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.