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HHHHI 


THE    RALPA    SUTRA, 

ANH 

\  A  V  A     T  A  T  V  A  : 

TWO  WORKS  ILLUSTRATIVE  OF  THE  JAIN  RELIGION 

AND  PHILOSOPHY. 

TRANSLATED    PROM    THE    KAGADHI. 


with 

AN    APPENDIX, 

CONTAINING 

REMARKS  ON  THE  LANGUAGE  OF  THE  ORIGINAL. 


BY 

THE    REV.    J.    STEVENSON,    D.D., 

vim:  a>.    BOMBAY. 


LONDON: 

PRINTED  FOB  THE  ORIENTAL  TB  LNSLATION    FUND 
OF  UBEAT  BRITAIN    \M»  BLELAND; 

\mi  BOLD   B1 

BBB  N  A  i:  Ii    QTJ  |  i;  [TOH,     US    I' ICC  AD  I  I.  I.  V 


r 


LONDON : 

PRINTED   BT    HARRISON   AND   SONS,    ST.   MARTIN'S   LANE, 

PMNTERS   IN    OltDINAIlY   TO    HER    MAJESTT. 


£-tff.    Acc*rs4±    7<f2-£-'/ 


TO 

LIEUT.-COL   W.   II.  SYKBS,   I'.K.S,.  M.R.A.S., 

LTC,    WTO., 

I  UK   /.LAl.'Us    PEOMOl  BB 

OF 

kvi:i;\  i:     PO     FHBOW     LIGHT    "N*    THE    &NTIQOITIS8, 

OB   OPEN    DP   THE    BESOUKCES    OF    INDIA, 

A     niSllN'.t  i-ill.[>    LABOUBEB     IN*    Till:     flBLD 

OF 

ORIENTAL     RESEARCH, 

I  UK     rOLLOWIHG    WORK     IS    MOST    RESPECTFULLY     I nm'KI  r.r i\ 

Bl 
in-    OBLIGED    EUMBL1    BIBYAMT, 

J.  STKVKNSON. 


a  i 


M151351 


IIANSLATOR'S    PREFACE. 


The  Jains  are  now  well  known  to  the  learned  in 
Europe  as  the  only  representatives  in  Hindustan  of 
the  adherents  to  the  tenets  of  Buddhism,  a  religious 
community  once  so  numerous  in  India  Proper,  and 
still  embracing  so  many  of  the  inhabitants  of  the 
Deighbouring  countries  of  Ceylon,  Tibet,  Burma, 
China,,  and  its  adjacent  territories.  Without  the 
least  disparagement  to  the  learned  dissertations 
that  have  been  published  on  the  Jains,  I  trust  that 
the  follow  in-'  translations,  the  one,  that  of  their 
most  sacred  religious  work,  and  the  other,  that  of 
their  most  popular  philosophical  essay,  will  not  he 
unacceptable  to  those  who  take  an  interest  in  the 
history  of  the  religious  opinions  and  philosophy  ol 
India. 

<  >f  the  eight  dayH  in  the  middle  of  the  rains 
which  are  devoted  to  the  reading  of  those  works 
esteemed  peculiarly  sacred,  no  l»»  than  five  are 


Vlll  TRANSLATORS    PREFACE. 

allotted  to  the  Kalpa  Sutra,  the  first  of  the  works 
here  presented  to  the  English  reader.  It  com- 
mences, and  is  chiefly  occupied,  with  the  legendary 
history  of  Mahavira,  the  last  of  those  deified  spi- 
ritual legislators,  called  by  the  Jains,  Tirthankaras. 
To  this  are  appended  the  lives  of  other  four  sages 
of  the  same  class,  and  in  some  copies  those  of  the 
whole  twenty-four,  though  it  is  nearly  certain  that 
all  of  these  are  by  a  later  hand,  and  that  none 
except  the  first,  or  at  any  rate  the  five  to  whom 
the  precedence  is  given,  are  genuine  productions  of 
the  reputed  author.  Mahavira,  by  the  Jains  of  the 
Carnatic,  is  said  to  have  died  B.C.  663,  by  those  of 
Bengal,  according  to  Mr.  Colebrooke,  in  B.C.  637, 
by  those  in  Gujarath,  in  B.C.  527,  or  as  they  state 
it,  470  years  before  the  commencement  of  the  era 
of  Vikrama.  Mr.  Prinsep  in  his  Useful  Tables, 
Part  II. ,  p.  33,  makes  this  event  to  have  happened 
in  B.C.  569,  at  the  age  of  seventy.  This  I  am 
inclined  to  believe  is  the  correct  date,  not  only  on 
account  of  Mr.  Prinsep's  great  accuracy  and  tact  in 
all  these  matters,  but  also  because  it  agrees  best 
with  the  statement  of  the  Jains,  that  Mahavira  was 
the  preceptor  of  the  great  Gautama  Buddha.     The 


TRANSLATORS    PREFACE.  a 

Ceylonese  date  of  the  death  of  Buddha  is  b.c.  543, 
and  the  death  of  the  Tirthankara  having  taken 
place  in  B.G  569,  we  obtain  the  reasonable  period 
of  twent  \  -i\  years,  for  the  demise  of  the  preceptoi 
before  bis  pupil  The  Kalpa  Sutra,  according  to 
a  date  embodied  in  the  work  itself,  was  composed 
980  years  after  the  demise  of  Mahavira,  that  is  to 
Bay,  a.d.  ill.  The  public  reading  of  the  work  took 
place  twelve  years  afterwards,  as  narrated  in  the 
Introduction.  The  author's  name  was  Bhadra  Bahu, 
and  the  sovereign  who  then  reigned  in  Gujarath, 
was  Dhruva  Sena  The  four  commentators  who, 
between  the  fifteenth  and  seventeenth  centuries, 
have  commented  on  the  work,  are  Yasovijaya, 
whose  Sanskrit  work,  called  Sakhabadha,  has 
been  used  in  making  the  annexed  translation, 
D  richandra,  the  Gujarathi  translator  chiefly  fol- 
lowed, and  Jnanavimala,  and  Samayasundara. 

There  is  bo  little  of  Eastern  extravagance  exhi- 
bited in  tin-  age  and  date  of  the  death  ofMahavira, 
that  one  is  -I'd  for  once  t"  escape  exposure  to  the 
spirit  of  Bcepticism  which  bo  generally  haunts  the 
European  in  his  antiquarian  researches  in  India. 
and  t..  grant  the  author  all  he  demands.  The  name 


X  TRANSLATORS    PREFACE. 

of  the  sovereign  reigning  in  Gujarath  at  the  time, 
is  an  important  element  here,  for  there  are  two 
Dhruva  Senas  among  the  Balabhi  monarchs,  who, 
at  the  period  above  specified,  swayed  the  sceptre  in 
that  part  of  India.  The  first,  indeed,  is  too  early 
for  our  purpose,  but  allowing  the  second  of  that 
name  to  be  in  the  last  year  of  his  reign,  as  he  well 
might,  having  lost  a  grown-up  son,  then  on  an 
average  of  twenty-one  years  to  him,  and  his  four 
predecessors,  there  will  be  an  exact  coincidence 
between  our  date  of  the  first  public  reading  of  the 
Kalpa  Sutra,  and  that  found  on  the  Gujarath 
copper-plate  grants  of  the  first  Sridhava  Sena*  In 
accordance  with  this  early  date,  the  state  of  civili- 
zation described  in  this  work  is  higher  than  we  have 
any  reason  to  believe  has  existed  among  the  Hindus, 
since  the  first  centuries  of  our  era,  and  the  state  of 
Brahmanical  literature,  as  here  depicted,  without 
any  mention  of  the  Purans,  tends  to  the  same  con- 
clusion.    The  commentator,  indeed,  in  this  latter 


*  Dated  Samvat  375,  i.e.,  a.d.  318,  i.e.,  5  x  21  =  105,  which, 
added  to  318,  gives  423=411  x  12.  There  is  no  such  name, 
Ave  may  remark,  as  Dhrava  Sena  in  the  modern  or  restored 
Ballnira  dynasty 


TB  LtfSLATOB  B    PREFA<  i  \i 

point,  supplies  the  omission  of  the  author,  and 
clubs  in  those  modern  records  of  traditions  along 
with  tin*  more  ancient  [tihasa.  showing  the  altered 
state  of  things  when  he  wrote*  1  of  course  take 
it  for  granted  that  the  author  describes  the  man- 
ners of  his  own  time  and  place,  and  not  those  of 
the  sixth  century  before  our  era  at  Kundagrama 
and  Rajagriha,  in  Berar,  where  the  scene  of  his 
hero's  piety  and  labours  is  Laid.  It  is  a  pity  the 
work  is  so  entirely  confined  to  its  subject,  and  thai 
we  have  none  of  those  historical  notices  which 
render  the  Ceylonese  MahaVanso  so  interesting  to 
Europeans. 

I    was   at    first    inclined  to  stop   my   remarks  on 

the  history  of  the  Jain  religion  at  this  point,  and 
to  concede  that  through  the  natural  change  to 
which  all  systems  of  opinion  are  liable,  it  had 
arisen  at  the  period  in  question  from  a  corruption 
of  the  Buddhistical  religion,  bu1  a  close  attention 
to  the  list  of  Theros  (Sans.  Sthlravara)  or  head 
teachers  from  Mahavira  to  the  author's  time,  which 
forms  a  pari  of  the  work,  especially  the  unbroken- 
of  i  he  chain,  and  t lie  reasonable  Dumber  of 
ich,  has  made  me  hesitate  about 


XU  TRANSLATORS    PREFACE. 

the  correctness  of  such  an  assumption.  From 
Mahavira  upwards,  indeed,  to  the  preceding  Tir- 
thankara  Parsvan&th,  we  have  no  list  of  head 
teachers,  but  we  have  only  an  interval  of  250 
vears,  while  the  term  of  Parsva's  sublunary  exis- 
tence is  still  bounded  by  the  possible  number  of 
a  hundred  years.  So  far  the  Jains  are  reasonable, 
and  measured  in  their  eras,  compared  with  Brah- 
mans  and  Buddhists  ;  for  even  the  latter  throw 
Sakya's  predecessor  back  to  an  immense  period 
before  the  advent  of  the  present  Buddha.  The 
moderation  of  the  Jains,  up  to  the  time  of  Piirs- 
vanatha,  is  the  more  remarkable,  as  after  that  they 
far  outstrip  all  their  compeers  in  the  race  of  absur- 
ditv,  making  the  lives  of  their  Tirthankars  extend 
to  thousands  of  years,  and  interposing  between 
them  countless  ages,  thus  enabling  us  to  trace 
with  some  confidence  the  boundary  between  the 
historical  and  the  fabulous.  There  are,  however, 
yet  one  or  two  other  points  in  the  accounts  the 
Jains  give  us,  which  seem  to  have  a  historic  bear- 
ing. The  first  is  the  relation  said  to  have  sub- 
sisted between  the  last  Buddha  and  the  last  Tir- 
thankara,  the  Jains  making  Mahavira,  Gautama's 


Ti;  VNSLATOB  9    PREFAC1  .  \ni 

preceptor,  and  him  the  first  and  favourite  pupil  of 
bis  master.  Yet  they  tell  us  that  not  be,  but 
Sridharma,  became  bead  of  the  community  after 
tlif  Tirthankara's  death.  When  pressed  for  the 
reason  they  are  silent  and  mysterious,  evidently 
averse  to  disclose  the   Pact   that   be   became   the 

founder   of  a  new  and  rival   sect,  which   for  a   long 

time  wholly  eclipsed  their  own.  Nor  are  we  to 
look  for  any  hint  of  this  kind  in  the  writings  of 
the  Buddhists,  as  nothing  could  be  said  upon  the 
subject  without  leading  to  an  avowal  that  thegreai 
Sage  himself  had  had  an  instructor.  In  favour  of 
the  Jain  theory,  however,  it  may  lie  noticed,  that 
Buddha  is  said  to  have  seen  twenty-four  of  his 
predecessors*  while  in  the  present  Kappo  he  had 
but  four.  The  Jains,  consistently  with  their 
theory,  make  Mahavlra  to  have  scon  twenty-three 
of  bis  pred<  •<  —  re,  all  thai  existed  before  him 
in  the  presenl  age.  This  pari  of  Buddhism  then 
evidently  implies  the  knowledge  of  the  twenty- 
four  Tirthankars  of  the  Jains.  Gautama,  bow- 
ever,  by  the  force  of  natural  genius,  threw  their 

•    M;ili;iviiiiMi,    lxiok    I.,    c.    i. 


XIV  TRANSLATORS    PREFACE. 

system  entirely  into  the  shade,  till  the  waning 
light  of  Buddhism  permitted  its  fainter  radiance  to 
reappear  on  the  Western  horizon""*. 

Mahavira  then,  the  great  hero,  as  the  name 
implies,  of  the  Jain  religion,  was  a  Digambara,  and 
went  about  in  -a  state  of  perfect  nudity.  Parsva- 
nath,  and  all  his  predecessors,  if  he  had  any,  were 
clothed  in  decent  apparel,  with  the  single  exception 
of  BAshabha,  of  whom  we  shall  immediately  speak. 
Mahavira,  no  doubt,  considered  the  innovation  he 
had  made  in  the  established  system,  a  reformation, 
and  necessary  to  show  the  perfect  sage's  entire 
superiority  to  all  worldly  feelings  and  passions. 
The  common  sense  of  Gautama  led  him  to  see  that 
the  natural  and  universal  sentiments  of  mankind 
cannot  be  set  at  nought,  or  opposed  with  impunity, 
and,  therefore,  he  moved  about  clothed  in  yellow 
garments.  It  was  not  unlikely,  on  this  very  point, 
that  the  split  took  place  between  him  and  the 
other  chief  men  of  the  Jain  community.  In 
modern  times,  however,  the  great  majority  of  them 

*  After  writing  the  above,  I  found  my  conclusion  antici- 
pated by  Mr.  Colebrooke,  and  am  happy  therefore  that  it  now 
goes  abroad  with  the  suffrage  of  so  learned  an  Orientalist. — 
Trims.  E.A.S.,  vol.  i.,  p.  522. 


rRANSL  ITORS    l'l.Ti  m  I  \v 

\\u\r  virtually  confessed  the  superior  wisdom  of 
Buddha,  by  baking  a  lesson  from  his  [nstitute,  and 
wearing  plain  white  garments,  (on  which  accounl 
they  are  called  Svetambaras),  clothing  themselves 
without  Bervilely  copying  the  yellow  robes  of  the 
Buddhist  priesthood,  leaving  such  mimicry  to 
Hindu  Bairagfs  and  Gosains,  sectaries  who  endea- 
vour  to  combine  the  Buddhistical  monkery  wit  h  I  he 
Brahmanical  theology.  The  rc\  i\  :il  of  the  Digam- 
bara  practice  is  said  by  the  other  party  to  have 
taken  place  through  the  efforts  of  Sahasra  Mallika, 
about  a  century  before  the  commencement  of  our 
era,  since  which  time  the  Beets  have  kept  entirely 
separate  from  one  another.  It  is  much  more  likely 
ver,  from  what  is  said  above,  that  theSvetam- 
party  originated  about  that  time,  and  not  the 
I  tigambara. 

The  second  point  in  the  Jain  traditions  which  I 
imagine  has  a  historical  basis,  is  the  account  they 
give  of  the  religious  practice  of  Rishabha,  the  first 
of  their  Tirthankara  He,  too,  like  Mahavfra,  is 
Baid  to  have  been  a  Digambara.  In  the  Brahma- 
nical Puranic  records,  he  is  placed  Becond  on  the 
■  :'  kings,  in  one  of  the  regal  families,  and  said 


XVI  TRANSLATOK  S    PREFACE. 

to  have  been  father  to  that  Bharat  from  whom  India 
took  its  name.  He  is  also  said,  in  the  end  of  his 
life,  to  have  abandoned  the  world,  going  about 
everywhere  as  a  naked  ascetic.  It  is  so  seldom 
that  Jains  and  Brahmans  agree,  that  I  do  not  see 
how  we  can  refuse  them  credit  in  this  instance 
where  they  do  so,  the  only  point  of  difference 
between  the  two  parties  being,  that  while  the 
Jams  maintain  that  Bishabha  followed  an  insti- 
tute worthy  of  being  adopted  by  sages  in  every 
age,  the  Brahmans  stoutly  maintain  that  no 
one  is  authorized  to  follow  his  example.  How- 
ever this  may  be,  it  is  certain  that  even  accord- 
ing to  the  traditions  preserved  by  the  Brah- 
mans themselves,  Bishabha,  Kapila,  Gautama,  and 
other  sages,  maintained  opinions,  and  followed 
practices,  which  vary  much  from  the  present 
orthodox  standard,  and  if  in  these  early  ages  there 
was  no  regular  Jain  or  Buddhistical  organization 
as  little  was  there  an  exclusive  Brahmanism.  The 
truth  seems  to  be,  that  at  the  period  referred  to 
there  was  no  regular  division  of  caste  among  the 
people,  of  schools  among  the  philosophers,  nor  of 
sects  among  religionists.      All   shades  of  opinion 


TRANSLATORS    PREFA<  xvu 

and  practice  were  tolerated  ;  the  broachers  of  new 
theories,  and  the  introducers  of  new  rites  did  not 
revile  the  established  religion,  and  the  adherents 
of  the  old  Vedic  system  of  elemental  worship 
Looked  on  the  new  notions  as  speculations  they 
could  not  comprehend,  and  the  new  austerities  as 
the  exercise  of  a  self-denial  they  could  not  reach, 
rather  than  as  the  introduction  of  heresy  and 
schism.  And  such,  it  may  be  remarked  in  pass- 
ing, is  the  vcrv  view  taken  of  the  opinions  and 
practices  of  Bairagfs  and  Gosdins  by  nine-tenths 
of  tin'  Hindus  of  tin*  present  day.  After  a  time 
however,  either  sectarian  zeal  became  too  strong 
for  its  possessors  to  abstain  from  taunting  the 
followers  of  the  old  system  with  their  obtuseness, 
or  the  others,  alarmed  at  the  prevalence  of  these 
novelties,  ran  with  tire  and  sword  to  the  rescue  of 
the  old  superstitions,  and  thus  a  schism  was  perpe- 
trated, which,  at  one  particular  era  at  least,  that 
in  which  Buddhism  fell  and  the  modem  Saiva 
in  of  Hinduism  was  established,  made  India 
h  field  of  contention  to  opposing  religious  - 
and  with  the  extermination  of  that  religion  which 
had  been  dominant  during  the  period  of  i;~  great* 


XV111  TRANSLATORS    PREFACE. 

est  glory,  occasioned  the  loss  of  those  historical 
documents,  which  recorded  the  largesses  and  ex- 
ploits of  the  sovereigns  of  a  hostile  faith.  Daring 
the  early  ages,  the  religious  warfare  in  India  was 
carried  on,  as  far  as  we  can  learn,  chiefly  by  the 
legitimate  weapons  of  discussion  and  argument, 
though  the  edicts  of  Asoka,  no  doubt,  had  argu- 
ments founded  on  the  logic  of  the  Emperor,  as 
well  as  on  that  of  the  Dialectician.  The  open 
practice  of  sacrifice,  and  other  Brahmanical  rites, 
was  prohibited  ;  but  there  was  no  reason  for  sup- 
posing that,  while  the  Buddhists  had  the  supe- 
riority, they  ever  so  far  contradicted  the  precepts 
of  their  religion  as  to  shed  the  blood  of  their  fel- 
low creatures  in  a  holy  war.  The  same  cannot  be 
said  of  the  Brahmans,  who  themselves  admit  that, 
under  the  direction  of  Kumarilla  Bhatta,  about 
the  eighth  century  of  our  era,  carnal  weapons  were 
employed  to  put  down  the  Buddhistical  and  exalt 
the  Saiva  faith. 

The  last  division  of  the  Kalpa  Sutra  is  a  digest 
of  monkish  rules,  to  guide  the  sages  during  the 
Paryushana,  or  Lenten  period,  a  section  of  the  book 
which  requires  no  remark.     It  may  be  useful,  how- 


TRANSLATORS    PREFACE.  xi\ 

ever,  to  exhibit  in  a  few  articles  the  Jain  belief 
on  those  points  which  to  a  European  (though  not 
always  to  an  Indian)  Beem  of  first  importance. 

1.  The  Jains  then  believe  that  the  world,  con- 
sisting of  intellectual  as  well  as  material  principles, 
has  existed  from  all  etemitv,  under"-<.iir>-  an  infi- 
oite  number  of  revolutions,  produced  -imply  by  the 
inherent  physical  and  intellectual  powers  of  nature. 
without  the  intervention  of  any  eternal  Deity,  Q0 
such  Being,  distinct  from  the  world,  having  any 
existence,  though  certain  of  the  world's  elements, 
when  properly  developed,  obtain  deilieat ion. 

■1.  That  in  every  great  cycle  of  years  twenty- 
four  Tirthankars  are  manifested  in  the  Bharat 
Khanda  of  Jambu  Dvipa,  our  India.  These  are 
not  only  S&dhus,  rising  from  manhood  to  deity. 
by  the  force  of  meditation,  but  are  also  Divine 
dators,  each  laying  down  a  particular  institute 
for  the  purification  of  mankind  :  whence  they  derive 
their  name".  Though  at  present  there  are  do 
Tirthankars  in  India,  in  other  terrestrial  districts 
there  are  no  Less  than  twenty. 

*     ^n^t?j   ^r^rfrT   *{    <ft*T#*  :     The  Jain  Tirtha 
moral  one. 


XX  TRANSLATORS    PREFACE. 

3.  That  the  country  of  Bharat,  our  India,  and 
an  equal  portion  on  the  other  side  of  the  globe 
called  Airavartta,  are  alone  subject  to  a  depopu- 
lating catastrophe  at  the  end  of  a  great  cycle  of 
years.  The  rest  of  the  terrestrial  circle,  either 
inhabited  by  Mlechchhas,  Barbarians,  or  by 
Yugalas,  hermaphrodites  not  exposed  to  toil,  or 
the  subjects  of  virtue  and  vice,  remains  unchanged. 

