and rejected his real,
valuable property, such as riches, gold, precious stones,
jewels, pearls, conches, stones, corals, rubies; he distributed
presents through proper persons, he distributed presents among
indigent persons. (112)
In that period, in
that age, in the first month of winter, in the first fortnight,
in the dark (fortnight) of Margasiras, on its tenth day, when
the shadow had turned towards the east and the (first) Paurushi
was full and over, on the day called Suvrata, in the Muhurta
called Vigaya, in the palankin Kandraprabha, (Mahivira) was
followed on his way by a train of gods, men, and Asuras, (and
surrounded) by a swarm of shell-blowers, proclaimers,
pattivallas, courtiers, men carrying others on the back,
heralds, and bell bearers. They praised and hymned him with
these kind, pleasing, (see § 47, down to) sweet and soft words:
O 13)
'Victory, victory
to thee, gladdener of the world! Victory to thee, lucky one!
Luck to thee! with undisturbed knowledge, intuition, and good
conduct conquer the unconquered Senses; defend the conquered Law
of the Sramanas; Majesty, conquering all obstacles, live in
Perfection; put down with thy devotion Love and Hate, the
(dangerous) wrestlers; vigorously gird thy loins with constancy
and overcome the eight Karmans, our foes, with supreme, pure
meditation; heedful raise the banner of content, O Hero! in the
arena of the three worlds gain the supreme, best knowledge,
called Kevala, which is free from obscurity; obtain the
pre-eminent highest rank (i. e. final liberation) on that
straight road which the best Ginas have taught; beat the army of
obstacles! Victory, victory to thee, bull of the best
Kshatriyas!
Many days, many
fortnights, many months, many seasons, many half-years, many
years be not afraid of hardships and calamities, patiently bear
dangers and fears; be free from obstacles in the practice of the
law!'
Thus they raised
the shout of victory. (114)
Then the Venerable
Ascetic Mahavira-gazed on by a circle of thousands of eyes,
praised by a circle of thousands of mouths, extolled by a circle
of thousands of hearts, being the object of many thousands of
wishes, desired because of his splendour, beauty, and virtues,
pointed out by a circle of thousands of forefingers, answering
with (a, salam [sic]) of his right hand a circle of thousands of
joined hands of thousands of men and women, passing along -a row
of thousands of palaces, greeted by sweet and delightful music,
as beating of time, performance on the Vina, Turya, and the
great drum, in which joined shouts of victory, and the low and
pleasing murmur of the people; accompanied by all his pomp, all
his splendour, all his army, all his train, by all his retinue-
by all his magnificence, by all his grandeur, by all his
ornaments, by all the tumult, by all the throng, by all
subjects, by all actors, by all timebeaters, by the whole
seraglio; adorned with flowers, scented robes, garlands, and
ornaments, (see § 102, down to) which were accompanied at the
same time by trumpets-went right through Kundapura to a park
called the Shandavana of the Gñatris and proceeded to the
excellent tree Asoka. (115) There under the excellent tree Asoka
he caused his palankin to stop, descended from his palankin,
took off his ornaments, garlands, and finery with his own hands,
and with his own bands plucked out his hair in five handfuls.
When the moon was in conjunction with the asterism
Uttaraphalguni, he, after fasting two and a half days' without
drinking water, put on a divine robe, and quite alone, nobody
else being present, he tore out his hair and leaving the house
entered the state of houselessness. (116)
The Venerable
Ascetic Mahavira for a year and a month wore clothes; after that
time he walked about naked, and accepted the alms in the hollow
of his hand. For more than twelve years the Venerable Ascetic
Mahivira neglected his body and abandoned the care of it; he
with equanimity bore, underwent, and suffered all pleasant or
unpleasant occurrences arising from divine powers, men, or
animals. (117)
Henceforth the
Venerable Ascetic Mahavira was houseless, circumspect in his
walking, circumspect in his speaking, circumspect in his
begging, circumspect in his accepting (anything), in the
carrying of his outfit and drinking vessel; circumspect in
evacuating excrements, urine, saliva, mucus, and uncleanliness
of the body; circumspect in his thoughts, circumspect in his
words, circumspect in his acts; guarding his thoughts, guarding
his words, guarding his acts, guarding his senses, guarding his
chastity; without wrath, without pride, without deceit, without
greed; calm, tranquil, composed, liberated, free from
temptations, without egoism, without property; he had cut off
all earthly ties, and was not stained by any worldliness: as
water does not adhere to a copper vessel, or collyrium to mother
of pearl (so sins found no place in him); his course was
unobstructed like that of Life; like the firmament he wanted no
support; like the wind he knew no obstacles; his heart was pure
like the water (of rivers or tanks) in autumn; nothing could
soil him like the leaf of a lotus; his senses were well
protected like those of a tortoise; he was single and alone like
the horn of a rhinoceros; he was free like a bird; he was always
waking like the fabulous bird Bharundal, valorous like an
elephant, strong like a bull, difficult to attack like a lion,
steady and firm like Mount Mandara, deep like the ocean, mild
like the moon, refulgent like the sun, pure like excellent
gold'; like the earth he patiently bore everything; like a
well-kindled fire he shone in his splendour.