4.  That  shortly  after  the  desolation  of  the 
abode  of  man,  above  mentioned,  colonies  of  Yugalas 
came  from  their  own  proper  continent  to  repeople 
the  waste  territories,  and  from  change  of  situation 
and  manner  of  living  become  men,  and  give  rise 
to  a  new  race  of  human  beings.  The  Jains,  how- 
ever, leave  unexplained  how  these  Yugalas  began 
to  exist,  and  hide  themselves  amid  the  darkness  of 
their  prime  absurdity — an  infinite  succession  of 
finite  beings. 

5.  They  maintain,  like  the  Brahmans,  that  there 
is  a  number  of  heavens  and  hells,  for  temporary 
rewards  and  punishments.  The  gods  whom  they 
allow  to  possess  several  of  these  heavens  are  but 
beings,  who  were  once  men  or  animals,  enjoying 
the  reward  of  inferior  kinds  of  merit,  and  who  must 


[TRANSLATORS    PR]  \\i 

descend  again  to  earth,  and  be  born  anew,  mid  - 
tinue  ever  in  the  world  of  transmigrations,  unless 
they  heroin.  The  chief  of  these  gods   is 

named  S;ikra.  or  in  Magadhi,  Sakke,  the  Sakk 
the  Buddhists,  and  the  Indra  of  the  Brahmans.  The 
modern  Jains  have  made  of  the  one,  sixty- four 
Sakras,  and  surname  the  lord  of  heaven,  Sudharma. 

G.  The  sage,  who  by  meditation  frees  his  mind 
from  all  worldly  attachments,  obtains  at  d 
Nirvana,  a  state  of  perfect  bliss,  perfect  know! 
and  freedom  from  all  pain  and  mutation,  ascends 
to  the  highest  heavens,  called  Siddha  Sila  (the 
Rock  of  the  Perfect),  and  exalted  far  above  the 
gods,  becomes  a  special  object  of  adoration  to  gods 
and  men. 

7.  The  Jain   community  consists  of  two 
sections,  somewhat  analogous  to  our  clergy  and 
Laity,   each   section    embracing    both    males    and 
finales.      The  clerical   males  are  named  S&dhus, 
i.e.,  S  All  profess  celibacy,  live  in  mom 

or  houses,  in  communities  of  from  four  or  five  to  a 
hundred,  in  subjection  to  an  abbot,  and  perform  all 
the  pri<  bs  of  the  Jain  religion.     The  Sad- 

hwinisj  or  Nuns,  live  also  in  separate  communities, 


XXII  TRANSLATORS   PREFACE. 

but  these  now  are  very  few  in  number.  The  Jain 
laity  are  called  Sravakas,  i.e.,  Hearers  ;  the  females 
being  termed  properly  Sravakis.  They  have  among 
them  a  modified  form  of  caste  ;  and  what  wonder, 
since  in  Southern  India  Mohammedans  and  Chris- 
tians have  the  same  ?  They  practise  also  a  number 
of  aboriginal  and  Brahmanical  superstitions,  at 
which  the  priesthood  wink,  though  they  disapprove 
of  them. 

8.  The  practical  part  of  the  Jain  religion  con- 
sists in  the  performance  of  five  duties,  and  the 
avoidance  of  five  sins.  The  duties  are,  1st,  mercy 
to  all  animated  beings ;  2nd,  almsgiving ;  3rd, 
venerating  the  sages  while  living,  and  worshipping 
their  images  when  deceased ;  4th,  confession  of 
faults ;  5th,  religious  fasting.  The  sins  are,  1st, 
killing  ;  2nd,  lying  ;  3rd,  stealing  ;  4th,  adultery  ; 
5th,  w7orldly-mindedness. 

9.  A  striking  feature  of  the  Jain  religion  is, 
the  keeping  of  the  season  of  religious  meditation, 
reading,  and  fasting,  called  the  Paryiishana,  or, 
popularly,  Pajjusan.  It  corresponds  to  the  Buddhist 
Wasso,  and  is  divided  into  two  parts,  the  fifty 
days  that  precede,  and  the  seventy  that  succeed 


[TRANSLATORS    PREFA<  XXU1 

the  iii'th  of  Bhadra,  Sukla  Paksha.  The  Svetam- 
baras  fast  during  the  former  period,  and  the 
Digambaraa  during  the  Latter.  The  Paryushana 
this  year  (1847)  will  commence  about  the  26th  of 
July,  but  by  the  neglect  of  t!  >n  of  the 

equinoxes  it  Lb  too  late  by  three  weeks,  like  ;ill 
other  Hindu  festivals  that  have  reference  to  the 
solar  revolution,  and  therefore  does  not  so  well 
correspond  to  the  four  months  of  the  rainy  season 
in  ( rujarath  and  Upper  India  as  it  otherwise  would 
have  done. 

10.  Tin-  last  thing  I  shall  advert  to  is  the 
existence  anion--  the  Jains  of  the  confessional, 
and  the  necessity  that  exists  of  confessing  at  least 
once  a  year  to  a  priest,  and  obtaining  from  him 
ghostly  absolution.  Burdened  consciences  confess 
at  all  times,  and  have  various  kinds  of  fasts  im- 
posed on  them  as  penances.  It  is,  however,  onlj 
at  the  eoimnencement  of  the  holy  season  that  it  is 
considered  imperative  upon  every  good  Jain  t.> 
confess  to  a  priest.  I  must  own  that  I  was  at  first 
a  little  startled  at  the  discovery  of  this  article  in 
the  Jain  creed,  and  thought  I  must  have  made 
some  mistake  in  interpreting  the  word  Padikaman 

6  2 


xxiv  TRANSLATORS    PREFACE. 

(Sans.  Pratikramana),  by  which  term  the  duty  is 
technically  expressed ;  but  abundant  oral  and 
written  explanations,  as  well  as  the  context  of 
several  passages  where  the  word  occurs,  have  re- 
moved every  doubt.  The  Gujarathi  word  that 
expresses  the  priestly  absolution,  is  Alavan.  Al- 
though the  rite  of  confession  does  not,  as  far  as  I 
can  learn,  exist  among  the  Buddhists,  it  most 
likely  had  its  origin  in  India  in  an  early  age,  and 
along  with  other  opinions  and  practices,  travelled 
westward  in  the  early  centuries  of  Christianity, 
and  obtained  incorporation  with  a  purer  faith. 

For  an  "account  of  the  Jain  uranography  and 
geography,  I  must  refer  the  reader  to  the  Asiatic 
Researches,  vol.  ix.  Their  system  seems  to  have 
been  formed  before  that  of  the  Brahmans,  as  they 
have  but  three  terrestrial  continents  and  two  seas. 
It  contains,  however,  numberless  absurdities,  and 
has  not  the  slightest  title  to  the  name  of  science. 
An  arc  of  a  circle,  whose  diameter  is  a  hundred 
thousand  yojanas,  is  made  to  represent  the  coast 
of  India  from  the  Ganges  to  the  Indus,  shewing  an 
utter  ignorance  of  the  existence  even  of  the  Penin- 
sula.     No  wonder  Ptolemy  erred,  when  natives 


TRANSLATORS    PREFACK.  x\\ 

blundered  so  egregiously.  The  same  absurdity  is 
embodied  in  the  system  of  the  Brahmans.  A  word 
of  explanation  is  required  relative  to  the  two  Jain 
cycles,  called  Avasarpini  and  Utsarpini,  whose 
lengths  are  exactly  the  same.  The  reader  is  to 
fancy  a  serpent  in  infinite  space,  coiled  up,  so  thai 
the  tail  shall  touch  tlir  head.  The  earth  is  now 
moving  down  this  serpent  from  the  head  to  the 
tail,  therefore  this  is  an  Avasarpini  (going  down 
the  serpent).  When  it  arrives  at  the  extremity 
of  the  tail  it  cannot  go  on,  but  must  return,  and 
its  progress  upwards  is  called  an  Utsarpini  (going 
up  the  serpent).  Each  of  these  periods  is  divided 
into  six  aras  or  eras,  comprehending  ten  crores 
(100,000,000)  of  Bagaras  of  years.  A  sagara  or 
ocean  of  years,  my  Jain  informant  assures  me, 
(though  Air.  O'lehruokes  explanation  of  this 
knotty  point  is  a  little  different),  is  the  number  of 
the  small  points  of  tin-  excessively  lino  hair  of 
Yugalas,  which  a  pit  of  the  dimensions  of  ;i  cubic 
yojana  would  contain,  the  hairs  being  bo  closely 
packed  together  that  a  river  of  water  running  over 
them  would  nol  dislodge  one  of  them. 

In  the  prefixed  scheme  <•!  tin'  emblems  of  tin- 


XXvi         TRANSLATOR'S  PREFACE, 

different  Tirthankars,  it  may  strike  the  reader  that 
there  is  no  vestige  of  anything  like  the  Buddhist 
Chaitya  in  any  of  them.  This  arises  from  one 
remarkable  feature  of  dissimilarity  between  the 
Jains  and  Buddhists.  The  Dagoba,  or  Buddhist 
Chaitya,  was  a  place  originally  appropriated  to  the 
preservation  of  relics,  a  practice  as  abhorrent  to 
the  feelings  of  the  Jains  as  it  is  to  those  of  the 
Brahmans.  The  word  Chaitya,  when  used  by  the 
Jains,  means  any  image  or  temple  dedicated  to 
the  memory  of  a  Tirthankar. 

The  Philosophical  Tract  at  the  end  of  the 
book,  as  well  as  the  Kalpa  Siitra,  has  already 
been  analyzed  by  Mr.  Colebrooke,  yet  I  trust 
the  learned  reader  will  be  glad  also  to  see 
it  entire.  I  have  enjoyed  advantages  in  the 
study  of  the  Jain  literature  on  this  side  of 
India,  which  are  unattainable  in  Bengal  ;  yet, 
wherever  I  have  had  occasion  to  differ  in  the  sense 
of  any  passage  from  that  learned  Orientalist,  the 
reader  may  rest  assured  that  I  have  first  of  all  well 
weighed  the  comments  of  the  Annotator,  as  well  as 
carefully  studied  the  context,  before  I  have  come 
to  a  decision.     The  Jams,  while  well  acquainted 


TRANSLATORS   PREFACE.  xxvu 

with,  and  frequently  referring  to,  the  Sankliya, 
Nyaya,  ( !harvaka,  and  Yaishesika  systems  of 
Hindu  philosophy,  do  not  acknowledge  the 
Vedanta.  This  is  one  of  several  reasons  which 
makes  me  suspect  that  the  whole  of  the  Upa- 
nishads,  as  well  as  the  Purans,  have  been  composed 
since  the  fall  of  Buddhism,  the  latter,  no  doubt,  to 
till  up  the  blank  left  in  history  by  the  destruction 
or  neglect  of  Buddhist  works,  and  the  former  to 
till  up  a  similar  chasm  in  the  systems  of  philo- 
sophy. 

I  have  considered  it  expedient  to  write  the 
proper  names  and  technical  terms,  generally  ac- 
cording to  the  Sanskrit  form,  rather  than  accord- 
ing  to  the  original  orthography.  The  modern 
Jains  themselves  have  substituted  the  Sanskrit  for 
the  Magadhi  in  their  religious  writings,  and  the 
sight  of  an  ugly  mark  of  interrogation,  stuck  to 
the  end  of  such  a  word  as  Pajushan,  even  in  the 
Transactions  of  the  Royal  Asiatic  Society^  would 
have  Beared  a  stouter  heart  thai]  mine  from  the  use 
of  .the  Magadhi  orthography.  On  the  nature  of  the 
language  Itself,  and  the  form  it  assumes  in  the  Jain 
literature,  .->ome  remarks  are  made  in  the  Appendix 


XXV111  TRANSLATORS    PREFACE. 

With  all  the  attention  I  have  been  able  to  be- 
stow, and  the  care  I  have  exercised  to  avoid  error, 
I  am  not  sanguine  enough  to  supjDOse  that  future 
inquirers  will  not  detect  blemishes  and  mistakes 
in  my  translation  and  remarks  ;  yet,  if  I  shall  have 
succeeded  in  any  degree  in  throwing  light  on  the 
workings  of  the  human  mind,  and  on  the  history  of 
a  sect  interesting  in  itself,  but  especially  so  in  its 
relation  to  Buddhism,  I  shall  not  consider  my 
labour  lost. 


THE  FOLLOWING   is  A  LIST  OF  THE  .1  \  I  \    NIMH  \\K  LBS, 
WITH  THE  COL01  ECS  OE  T1IKIK    BODIES   AND   EMBLEMS. 


Name. 


Colour. 


Bishabha Yellow  Bull. 

Ajita Ditto      Elephant. 

Sambhava    Ditto       Horse. 

Abhinandana  Ditto     \|>e. 

Sumati  (a  female)  Ditto     Curlew. 

Padmaprabha Bed        Bed  Lotus. 

Supaxsra  Yellow  The  figure  Svastica. 

Chandraprabha  White    The  Mi or  Crescent. 

Pusbpadanta  Ditto     Crocodile. 

Sitala    Fellow  The  figure  Srivatea. 

Sreyansa   Ditto     Rhinoceros. 

\       pujya   Bed       Buffalo. 

Vimala  fellow  Boar. 

Ananta    Ditto      Falcon. 

Dharma   Ditto     Spike-headed  club. 

Santi  Ditto     Antelope. 

Kuntliu    I  >itto      <  •• 

An   Ditto     The  figure  Nandayartta. 

Malli     Blue       A  Water  Jar. 

Surrata    Black     Tortoise. 

Nam Yellow  Blue  Lotus. 

Nemi     Black      Cotieli. 

i  Blue    i  Serpent. 

Vardham&na    Yellow  Lion. 


TKISALAS   DKKAMS. 


Elephant. 


Mo 


Bull. 


Sun. 


Lion-Tiger. 


.Standard. 


Lakshmf. 


Jar. 


A  Cm-land. 


Lake. 


. 


Heavenly 
Mansion. 


Trisala. 


Heap  of  P<  ark. 


Flame!,       I 


LUCKS    I  Kit  RES. 


Q 

- 

- 

~  - 

H 

- 

; 

55 

^ 

o 

=  = 

~ 

•y. 

KALTA     SUTRA. 


INTRODUCTION. 

Km.  (  >m."  Adoration  to  the  propitious  Pdrsvandtha. 

Having  prostrated  myself  before  the  glorious 
Mahavfra,  and  brought  before  the  mind  Gautama, 
the  Religious  Instructor,  I  proceed  to  expound 
the  Kalpa  Sutra  in  the  comment  called  the  Kal- 
palatd. 

Eleligion  is  the  vital  principlet  of  the  world, 


*  Em  means  the  female  energy  or  cause  of  the  world,  and 
(hi  the  male,  answering  to  our  material  and  efficieni  causes. 
This  line  is  merely  prefixed  by  the  scribe,  and  does  nol  b 
ti>  the  work. 

t  I  have  rendered  IJT'^'  by  these  two  phrases,  as  the  I        I 

could  think  of. 

The  v.  hole  sentence  which  holds  here  bo  important  a  place  is 

as  follows : — 

TF$f      ^TTrT^TT:   I      ^TTGTRt     HVT^T^TrTI 
fT^Trqf^rT^^T:  I     VIX    fl»N     W^  II 

B 


2  KALPA    SUTRA. 

since  it  is  the  first  cause  of  all  felicity.  It  pro- 
ceeds from  man,  and  it  is  by  it  also  that  man 
attains  the  chief  good*.  From  religion,  birth  in 
a  good  family  is  obtained,  bodily  health,  good 
fortune,  long  life,  and  prowess.  From  religion 
also  spring  pure  renown,  a  thirst  for  knowledge, 
and  increase  of  wealth.  From  the  darkest  gloom, 
and  every  dreaded  ill,  religion  will  ever  prove  a 
saviour.  Religion  when  duly  practised  bestows 
heaven,  and  final  emancipationt. 

The  Sages  who,  maintaining  the  regular  suc- 
cession of  spiritual  authority,  sit  four  months 
yearly  at  Anandapura|,  the  sacred  place  appointed 
by  our  ancient  Teachers,  for  the  purpose  of  read- 
ing to  the  select  congregated  multitude  our 
religious  books,  read  also  to  obtain  merit,  for  five 
days  and  nine  kshafias,  before  a  public  assembly 
the  propitious  Kalj)a  Sutra§. 

Kalpa  here  means  the  religious  practice  of  the 
Sagesll;   and  in  it  there  are  ten  varieties  :    1st, 


*  Vide  preceding  note. 

t  <si4mc|4?&i{: 

X  This  city  is  now  called  in  Gujarathi,  Badnagar. 
§  The  former  of  these  two  assemblies  is  composed  of  the 
priesthood  alone.     The  reason  of  the  difference  is  given  further 


[NTRODUCTION. 

Achelakka;  2nd,  CJdesla;  3rd,  Siyyayara;  4th, 
Rayapitha;  5th,  Kiikamme;  6th,  Vaya;  7th, 
Jetha;  sth,  Padikamane;  9th,  Masam;  LOth, 
Pajjosavana*. 

1.  What,  then,  is  meant  by  Achelakka?  lie 
who  is  without  chela,  that  is  to  say,  clothing,  is 
Achelakka,  and  the  abstract  muni  formed  from  that 
it  is  Achailakyat  (unclothedness).  Achailakya  is 
the  attribute  of  Rishabha  and  MahavfraJ  alone  of 
all  the  principal  Yatis,  they  having  no  other  cloth- 
ing than  some  coveriai;-  of  old  white  cloth.  Ajita 
and  the  rest  of  the  twenty-two  Tirthankara  being 
dressed  in  clothes,  valuable  and  of  a  variety  of 
colours,  though  still  with  holy  dispositions,  are 
said  to  he  in  the  state  of  Suchelakatwa  (well- 
clothedness).  Wliether  any  one  else  who  dresses 
in  coarse  white  clothes  may  be  considered  as  in 
the  state  of  Achailakya  is  not  determined.     To 

those  then  belongs  especially  the  6rst   Kalpa. 
*   Tin-  original  M&gadhi  words  are  its  follows: — 

^T%^T^    IT^t^T     fa^T^     TT^fT?    fat^ 

The  Sanskrit  equivalents  will  booh  appear  in  their  pn  per 
places  in  tlir  b 

t  This  is  now  the  Sanskrit  form  introduced  1>\  the  author, 
and  continued  during  the  whole  paragraph,  t«>  tin-  ei 
the  Magadhi. 

I  Thai  is  to  say,  the  firs!  and  last  Tirtl  &i 

i;   2 


4  KALPA    SUTRA. 

2.  The  second  Kalpa  is  the  Uddesika,  or  the 
accepting  of  necessaries  without  asking  for  them  ; 
since  such  is  the  meaning  of  the  word.  It  is  an 
Institute  intended  for  sages.  Rice  with  split  pulse, 
water,  sweetmeats,  betel-leaf  with  betel-nut,  cloth- 
ing, vessels,  a  house  and  necessary  furniture,  may 
be  received  by  such.  This  Institute  belongs  to 
the  first  and  last  of  the  Tirthankars.  It  may  have 
reference  to  one,  or  to  a  company,  or  to  a  whole 
college  of  sages.  It  is  not  applicable  to  all  the 
sages.  To  the  twenty-two  Tirthankars,  and  others 
who  enjoy  a  superior  regimen,  it  is  inapplicable  ; 
to  the  rest,  however,  it  applies. 

3.  The  Sidhyatara  Kalpa""  has  reference  to  a 
householder.  To  him  belongs  a  superior  regimen 
to  that  above  mentioned  ;  viz.,  bread  with  rice  and 
pulset,  water,  sweetmeats,  betel-nut  and  leaf, 
clothes,  vessels,  blankets,  a  broom,  a  needle, 
pincers,  a  nail-parer,  and  ear-cleaner,  these  twelve 
different  articles.  This  Institute  is  not  applicable 
to  the  whole  of  the  Jina  Tirthankar  Sages.  Fur- 
ther, when  there  is  a  want  of  proper  food  in  the 
place  where  a  sage  resides,  or  difficulty  in  procur- 


*  In  the  Marathi  language,  f%%|T  means  prepared  but 
uncooked  victuals,  as  cleaned  rice,  &c. 

f  The  original  here  is  "3T"3$«T  the  same  as  above.  The 
diil'erence  of  translation  is  owing  to  a  difference  in  the  comment. 


INTRODUCTION.  5 

big  a  residence,  or  danger  of  Hilling  into  sin*,  the 
Sidhydtara  may  take  from  a  disciple  receiving  reli- 
gious instructions,  and  freely  giving  them,  grass, 
hardened  eartht,  ashes,  an  earthen  panj,  a  high 
stool,  a  low  stool,  a  couch,  bedding,  ointment,  and 
so  forth. 

4.  The  fourth  Kalpa  is  the  Rajapinda,  or  royal 
establishment.  Its  constituent  parts  are — a  com- 
mander-in-chief, a  chief  priest,  a  chief  banker§,  a 
prime  cabinet  minister,  a  master  of  the  chariots, 
and,  together  with  the  protection  of  the  realm. 
the  before-mentioned  twelve  articles  of  regimen. 
Those  things  then  belong  only  to  an  anointed 
king,  and  hence  do  not  accord  with  the  religious 
practice  of  the  first  and  last  Tirthankars.  But 
the  Rajapinda  was  possessed  by  the  other  twenty- 
two,  ;it  the  same  time  that  there  was  no  imper- 
fection in  their  wisdom,  and  they  were  free  from 
all  sin. 


*  The  thing  chiefly  contemplated  by  Yatia  lure  is  the 
prevalence  of  insects,  and  tin-  consequenl  danger  of  commit- 
ting sin  by  treading  <>n  them. 

t  Probably  bricks  hardened  in  the  sun,  so  commonly  used 
in  [ndia  for  building. 

+  To  I"'  used  :i-  :i  pol  de  chambre. 

§   A    kind    (if    Rothschild,    to    supply    the    sovereign    with 

funds  on  emergencies      Be  is  called  lure  ^jjjgt  (whence  the 
Gujarathi,  S  I  holds  to  the  State  ;i  relation  Bomewhai 

like  that  nC  the  Governor  of  the  Hank  of  England. 


6  KALPA    SUTRA. 

5.  The  fifth  Kalpa  is  Kritikarma.  It  consists  of 
two  parts  ;  first,  the  rising  and  standing  upright ; 
and  next,  the  performing  of  the  twelve  forms  of 
salutation.  This  was  incumbent  upon  all  the 
Tirthankars,  as  wrell  as  on  other  sages,  and  is  to 
be  performed  by  all  to  all  mutually  in  the  order  of 
their  initiation — the  newly  initiated  sage  is  to  be 
saluted  with  religious  reverence,  even  by  those 
who  have  been  the  longest  time  initiated  ;  for  it 
is  religion  that  gives  man  pre-eminence*. 

6.  The  sixth  is  the  Vrita  Kalpa.  Vrita  here 
means  the  highest  kind  of  religious  observances. 
These,  in  reference  to  the  twenty-two  Jina  Sages, 
are  four,  since  they  are  permitted  to  marry.  But 
from  the  absence  of  all  defect  in  wisdom,  to  the 
first  and  last  Jina  Sages  they  are  fivet. 

7.  The  seventh  is  called  the  Jyeshtha  Kalpa. 
Here  Jyeshtha  means  the  chief  or  initiatory  rite, 
and  it  is  to  this,  as  the  commencement  of  a  series 
of  observances,  that  the  Institute  applies.  The 
performance  of  the  initiatory  rite  by  the  first  and 
last  Jinas,  is  to  be  counted  from  the  time  they 


*  ^W^I^HTf  "OT^  So  are  the  words  which  I 
translate  as  above;  the  last  word  in  another  copy  is  omitted, 
and  the  meaning  seems  simply  to  be,  that  all  sages  are  ren- 
dered equal  by  the  possession  of  the  religious  character. 

f  These  f oar  principal  virtues  are  the  following: — Dana, 
Sila,  Japa,  Bhava.   ■  See  Part  I.,  Book  I.,  chap.  8. 


[NTRODUCTION.  7 

performed  the  Samayaka  Charitra,  and  in  relation 
to  the  intermediate  Yatis,  from  the  day  of  their 

performing  the  Atichara  Charitra. 

8.  The  eighth  is  called  the  PratikramaAa 
Kalpa.  The  Atichara  ceremony  might  be  per- 
formed or  not  by  Saint  Rishabha  and  MahaVira, 
but  the  Pratikramana  (going  to  confess  to  a 
spiritual  guide)  they  were  required  to  perform 
twice.  On  other  Munis  the  Pratikramana  is  im- 
perative whenever  they  commit  a  fault, — otherwise 
it  is  not  required. 

9.  The  ninth  is  the  Masakalpa.  The  Masa- 
kalpa, which  is  limited  to  the  first  and  last  Jinas, 
requires  that  no  one  stay  longer  at  a  place  than  a 
month.  This  was  not  imperative  on  the  inter- 
mediate Jinas.  On  the  contrary,  some  of  them 
stayed  in  the  same  place  for  ten  millions  of  years. 
The  Institute  does  not  require  any  one  to  stay  in 
the  same  place  for  a  month  ;  if  he  have  a  proper 
reason,  he  may  leave  during  its  currency. 

10.  The  tenth  is  the  Paryushana  Kalpa.  By 
Paryushana  is  meant  the  religious  session  of 
the  Sages  during  the  rains.  This  is  a  yearly 
festival,  and  it  is  positively  enjoined  that  such 
a  session  of  the  Assembly  <>f  Sages  should  com- 
mence "ii  the  fifth  day  after  the  new  moon  of 
Bhaclrapad* 

*  We  hare  here  -  ther  trivial  anecdotes  introduced, 


8  KALPA   SUTRA. 

I  now  proceed  to  mention  the  qualities  of  the 
place  where  the  Institute  of  the  Paryushana  is  to 
be  performed.  The  Sages  remain  seventy  days  in 
the  same  place,  unless  there  be  a  good  reason  for 
removing.  Proper  reasons  for  so  doing  are  the 
following  :  Not  being  able  to  find  a  proper  place 
to  sleep  on  ;  the  difficulty  of  procuring  provisions  ; 
the  occurrence  of  any  disaster ;  the  fear  of  hostile 
sovereigns,  disease,  or  bodily  pain.  In  such  cases 
it  is  lawful  to  remove  to  another  place.  A  place 
is  unfit,  if  it  swarm  with  insects,  if  it  be  otherwise 
unclean,  if  there  one  is  kept  in  dread  of  musqui- 
toes,  fire,  or  serpents.  In  such  cases  it  is  proper 
to  remove.  Again,  the  Sages  should  remain  after 
the  four  months  are  completed,  if  the  rains  con- 
tinue so  as  to  make  the  roads  impassable  on  ac- 
count of  the  mud.  Then  only,  however,  should  the 
Sages  remain  beyond  the  month  of  Kartik.  Places 
suitable  for  carrying  on  the  religious  exercises 
of  the  season  are  places  where  there  is  not  much 
mud,  where  there  are  not  many  creeping  insects, 
where  there  are  no  impurities,  at  a  distance  from 
women,  where  the  produce  of  the  cow  abounds, 
where  the  body  of  the  people  is  large  and  respect- 
able, where  there  are  good  physicians  and  medi- 


to  shew  the  benefit  of  different  forms  of  religious  practice,  all 
tending  to  prove  that  different  dispositions  require  different 
treatment. 


1\  I  KMIXVTION.  !) 

cines  easily  procurable,  where  there  are  the  habit- 
ations of  householders  who  are  living  with  their 
families,  where  cattle  and  grain  are  abundant] 
where  the  king  is  a  just  ruler,  where  the  Brahmans 
and  those  o\'  their  party  do  not  treat  our  Munis 
with  contempt,  where  food  is  easily  procured, 
where  reading  of  the  sacred  books  can  be  purely 
performed,  and  where  there  is  open  and  level 
ground  to  walk  about.  Such  a  place,  then,  is  to 
be  esteemed  liavourable,  and  there  the  festival 
of  the  sacred  rest  is  to  be  performed".  When, 
thru,  the  Sages  are  met  to  keep  the  Paryushana, 
this  Kalpa  Sutra  is  to  be  read  for  the  attainment 
of  merit  during  five  days.  This  Institute  is  like 
India  among  the  gods,  the  Moon  among  the 
heavenly  bodies,  Rama  among  just  rulers,  Kama- 
deva  among  veil-proportioned  men,  Ilambha 
among  beautiful  women,  Bhambha  among  musi- 
cians, Airavat  among  elephants,  Havana  among 
daring  adventurers,  Abhaya  among  wise  men, 
Satrunjaya  among  holy  placest,  humility  among 
virtuous  qualities,  gold  among  metals,  the  nine- 
Lettered  among  charms|,  the  strawberry  mango-1  ree 
among  trees,  Sita  among  faithful  wives,  the  Gita 


*  Here  again  an  Qlnstrative  anecdote  ia  omitted. 

f  This    is   :i    Tirtlia    of   tin-    .l:iins,    tliirty-linir    miles    from 

Bnownagur  in  ( hizarai  h. 

*  Probably  Sriman  Biahaviraya  Namab.. 


10  KALPA    SDTRA. 

among  inspired  writings,  musk  among  perfumes, 
gold  sand*  among  articles  of  commerce,  the  pea- 
cock among  dancers t,  the  five-marked  colt^  among 
horses,  the  water  of  immortality  among  liquids, 
melted  butter  among  gravies,  the  dutiful  son 
Salabhadra  among  enjoyments,  Santinath  among 
the  givers  of  gifts,  Neminath  among  chaste  reli- 
gious students,  Nandana  among  forests,  the  Chan- 
dana  among  woods,  friendship  among  virtues,  and 
the  Jain  religion  among;  religions.  In  fine,  the 
Kalpa  Sutra  is  the  gem  in  the  crown  of  all  reli- 
gious institutes.  There  is  no  god  superior  to  the 
Arhat  (Jam  Sage§),  no  future  bliss  superior  to 
Mukti  (liberation),  no  holy  place  superior  to  Sri 
Satrunjaya,  and  no  inspired  book  superior  to  the 
Sri  Kalpa  Sutra.  This  Kalpa  is  an  ever-present 
Kalpa  Druma  (tree  yielding  whatever  is  desired), 
since,  to  speak  of  its  several  parts,  the  Sri  Vira 
Charitra  is  the  seed,  the  Sri  Parswa  Charitra  is  the 
sprout,  the  Sri  Nemi  Charitra  is  the  stem,  the  Sri 
BAshabha  Charitra  is  the  branchy  top,  Sthaviravali 


*  fT"5[TTrrTt  is  the  original,  a  word  I  neither  ever  heard 

\» 
or  saw  elsewhere. 

•s 

t  •T72JW  i-e-  those  who  strut  about  in  a  theatre. 
J  A  white  horse  with  black  feet  and  face,  or  a  brown  or 
black  horse  with  white  feet  and  face. 

§  The  original  here  is  important,  and  I  therefore  give  it : — 


INTRODUCTION.  1  I 

IS  the  blossoms,  the  knowledge  of  the  Samachari 
is  the  scent,  and  the  obtaining  of  liberation  is  the 
fruit.  And  why  should  I  add  more  \  since  from 
reading  or  giving  aid  at  the  lecture,  or  from  listen- 
ing to  all  the  letters  of  this  Kalpa,  along  with  the 
proper  reverential  ceremonies,  emancipation  is  ob- 
tained alter  the  eighth  transmigration,  according 
to  the  following  text:  "0  Gautama,  they  who 
hear  twenty-one  times  with  an  attentive  mind  the 
Institute  of  the  Jain  Religion,  performing  the 
proper  reverence,  and  bringing  the  proper  gifts  to 
the  venerable  sages,  are  saved  from  this  world's 
abyss."  This  treatise,  then,  is  to  be  read  on  the 
fifth  day  after  the  new  moon  of  Bhadra pad,  accord- 
ing to  our  Institutions.  Among  the  Digambara 
community,  it  is  read  during  the  eight  days  of  the 
great  festival  of  Jamah,  when  they  continue  tast- 
ing, and  make  the  figure  of  Nandidrlpa  under  the 
inline  of  Yasodhara  Charitra.  It  forms  also  part 
of  tli-'  Institute  for  the  Kislii  Panchami,  the  origin 
of  which  I  now  relate'".  There  was  a  certain 
Brahman  in  the  city  of  Pushpavati,  whose  father 
and   mother  were  dead.      In  process  of  time  they 


*  A?>  tin-  is  one  I'i' the  ln-.t  of  our  author's  Btories,  and 
tends  td  show  in  what  light  the  Jains  view  Brahmanism,  I  have 
given  it  a  place  in  the  text,  ttis  indeed  a  severe  satire  on  those 
who  entertain  their  friends  from  tin-  proceeds  <>t'  oppression, 
exercised  towards  their  inferiors  ami  the  brute  creation. 


12  KALPA    SUTRA. 

were  born  anew  in  this  their  son's  house,  the 
former  as  a  bull,  and  the  latter  as  a  bitch.  By 
and  bye  also,  the  day  of  the  festival  for  the  manes 
came  round.  On  it  the  son  hired  out  the  bullock 
to  an  oilman  to  labour  at  his  oil-press,  and  having 
procured  a  sufficient  quantity  of  milk,  prepared 
rice  and  milk  for  the  dinner  of  those  Brahmans 
who  came  to  the  festival.  At  that  juncture  the 
bitch,  in  which  was  the  soul  of  his  mother,  by  a 
certain  wonderful  knowledge,  saw  the  poison  of  a 
snake  fall  into  the  rice  and  milk""",  and  knowing-  it 
would  be  the  cause  of  great  misfortune,  went  and 
took  it  out  with  her  mouth.  The  Brahman  flew 
at  her  in  a  passion,  and  almost  broke  her  back  for 
her  pains,  and  went  and  tied  her  up  in  the  cow- 
house, and  afterwards  prepared  more  rice  and  milk, 
and  feasted  his  Brahman  guests.  In  the  evening 
the  oilman  bound  up  the  bull  in  the  cow-house, 
without  giving  him  au  article  to  eat  or  drink  after 
his  day's  toil.  There,  looking  at  the  suifering 
bitch,  the  bullock  exclaimed,  "  What  have  I  suf- 
fered to-day  through  this  sinful  son  of  mine  !  " 
The  bitch  then  also  began  to  tell  about  the  pain 
in  her  back  ;  when  the  son,  who  was  lying  down 
at  no  great  distance,  overheard  their  discourse,  and 
understood  that  these  were  his  father  and  mother. 


*  t§)"5("  iii  the  original,  a  common  dish  on  festive  occasions. 


[NTBODUOTION.  L3 

Immediately  he  got  up,  and  fed  them  witli  the 
remains  of  the  rice  and  milk,  and,  leaving  home, 
weni  to  the  Rishis*,  to  inquire  bow  his  father  and 
mother  could  be  liberated  from  their  present  state. 
They,  after  informing  him  that  the  reason  of  their 
having  been  bora  in  these  bestial  forms,  was  their 
having  devoted  themselves  to  pleasure  at  improper 
seasons,  commanded  him,  in  order  to  obtain  their 
liberation,  to  eat  aothing  procured  by  labour  on 
that  fifth  day  of  the  month,  lie  followed  their 
directions,  and  the  holiday  afterwards  became 
celebrated  among  the  people  as  the  Rishi  Pan- 
chaml 

I  am  dow  to  mention  the  author  of  the  Kalpa 
Sii;  .  He  was  Sri  Bhadra  Bahu  Svami,  an 
accomplished  scholar,  who  was  well  acquainted  with 
the  fourteen  branches  of  his  subjectt,  and  a  dis- 
tinguished teacher.  Taking  for  his  guide  the 
work  named — the  Da^alrutaskandha,  Ash- 

tamadhyayana,  and  the  discourse  called  IVatva- 
khyana,  in  which  he  found  nine  branches — he 
composed  the   Kalpa  Sutra.     He  wrote  the  first 


*  This  La  the  name  given  t<>  the  images  ol  the  Baddhisl 

:ii    BlloTS,   K:ir!i,  &0.,  im;    by  Jains  Only,  1  »u t    by  Hindus 

and  Brahman  b.     It  was  to  Jain  Sages,  then,  thai  this  Brahman 
and  waa  by  them  tanghl  to  change  the  mosl   imperative 
feasi  of  hia  religion  into  a  fast. 
+  In  t be  original U^f 


14  KALPA    SUTRA. 

branch  with  a  solid  piece  of  ink  as  large  as  an 
elephant,  the  second  with  a  piece  as  large  as  two 
elephants,  the  third  with  one  the  size  of  eight, 
the  fifth  of  sixteen,  the  sixth  of  thirty-two,  the 
seventh  of  sixty-four,  the  eighth  of  one  hundred 
and  twenty-eight,  the  ninth  of  two  hundred  and 
fifty-six,  the  tenth  of  five  hundred  and  twelve,  the 
eleventh  of  one  thousand  and  twenty-four,  the 
twelfth  of  two  thousand  and  forty-eight,  the  thir- 
teenth of  four  thousand  and  ninety-six,  the  four- 
teenth of  eight  thousand  one  hundred  and  ninety- 
two.  So  that  the  whole  was  written  with  sixteen 
thousand  three  hundred  and  eighty- three  pieces  of 
ink,  each  the  size  of  an  elephant"" ;  and  is  there- 
fore called  the  Mahapurush  (the  great  male)t. 
Its  essence  is  most  profound ;  and  therefore, 
though  a  man  had  a  thousand  tongues  in  one 
mouth,  and  in  one  breast  perfect  knowledge,  still 
he  would  be  unable  duly  to  -celebrate  the  majesty 
of  the  Kalpa  Sutra. 

On  the  evening  of  the  fifth  day  of  the  new  moon 
of  Bhadrapad,  the  reading  of  the  sections  of  the 
Kalpa  Siltra  commenced.     It  was  read,  after  mak- 


*  This  ridiculous  story,  with  its  geometrical  progression, 
will  serve  to  initiate  the  reader  a  little  into  the  extravagant 
system  of  modern  Jain  exaggeration. 

t  This  is  a  Brahmanical  word  for  the  Deity,  and  on  that 
account  here  used. 


INTKnlXi  TION.  I.r> 

tonfession,  by  some  one  appointed  for  the 
purpose,  while  all  the  rest  of  the  Sages  sal  in  the 
atiit  tide  of  devout  listeners*.  This  was  the  ancient 
practice,  but  it  lias  been  superseded  by  a  some- 
what different  ritual  since  the  nine  hundred  and 
eightieth  year  of  the  era  of  Mahavirat.  At  that 
time,  at  Anandapura,  now  called  Badnagar,  lived 
Kin--  DhruvasenaJ.  He  had  a  dearly  beloved  son 
named  Senagaja,  who  by  divine  decree  died  that 
year  at  the  commencement  of  the  Paryiishana. 
The  kin--  was  overwhelmed  with  grief)  and  no  more 
came«to  the  place  where  the  Sages  lived  to  pay  his 
respects;  and,  according  to  the  saying,  "As  is 
the  king  so  are  the  subjects§,"  the  bankers  and 
merchants,  and  others,  failed  in  their  attendance, 
and  occasioned  great  detriment  to  religion.  Per- 
ceiving  this,  the  Religious  Director  went  to  the 
Kin--  Dhruvasena,  and  said,  "0  King,  through 
your  indulgence  in  grief  the  whole  city  and  all  the 
country  around  is  overwhelmed  with  sorrow.  Re- 
member, however,  (>  king,  that  life  is  fleeting,  and 
the  world  insipid.  It  is  not  proper  for  a  king  like 
you,  instruct,  d  in  the  Jain  religion,  to  indulge  any 

*  Tin-  original  is  3TRJTf5R?T  ;>  technical  word  among  the 
Jains. 

t  I!.  C.  L53  or  111.     Bee  Prefece. 

J  See  Preface.     This  city  \b  probably  the  Bame  as  Balubhi. 

§  trm  ij7\j  mn  wr: 


16  KALPA    SUTRA. 

more  in  grief.  We  are  at  present  going  on  with 
the  religious  Institute  called  the  Kalpa  Sutra, 
which  produces  much  profit  to  the  hearers  by 
breaking  the  bonds  of  action".  If  your  majesty 
will  come  to  the  place  of  the  religious  meeting,  it 
is  in  the  course  of  being  read."  The  king  con- 
sented, and  the  whole  was  read  before  him  and 
his  followers  at  nine  sittingst,  while  at  the  same 
time  they  brought  presents  to  the  Sages.  Ever 
after  this  the  custom  prevailed  of  reading  the  Kalpa 
Sutra  before  the  people  generally ;  and  therefore, 
according  to  former  practice,  I  read  it  to  you.  It 
is  an  Institute  venerated  by  Sura  (gods),  Seura 
(demons),  by  men  and  women ;  and  whosoever 
three  times  listens  to  it,  performing  also  the  reli- 
gious duties  that  are  suitable  to  the  occasion, 
obtains  the  highest  bliss.  The  meanings  of  the 
Kalpa  Sutra  are  infinite,  as  numerous  as  the  grains 
of  sand  on  the  brink  of  all  the  rivers  on  the  earth, 
or  the  drops  of  water  in  the  sea.  How  then  can 
one  of  limited  intelligence,  like  me,  explain  them  ? 
Nevertheless,  incapable  as  I  am,  I  shall  make  at 


f  Five  days  were  occupied  morning  and  evening  in  reading 
the  original  and  hearing  its  exposition.  Formerly  the  first  day 
seems  to  have  been  a  broken  day,  an  evening  lesson  only  being 
read.  Now  the  time  is  filled  up  by  reading  at  the  last  sitting 
all  the  original  a  second  time,  without  comment, 


INTRODUCTION.  17 

least  the  attempt  to  read  the  Institute  before  this 
propitious  assembly. 

The  five  follow  ing  duties  are  Lhos  e,  \\  bich,  with- 
out fail,  musl  be  performed  during  the  reading 
of  the  work.      The  reverencing  of  the  images  of 

ted  saints  venerating  the  Sages  the  yearly 
confession — mutual  forgiveness  of  faults — tlu*  liiilit 
kind  of  austerity  (i.e.  fasting  one  whole  day,  and 
eating  but  one  meal  on  the  precedingand  succeed- 
ing day)*.  Besides  these,  the  following  religious 
nets  are  incumbent  upon  the  Sravakast.  The 
writing  of  the  Kalpa  Sritra,  text  and  comment, 
which  is  a  special  duty,  since  the  hearing  alone 
may  become  the  means  of  liberation  after  the 
third  transmigration.  They  should  perform  the 
fasts  as  far  as  their  ability  permits.  Everywhere 
in  the  city  proclamation  is  to  be  made  by  sound 
of  trumpet,  forbidding  to  kill  any  living  creaturej. 


fan:    *rafifof   tt*p*t   *rs*irTTrg 

+  Auditors,  '.• .  i be  Jain  laity. 