These words have
been summarized in two verses:
A vessel, mother
of pearl, life, firmament, wind, water in autumn, leaf of lotus,
a tortoise, a bird, a rhinoceros, and Bhirunda
An elephant, a
bull, a lion, the king of the mountains, and the ocean
unshaken-the moon, the sun, gold, the earth, well-kindled fire.
II
There were no
obstacles anywhere for the Venerable One. The obstacles have
been declared to be of four kinds, viz. with regard to matter,
space, time, affects. With regard to matter: in things animate,
inanimate, and of a mixed state, with regard to space: in a
village or a town or in a wood or in a field or a
threshing-floor or a house' or a court-yard; with regard to
time: in a Samayas or an Avalika or in the time of a respiration
or in a Stoka or in a Kshana or in a Lava or in a Muhurta or in
a day or in a fortnight or in a month or in a season or in a
half year or in a year or in a long space of time; with regard
to affects: in wrath or in pride or in deceit or in greed or in
fear or in mirth or in love or in hate or in quarrelling or in
calumny or in tale-bearing or in scandal or in pleasure or pain
or in deceitful falsehood, or in the evil of wrong belief. There
was nothing of this kind in the Venerable One. (118)
The Venerable One
lived, except in the rainy season, all the eight months of
summer and winter, in villages only a single night, in towns
only five nights; he was indifferent alike to the smell of
ordure and of sandal, to straw and jewels, dirt and gold,
pleasure and pain, attached neither to this world nor to that
beyond, desiring neither life nor death, arrived at the other
shore of the samsara, and he exerted himself for the suppression
of the defilement of Karman. (119)
With supreme
knowledge, with supreme intuition, with supreme conduct, in
blameless lodgings, in blameless wandering, with supreme valour,
with supreme uprightness, with supreme mildness, with supreme
dexterity, with supreme patience, with supreme freedom from
passions, with supreme control, with supreme contentment, with
supreme understanding, on the supreme path to final liberation,
which is the fruit of veracity, control, penance, and good
conduct, the Venerable One meditated on himself for twelve
years.
During the
thirteenth year, in the second month of summer, in the fourth
fortnight, the light (fortnight) of Vaisakha, on its tenth day,
when the shadow had turned towards the east and the first wake
was over, on the day called Suvrata, in the Muhurta called
Vigaya, outside of the town Grimbhikagrama on the bank of the
river Rigupalika, not far from an old temple, in the field of
the householder Samaga, under a Sal tree, when the moon was in
conjunction with the asterism Uttaraphalguni, (the Venerable
One) in a squatting position with joined heels, exposing himself
to the heat of the sun, after fasting two and a half days
without drinking water, being engaged in deep meditation,
reached the highest knowledge and intuition, called Kevala,
which is infinite, supreme, unobstructed, unimpeded, complete,
and full. (120)
When the Venerable
Ascetic Mahavira had become a Gina and Arhat, he was a Kevalin,
omniscient and comprehending all objects; he knew and saw all
conditions of the world, of gods, men, and demons: whence they
come, whither they go, whether they are born as men or animals
(kyavana) or become gods or hell-beings (upapada), the ideas,
the thoughts of their minds, the food, doings, desires, the open
and secret deeds of all the living beings in the whole world; he
the Arhat, for whom there is no secret, knew and saw all
conditions of all living beings in the world, what they thought,
spoke, or did at any moment. (121)
In that period, in
that age the Venerable Ascetic Mahavira stayed the first rainy
season in Asthikagrama, three rainy seasons in Kampi and
Prishtikampi, twelve in Vaisali and Vanigagrima, fourteen in
Ragagriha and the suburbs of Nalanda, six in Mithila, two in
Bhadrika, one in Alabhika, one in Panitabhumi one in Sravasti,
one i.n the town of Papa in king Hastipala's office of the
writers: that was his very last rainy season. (122)
In the fourth
month of that rainy season, in the seventh fortnight, in the
dark (fortnight) of Karttika, on its fifteenth day, in the last
night, in the town of Papa, in king Hastipala's office of the
writers, the Venerable Ascetic Mahavira died, went off, quitted
the world, cut asunder the ties of birth, old age, and death;
became a Siddha, a Buddha, a Mukta, a maker of the end (to all
misery), finally liberated, freed from all pains. (123)
This occurred in
the year called Kandra, the second (of the lustrum); in the
month called Pritivardhana; in the fortnight Nandivardhana; on
the day Suvratagni, surnamed Upasama; in the night called
Devinanda, surnamed Nirriti; in the Lava called Arkya; in the
respiration called Mukta; in the Stoka called Siddha; in the
Karana called Naga; in the Muhurta called Sarvirthasiddha; while
the moon was in conjunction with the asterism Svati he died,
(see above, all down to) freed from all pains. (124)
That night in
which the Venerable Ascetic Mahavira died, freed from all pains,
was lighted up by many descending and ascending gods. (125)
In that night in
which the Venerable Ascetic Mahavira died, freed from all pains,
a great confusion and noise was originated by many descending
and ascending gods. (126)
In that night in
which the Venerable Ascetic Mahavira died, freed from all pains,
his oldest disciple, the monk Indrabhuti of the Gautama gotra,
cut asunder the tie of friendship which he had for his master,
and obtained the highest knowledge and intuition, called Kevala,
which is infinite, supreme, complete, and full. (127)
In that night in
which the Venerable Ascetic Mahavira, died, freed from all
pains, the eighteen confederate kings of Kasi and Kosala, the
nine Mallakis and nine Likkhavis, on the day of new moon,
instituted an illuminations on the Poshadha, which was a fasting
day; for they said: 'Since the light of intelligence is gone,
let us make an illumination of material matter!' (128)
In that night in
which the Venerable Ascetic Mahavira died, freed from all pains,
the great Graha [comet] called Kshudratma, resembling a heap of
ashes, which remains for two thousand years in one asterism,
entered the natal asterism, of the Venerable Ascetic Mahavira.