*  Thia  is  called  the  "^fJfTT^m'TT^"  Aaoka'sfamous ediota 
bo  have  been  Bucb  a  proclamation  committed  to  writing, 
and  engraved  on  Btone  t<>  render  them  more  permanent.  Prom 
this  and  other  plac  •>  ii  appears  thai  on  the  Jain  laity  the  fol- 
lowing five  dnl  all  times  incumbent  : — Mercy  t"  all 
living               -.  the  giving  the  cherishing  of  pious 

< ' 


18  KALPA    SUTRA. 

Gifts  are  also  to  be  made  in  a  proper  vessel,  such 
as  betel-nut,  cocoa-nuts,  and  so  forth  ;  pious  dis- 
positions are  to  be  cherished  ;  all  worldly  plans 
for  the  time  abandoned ;  the  images  of  those 
divine  beings  who  have  overcome  the  passions  are 
to  be  worshipped,  and  the  auspicious  Assembly  of 
Sages  venerated.  The  body  is  to  be  placed  in  a 
devotional  position  for  the  destruction  of  works. 
Continence  also  is  to  be  preserved  ;  all  show  and 
parade  are  to  be  rejected,  and  money  expended 
according  to  every  one's  means,  and  a  religious 
festival  observed.  The  book  of  the  Kalpa  Sutra 
should  then  be  presented  with  religious  reverence, 
that  is  to  say,  after  having  brought  the  book  into 
the  house,  and  the  people  there  having  continued 
watching  all  night,  in  the  morning,  having  called 
the  inhabitants  of  the  city,  and  having  cast  on 
them  saffron  powder,  and  given  them  betel-nut, 
the  book  is  to  be  put  into  the  hands  of  a  youth 
mounted  on  an  elephant.  The  whole  multitude 
are  now  to  accompany  it  with  music  and  singing, 
and  to  place  it  in  the  hands  of  the  spiritual  guide, 
for  the  purpose  of  being  read,  while  a  suitable  pre- 
sent to  procure  necessaries  for  the  reader  is  also 
to  be  made.  He  who  presents  the  volume  of  the 
Kalpa  Sutra  with  all  these  ceremonies,  and  corn- 
dispositions,  worship  of  the  images  of  the  Tirthankars,  and 
veneration  and  support  of  the  priesthood. 


INTRODUCTION.  ID 

plete  iii  all  its  letters,  listening  also  to  it  when 
read,  obtains  emancipation  at  least  after  the  eighth 
i  ransmigralion*. 

The  Kalpa  Siitra  has  three  subjects  :—  The  his- 
tory of  the  first  and  last  Jina;  the  SthiraVali  (list 
of  3ages);  and  the  Samachari  (rules  of  conduct). 


*  The  story  of  N£gaketu,  who,  in  virtue  of  these  ceremonies, 
revived  after  being  Beemingly  dead,  is  here  tol<l  before  the  com. 
mencemenl  of  the  Sutras ;  1  >n t  as  i\  adds  nothing  to  the  infor- 
mation previously  given,  I  have  ao\  though!  it  accessary  to 
insert  it. 


I'lIK   KALI'A   SUTRA 


BOOK  r. 
II IK   LIFE  OF  MA1I.W  li;.\ 


Chapter  I. 


HIS   IXfAIJ  NATION. 


[deration  to  the  sages  who  have  risen  to  be 
worthy  of  divine  honour.  Adoration  to  those  who 
have  attained  perfection.  Adoration  to  those  who 
regulate  our  religious  services.     Adoration  to  our 


*  Tin'  proper  name  of  the  las!  Tirthankar  in  Vardhamana, 
imt  both  in  this  wui-k  and  in  common  usage  tin-  above  epithet, 

meaning  (he  II'  ro,  has  bo  completely  usurped  the  pla« f  the 

other,  thai  it  would  \>r  affectation  to  make  the  required  Hubsti- 
t  ut  ion  in  t  be  translation. 


22  KALPA   StfTRA. 

spiritual  instructors.  Adoration  to  the  sages  in 
every  part  of  the  world*. 

Such  is  the  fivefold  adoration,  the  destroyer  of 
all  sin,  and  of  all  bringers  of  good  fortune,  the  most 
fortunate. 

The  venerable  ascetic  Mahavira,  in  the  age  and 
time  of  which  we  speak,  met  with  five  propitious 
conjunctions  under  the  constellation  (Kathuttarai) 
Uttaraphalguni,  which  were  as  follows  ;  he  de- 
scended from  above  in  Uttaraphalguni,  and  entered 
on  the  foetal  state  ;  in  Uttaraphalguni  he  was 
removed  from  one  womb  to  another  ;  he  was  born 
also  ;  he  was  shaved  likewise,  and  from  being  a 
householder  became  a  houseless  wanderer,  and, 
lastly,  in  Uttaraphalgunit,  he  obtained  that  real 


*  The  original  of  this  Jain  Gayatri  is  as  follows : — 

1  In  explanation  of  what  is  •  meant  by  being  under  a  con- 
stellation, take  the  following  example  : — 

Charitra  Dvitiya,  S.  P.,  the  second  day  of  the  Hindu  year 
of  Saka  1768,  corresponding  to  March  29, 1846,  was  under  the 
constellation  Asvini,  the  first  in  the  series;  the  next  day,  March 
30,  was  under  Bbarani,  the  second  of  the  series ;  and  so  on  till 
all  the  twenty-seven  constellations  were  completed,  when  the 
series  began  anew  with  the  28th  day,  or  April  25.  Each  of 
these   constellations  is  now  divided  into  four  parts,  called  feet, 


LIFE  OF   maiia\ii;a.  J.'i 

and  Bupreme  wisdom  and  perception,  which  is 
infinite  in  its  subjects,  incomparable  in  its  kind, 

imperturbable,  free  tV all  obscurity,  a  touchstone 

for  all  other  things,  and  perfect  in  all  its  parts. 
It  was  under  Svati,  however,  that  the  lord  obtained 
Nirvan  (cessation  from  action,  and  freedom  from 
desire). 

In  this  age,  and  at  that  time,  the  adorable 
ascetic  Mahavfra,  in  the  summer  season,  in  the 
fourth  month,  in  the  right  demi-lunation,  during 
the  increasing  moon  of  Ashddha,  and  on  its  sixth 
day,  descended  from  the  all-joyous  super-celesti.il 
abode*  called  Pushpottara,  which,  like  the  lotus 
among  flowers,  is  the  chief  of  all  the  super-celestial 
abodes.  There  having  remained  twenty  oceans  of 
years,  and  expended  the  life  destined  for  him  in 
thai  place,  having  finished  the  actions  of  that 
State,  and  laid  aside  his  eelrstial  form,  without  the 
smallest  interval  of  time,  he  descended  to  this 
earth  in  the  continent  of  Janibudvipa,  in  the 
country  of  Bharata  Varsha,  that  Bharata  Varsha 
which  lies  to  the  south  (of  Meru),  during  the 
currency  of  this  A-vasarpini  (age),  after  the  Happy 


viz  ,  ;i  golden,  :i  >il\  cr.  ;i  brass,  and  an  Iron  fool  ;  each  leas  lucky 
than  tin'  preceding. 

*  These  are  the  abodes  by  the  Jaina  called  V  a  term 

used  by  the  Brohmans  for  ;i  celestial  car,  or  any  other  kind  <■)' 
j 


24  KALPA   SUTRA. 

Happy  age  (consisting  of  four  hundred  billions  of 
oceans  of  years)  had  passed,  and  the  Happy  age 
also  (of  three  hundred  billions),  and  the  Happy 
mixed  with  Misery  likewise  (of  two  hundred  bil- 
lions), and  the  Miserable  tinged  with  Happiness 
(of  one  hundred  billions  of  oceans  of  years)  was  also 
spent,  except  forty-two  thousand  and  seventy -four 
years,  and  eight  months  and  a  half,  after  twenty- 
one  Tirthankars  had  been  born,  of  the  tribe  of 
Ikshvdku,  and  family  of  Kasyapa,  and  two  in  the 
Harivansa  tribe,  and  family  of  Gautama.  Twenty- 
three  Tirthankars  had  then  passed  away,  when  the 
adorable  ascetic  Mahavira'*,  the  last  of  the  Tirthank- 
ars, and  pointed  out  as  about  to  obtain  this  dignity 
by  those  who  preceded  him,  took  up  his  abode  as  a 
foetus  in  the  womb  of  the  Brahmani  Devanandi,  of 
the  family  of  Jalandhara,  wife  of  Kishabha  Datta 
Brdhman,  of  the  family  of  Kodala,  of  the  city  of 
Kundag&m,  at  the  middle  of  the  night,  at  a  fortu- 
nate conjunction  of  the  moon  and  planets,  having 
left  his  heavenly  banquet,  quitted  his  celestial 
abode,  and  laid  aside  his  former  body.     In  refer- 


*  The  original  of  these  epithets  of  Mahiivira  so  often  used  is 
TFTflXJT  "HT^'T  They  might  perhaps  he  equally  well  rendered 
the    Ascetic    Lord.       The    Sanskrit   translation  is,       7PJ3«ft 


LIFK    OF    .MAHAVIKA.  25 

ence  fco  this  transaction  there  arc  three  kinds  oi 
knowledge  the  adorable  ascetic  Mahavfra  may  be 
Bupposed  tn  have  had  ;  that  he  was  to  descend,  thai 
he  had  ;  that  he  was  descending,  that  he  had  not  ; 
and  that  lie  had  descended,  that  he  had. 

On  that  very  night  en  which  the  adorable 
tic  Mahavfra  took  the  form  of  an  embryo  in 
the  womb  of  Devanandi,  of  the  family  of  Jalan- 
dhara,  the  same  Devanandi  was  lying  on  her  couch, 
and  after  sleeping  a  short  time  wakened  up  after 
seeing  the  following  most  excellent,  prosperity- 
foreboding,  evil -destroying,  wealth-conferring,  for- 
tunate, delight  some  objects  in  a  dream.  The  objects 
were  as  follows  :  an  elephant,  a  bull,  a  lion,  the 
goddess  Lakshmi,  a  garland  of  flowers,  the  moon, 
the  sun,  a  military  ensign,  a  large  jar,  the  lotus 
lake,  the  sea  (of  milk),  the  celestial  residence  of  the 
-.a  collection  of  pearls,  a  smokeless  flame  of  lire'-'. 
Such  were  the  fourteen  most  excellent,  prosperity- 
foreboding,  evil-destroying,  wealth-conferring,  for- 
tunate,  delightsomet   dreams    which    Devanandi 


*  The  original  is  as  follows: — 

t  This  and  similar  repel  itions,  with  which  the  original  abounds, 
I  Bhall  in  future  generally  omit. 


26  KALPA    SUTRA. 

saw.  Glad  and  delighted,  and  with  a  heart  filled 
with  joy,  pleased  and  placid,  while  a  sensation  of 
pleasure  stole  through  all  her  soul,  like  that  which 
affects  the  kadamba  blossoms  when  moistened  by 
a  shower  of  rain,  with  all  the  hairs  of  her  body 
standing  upright  in  their  pores  with  delight,  and 
keeping  the  dream  firmly  fixed  in  her  mind,  she 
got  up  from  her  couch.  Then  without  hurry  or 
precipitation,  or  perturbation  of  mind,  and  yet 
without  delay,  with  the  stately  gait  of  a  swan,  she 
went  to  the  place  where  Rishabha  Datta  Brahman 
was,  and  saluting  him  by  wishing  him  all  joy*,  sat 
down  at  her  ease  on  a  large  comfortable  seat,  and 
then  joining  her  hands,  so  as  to  bring  the  ten  nails 
together,  and  having  placed  her  joined  hands  on 
her  forehead,  she  thus  addressed  him  ;  "O  beloved 
of  the  gods,  to-night  I  was  lying,  slumbering  on 
my  couch,  and  after  sleeping  a  very  short  time,  I 
awoke  after  seeing  fourteen  remarkable  dreams ; 
they  were  an  elephant,  &c. ;  0  beloved  of  the  godst, 
tell  me  what  good  fortune  these  visions  portend." 
Thereon  Rishabha  Datta  Brahman,  having  care- 


*  ^TnST     fip3T€mr     cf^TTcJT   is  the  original  of  this  ancient 

form  of  salutation. 

t  This  is  the  famous  ancient  title,  Devanupiya,  so  common  in 
Asoka's  edicts,  but  which  now  by  the  Brahmans  is  applied  to 
a  silly  or  a  crazy  person,  as  if  in  contempt  of  the  holders  of  the 
doctrine  of  Nirvan. 


1.1  IT.  OF   maii.w  ii;a.  27 

fully  apprehended  the  matter  sin-  had  laid  before 
him,  glad  and  delighted  ;  placing  the  dream  rally 
before  bia  mind,  engaged  in  deep  reflection,  taxing 
all  his  powers  till  by  an  intellect  that  could  look 
into  all  times,  ami  a  reason  that  comprehended  all 
relations,  he  came  to  a  full  comprehension  of  the 
meaning  of  the  dream,  when  he  thus  addressed 
Devanandi :  "0  beloved  of  the  gods,  you  have 
seen  a  dream  foreboding  prosperity  ;  beloved  of 
the  g<«\*.  a  must  fortunate  dream  ;  beloved  of  the 
gods,  ,-i  pleasure-giving  dream  ;  a  dream  the  source 
of  felicity.  This  much  is  most  certain,  yes  at  the 
end  of  nine  full  months  and  -seven  and  a-half 
nights*  a  child  shall  be  born  with  well-shaped 
hands  and.  feet,  perfect  in  every  member  of  his  b<  >dy, 
with  every  lucky  mark,  mole,  and  characteristict, 

*  lake  as  in  our  fortnight  ami  se'ennight,  we  have  here 
time  reckoned  by  nights. 

t  The  commentator  -ays  thai  a  Tirthankar  has  a  hundred 

and  eight  marks,  hut  other  lucky  persons  have  some  or  all  of 
the  following   thirty-two   on   the   palms  of   the    hauls   or  soles 

of  the  feet: — A  large  umbrella,  a  lotus,  a  bow,  chariot,  club, 
tortou  well,  (ho  mark  Svastica,  a  garland,  tank,  lion, 

■h,  an  elephant,  the  sea,  a  temple,  fish,  grain  of 
barley,  plough,  post,  pitcher,  k i n lt.  leather-dresser,  mirror,  hull. 
flag,  ih''  goddess  Lakshmi,  a  string  of  flowers,  a  peacock.  Red 
nails,  feet,  hands,  tongue,  lips,  palate,  and  eyes,  be  also  tells  as 

arc  unlucky.     A  man  who  has  the  forehead,  breast,  ami  mouth 

all  large,  will  be  a  king.  Such  are  Borne  of  the  elements  "i~ 
the  .Iain  palmistry  and  occult  Bcienct 


28  KALPA    SUTRA. 

proportioned  in  height,  weight,  and  thickness"",  with 
every  limb  fully  developed,  and  perfect  in  beauty, 
with  a  form  resembling  the  moon,  graceful  and 
pleasing  to  the  eye  ;  to  such  an  entirely  lovely 
child  will  you  give  birth.  On  leaving  the  state  of 
childhoodt,  he  will  be  perfect  in  all  the  inferior 
branches  of  knowledge,  and  after  entering  on  the 
state  of  youth,  he  will  soon  become  able  to  repeat, 
defend,  and  uphold  the  four  Vedas,  the  Rig  Veda, 
Yajur  Veda,  Sama  Veda,  and  the  Atharvana  Veda, 
and  the  Itihasa  (Legendary  History),  which  is  con- 
sidered a  fifth  Veda,  and  the  Nighantu  (Lexicon), 
which  may  be  termed  a  sixth  ;  the  body  of  divinity 
with  all  its  members,  and  know  also  their  hidden 
meaning.  He  will  be  acquainted  with  the  six 
subsidiary  members  of  the  Veda,  and  the  sixth 
philosophical  system  (the  Sankhya),  with  the  Ma- 
thematics, the  Institute  which  directs  in  rites  and 
ceremonies,  Grammar,  Prosody,  Analysis  of  words, 
Astronomy,  and  other  Brahmanical  Scriptures,  es- 
pecially that  relating  to  the  state  of  an  ascetic  ;  in 
all  of  these  he  will  become  a  proncient|.     Thou,  0 

*  So  Man  a,  Unmana,  and  Pramana,  are  interpreted  by  the 
commentator. 

t  That  is,  till  the  age  of  eight. 

J  In  this  curious  passage,  giving  an  account  of  Brahmanical 
sacred  literature  in  the  fifth  century  of  our  era,  it  is  remarkable 
that  the  agreement  with  the  present  state  of  that  literature  is 
perfect,  with  the  striking  discrepancy  of  omitting  allnoticeof  the 


I. mi:   OF    mah  a  \  1 1;  \  29 

beloved  of  the  gods,  hast  indeed  Been  a  dream  thai 
forebodes   prosperity."     And   so  Baying  he   again 

Purine.  It'  the  [tahasa  be  the  Purdue,  as  the  commentator  Beema 
to  think,  and  nut  the  Mahabharat,  which,  however,  is  frequently 
by  the  Brahmans,  as  here,  called  the  6fth  Veda,  then  there 
was  but  one  Purana  at  the  time,  according  to  Professor  Wilson's 
conjecture,  Gram  which  all  the  rest,  by  subtractions  and  addi- 
tions, have  been  manufactured.  As  the  whole  passage  is  an 
interesting  one,  I  put  down  the  original  here,  along  with  the 
Sanskrit  translation  ; — 

si  si 

^^TT^T?TTX!T  |  H<^TW  I  TOBTOTO  I  HTT'O;  I 
^TXV:   I      VTT^    I      ^^   I      ^fTrPrT     ft^R^    I 

fffTfT^  i   fwn*w  i    ^r^TW  i    ^"^  i    pRHT  i 

•s»  s»  ^s» 

s»  vj 

s»  c\  si  ^ 

sj 


30  KALPA   SUTEA. 

and  again  gave  expression  to  his  sympathetic  joy. 
The  Bnihrnani  Devanandi,  on  the  other  hand, 
having  thus  received  the  interpretation  of  her 
dream  confidently  believed  it,  and  with  a  heart 
filled  with  gladness  and  delight,  again  joining  her 
hands,  and  raising  them  to  her  forehead,  thus 
addressed  her  husband  :  "  So  be  it,  O  beloved  of 
the  gods,  be  it  as  thou  hast  said.  No  word  of 
thine  shall  fail  ;  all  shall  be  established.  My 
desire  shall  be  accomplished.  I  embrace  the  words 
that  have  fallen  from  your  lips.  O  beloved  of  the 
gods,  I  confide  in  the  truth  of  the  joyful  announce- 
ment." Here  then  the  matter  rested,  but  while 
she  was  delightfully  engaged  in  inquiring  of  Risha- 
bha  Datta  into  the  meaning  of  these  fortunate, 
pleasure-inspiring  dreams,  at  the  same  time  and 
season  Sakra  (Sakko),  the  chief  and  king  of  the 
gods,  who  holds  in  his  hand  the  thunderbolt,  is 
the  destroyer  of  cities,  the  performer  of  a  hundred 
sacrifices,  has  a  thousand  eyes,  possesses  all  the 
materials  for  sacrifices,  is  the  destroyer  of  the 
Daitya,  lord  of  that  half  of  the  world  that  lies  to  the 
south  (of  Mem),  who  rides  on  Airavat,  is  prince  of 
the  Suras,  and  possessor  of  three  hundred  and  twenty 

C\  vj  s»  \9  v« 


LIFE    OF    MAIIAVIIIA.  3  I 

thousand  celestial  abodes,  is  clothed  in  pure  ethe- 
rial  robes,  whose  head  is  encircled  with  a  tiara,  on 
whose  cheeks  Pall  down  the  circular  ear-rings  made 
of  new  gold,  and  delighting  the  beholder,  pos- 
sessed  of  great  wealth,  of  great  splendour,  of  great 
strength,  of  great  fame,  of  great  majesty,  and 
enjoying  great  felicity,  whose  body  slums  with  its 
OWli  radiance,  who  has  a  garland  of  five  kinds  of 
flowers  falling  down  on  his  breast,  rightful  Bove- 
reign  of  the  heavenly  mansions,  rightful  sovereign 
of  otlu-r  celestial  abodes,  rightful  president  of  the 
divine  council,  who  sits  on  the  fl none  called  (Sakra) 
"•  the  mighty,'  who  is  lord  of  the  i^'ds  who  inhahit 
the  three  hundred  and  twenty  thousand  celestial 
mansions,  of  the  eighty-four  thousand  equal  gods, 
of  the  thirty-three  superior,  and  those  whom  they 
receive  into  their  company  of  the  guardian  divini- 
ties of  the  four  worlds*,  of  the  eight  principal 
queenst,  with  their  domestics,  of  the  three  councils, 
of  the  seven  branches  of  the  army}  of  the  ^"^^- 
who  proted  the  lives  of  the  eighty-four  thousand 
divinities,  and  multitudes  of  gods  and  goddesses 
besides,  to  whom   I  Bay  belongs  the  sovereignty, 

*  The  Lunar,  the  Infernal,  and  those  of  Varuna  and  Knwra. 
t  Padma,  Siva,  Sachi,  Anj.i,  Anrala,  Navanrika,  Rohini. 

*  Musicians,  actors,  horses,  elephants,  chariots,  Foot-sold 
and  baggage-bnllocl  -  the  Comment.    Tin's  is  different 
From  the  Brahmanical  description  of  an  army;   but  this,  and 
many  other  curious  points,  must  be  left  to  the  reflections  of 
the  reader  acquainted  with  Brahmanical  literature. 


32  KALPA    SUTRA. 

priority,  chieftainship,  presidency,  and  -absolute 
command  of  all  this  vast  army,  directing  and  pro- 
tecting all;  while  then  he  was  enjoying  vocal  music, 
the  dance  and  the  song,  the  sound  of  the  pipe,  the 
violin,  the  cymbal,  the  timbrel,  the  tambourine, 
and  the  loud-sounding  drum,  partaking  of  divine 
delight,  he  with  a  knowledge  next  to  infinite"55'  cast 
his  eyes  with  an  all-embracing  view  down  on  the 
continent  of  Jambudvipa,  permitting  them  to  roam 
all  abroad  till  they  lighted  on  the  place  where  the 
adorable  ascetic  Mahavira  had  just  become  incar- 
nate, in  the  continent  of  Jambudvipa,  in  the  region 
of  Bharata  Varsha;  that  part  of  Bharata  which  lies 
to  the  south  (of  Meru),  in  the  city  of  Kundagrama, 
the  Brahmanical  division,  in  the  womb  of  the 
Brahmani  Devanandi,  of  the  tribe  of  Jalandhara,  the 
wife  of  the  Brahman  Bishabha  Datta,  of  the  tribe 
of  Kodala.  On  beholding  this,  glad  and  delighted, 
and  with  a  heart  full  of  joy,  elated  and  filled  with 
pleasure,  in  a  state  of  the  most  enchanting  ecstacy, 
and  with  his  whole  soul  absorbed  in  a  transport 
of  delight,  and  like  the  sweet-smelling  kadamba 
blossoms  after  a  shower  of  rain,  having  all  the 
hairs  of  his  body  erect,  like  so  many  flowery  fila- 
ments, blossoming  in  their  pores,  and  with  face  and 
eyes  resembling  a  full-blown  lotus,  the  beautiful 
bracelets  and  carved  armlets,  which  he  wore  shak- 

*  In  the  original,  like  infinite.      It  is  only  Tirthankars  who 
have  infinite  knowledge. 


LIFE   OF    MAHAVii;  \.  :VA 

ing  on  him,  his  tiara,  his  long  ear-rings,  and  the 
garland  which  adorned  his  breast,  and  nil  the 
jewels  with  which  he  was  ornamented  thrown  into 
commotion,  he  descends  in  haste  from  his  throne, 
steps  down  from  the  footstool,  and  advancing 
several  paces,  [ndra,  lord  of  the  celestials,  clad  in 
his  robes  of  honour,  and  adorned  with  all  his 
jewels,  loosed  from  his  feet  the  shoes  ornamented 
with  dark  shining  lapis-lazuli  stones,  and  other 
jewels,  set  in  them  by  a  divine  artist,  and  throwing 
his  seamless  robe*  over  his  left  shoulder,  and  join- 
bis  hands  so  as  to  bring  the  nails  together,  he 
advanced  i  till  seven  or  eight  steps  in  the  direction 
of  the  Tirthankar,  when  kneeling  so  as  to  keep  his 
left  knee  up,  while  his  right  was  on  the  ground,  lie 
1  his  head  three  times  to  tin;  earth,  keeping 
it  each  time  for  a  short  period  in  the  posture  01 
adoration,  and  afterwards  raising  his  arms  with 
the  hands  bo  united  as  to  bring  the  nails  together, 
and  thus  carrying  them  up  to  his  forehead,  lie 
spoke  a-  follows  :  "Adoration  to  the  venerablet, 
worshipfulj  performer  of  all  previous  works§,  who 

+  Axihant. 

.1    Bhagavan. 

Ldhikara,  n  uarne  given  t<>   Brahma   I 
by  Brahmans,  but  here  to  be  undi 
given  by  the  c  ■  •  >  •  i  r  i  *_•- 


34  KALPA    SUTRA. 

procures  the  means  of  salvation"",  the  self-in- 
structedt,  the  best  of  men,  the  lion  among  men|, 
the  chief  lotus  among  men§,  the  leading  elephant 
among  men,  the  best  of  mortals,  the  leader  of 
mortals,  like  a  lamp  hung  up  among  mortals,  the 
irradiator  of  mortals,  the  bestower  of  perfect  secu- 
rity, who  bestows  intellectual  vision,  the  establisher 
of  the  way  of  life,  the  giver  of  easy  access,  the 
giver  of  life,  the  great  teacher,  the  establisher  of 
religion,  the  giver  of  religious  instruction,  the  lord 
of  religion,  the  charioteer  of  religion,  the  emperor 
of  those  who  have  entered  on  the  four  religious 
states,  the  saviour  of  a  continent,  the  asylum  of 
those  who  apply  to  him,  the  receiver  of  those  who 
seek  indestructible  wisdom,  who  is  free  from  all 
fraud  and  violence,  the  conqueror  of  himself,  and 
teaching  others  to  conquer  themselves,  the  saviour 
of  himself,  and  the  saviour  of  others,  himself  per- 
fect in  wisdom,  and  imparting  wisdom  to  others, 
the  emancipator  of  himself,  and  the  emancipator  of 
others,  possessed  of  omniscience,  seeing  all  existent 
beings,  free  from  pain  and  instability,  from  disease 
and  decay,  and  not  liable  to  injuries,  possessed  of 


*  Tirthankara,  which  I  explain  as  above, 
t  Sayamsambuddhanam    'CT^'T'^T'Sr     f%«TT 

X  To  tear  mercilessly  the  passions. 

§  To  cover  them  with  his  protection,  as  the  lotus  does  the 
water  with  its  leaves. 


LIFE    OF    MA.Hi.VfRA. 

infinitude,  and  who  does  not  return  again  to  (lie 
world,  who  is  named  the  obtainer  of  perfection, 
and   has  highest    place   of  dignity. 

mi  to  the  victor,  who  lias  in  his  breast  the 
nee  of  victory,  I  adore  the  worshipful,  vener- 
hdvira,  who  has  performed  all  the  prelimi- 
virtuous  a>  I  is  the  last  of  the  Tirthan- 

.  pointed  out  by  all  the  former  Tirthankars, 
and  who  has  at  last  obtained  the  Biipreme  i 
of  desire.     1  pr<  myself  before  the  all- v 

able,    who  now  seems   to    me  hither,    and 

■  ;  O  Lord,  both  here  and  there,  I  adore 
thee."'  So  Baying,  be  returned  and  took  his  Beat 
on  his  throne.  After  a  little  while,  refltv 
within  him.  ell'  on  the  subject  before  him,  the  fol- 
lowing thoughts  occurred  to  the  mind  of  Sakra* 
prince  and  king  of  the  gods;  I  uch  a  thing 

as  this  has  never  happened  in  past,  happens  not  in 
will  happen   in  future  time,  that  an 
lakravarti,  a   Baladeva,  or  a  Vasudeva 
Id   be   born   in   a   low  caste  family,   a  servile 
family,  a  degraded  family,  a   poor  family,  a  mean 
family,  a  beggar's  family,  or  a  Brahman's  family  ; 
but,  on  the  contrary,  in  .ill  time  pai  mt,  and 


*  In  Magadhi  8akko,  the 

The  word  La  mm 
same  i  ."  used  as  a  na 


36  KALPA    SUTRA. 

to  come,  an  Arhat*,  a  Chakravartit,  a  Vasudevaj, 
receives  birth  in  a  noble  family,  an  honorable 
family,  a  royal  family,  a  Kshatriya  family,  as  in 
*  the  family  of  Ikshvaku,  or  the  Harivansha  family, 
or  some  such  of  pure  descent.  Now  truly  there 
threatens  to  take  place  a  wonder  which  has  never 
happened,  nor  does  happen,  nor  will  happen  in  the 
world  throughout  the  course  of  infinite  Utsarpinis§, 
and  Avasarpinis.  His  first  origin,  the  act  of 
giving  him  a  family  name,  must  be  such  as  to 
consort  with  an  undecaying,  indescribable,  inde- 
structible renown.  I  say,  then,  that  the  birth  of 
an  Arhat,  a  Chakravarti,  a  Baladeva,  or  a  Vasudeva 
has  not  taKen  place,  nor  does,  nor  will  take  place 
in  a  low  caste,  servile,  contemptible,  poor,  beggarly, 
miserly,  or  Brahman  family,  such  a  thing  neither 
was,  is,  nor  shall  be,  and  yet  the  venerable  ascetic 
Mahavira  has  just  now  descended  to  the  continent 
of  Jambudvipa,  the  country  of  Bharata,  to  the 
Brahman  division  of  the  town  of  Kundagrama,  and 


*  The  highest  class   of  sages  among  the  Jains,  are  worthy 
of  divine  honours. 

t   In  Mdgadhi,    Chakkavatti,  an  emperor,  a  king  who  has 
other  kings  under  him. 

J  The  Jains  make  Krishna  and  others  belong  to  the  class 
of  demigods    styled   Vasudevas ;    Bala    Rama   they  make    a 
Baladeva,  a  still  inferior  kind  of  demigod. 
§  Immense  cycle  of  ages.     See  Preface. 


LIFE   OF    .vaiiavii:  \ 

mceived  in  the  womb  of  Devannndi,  the  wife 
of  Elishabha  Datta  ;  wherefore  he  is  dow  about 
doing  a  thing  that  never  happened,  ndr  does, 
Qor  will  happen,  during  the  presidency  of  any 
[ndra,  prince  and  king  of  the  gods,  thai  an  Arhat 
should  be  born  in  a  low  caste,  or  Brahman  family, 
and  do!  on  the  contrary  in  a  noble  family.     The 

thing  then  that  can  be  done  is  to  withdraw 
tlie  venerable  ascetic  Mahavira,  last  of  the-  Tir- 
tliankars,  and  pointed  out  by  his  predecessors, 
from  the  womb  of  Devanandi,  and  place  him  in 
that  of  Trisald,  the  Kshatrayin,  of  the  family  of 
Vasishta,  wife  of  Siddhartha,  the  Kshatriya,  of  the 
family  of  Kasyapa,  both  of  pure  Kshatriya  descent  . 
After  these  thoughts  had  passed  through  his  mind, 
called    Ilarinegamesi,  the  chief  of  his  messen- 

and  thus  addressed  him  :  "0  beloved  of  the 
gods,  a  thing  now  threatens  to  take  place,  which 
never  happened  lief  ire,  hor  now  happens,  nor  evei 
will  happen,   that  the  birth  of  an  Arhat   should 


*  It  is  difficult  bo  >;iv  what  could  have  Induced  the  author  t.. 

invent  this  ridiculous  story  (unless  it  were  to  venl   liis  s])itr 

•  I  the  Brahmans),so  like  t  he  Puranic  legend  of  I  lalarama's 

In  tliis  fable  ELarinegamesi  acts  the  part  that 

trahmans  assign  to  Ybganidra.     The  commentator  antici- 

tory,  and  brings  forward  the  Brahman- 

ipport  the  credil  of  the  author. 


38  KALPA    SUTRA. 

take  place  in  a  low  caste,  or  Brahmanical  family. 
Therefore  go  you,  O  beloved  of  the  gods,  to 
the  worshipful  ascetic  Mahavira,  who  is  now  con- 
ceived in  the  womb  of  Devanandi,  in  the  Brahman 
division  of  the  city  of  Kundagrama,  and  withdraw 
him  from  thence,  and  place  him  in  the  womb  of 
Trisala,  the  wife  of  Siddhartha,  and  return  quickly, 
and  report  your  diligence  in  this  affair."  Haii- 
negamesi"*,  chief  of  the  heavenly  messengers,  hav- 
ing received  the  commands  of  Sakra,  king  and 
chief  of  the  gods,  delighted,  and  with  a  heart  filled 
with  joy,  bringing  his  hands  together  (in  token  of 
obedience),  immediately  addressed  himself  to  the 
execution  of  the  orders  which  he  had  received  from 
the  mouth  of  the  god.  Having  accordingly  gone 
to  the  north-east  quarter,  he,  at  the  commencement 
of  his  journey,  changed  his  appearance,  exhibiting 
himself  in  the  form  of  a  pillar  of  innumerable 
leagues  in  length,  combining  the  lustre  of  the 
diamond,  the  ruby,  the  emerald,  the  opal,  the 
pulakat,  Sugandha,  Jyotivanta,Anjana,  Anjanapula, 
Jyotiresa,  Subhaga,  Anka,  rock  crystal,  amethyst, 
and  other  brilliant  gems,  and  of  the  consistency  of 
muslin.     After  thus  proceeding  a  certain  space,  he 


*  The  Sanskrit  given  here  is  Harinaigamaishi.  I  suppose 
the  name  means  "swifter  than  a  cleer." 

t  I  give  here  the  Sanskrit  names  of  those  gems  of  which 
I  cannot  ascertain  any  thing  certain. 


LIFE    OF    MAHAVIRA.  39 

again  changed  his  appearance,  and  assuming  an 
atomic  body,  he  darted  with  a  motion  graceful, 
rapid,  willing,  exultant,  fleet,  elegant,  in  a  word, 
entirely  perfect  and  divine,  through  seas  and  con- 
tinents till  he  arrived  at  Jambudrfpa,  at  the  house 
of  Rishabha  Datta.  On  entering,  he  at  once  Baw 
the  worshipful,  ascetic  Mahavira,  and  prostrated 
himself  before  him.  Then  having  cast  Devanandi, 
with  all  her  attendants  and  family,  into  a  deep 
p*  having  removed  all  impure  matter,  he  took 
out  what  was  pure,  and  without  injuring  or  paining 
the  adorable  ascetic  Mahavira,  he  placed  him  sur- 
rounded with  a  divine  lustre,  in  the  palm  of  one 
hand,  and  covering  him  with  the  other,  carried  him 
off  to  the  Kshatriya  division  of  Kundagrama,  to 
the  house  of  the  Kshatriya  Siddhartha,  where  was 
his  wife  Trisala  ;  having  then  cast  her  and  hei 
attendants  into  a  deep  sleep,  without  injury  or  p;i in, 
he  introduced  the  adorable  ascetic  Mahavira  in  the 

wombofthe  Kshatrayin.     When  he  had  performed 
this  service,  he   returned  with  a  graceful,  divine 
motion  through  seas  and  continents,  thousands  of 
lies,  till  he  reached  the  abodes  of  the  bl< 

and    entered    the   heaven    of  the   religioust,   where 


*  This  by  the  Jains  is  called  Asvapani  Nidra,  and  it  is  the 
tin'  three  kind-  of  sleep  whieh  they  reckon  op,  patting 
one  in  mind  of  :i  m 

f  (  .  larmavantaraloka  Viman  " 


40  KALPA    SUTRA. 

is  the  throne  of  Sakra,  the  .chief  and  king  of  the 
gods,  and  reported  to  his  lord  that  he  had  per- 
formed what  he  was  commanded  to  do.  In  refer- 
ence to  this  transaction,  the  adorable  ascetic  may 
be  supposed  to  have  had  three  kinds  of  knowledge, 
but  in  reality  he  knew  that  he  was  to  be  with- 
drawn, and  that  he  was  withdrawn,  but  he  did  not 
know  when  he  was  in  the  act  of  being  withdrawn. 


!  !!■!:    OF    MA1I.W n:.\  4  1 


CHAPTER    II. 


TIMS  A  LA  s    DREAMS. 


In  tin1  same  night  that  the  adorable  ascetic  Ma- 
havira  waa  removed  to  the  womb  of  Tris'ala,  she 
\v;ts  lying  in  her  splendid  mansion,  ornamented 
inside  with  numerous  paintings,  and  outside  with 
smooth  white  stucco,  having  a  ceiling  adorned 
underneath  with  various  colours,  and  with  clusters 
of  darkness-dispelling  pearls,  and  a  floor  perfectly 
smooth,  and.  marked  with  lucky  figures,  in  which 
were  bouquets  of  fresh  and  sweet-smelling  flowers 
of  all  the  five  different  colours,  along  with  black 
aloe  wood,  and  the  finest  frankincense  and  am- 
bergris, burning  and  sending  up  curling  scented 
names,  inspiring  delight,  and  making  the  house 
emit  an  odour  like  a  grove  of  frankincense  trees ; 
in  such  a  splendid  mansion,  on  a  couch  large 
enough  to  allow  the  body  to  be  stretched  at  lull 
Length,  with  pillows  at  head  and  foot,  and  raised 
at  the  sides,  while  flat  in  the  middle,  with  a  foot- 
stool to  mount  it,  soft  as  the  sand  on  the  banks  of 
the  Ganges,   with  sheets  of  the  finest   materials, 


42  KALPA    SUTRA. 

thrown  over  if",  with  a  handkerchief  lying  on  it  of 
the  richest  colours,  covered  with  mosquito  curtains, 
in  a  word,  altogether  delightsome,  soft  to  the 
touch  as  fur,  silk,  cotton,  or  butter,  and  scented 
with  sandal -wood,  and  other  sweet-smelling  woods, 
altogether  a  couch  to  be  coveted,  there,  while 
lying,  and  having  fallen  asleep  but  a  short  time, 
about  the  middle  of  the  night,  she  saw  the  same 
fourteen  propitious  dreams  that  the  Brahmani 
Devanandi  saw,  after  which  she  wakened  up.  The 
objects  seen  by  her  in  her  dreams  were,  first,  an 
elephant  with  four  tusks,  looking  like  radiant  drops 
of  dew,  or  a  heap  of  pearls,  or  the  sea  of  milk, 
possessing  a  radiance  like  the  moon,  huge  as  the 
silvery  mountain  Vaitadhyat,  while  from  his  tem- 
ples oozed  out  the  sweet  liquid  that  attracts  the 
swarms  of  bees.  Such  was  the  incomparably 
stately  elephant,  equal  to  Airavat  himself,  which 
Queen  Tris'ala  saw,  while  uttering  a  fine  deep  sound, 
with  his  trunk  filled  with  water,  like  the  sound  of 
thunder ;  hi  every  respect  an  incomparable  ele- 
phant. 

She  next  saw  a  bull  shedding  a  flood  of  radi- 
ance, like  to  that  which  proceeds  from  a  bunch 

*  Sans.    ^n^T    ^rf^nftei'    which  should  be  linen  or  silk ; 
but  the  Gujarathi  makes  the  covering  of  cotton  stuff. 

f  A  fabulous  mountain,  which  the  Jains  suppose   first  to 

receive  and  then  reflect  the  sun's  rays. 


LIFE   OF    MAll.Wii;  \  43 

of  white  Lotus  flowers,  shining  and  darting  out  rays 
on  every  side.  A  yery  fine  ornamental  attractive 
hump  adorned  his  shoulders.  His  skin  was  clear. 
his  hair  sleek,  his  form  graceful,  and  his  body  in 
good  condition,  and  altogether  beautiful  to  look 
on  ;  his  horns  were  circular,  smooth,  and  elevated  ; 
his  to  i!i  were  harmless  and  clean.  Such  was  the 
_■■•■  "f  excellent  qualities  the  bull  possessed. 

She  next  s;iw  a  lion  of  ;i  dazzling  white  colour, 
like  a  bunch  of  pearls,  or  the  sea  of  milk,  or  the 
lunar  radiance,  or  the  drops  of  dew,  whiter  than  the 
great  mountain  Vaitadhya,  pleasing  and  delightful 
to  the  sight,  si  rong,  muscular,  and  fat,  with  his  mem- 
bers all  properly  rounded  in  the  most  elegant  w&]  . 
having  a  sharp  well-formed  jaw,  a  mouth  beautiful 
as  tlu'  periphery  of  a  lotus,  a  fine  muscular  lip,  with 
a  palate  like  the  red  water  lily,  and  the  tip  of  his 
tongue  hanging  out  of  his  mouth  like  fine  gold 
being  poured  out  arucible,  while  his  bright  eye 

seemed  like  a  hall  of  lightning  falling  upon  you. 
His  chest  was  broad,  and  his  large  well-made 
shoulders  were  adorned  with  a  soft,  bright,  (inc. 
sleek,  Long-haired  mane,  while  his  tail  was  raised 

aloft  with  a  circle  in    the  (•''litre'-",  bounding  like   a 

lull,  and  po  y  the  good  qualities  as  well  as 

form  «»f  the  moon.     Ho  seemed   bounding  play- 


This  is  t!ic  form   intended     *^"^> 


44  KALPA    SUTRA. 

fully  along,  and  descending  from  heaven  with  open 
mouth,  as  if  he  were  coming  directly  down  upon 
you  ;  a  lion  with  sharp  strong  claws,  yet  pleasing 
to  the  sight,  and  with  a  tongue  hanging  out  of  his 
mouth,  beautiful  as  the  petal  of  a  lotus. 

The  fourth  dream  seen  by  her  whose  face  was 
like  the  full  moon,  was  a  vision  of  the  goddess 
Lakshmi,  sitting  on  her  lofty  lotus  throne.  Her 
form  was  altogether  excellent ;  one  foot  was  firmly 
planted  on  the  ground,  and  seemed  like  a  pillar  of 
o'old.  It  was  elevated  in  the  centre  like  the  back  of 
a  tortoise,  while  the  nails  partly  hid  by  the  muscles 
of  the  toes,  were  stained  with  a  brilliant  red  dye. 
Her  fingers  and  toes  were  soft  and  tapering  like 
the  leaves  of  a  lotus  ;  her  well-formed  legs  were 
adorned  with  circular  ornaments  ;  her  knee-bones 
were  hid  in  the  muscles,  and  her  thighs  tapering 
upward  like  the  trunk  of  an  elephant.  Encircling 
her  loins  was  an  elegant  zone  of  gold,  whi]e  the 
circle  of  the  navel  resembled  a  cloud  of  black  bees, 
being  continuous,  fine,  ever-moving,  soft,  downy, 
large,  and  elegant.  The  other  three  circles  which 
are  in  the  middle  of  the  palms  of  the  hands,  were 
also  elegantly  formed.  Her  whole  body  was 
adorned  with  various  kinds  of  jewels,  wholly  fault- 
less, and  highly  brilliant.  In  particular,  she  had 
a  pearl  necklace,  intermingling  with  garlands  of 
sweet-scented  flowers.  A  circular  pendant  fell 
down  between  her  breasts,  and  adorned  her  chest, 


LIFE    OF    MAU.W  IKA  I.". 

on  which  it  rested.  She  had  also  around  her  neck 
a  string  of  grains  and  golden  dinars*.  Two  large 
ear-rings  hung  down  from  her  oars,  and  illumined 
the  shoulders  with  which  they  came  in  contact. 
Everything  about  her  was  beautiful  ;  her  face 
had  a  noble  aspect;  her  eyes  were  large  and 
lovely,  like  lotus  (lowers;  she  hold  a  water  lily, 
still  dripping  with  water,  in  her  hand,  and  she  was 

fanned  by  an  agreeable  wind,  which  set  in  motion 
her  tine  black  braided  hair.  Such  was  the  goddess 
the  queen  saw  residing  in  her  lotus  house,  called 
Padmadraha,  on  the  top  of  Mount  Himavat,  and 
by  win  mi  stood  the  guardian  elephant  of  that 
quarter  of  the  heavens,  bathing  her  with  water 
from  his  trunk. 