(129) From the moment in which the great Graha, entered the
natal asterism of the Venerable Ascetic Mahavira, there will not
he paid much respect and honour to the Sramanas, the Nirgrantha
monks and nuns. (130) But when the great Graha, leaves that
natal asterism, there will be paid much respect and honour to
the Sramanas, the Nirgrantha monks and nuns. (131)
In that night in
which the Venerable Ascetic Mahavira died, freed from all pains,
the animalcule called Anuddhari was originated:. which when at
rest and not moving, is not easily seen by Nirgrantha monks and
nuns who have not yet reached the state of perfection, but which
when moving and not at rest, is easily seen by Nirgrantha monks
and nuns who have not yet reached the state of perfection. (132)
On seeing this (animalcule) many Nirgrantha monks and nuns must
refuse to accept the offered alms.
'Master, why has
this been said?' 'After this time the observance of control will
be difficult.' (133)
In that period, in
that age the Venerable Ascetic Mahavira had an excellent
community of fourteen thousand Sramanas with Indrabhuti at their
head; (134) thirty-six thousand nuns with Kandana at their head;
(135) one hundred and fifty-nine thousand lay votaries with
Sankhasataka. at their head; (136) three hundred and eighteen
thousand female lay votaries with Sulasa and Revati at their
head; (137) three hundred sages who knew the fourteen Purvas,
who though no Ginas came very near them, who knew the
combination of all letters, and like Gina preached according to
the truth; (138) thirteen hundred sages who were possessed of
the Avadhi-knowledge and superior qualities; (139) seven hundred
Kevalins who possessed the combined best knowledge and
intuition; (140) seven hundred who could transform themselves,
and, though no gods, had obtained the powers (riddhi) of gods;
(141) five hundred sages of mighty intellect who know the mental
conditions of all developed beings possessed of intellect and
five senses in the two and a half continents and two oceans;
(142) four hundred professors who were never vanquished in the
disputes occurring in the assemblies of gods, men, and Asuras;
(143) seven hundred male and fourteen hundred female disciples
who reached perfection, freed from all pains; (144) eight
hundred sages in their last birth who were happy as regards
their station, happy as regards their existence, lucky as
regards their future. (145)
The Venerable
Ascetic Mahavira instituted two epochs in his capacity of a
Maker of an end: the epoch relating to generations, and the
epoch relating to psychical condition; in the third generation
ended the former epoch, and in the fourth year of his Kevaliship
the latter. (146)
In that period, in
that age, the Venerable Ascetic Mahavira lived thirty years as a
householder, more than full twelve years in a state inferior to
perfection, something less than thirty years as a Kevalin,
forty-two years as a monk, and seventy-two years on the whole.
When his Karman which produces Vedaniya (or what one has to
experience in this world), Ayus (length of life), name, and
family, had been exhausted, when in this Avasarpini era the
greater part of the Duhshamasushama period had elapsed and only
three years and eight and a half months were left, when the moon
was in conjunction with the asterism Svati, at the time of early
morning, in the town of Papa, and in king Hastipala's office of
the writers, (Mahivira) single and alone, sitting in the
Samparyahka, posture, reciting the fifty-five lectures which
detail the results of Karman, and the thirty-six unasked
questions (the Uttaradhyana Sutra), when he just explained the
chief lecture (that of Marudeva) he died, (see § 124, all down
to) freed from all pains. (147)
Since the time
that the Venerable Ascetic Mahavira died, freed from all pains,
nine centuries have elapsed, and of the tenth century this is
the eightieth year. Another redaction has ninety-third year
(instead of eightieth). (148)
End of the Fifth
Lecture.
End of the Life of
Mahavira. |