The  fifth  dream  was  a  vision  of  a  garland  of 
flowers  altogether  delightsome,  and  worthy  a  place 
in  the  heaven  of  delights.  It  was  composed  of  the 
following  flowers — champaka,  asoka,  punnaga,  pri- 
yangu,  sarisava,  magarat,  malatit,  jd.tit,  juhit,  kolla, 
koshta,  and  bakula,   intermingled  with  amaranth 


*  The  original  word  is  here  retained  ^j^fPC  The  custom 
of  stringing  coins  together,  and  adorning  with  then  children 
especially,  is  Btill  very  common  in  India. 

t  'It  '1  varieties  of  Jasmine.    The  scientific  i 

of    tl.  irs   will   generally   !><•    found    in   Wii 


4G  KALPA    SUTRA. 

leaves,  and  southern-wood,  besides  jasmine  of 
other  rare  varieties ;  and  sesame  flowers,  and 
other  flowers  of  spring,  with  red,  blue,  and  white 
water  lilies,  with  beautiful  sweet-smelling  mango 
blossoms — producing  altogether  an  unequalled, 
delightsome,  sweet-smelling  garland  of  flowers, 
imparting  pleasure  to  the  inhabitants  of  the  ten 
regions  of  the  world,  shining  and  waving,  and 
pleasing  the  eye,  and  of  every  variety  of  colour, 
while  a  swarm  of  six-footed*  honey-bees  were  seen 
buzzing  and  flying  around  it  as  it  descended  from 
heaven. 

The  queen  next  saw  the  moon  white  as  the 
froth  of  milk,  the  drops  of  dewt,  or  a  silver  spire, 
rejoicing  the  heart,  delighting  the  eyes,  a  perfect 
circle,  destroying  thick  conglomerated,  impene- 
trable darkness,  a  full  moon,  at  the  exact  point 
between  the  two  halves  of  the  month,  bringing 
out  the  radiance  of  the  wild  lotus  flowers,  adorn- 
ing night,  sliming  like  a  polished  mirror,  and 
brilliant  as  the  white  swan,  sharpening  the  arrows 


*  The  Jains  are  fond  of  four-tusked  elephants    and    six- 
footed  bees,  and  other  such  preter-natnral  animals. 

t  <5  4{  <^  <4  literally  water-pearls,  both  Sanskrit  and  Gujaratlri 

give  ^pSTcfrmT'     The    Sanskrit  from  which  the  Magadhi  is 

changed  may  be     \3s^"eJ\^5i|     as  well  as     \3"*T3r^7i5r 


LIFE   OF    MAHAYIi;  \ 

I  'upid,  and  raising  the  oceanic  tides*,  no1  to  be 
Looked  on  by  disconsolate  wives  temporarily  sepa- 
rated from  their  husbands,  lest  they  suffer  a 
greater  calamity  ;  a  moon  altogether  lovely,  like 
the  mark  on  the  forehead,  the  pride  of  all  the 
circling  starry  host,  especially  beloved  of  Etohini 
in  soul  and  heart.  Such  was  the  glorious  lovely 
full  moon  which  Trisala  saw. 

■   next    in   her  dream  saw  the  sun,   rending 
the  curtain  of  night,  all  glorious  "with  his  encircling 

radiance,  like  a  hunch  of  red  asoka  or  p.ilasa 
flowers,  like  a  bill  of  a  parrot,  or  the  red  side  of 
the  retti  seed,  adorning  the  beds  of  wild  lotuses, 
occupying  his  proper  station  in  the  beginning  of 
the  ecliptic,  like  a  lamp  hung  down  from  heaven, 
destroying  the  influence  of  cold;  the  prince  of 
planets,  the  conqueror  of  night,  who  at  his  rising 
and  setting  comes  near  us,  but  afterwards  removes 
far    from    us.    who    disperses    the    evil    doers    that 

stroll  about    in  the  dark,  who  stops  the  influence 
of  the  cold  winds,  who  circles  round   Mem   the 


*  The  original  here  is  *nT?"<£J|lH  J|      The  Sanskrit  trans- 

lution  is  TT?7 j^"3p*r3 »*i  [  cj  ,£ cf»     I  mention  this  in  case  of  any 

doubting  whether  the  author  knew  the  true  cause  of  tl 
of  the  tides,  especially  as  I  donol  recoiled 
anywhere,  thai  the  Hindus  m 


48  KALPA    SUTRA. 

prince   of  mountains,   the  mighty  Surya,   darting 
forth  his  thousand  rays,  the  glory  of  the  Aditya. 

Next  she  saw  a  standard,  with  its  golden  staff 
firmly  fixed,  and  its  flag,  consisting  of  a  pro- 
fusion of  blue,  red,  yellow,  and  white  cloth,  raised 
and  spread  out  to  the  wind,  while  the  extremity 
was  adorned  with  a  bunch  of  peacock's  feathers. 
It  was  brilliant  as  crystal,  a  pure  conch,  the  flowers 
of  jasmine,  the  drops  of  dew,  or  a  silver  jar.  Its 
head  was  in  the  shape  of  a  lion's,  exceedingly 
splendid,  while  it  pierced  the  sky  with  its  extremity. 
It  was  lucky  to  behold,  and  had  its  soft  flag 
moved  backward  and  forward  by  a  gentle  wind, 
and,  though  vast  in  size,  yet  of  a  form  attractive 
to  the  beholder. 

She  next  saw  ajar  shining  like  burnished  gold, 
full  of  the  purest  and  best  water,  brilliant  and 
ornamental,  and  placed  upon  a  lotus  made  of 
pearls,  delighting  the  eyes,  and  shedding  a  brilliant 
lustre,  which  diffused  itself  on  all  sides ;  a  habita- 
tion of  the  mild  Lakshmi  herself,  wholly  free  of 
defect,  fortunate,  and  resplendent,  a  very  type  of 
prosperity,  having  the  beautiful  and  sweet-smell- 
ing flowers  of  all  seasons  arranged  in  it  like  a 
necklace  :  altogether,  a  perfect  and  brilliant  flower- 
pot. 

She  next  saw  the  Lotus  Lake,  irradiated  by 
the  first  beams  of  the  rising  sun,  which  tinged 
its   waters  with  an   orange  hue,  producing  innu- 


LIFE   OF    MAil.W  m;a.  !'.» 

merable  thousand-leaved  water  lilies,  filled  with 
aquatic  animals,  and   exhibiting  shoals  of  happy 

fishes,  sporting  ami  shining"  as  it'  the  water  were  Oil 
fire.  There  sprung  up  lotuses  of  the  solar  radiance 
and  of  the  lunar  radiance,  the  blue  lotus,  the  rose- 
coloured,  and  the  pale,  all  growing  together  in  one 
Inartificial,  splendid,  delightful  assemblage.  Large 
black  ltees,  and  Bwarms  of  gadflies,  were  luxuriat- 
ing among  the  leaves.  Black  swans,  and  white 
swans,  cranes,  geese,  and  Indian  cranes,  in  all 
their  pride,  males  and  females,  were  fluttering 
Over  the  water,  while  the  lot  its  Leaves,  besprinkled 
with  drops  of  dew,  reflected  every  variety*  of  colour, 
a  Bight  wholly  pleasing  to  the  eve  :  a  piece  of  water 
inspiring  the  highest  delight. 

She  next  saw  the  sea  of  milk  shining  like 
the  moon,  when  she  shines  with  her  utmost  bril- 
liance, propitious  as  the  divine  curl",  the  fluid 
rushing  together  from  the  four  quarters  of  the 
heavens,  the  lofty  waves  incapable  of  measure- 
mentt,  utterly  devoid  of  stability,  agitated  by  the 
tempestuous  winds";  in  one  place  rushing  against 
each  ether,  while  in  another  they  dash  against  the 
shore,  sending  forth  a  brilliant  spray,  inspiring  the 


*  Srivatea,  considered  lucky  among  Jains  and  Brahmana 

f  So  I  ]  •■    ^TTTJT'^IT^'T !   a  fine  idea,  "that  can 

be  compared  only  to  the]   • 

i: 


50  KALPA    SUTRA. 

soul  with  delight.  Enormous  whales,  crocodiles, 
and  sea-serpents""",  darting  through  the  fluid,  form 
rivers  of  foam,  white  as  camphor  ;  and  again  diving 
into  the  depths,  occasion  a  whirlpool,  like  that  of 
the  Ganges  when  she  bursts  through  her  mountain 
barriers.  Such  was  the  mighty  effervescence  of 
waters  seen  by  the  queen,  whose  countenance  was 
radiant  as  the  moon. 

After  this  she  saw  a  celestial  mansiont,  re- 
splendent and  shining  with  a  radiance  like  that 
of  the  newly-risen  sun,  or  a  large  heap  of  pearls, 
with  a  hundred  and  eight  pillars,  each  shedding  a 
flood  of  light  from  the  gold  and  jewels  with  which 
they  were  adorned.  It  seemed  a  lamp  let  down 
from  heaven,  or  some  radiant  celestial  garland. 
Upon  it  were  painted  lionsj,  oxen,  horses,  men, 
alligators,  fishes,  serpents,  heavenly  choristers, 
celestial  roebucks,  and  eight-legged  deer§,  Tibetan 
cows,  elephants,  and  many  other  animals.  It  was 
ornamented  also  with  the  finest  flowers,  and  great 


*   Timingala,  Nirudha,  Tilira. 

t  The  original  is  Viniana,  but  the  Jains  use  this  word  for  a 
mansion,  and  not  for  a  car. 

%  TJ7T    fur  TJTT!   the  Commentator  has  strangely  ^nifT* 

the  Guj.  is    ^'faTW 

§  ^^  The  Jains  consider  these  to  have  eight  legs. 


LIFE   OF   maii.w  ii;a.  ;")  I 

variety  of  Lotuses.  The  heavenly  band  of  singers 
sent  forth  a  Bound,  articulate  and  harmonious,  yei 
so  loud  thai  the  thunder  which  issues  from  some 
immense  lightning-charged  watery  cloud  could 
not  equal  it  :  while  the  celestial  bass  drum  sends 
forth  a  Bound  qo!  inferior  to  thai  which  all  the  men 
and  animals  in  the  world  could  raise.  The  linest 
aloe-wood,  and  License,  and  ignited  ambergris, 
send  up  a  fragrant  smoke,  which,  rising  in  curling 
wreaths,  delimits  by  its  sweet  perfumes,  eve)-  con- 
tinuing radiant  and  bright,  and  diffusing  abroad 
streams  of  delight;  a  mansion  in  every  respect 
desirable  for  the  gods.  Such  was  the  splendid 
lotus  habitation  seen  by  the  queen. 

The  next  thing  seen  was  a  heap  of  jewels. 
It  contained  diamonds,  adamants*  sapphires,  chal- 
cedonies, rubies,  emeralds,  corals,  rock  crystals, 
fragrant  stones,  swan-egg  stones,  black  jewels, 
moon  stones,  and  other  precious  stones,  piled  to- 
gether in  an  immense  heap,  and  illuminating 
heaven  with  their  radiance,  a  heap  of  jewels  high 
even  as  Mem,  prince  of  mountains. 

Last  of  all  she  saw  the  smokeless  lire,  large, 
bright,    and    of    an    orange    colour,    fed    by    fresh 

*  These  are  respectively  U^tt  mid  ^fTZ"  Some  of  the 
following  arc  mere  translations  of  names'  without  imparting  any 
knowledge  of  what  Btonea  tbey  refer  to,  ri  thing  I  am  unable 

t>>  do. 

E  2 


52  KALPA    SUTRA. 

melted  butter,  blazing  away  without  producing  any 
smoke.  The  flame  was  most  pleasant  to  the  sight, 
rising  and  falling  alternately,  a  mass  of  fire  com- 
ing out  of  itself  and  again  returning  into  itself; 
a  swift  ever-flitting  fire,  with  a  flame  rising  aloft, 
extending  itself  on  all  sides,  seeming  as  if  it  were 
about  to  bake  the  firmament"''. 


^fa^  gr^j^rr  that  is  ^TcTrTmr^rc*ro 


LIFE    OF    .MAHAYll;  \.  53 


Chapter  III. 

THE   COURT   OF   SIDDHARTUA. 

Sucb  were  the  prosperity-foreboding  dreams  which 
when  the  lotus-eyed  queen,  mother  of  the  Tir- 
thankar,  bad  seen,  she  wakened  up  ;  and,  fixing 
the  dreams  firmly  in  her  memory,  and  descending 
from  her  couch  hy  means  of  the  footstool,  wenl  bo 
the  place  where  the  Kshasi  riya  Siddhartha  was  Lying 
in  his  bed  asleep.  There  serenading  him  with  her 
gentle  and  sweet  voice,  in  these  words: — "Thou 
art  most  noble,  most  amiable,  most  beloved,  most 
worthy  of  being  thought  on  and  delighted  in.  most 
mighty,  prosperous,  gentle,  wealthy,  bounteous, 
fortunate,  and  worthy  of  all  the  affection  of  the 
heart,    the    disperser    of    hostile    armies*," — she 


*  In  the  original  these  are  all  epithets  of  f*]^if%  thai  is, 
'Mm';  '"''  '  ;iIn  informed  thai  the  meaning  is  ;i>  given,  and 
such  an  enumeration  of  the  qualities  of  ;i  greal  man  bj  .... 
officer  who  goes  before,  is  still  a  necessary  part  of  Hindu 
ceremonial  on  public  occasions. 


54  KALJ'A    SUTRA. 

awaked    him    out    of  his  sleep.      Thereon   King 
Siddhartha  graciously  receiving  her,  commanded 
her  to  sit  down  on  an  elegant  easy  seat,  adorned 
with  gold  and  jewels  ;    whence  she,  after  being 
seated,  thus  in  sweet  accents  addressed  him  : — ■ 
"  O  my  lord,  while  I  was  this  evening  sleeping  in 
my  splendidly  furnished   apartments,    I    saw   the 
following  objects  in  a  dream,  viz.,  an  elephant,  a 
bull,  &c.     Tell  me  then,  my  lord,  what  good  for- 
tune and  future  happiness  these  fuurteen  dreams 
forebode."     King  Siddhartha,  glad  and  delighted, 
after  fully  grasping  with  his  mind,  and  reflecting 
again  and  again  on  the  dreams,  while  he  sum- 
moned up  all  his  powers  of  intellect  and  reason, 
having   comprehended    their    meaning,    thus    ex- 
plained it  to  Tris'ala  : — "  0  beloved  of  the  gods, 
thou  hast   seen  a  prospering,  propitious,  blessed 
dream,  a  dream  that  portends  good  fortune,  and 
happiness  that  forebodes  the  birth  of  a  royal  son. 
In  nine  months  and  seven  and  a  half  days,  thou 
wilt  give  birth  to  a  heaven-descended  son,   who 
will   become  an   ensign  to    our    family,  the  lamp 
of  our  family,  the  family  crown,  the  family  frontal 
ornament""",  the  enricher  of  the  family,  the  stay  of 
the  family,  the  sun  of  the  family,  the  glory  of  the 


*  Tilaka,  a  lucky  ornamental  round  mark  Hindus  make  with 
a  paste  on  their  forehead. 


LIFE   OF    maii  \\  ii;a.  55 

family,  the  family  foundation,  and  the  family  ex- 
alter.  His  hands  and  feel  will  be  perfect  In  beauty, 
his  five  senses  perfect,  and  all  his  qualities,  pro- 
perties, and  marks-',  complete,  of  proper  height, 
weight,  and  proportions,  ami  all  the  Limbs  properly 
developed,  and  agreeable  to  the  sight  as  the  moon. 
Such  shall  In.-  thy  son  ;  and  when  he  passes  from 
the  Btate  of  childhood  to  thai  of  youth,  he  will  be 
perfect  in  all  the  common  branches  of  knowledge, 
and  as  a  youth  will  be  brave,  heroicj  powerful,  well 
built,  capable  of  leading  armies;  in  a  word,  a  king 
<»t*  kings.  Thou  hast  soon,  therefore,  a  most  pro 
pitious  dream;"— and  this  he  repeated  two  or 
three  times. 

When  then  Trisala  had  heard  the  interpreta- 
tion of  the  dream  from  Kiag  Siddhartha,  laying  it 
up  in  her  heart,  and  bringing  her  joined  hands  to 
her  forehead,  she  thus  spoke: — "I  accept  of  the 
interpretation  you  have  given  as  wholly  free  from 
error  and  doubt,  and  as  altogether  excellent  and 
according  to  my  wishes."  So  saying,  Bhe  rose 
from  her  seat,  and  departed;  hut,  on  reflection, 
Bhe  -.lid  in  her  own  mind.  "  Now,  i  musl  take 
care  that  no  wicked  dream  follow,  to  destroy  the 
virtue  of  this  on,'.     Dreams  concerning  the  gods, 


*  Thai  i-.  moles  and  marks  on  the  body,  which  are  considered 

,:r;i!    i  1 11 1  n  irl  ;u  ;■ 


56  KALPA   SUTRA. 

religious  teachers,  and  things  good,  lucky,  chari- 
table and  desirable,  require  that  a  person  should 
afterwards  continue  watching."  She  thus  accord- 
ingly acted. 

In  the  morning,  at  the  first  dawning  of  the  day, 
Siddhartha  called  some  of  the  royal  messengers4', 
and  spoke  to  them  as  follows  : — "  0  beloved  of  the 
gods,  go  now  quickly  without  the  palace,  and  pre- 
pare the  hall  of  audiencet,  for  holding  a  court  to- 
day. Let  the  place  be  sprinkled  with  scented 
water,  and  the  floor  newly  smeared!,  let  the  hall 
be  adorned  with  sweet-smellino;  flowers  of  the  five 
different  colours,  let  the  best  aloe-wood  and  am- 
bergris and  incense,  send  up  in  curling  wreaths 
their  sweet  delight-inspiring  perfumes.  After  the 
whole  has  been  properly  perfumed,  let  my  throne 
be  set  down  in  the  midst  of  it :  and  when  you, 
by  yourselve3  and  others5  have  performed  all  these 
my  commands,  come  back  quickly  and  so  report  to 


*  Mag.       c£Y^fir?mf^  Sans.      cfft^f^TTW^ 

t  ^^sF^T^WTtjf  a  temporary  building,  or  one  of  slight 
materials,  large  and  spacious,  such  as  the  Hindus  now  construct, 
or  deck  out,  on  great  occasions,  a  pavilion. 

%  That  is,  with  cow-dung,  as  the  Hindus  do  constantly  to 
earthen  floors,  which,  when  dried  and  swept,  are  far  from 
offensive,  even  to  a  European. 


LIFE   OF   MA11.W  ii;a.  57 

nit'.'  Tile  1 1 iess< ■liters  having  thus  received  the 
commands  of  King  Siddh&rtha,  and  laid  up  his 
words  in  their  joyful  hearts,  joining  their  hands, 
said,  "We  haw  with  all  humility  heard  your  com- 
mands, O  our  lord,  and  will  yield  implicit  obe- 
dience." Immediately  they  departed,  and  going 
to  the  hall  of  audience  without  the  palace,  prepared 
it  as  the  king  had  ordered,  and  returning,  so 
reported  to  his  Majesty.  Siddhartha  arose,  and  by 
the  help  of  his  footstool  descended  from  his  couch, 
while  it  was  yet  the  season  of  blooming  early  morn, 
and  the  brilliant  aurora-like  beds  of  full-blown 
flowers  and  lotuses  appear  in  all  their  beauty, 
diffusing  a  radiance  resembling  red  asoka  flowers, 
rottleria  blossoms,  or  the  red  phoenisia ;  and  soon 
the  rising  sun,  like  the  crimson  side  of  the  retti 
seed,  the  eyes  and  feet  of  the  wild  pigeon,  or  the 
scarlet-coloured  eye-balls  of  the  India  cuckoo, 
emulating  a  bouquet  of  red  China  roses,  deep  as  the 
colour  of  red  lead,  or  that  of  a  bunch  of  red  lotuses, 
with  liis  thousand  rays,  introducing  day.  and  dis- 
pelling night  and  all  its  gloom,  shines  forth,  and, 
like  the  red  mark  that  adorns  the  forehead  of 
children  and  women,  irradiates  the  world  of  living 
creatures.  Having  got  up,  he  went  into  the 
gymnasium",  where  there  was  a  profusion  of  instru- 


58  KALPA    SUTRA. 

ments  for  exercising  the  body,  and  weights  for 
stretching  the  arms.  There,  after  exercising  him- 
self till  he  was  tired  and  tired  again,  he  took 
various  kinds  of  oris,  some  with  a  hundred  and 
others  with  a  thousand  drugs  and  medicaments 
dissolved  in  them,  sweet-smelling,  nourishing, 
irradiating,  exhilarating,  fattening,  strengthening, 
and  quickening  all  the  senses  ;  he  anointed  him- 
self all  over  with  these  ;  he  was  then  well  rubbed 
and  shampoed  by  men  skilled  in  the  art,  and  who 
could  impart  a  softness  and  tenderness  even  to 
the  palms  of  the  hands  and  soles  of  the  feet,  who 
could  perform  their  work  with  quickness  and  dex- 
terity, the  first  and  cleverest  of  their  profession, 
and  who  had  studied  well  the  art,  and  were  in- 
capable of  fatigue,  kneading  the  body  till  the  bones 
were  invigorated,  the  muscles  refreshed,  the  skin 
relaxed,  and  the  hair  made  to  shine,  all  the  four 
tissues  of  the  body  refreshed,  and  all  langour  and 
fatigue  banished.  He  then  left  the  gymnasium, 
and  went  into  the  bathing  room'".  The  room  was 
hung  round  with  strings  of  pearls,  and  various 
kinds  of  jewels,  the  floor  of  the  smoothest  stucco- 
work  ;  a  delightful  bathing  place  it  was.  Sid- 
dhartha  sat  down  upon  the  jewelled  easy  bathing 
seat,  and   then  performed  his  ablutions,  so   con- 


*T35R^ 


LIFE    OF    MAHAVIKA.  59 

dttcive  to  health  and  comfort,  with  tepid  water, 

scented  with  flowers  and  sweet  perfumes,  pure 
water  from  a  holy  place.  At  the  end  of  this  ope- 
ration, attended  with  so  lnueli  pleasure,  he  dried 
himself  with  a  towel  made  of  soft,  valuable,  and 
finely  coloured  cloth.  After  this,  he  put  on  his 
robes,  made  of  the  most  expensive  materials,  and 
fringed  with  jewels,  entirely  new,  and  adorned 
with  wreaths  of  flowers,  sprinkled  with  saffron, 
and  Bcented  with  sandal-wood.  He  then  threw 
around  his  neck,  so  as  to  fall  down  on  his  breast, 
a  oecklace,  in  which  pearls  and  jewels  and  gold 
medals  were  intermingled  with  one  another,  con- 
sisting of  eighteen,  nine,  or  three  strings,  as  the 
case  might  be.  He  next  fitted  his  jewelled  collar 
close  to  his  neck"",  put  the  rings  on  his  ringers,  and 
the  armlet s  ;md  bracelets  on  his  muscular  arms, 
while  the  long  circular  ear-rings  hung  down  and 
adorned  his  cheeks,  and  a  tiara  his  head.  Thus 
arrayed,  with  the  necklace  adorning  his  breast, 
jewelled  rings  of  the  best  gold  his  fingers,  with  an 
ele"\Mit  scarf  falling  down  on  the  left  side,  and 
with  what  is  called  the  hero's  ornamenl  on  his  arm, 
made  of  the  finest  gold,  and  set  with  the  most  ex- 


*  These  arc  two  completely  different  pieces  of  drees;  the 
former  hangs  loose  like  a  garland,  the  latter  Gte  close  like  ;> 
collar. 


60  KALPA   SUTRA. 

pensive  jewels  by  the  most  skilful  workmen,  shin- 
ing, glittering  incomparable,  in  a  word,  like  the 
tree  that  yields  all  that  is  desired,  covered  with 
ornaments,  with  a  state  umbrella  held  over  his 
head,  resembling  a  canopy  of  amaranth  blossoms, 
and  fanned  with  a  chowrie,  while  the  people  raised 
an  auspicious  shout  of  triumph,  attended  by  the 
commanders  of  the  troops,  and  heads  of  depart- 
ments, the  vice-regent""',  the  heads  of  the  policet, 
chief  of  the  royal  messengers^,  counsellors,  infe- 
rior and  superior,  astrologers,  warders,  cabinet 
ministers,  slaves,  and  personal  attendants,  citizens, 
with  the  lawyers  and  bankers,  commanders  of  the 
forces,  commanders  of  the  chariots,  couriers,  and 
sealers§,  issued  forth  the  king  and  lord  of  men, 


*  This  is  the  Yuva  raja,  called  in  the  text  simply     TJT^T" 

f  In  India  usually  called  the  Kotwal ;  perhaps  under  the 
native  governments,  a  commander  of  the  city-guard  would 
give  a  truer  notion  of  his  dignity. 

J  The  Kodambia  again;  the  Sanscrit  is  ^fZ'^^Tm'T!  the 
word  cR"^"J5f  is  not  in  the  Dictionary,  and  it  occurs  too  fre- 
quently  to  be  erroneously  written.  Their  dignity  seems  to  have 
been  much  higher  than  that  of  the  TTrl  mentioned  afterwards. 

§  ^f^T^T^T  whose  duty  it  was,  according  to  the  king's 
commaud,  to  affix  the  royal  signet  to  public  documents.  Such 
an  officer,  I  believe,  exists  at  the  East  India  House. 


LIFE    OF    MA1I.W  1KA.  lil 

the  bull  and  lioD  among  men,  lovely  to  behold*  as 
the  moon  after  emerging  from  a  large  white  cloud, 
shining  among  the  surrounding  stars  and  planets, 

and  came  outside  to  the  place  where  the  hall  of 
audience  was,  and  sat  down  upon  his  throne,  which 
was  place  1  BO  as  to  face  the  east.  In  the  north- 
east quarter  were  placed  eight  seats  of  honour, 
covered  with  cloth,  white  as  the  flowers  of  the 
white  mustard  plant.  Beyond  these  again,  at 
a  respectful  distance,  there  was  drawn  a  curtain 
fringed  with  jewels,  and  of  the  finest  city  manu- 
facture, embroidered  with  images  of  stags,  bulls, 
horses,  men,  crocodiles,  birds,  serpents,  heavenly 
choristers,  eightr-legged  deer,  Tibetan  cows,  and 
elephants,  with  forest  flowers  and  water  lilies, 
forming  a  perfect  screen  from  the  multitude. 
Within  this  was  set  a  throne,  covered  with  the 
purest  white  cloth,  and  fringed  with  gold  and 
jewels,  f"r  Queen  Trisald,  soft  and  easy  to  sit  on. 
Having  then  called  the  royal  messengers,  King 
Siddhartha  thus  addressed  them  : — "O  beloved  of 

the  gods,  gO  quickly  and  call  a   sage    skilled    in    the 

[nstitute  of  the  eight  kinds  of  prognosticst,  Learned 

*  This  i<  the  famous  epithet  ftTtEJ'^'^JUT  that  occurs  so 
Frequently  in  the  ancient  inscriptions,  ami  which  we  have  here 
nut  u  ith  Beveral  t  imes  I"  Pore. 

f  According  to  the  Annotator,  the  eight  kinds  of  prognostics 
are.  those  derived  from  the  body,  dreams,  Bounds,  the  earth, 


G2  KALPA    SUTRA. 

in  all  the  Sastras,  and  especially  skilled  in  the 
interpretation  of  dreams."  Having  received  the 
royal  commands  with  reverence,  the  messengers, 
pleased  and  delighted,  and  having  raised  their 
hands  to  their  foreheads  in  token  of  obedience, 
took  their  departure,  and  went  into  the  middle  of 
the  city  of  Kundagrama,  where  lived  the  skilful 
interpreters  of  dreams. 


moles  and  marks,  congenital  qualities  and  marks,  meteoric  por- 
tents, and  heavenly  portents.  An  example  given  is,  that  the 
twitching  of  the  right  eye,  or  the  throbhing  in  the  right  side,  is 
lucky  to  a  man,  and  in  the  left  to  a  woman,  and  the  contrary. 
In  the  play  of  the  Toy  Cart  it  is  singular  that  Arya's  right  arm 
throbbed  when  he  escaped  from  danger,  and  Vasantsena's  right 
eye  twinkled  when  she  fell  into  danger.  Twitching  in  the 
throat  he  tells  us  portends  finding  a  wife,  in  the  legs  fetters,  in 
the  head  a  kingdom,  &c.  The  falling  of  a  star  betokens  dis- 
tress to  subjects,  and  the  occurrence  of  a  hurricane  causes 
disasters  to  kings.  Laughing  in  a  dream  portends  grief,  and 
dancing  bonds ;  with  the  exception  of  a  cow,  horse,  elephant, 
or  image  everything  black  seen  in  a  dream  is  unlucky,  and 
everything  white  lucky,  except  cotton  and  wool.  Such  are 
some  specimens  of  this  precious  Sastra. 


LIFE   OF    M  aii.w  ii;  \.  f,:; 


(  Ihafteb  I V. 

THE    INTERPRETERS    OF    DREAMS    AT   COURT. 

I  >\  entering  the  houses  of  the  interpreters  of 
dreams,  the  royal  messengers  delivered  to  them 
the  King's  message.  On  being  thus  summoned 
by  the  messengers  of  the  noble  Siddhartha,  glad 
and  delighted  in  heart,  they  first  bathed,  and  per- 
formed the  worship  of  the  gods'",  then,  to  prevent 
any  prodigy  or  misfortune,  put  the  lucky  mark  on 
their  foreheads  (Tilaka),  put  on  clean,  fortunate, 
courtly  garments,  good,  light,  and  valuable ; 
adorned  their  persons  with  jewels,  and  put  on 
their  heads  the  sesame  seed  and  kusa  grass,  the 
insurers  of  good  fortune.  Thereon  they  left  their 
houses,  and  went  to  the  place,  in  the  middle  of 
Kundagrama,  where  King  Siddhartha's  palace 
was  \  there  they  stopped  at  the  principal  gate, 
distinguished  by  a  crest  in  the  shape  of  a  crown, 
and    having    waited    till   all  were  collected,   they 


*  Tins  is  omitted  in  one  copy;  btri  these  men  were  probably 
by  religion  Br&hmans. 


64  KALPA    SUTRA. 

went  together  to  the  splendid  hall  of  audience, 
where  King  Siddhartha  was,  and  made  obeisance 
to  him,  wishing  him  a  continuance  of  prosperity 
and  victory*".  The  King  returned  their  salutations 
with  all  manner  of  respect,  and  ordered  them  to 
be  seated  on  the  aforementioned  eight  seats. 
Having  also  made  Tris'ala  sit  down  with  her  maids 
of  honour  in  the  place  prepared  for  her,  with  a 
sweet-smelling  flower  in  his  hand,  in  pleasing  and 
gentle  accents,  he  thus  addressed  the  interpreters 
of  dreams  : — "  O  beloved  of  the  gods,  the  noble 
Tris'ala,  to-night,  after  having  slept  a  short  time, 
saw,  in  her  own  splendid  apartments,  the  following 
fourteen  dreams  :  An  elephant,  a  bull  [as  before]. 
Tell  me  what  particular  good  fortune,  and  special 
felicity,  these  dreams  portend."  Thereupon  the 
interpreters  of  dreams,  with  glad  and  joyous 
hearts,  having  heard  the  request  of  the  noble 
Siddhartha,  took  the  subject  into  consideration, 
reflected  upon  it,  conversed  on  it  with  one  another, 
and  asked  one  another  questions,  till  they  had 
made  out  satisfactorily  its  hidden  meaning  ;  when 
in  the  presence  of  King  Siddhartha,  one  of  them, 

*  "5TTT""<Tfic"'IT"2IW^"""$[T3fc""  Instead  of  this  simple  form  of 
blessing,  the  Commentator  gives  the  following :  "  May  you  be 
happy,  safe,  rich,  long-lived,  have  a  numerous  offspring,  and 
always  victorious,  and  may  the  Jain  religion  be  always  in  your 
family."  Also  he  gives  another,  which  concludes  thus  :  "  May 
you  live  for  ever, — live  as  long  as  the  world  lasts." 


UFE    OF    MAll.W  IKA.  65 

citing  tin-  texts  from  the  Institute  of  Dreams, 
spoke  as  follows: — "O  beloved  of  the  gods,  we 
bave  diligently  searched  fche  Institute  of  Dreams, 
ami  find  that  there  are  forty-two  common  dreams, 
and  thirty  extraordinary  dreams,  in  all  seventy 
two.  And  it  is  further  said,  that  the  mother  of 
an  A rli.it  (highest  order  of  Jain  saint),  01  Cha- 
kravarti  (emperor),  sees  fourteen  of  the  thirty 
extraordinary  dreams  at  the  period  of  Buch  child's 
conception.  It  is  further  stated  that  the  mother 
oi  a  Vasudeva,  on  such  an  occasion,  sees  seven, 
and  then  awakes  :  and  the  mother  of  a  Baladeva, 
four  ;  while  the  mother  of  a  Mandalika  Raja  (de- 
pendent king),  sees  one.  Since,  then,  O  beloved 
of  the  gods,  the  noble  Trisala  has  seen  the  whole 
of  the  fourteen  propitious  dreams;  this  portends 
the  obtaining  of  wealth,  the  obtaining  of  felicity, 
the  obtaining  of  a  son,  the  obtaining  of  joy,  the 
obtaining  of  sovereignty,  and  all  this,  O  beloved 
of  the  gods,  without  any  sort  of  doubt.  Accord- 
ingly, after  nine  months  and  seven  and  a  half 
the  uoble  Trisala'  will  bring  forth  a  son,  who 
sli.'dl  be  a  royal  standard  to  his  family,  .... 
o.s-  in  the  last  chapter],  an  emperor  of  the  four 
regions  of  the  world,  a  conqueror  of  the  passions, 
and  also  emperor  of  the  four  virtues*.     Such,  0 

*  These  virtues  are  Dana,  Sfla,  Tapa,  and  Bhava  ;  or  alms- 
giving, the  exercise  of  compassion,  the  practice  of  fasting  and 

r 


66  KALPA    SUTRA. 

beloved  of  the  gods,  is  the  purport  of  the  propi- 
tious dreams  the  noble  Trisala  saw." 

When  King  Siddhartha  had  heard  these  things 
from  the  interpreters  of  dreams,  laying  them  up 
in  his  joyful  and  delighted  heart,  and  bringing 
together  and  raising  his  hands  to  them  in  token  of 
respect,  he  thus  spoke  : — "  0  beloved  of  the  gods, 
be  it  even  so  as  you  have  said — let  all  you  have 
predicted  happen  without  fail.  The  interpretation 
you  have  given  is  just  such  as  one  could  desire, 
equal  to  their  highest  aspirations,  and,  I  have  no' 
doubt,  in  accordance  with  perfect  veracity."  Hav- 
ing: then  loaded  them  with  sweetmeats,  sweet- 
smelling  garlands,  garments,  ornaments,  and  such 
gifts  as  were  due  to  them,  King  Siddhartha,  with 
the  highest  reverence  and  honour,  dismissed  the 
interpreters  of  dreams."" 


other  austerities,  the  entire  subjugation  of  the  mind.  In  the 
works  of  the  Buddhists  the  chief  virtues  are  reckoned  three,  the 
third  of  these  beiug  omitted.  This  is  a  different  thing,  however,, 
from  the  three  principles  of  Buddhism. 

*  The  Annotator  here  takes  occasion  to  introduce  a  story,  so 
good  in  itself,  and  so  like  one  told  of  a  debate  that  happened  in 
the  presence  of  King  James,  between  a  canny  Scot  and  a  Spanish 
doctor,  that  1  here  give  a  literal  translation  of  it.  There  lived 
in  the  city  of  Paithan  a  learned  man,  who  after  expending 
thirty  years  in  the  study  of  the  sciences  became  so  puffed  up 
with  pride,  that  he  stuck  into  his  head-dress  an  elephant's  hook 
as  a  flag  of  defiance,  bound  a  belt  round  his  stomach  lesl  b< 


LIFE    OF    MAUAVIKA.  G< 

At'tci-  he  had  done  this,  he  weni   to  the  place 
within  the  curtain,  where  Queen  Trisald  sat,  and 


should  bars!  from  the  knowledge  he  contained,  had  ;t  servant 
carrying  a  Ladder,  to  bring  down  from  heaven  the  vanquished 
disputant,  who  might  there  try  to  conceal  hifl  defeat,  had  with 
him  also  a  to  dig  onl  the  disputant  who  should  skulk 

away  to  II  .  and  a  bundle  of  grass  for  the  man  to  eat  after 
his  discomfiture,  who  should  venture  to  throw  at  him  the  garland 
of  defiance.  Thus  accoutred  he  travelled  through  theDeccan, 
Gujarath,  and  Marwar,  vanquishing  all  who  entered  the 
with  him.  Be  went  even  as  tar  as  the  1  tanks  of  the  Sarasvati, 
where  hearing  of  the  fame  of  Bhoja's  Court  he  determined  to 
proceed  to  Ougein.  Bang  Bhoja  treated  him  with  all  respect, 
ami  called  an  assembly  of  all  his  five  hundred  learned  men, 
Kali  das,  Kridachandra,  Bhavabhuti,  and  the  rest,  to  dispute 
with  him.  They  were  entirely  defeated  by  the  Southern  Pandit. 
day  King  Bhoja,  greatly  chagrined,  went  out  t<>  take 
exercise,  and  on  his  way  he  saw  a  certain  oilman,  called  Ganga, 
blind  of  an  eye,  throwing  the  oil-seed  into  the  oil-press.  "What 
a  wise  man  must  tins  be,"  said  he  to  himself,  "  if  the  saying  be 
true,  'that  a  dwarf  and  a  man  with  yellow  eyes  have  sixty 
tricks,  a  man  born  without  a  leg  of  an  arm  has  a  hundred,  but 
the  number  that  he  has  who  is  blind  of  an  eye  no  one  can  tell.'  " 
Going  up  thereft  re  to  tin'  oilman,  the  Kin--  asked  him,  if  he 
would  try  his  skill  in  disputing  with  the  Learned  foreigner.  The 
oilman  replied,  "What  can  I  do,  or  what  reputation  for  learning 
have  I  ry  may  through  haphazard  decide  in  my 

favour;  L  will  make  tin-  experiment."  On  Sunday  next,  the 
King  having  called  the  Southern  Pandit  said  to  him,  ••< )  Bhatta 
Ad.nrya,  you  have  vanquished  .all  my  Learned  men.  it  is  true, 
but  you  have  not  yet  come  in  oontact  with  their  instructor:  I 
vrish  yon  to-daj  to  enter  the  Lists  with  him."     "  Verj  well."  the 

I 


68  KALPA    SUTRA. 

spoke  to  her  as  follows  : — "  O  beloved  of  the  gods, 
it  is  declared  in  the  Institute  of  Dreams,  that  there 


other  replied.  Seats  were  then  set  for  all  the  wise  men  of 
Bhoja's  Court,  one  for  the  Bhatta  Acharya,  and  a  special  seat 
reserved  for  Ganga,  the  oilman.  After  the  whole  assembly  of 
learned  men  and  courtiers  were  met,  the  King  ordered  Ganga, 
who  had  been  dressed  in  the  most  splendid  style,  to  be  introduced. 
On  his  entering  the  King  rose  up  to  receive  him,  and  the  whole 
of  his  Pandits  and  courtiers  followed  his  example  ;  and  now  the 
debate,  at  the  King's  order,  commenced.  The  Southern  Pandit, 
on  observing  Ganga  narrowly,  said  to  himself,  "This  is  a  fat  stout 
fellow,  whereas  I  am  spare  and  feeble, — possibly  he  may  over- 
power me  by  sheer  noise  and  wordy  declamation;  let  me  therefore 
keep  to  first  principles."  Accordingly  he  began  by  holding  up 
one  finger — Bhoja  Raja's  new  Pandit  held  up  two.  After  re- 
flecting a  little,  the  Southern  Pandit  stretched  out  his  arm  with 
his  five  fingers  expanded. — Bhoja  Raja's  Pandit  immediately 
stretched  out  his  arm  with  his  fist  clenched.  Instantly  the 
Southern  Bhatta  Acharya  came  down  from  his  seat,  and  fell  at 
Ganga's  feet,  took  out  the  elephant's  hook  from  his  turban, 
loosed  the  band  which  was  around  his  loins,  burned  his  bunch  of 
grass,  broke  his  ladder,  knocked  the  head  off  the  pickaxe,  and 
prepared  to  return  defeated  to  his  own  country.  "  What  is  all 
this,"  said  the  King,  "will  you  explain  it  to  us?"  "0,"  said  the 
Southern  Pandit,  "  this  Pandit  of  yours  is  a  learned  man  indeed, 
a  perfect  sage  ;  I  held  up  one  finger,  intimating  that  there  is 
one  Siva  (Spirit),  he  held  up  two,  signifying  that  Siva  was 
nothing  without  Sakti  (Matter).  Next  I  held  out  my  five 
fingers,  to  intimate  that  there  are  five  senses ;  he  clenched  his 
fist,  as  much  as  to  say,  these  five  senses  must  be  restrained." 
Thus  crest-fallen  he  left  the  assembly.  When  he  was  gone,  the 
Kinsc  asked  the  oilman  what  sense  he  attached  to  the  dumb 


LIFE  <>F    \i.\iia\  n;.\.  69 

are  Forty  common  dreams,"  &c.  [just  as  the  Brah- 
man before  had  said].  After  this  announcement 
had   been  made  to  her,  the  noble  Tris'ald  unhesi- 

agrj  received  what  had  been  declared  to  her, 
and,  having  ]»;ii<l  the  King  <lu<>  reverence  with 
joined  hands,  toot  her  departure,  and  went  to  her 
own  apartments. 

Prom  the  daj  thai  the  venerable  ascetic  Malm- 
took  up  hia  abode  in  the  royaJ  family,  Kuvera, 
with  all  tin*  Imsts  of  earth's  inhabiting  gods,  called 
Trimbaka,  under  his  command,  had  orders  from 
Sakra  to  search  every  place  where  treasure  was 
likely  to  be,  and,  when  they  had  found  any,  to 
carry  it  to  the  house  of  Siddhartha  ;  namely,  to 
search  out  treasures  of  which  the  owners  or  guar- 
dians were  dead,  and  the  families  to  which  they  be- 
longed had  b< me  ext  inct .  or  of  which  the  owners 

or  '4-11.-1r1li.1i1s  and  families  to  which  they  belonged 
had    emigrated,  and    been   Ion  from   the 


debate  carried  on  between  him  and  the  Southern  Pandit.     "0," 

said  Ganga,  "he  fire!  held  tip  one  finger,  twitting  me  with  having 

only  one  eye;  I  held  np  two,  as  ranch  .  You  have  two 

now,  but  take  care  thai   I  do  not  knock  oul  one  of  them;  i\c 

then  -  out  hia  hand,  as  1  understood  it.  threatening  to 

me  a  slap  <ni  tl  I  then  in  a  rage  clenched  my  fist, 

bidding  I  [  did  not  knock  out  his  teeth." 

Tin'   King  and   his  courtiers,  after  enjoying  o   hearty  langh, 

m  \i  ith  many  pr<  sents 


70  KALPA    SUTRA. 

country,  whether  the  treasure  were  in  villages,  or 
cities,  or  hamlets,  clumps  of  cottages,  or  sheds, 
camps,  market-towns,  hermitages,  threshing-floors, 
islands,  places  where  three  roads  meet  in  a  point,  or 
where  three  or  four  roads  cross  each  other,  stands 
for  carriages,  spaces  before  temples,  king's  high- 
ways, waste  villages,  waste  cities,  common  sewers 
of  villages  or  cities,  in  the  streets  of  towns,  in 
temples,  in  court-houses,  in  places  for  drawing 
water,  in  pleasure-gardens,  parks,  forests  of  one 
kind,  and  forests  of  different  kinds  of  trees,  plan- 
tations, clumps  of  trees  on  mountains,  places  on 
mountains  for  propitiating  demons,  ruined  houses, 
and  every  other  place  where  treasure  is  to  be  found. 
Accordingly,  from  the  day  that  the  venerable  ascetic 
Mahavira  entered  the  family  of  King  Siddhartha, 
the  royal  treasures  and  ornaments  of  gold  greatly 
increased,  coin  and  grain  increased  in  the  country, 
the  inhabitants  increased,  the  strength  of  the  army 
increased,  the  infantry,  elephants,  and  chariots,  the 
number  of  his  treasuries  and  store-rooms,  the 
members  of  the  royal  household,  the  citizens  and 
men  of  distinction,  all  increased.  In  fine,  golden 
ornaments,  jewels,  pearls,  sacred  conchs,  crystals, 
corals,  rubies,  and  other  precious  stones,  all  in- 
creased a  hundredfold.  The  parents  of  Mahavira, 
considering  that  they  had  now  obtained  the  boon 
they  had  so  long  wished  for,  and  so  long  prayed 
for,  determined  that,  in  consideration  of  the  great 


LIFE    OF     MAIIAYIKA  71 

increase  that  had  taken  place  in  ever)  species  of 
wealth,  he  should  be  called  The  [ncreaser  (Var- 
dham&ua*). 


*  This  then  ia  the  proper  name  of  the  lasi  Jain  Tirthaukar, 
though  Mali.ivira  (the  Hero)  has  almost  entirely  supplanted  it, 
in  popular  usage,  like  the  AJricanus  and  Germanicus  of  the 


72  KALPA    SUTRA. 


Chapter  V. 

THE    BIRTH    OF    MAHAVIRA. 

Some  time  after  this  the  mother  of  the  adorable 
ascetic  MahaVira  was  greatly  distressed,  at  finding 
that  since  the  time  of  his  conception  he  had  never 
moved,  but  continued  perfectly  still,  gathering 
together  all  his  members,  "  This  babe,"  said  she, 
"must  be  dead  or  torpid,  or  dissolving,  that  it 
continues  thus  motionless  ;"  and  cherishing  such 
reflections,  she  sat  down  with  her  cheek  leaning  on 
her  hand,  looking  to  the  ground,  and  utterly  dis- 
consolate. On  learning  the  state  of  the  Queen,  a 
stop  was  put  to  singing,  playing  on  the  tabour, 
violin,  and  tambourine,  and  to  dancing,  in  the 
palace  of  Siddhartha,  and  all  the  courtiers  went 
about  idle  with  downcast  countenances.  Thereon 
the  adorable  ascetic  Mahavira  having,  by  an  act  of 
intelligence,  brought  before  him  what  was  passing 
iii  his  mother's  mind,  moved  a  little  to  one  side, 
when  Trisala  again  resumed  her  wonted  cheerful- 
ness, and  all  gloom  was  dissipated.  On  account 
of  this   incident  Mahavira   resolved,   that  in   this 


LIFE   OF    MAHAVIKA.  7:! 

Institute  IIO  one  should  he  permitted  to  lie  shaved, 

leave  his  bouse,  and  abandon  his  family,  as  long 
as  bis  father  and  mother  were  alive. 

The  ooble  TrisaM  having  bathed, and  made  her 
offerings  to  the  inferior  divinities*,  partook  daily 
of  articles  of  food,  which  were  neither  cold,  nor 
hot,  pungent,  bitter,  nor  astringent,  neither  sour 
nor  sweet,  oily,  harsh,  unripe,  nor  parched,  eating 
always  what  was  proper  for  the  season  of  the  year, 
and  not  only  in  food,  bnt  also  in  clothing,  scents, 
and  ointments,  Btudying  to  use  such  things  as 
should  prevent  disease,  grief,  and  longings,  while 
at  the  same  time  she  was  on  her  guard  against 
frights  and  fatigues.  In  such  circumstances  a 
mother  should  be  careful  to  use  a  healthy  diet, 
Buited  to  the  country  and  season.  She  should 
sleep  on  a  firm  and  easy  couch,  in  pleasant  apart- 
ments, suited  to  exhilarate  the  mind,  have  a  place 
where  she  can'  take  exercise, and,  as  a  general  rule, 


*  We  have  here  in  al]  the  copies  3r5Jsjf%3P?fT  performed 
the  I >:i  1  i  worship;  and  as  this  was  done  by  the  mother  of  a 
Tirthankar,  it  i>  perplexing  n>  th  J  dns,  who  condemn 

this  worship.  The  Brahmans,  too, discourage  these  ceremonies  ; 
but  among  Hindus,  Jains,  and  Buddhists,  no  rites  are  more  care- 
fully practised  than  these,  which  all  their  pri  »tho  ids  condemn, 
Bhewing  thai  they  musl  b<  Long  to  an  aboriginal  form  of  worship, 
which  prevailed  am  people  before  the  introducl 

those  new  religions  from  the  North. 


/  4  KALPA    SUTRA. 

her  longings  should  be  gratified.  Thus  spending 
her  time  happily,  in  sitting,  standing,  sleeping, 
reclining,  and  taking  exercise,  the  period  of  her 
confinement  arrived,  and  the  child  was  born.  It 
was  in  the  summer  season,  in  the  first  month,  in 
the  second  demi-lunation,  during  the  bright  half 
of  the  moon  of  Chaitra,  on  the  thirteenth  day,  after 
a  gestation  of  nine  months  and  seven  and  a  half 
days,  that  the  venerable  ascetic  Mahavira  was  born, 
a  faultless  child,  when  the  planets  were  at  their 
greatest  elongation,  and  when  they  were  in  a 
fortunate  conjunction  witli  the  moon"",  while  all 
the  regions  were  in  a  state  of  placidity,  whi]e 
there  was  no  darkness,  but  all  luminous,  without 
any    louring    redness,    and    nightingalest    singing 


*  This  fortunate  conjunction  of  the  moon  with  the  planets, 
so  often  mentioned,  is  as  follows  :  — 

vsi  wa  t?*-  ^wrafr^Y:  irtfrfwrfH 

That  is  to  say,  the  fortunate  conjunction  is,  when  Mars  and  the 
Moon  meet  in  the  6th,  7th,  or  9th  Lunar  Asterism.  As  to  what 
is  said  above  about  the  planets  being  all  in  their  places  of 
greatest  elongation,  it  is  probably  a  mere  rhetorical  flourish,  the 
planets,  according  to  the  Hindu  astronomers,  having  never  been 
in  that  position  since  the  commencement  of  the  Kali  Yuga,  B.C. 
3102,  and  the  Author  had  no  intention,  as  will  afterwards 
appear,  of  throwing  back  the  birth  of  Mahavira  to  that  remote 
era. 

t  The  Syama  (Tardus  macrourus).     The  original  is  ^"^f^TH 


LIFE    OF    MAIIAVIKA.  75 

songs  of  triumph,  and  the  purifying  wind  moving 
titly  along,  and  circling  around  the  place  where 
lay  the  Lord  and  bis  mother.  The  joyous  multi- 
tude were  engaged  in  celebrating  the  vernal  fes- 
tival*, and  even  the  earth  seemed  to  share  in  the 
delight.  It  was  at  midnight,  under  the  constella- 
tion of  Uttara  Phalguni,  at  a  lucky  conjunction  of 
the  moon  and  planets,  that  the  event  took  plare. 
On  the  ni'dit  in  which  the  adorable  ascetic  was 
born,  many  gods  and  goddesses  continued  going 

and  coming  to  and  from  this  world  with  a  divine 
splendour,  manifesting,  by  laughter  and  other 
signs,  the  intensity  of  their  joy.  On  the  night  in 
which  the  adorable  ascetic  Mahavira  was  born 
many  divinities,  dwellers  in  the  world  under  the 
command  of  Kuvera,  rained  down  showers  of  pre- 
cious  ores,  gold,  diamonds,  garments,  jewels,  sweet  - 
Bmelling  Leaves,  of  flowers,  fruits,  -rods,  garlands, 
ambergris,  sandal- w  >od,  and  strings  of  pearls.  The 
four  classes  of  'j:-^--,  those  who  dwell  in  subter- 
ranean places,  tl  ose  of  the  aerial  regions,  those  of 
the  starry  firmament,  and  those  from  the  highesl 

heavens,    all     flocked     to    the     abode    of    the     noble 


*  In  the  1  leccan  there  ia  the  Maruti  Jayanti  held  at  this  time, 
l»ut  the  great  vernal  festival  is  celebrated  a  month  earlier. 
These  festivals  are  n<>t  Brahmnnical,  bnl  belong  to  the  ancient 
ritual  ol   ilie  Hindus. 


76  KALPA    SUTRA. 

Siddhartha,  to  hold  the  high  festival  of  the  inau- 
guration of  the  Tirthankar* 

Early  in  the  morning,  the  King  having  called 
his  messengers-at-arms,  said  to  them  :  "0  beloved 
of  the  gods,  go  quickly  through  the  city  of  Kun- 
dagrama,  and  liberate  all  the  prisoners!,  and  order 
all  the  dealers  to  increase  their  weights  and  mea- 
sures  for  the  day.  Take  care  also  that  all  the 
city,  both  inside  and  outside,  and  the  gates,  be 
sprinkled  with  water,  and  smeared  with  cow-dungj, 
that  places  of  resort,  where  three  or  four  ways 
meet,  and  spaces  around  temples,  be  similarly 
purified,  as  also  the  highways  and  lanes  ;  also  erect 
a  large  pavilion,  adorned  with  parti-coloured  cloth, 
hung  around  with  flags,  attaching  festoons  to  the 
ceilings,  and  put  finger-marks  on§  it  of  the  finest 
white  and  red  Cashmerian  sandal- wood,  and  put 
down  on  the  floor  a  jar  of  sandal-wood,  and  round 
it  a  number  of  smaller  pots.  Hang  up  also  gar- 
lands over  all  the  doors  of  sweet-smelling  fresh 
flowers,  of  all  the  five  different  colours,  gracefully 


*  This  is  the  Ablhsheka  ;  none  but  gods  were  present  on  the 
occasion,  or  took  part  in  the  festival. 

t  The  original  phrase  for  this  is,  ^TT^^^^SJ^RTW  that  is, 

^TTTTTTTT^^^^fT     as  explained     ^(^TW^rf 

J  A  common  practice  now  on  festive  occasions. 
§   This  is  also  a  common  practice. 


LIFE    Of     M.WIAYIKA.  77 

Btrung  together,  and  with  the  garlands  Galling 
down  in  the  form  of  a  necklace.  Take  then  black 
aloe-wood,  and  other  kinds  of  sweet-smelling 
incense,  and  light  them,  so  as  to  produce  wreaths 
of  delightful  perfumes,  filling  the  whole  place  with 
sweet  odours.  Order  dancers,  and  pole  danoers, 
wrestlers,  boxers,  jesters,  story  tellers,  reciters  of 
poetry,  ballad  singers,  players  on  cymbals,  on 
tambourines,  and  on  wind  and  stringed  instru- 
ments, along  with  these  who  toss  up  pules,  and 
double  balls,  all  to  be  present,  and  aid  in  the  re 
joicings."  Saving  received  the  King's  commands, 
the  royal  messengers"*,  glad  and  rejoicing,  and 
making  suitable  obeisance,  went  through  the  city 
executing  the  King's  orders,  and  then  returned  to 

1  that  they  had  fulfilled  all  his  commands. 
This  morning  King  Siddhartha  went  to  the  gym- 
nasium,   exercised    himself,    bathed,   and    dressed 

bove    narrated.       Then,    arrayed    in    his    royal 

robes,  accompanied  by  his  guards,  and  players  on 
all  kinds  of  musical  instruments,  he  stepped  into 
his  palanquin  of  state,  and  ordered  proclamations 
to  be  mad'',  as  he  went  through  the  city,  by  sound 
of  conchs,  drums,  tabours,  cymbals,  and  tambou- 
.  that  there  Bhould  be  a  release  of  all  presents 


*  These  are  the  Kadambiya  we  before  met  with,  and  who 
at  the  oommenoemenl  of  tliis  paragraph  are  in  the  original  mi  n- 
fcioned  l>y  words  thai  mean  ae  translated     M<  ssengers-at-Anns. 


78  KALPA    SUTRA. 

of  cloth,  and  of  all  customs,  of  taxes  on  cattle,  and 
husbandry,  and  other  taxes,  that  no  arrests  should 
be  made,  that  small  fines  should  be  remitted,  and 
larger  reduced  one-half,  and  debts  cancelled,  and 
that  dances,  plays,  and  all  kinds  of  music  should  be 
provided  for  the  people,  and  the  city  gave  itself  to 
joy  and  festivity  for  ten  days.  During  these  ten 
days  of  festivity  Siddhartha  received  hundreds  and 
thousands,  and  tens  of  thousands  of  gifts,  and  gave 
and  ordered  to  be  distributed  among  his  servants, 
hundreds,  and  thousands,  and  tens  of  thousands  of 
donations.  The  first  day  there  was  performed  the 
feast  of  special  rejoicing  for  the  birth  of  a  son*, 
the  third  day  was  the  shewing  him  the  moon,  and 
the  sunt ;  on  the  sixth  day  was  observed  the  reli- 
gious wake! ;  the  eleventh  day  put  an  end  to  the 


*  In  Sanskrit  called   f%ff?TE7?t^T 

f  The  Commentator  says,  that  instead  of  shewing  the  child 
the  actual  sun  and  moon,  they  form  a  golden  or  brass  image  of 
the  former,  and  a  silver  one  of  the  latter,  and  shew  it  these. 

J  The  mother  and  her  attendants  keep  awake  all  this  night 
from  respect,  my  informants  say,  to  the  Goddess  Sati,  or  as  the 
Marathas  call  her,  Satvai,  who  comes  to  write  the  child's  fate  in 
its  forehead.  The  lines  formed  for  the  blood-vessels  inside  the 
skull,  and  especially  the  serrated  lines  of  the  junction  of  the 
frontal  and  parietal  bones',  are  supposed  by  the  Hindus  to  be  the 
work  of  a  deity,  and  to  contain  a  record  of  a  man's  fate. 
Accordingly, in  the  Deccan,  for  "fated,"  theyuse  the  expression, 
"  written  on  the  forehead." 


1.1 1'l:    OF    MA  II  A  VI  11  A.  70 

tmcleanness  incident  to  the  mother  on  the  birth  of 
a  son  ;  ami  accordingly,  on  the  twelfth  day,  all 
kinds  of  articles  for  eating  and  drinking,  along 
with  sweetmeats  and  digestives,  were  prepared  for 
friends,  relatives,  fathers  and  mothers-in-law  de 
pendants,  and  multitudes  <>f  tin-  Kshatriya  caste, 
who  were  invited  to  the  feast.  Trisala,  therefore, 
having  bathed,  and  worshipped  the  inferior  gods, 
and  performed  those  ceremonies  required  t<>  pre 
vent  misfortune  ;  clothed  the  child  in  pure,  auspi- 
cious,  fine,  light,  valuable  raiment,  and  adorned  ii 
with  jewels  :  Bhe  then  gave  it  rice  to  eat,  and  pui 
it  into  an  easy  eradle.  After  whieli,  the  ahove- 
mentioned  parties  sat  down  to  enjoy  the  feast  pre- 
pared  for  them.  Ailer  dinner  was  finished,  ami 
the  mouth  ablution  was  performed,  ami  the  place 
made  perfectly  clean, — the  guests  were  adorned 
with  flowers,  ami  garlands,  and  scented  robes,  and 
jewels,  when  the  noble  Siddhartha  tints  addressed 
them  :      "0  beloved  of  the  gods,  shortly   after  the 

time  ..f  my  child's  conception,  on  account  of  the 
increase  that  took  place  in  my  treasures,  and  every 
thin1'-  relating  to  the  kingdom,  I   resolved,  that  as 

BOOH    as    the    ehild    Was    bom,    he    should    he     ended 

Vardhamana  (The  [ncreaser)  the  desire  of  my 
heart  having  horn  accomplished,  I  now  impose 
upon  him  thai  name.  He  also  is  called  Sramana, 
Bhagavan,  Mahavira  (The  Aseetic,  Adorahle,  Hero). 
The  name  Sramana  is  given  because  he  is  devoid 


80  KALPA    SUTRA. 

of  fear  and  terror,  and  insensible  to  all  the  ills  of 
life,  both  natural  and  incidental,  possessed  of  a 
mind  calm  and  patient  under  injuries,  imbued  with 
true  wisdom,  and  insensible  to  pain  or  pleasure. 
He  is  called  Mahavira  because  he  conquers  the 
passions,  and  thus  shews  himself  possessed  of  true 
heroism  ;  and  he  is  named  Bhagavan  because  he  is 
worthy  of  divine  honours."  The  father  of  the 
Ascetic  Lord  had  also  three  names,  Siddhartha, 
Sriyansa,  Yasasvi ;  and  his  mother  also,  who  was 
called  Tris'ala,  Videhadinna,  Pritikarani.  His  eldest 
paternal  uncle  was  named  Suparsva,  and  his  eldest 
brother  Nandivarddhana,  and  his  sister  Sudarsani. 
His  wife  was  named  Yasoda.  He  had  a  daughter 
who  had  two  names,  Seshavati  and  Yusovati. 


LIFE   OF    WAHAVIRA.  B  I 


(  Jhapteb  VI. 

MAHAVlRAs    PUBLIC    LIFE   AMD    DEATH. 

The  venerable  ascetic  Mahavira  was  Learned  and 
intent  on  the  acquisition  of  knowledge,  perfecl   in 

his  form,  and  free  from  all  defects,  benevolent  and 
affable  in  disposition,  of  distinguished  rank,  the 
son  of  a  man  distinguished  in  rank,  and  himself 
like  the  moon  (among  the  stars)  in  his  illustrious 
family;  his  body  was  perfectly  symmetrical,  the 
,>«>n  of  ;i  symmetrica]  mother,  and  the  most  sym- 
metrica] of  his  family*.  Thirty  years  he  lived  as 
a  householder,  hut  after  the  departure  to  the  abode 
of  the  gods  <>f  his  father  and  mother,  he  deter- 
mined  to  carry  out  his  purpose,  and  obtained  the 
consenl  of  bis  brother,  who  had  now  become  king. 
At   that   time,  also,  the  gods  who  attend  on  Jina 

saluted  him.  and  announced  to  him  that  the  period 
for  becoming  an  ascetic  had  arrived,  in  these 
words:  "Victory,  victory  to  thee'  0  Chief  of  the 


*  1"  play  on  the  word  Videbi  here  used. 


82  KALPA    SLTTRA. 

Kshatriyas,  lay  to  heart  our  words  ;  0  Lord,  ruler 
of  the  people,  promote  the  world's  happiness,  be- 
come the  sanctuary  of  religion"'*,  and  in  the  whole 
world,  to  every  living  creature  become  the  author 
of  prosperity,  felicity,  and  future  bliss."  On 
finishing,  they  made  the  sound  of  victory  to  re- 
sound through  the  atmosphere.  While  the  vene- 
rable ascetic  Mahavira  was  yet  living  in  the  society 
of  men,  and  following  the  religious  practice  of  a 
householder,  he  had  obtained  incomparable,  all- 
manifesting,  indestructible  intelligence  and  per- 
ceptiont.  Therefore,  by  this  incomparable,  all- 
manifesting  intelligence  and  perception,  clearly 
seeing  that  the  time  of  his  initiation  had  arrived, 
he  abandoned  in  fixed  resolve  all  his  silver,  aban- 
doned all  his  gold,  his  wealth,  kingdom,  country, 
army,  chariots,  treasury,  store-houses,  city,  private 
apartments,  and  society ;  and  taking  his  money, 
golden  ornaments,  jewels,  precious  stones,  pearls, 
conchs,  corals,  rubies,  and  other  precious  stones, 
he  distributed  them  in  charity,  and  divided  them 
among  his  relations.  All  this  happened  in  the 
winter  season,  the  first  month,  the  first  half  of  the 


*  VflrTT^I    in  allusion  probably  to    (f^cfi""^' 

t  WtTT  ^TTft  ^TOf%3Tt  ^ TW^WTT^T  This 

was  not  yet,  however,  the  highest  grade,  as  will  afterwards 
appear. 


LIFE    OF    MAUAVIKA.  83 

month,  that  is  to  say.  after  the  full  inoon  of  Mar- 
gashirsha,  the  tenth  day,  when  the  shadow  was 
turned  to  the  east,  and  but  one  watch  of  the  day 
remained,  on  the  day  called  Obeisance  (Sannati), 
and  the  hour  (Muhiirta)  called  Victory  (Vijaye- 
aam).  Then  in  the  palanquin  of  state,  called  Lunar 
Radiance  (Chandra  Prabha),  he  proceeded,  accom- 
panied l>y  gods,  men.  and  Titans,  bearing,  sonic 
conchs,  some  quoits,  and  some  golden  plough- 
shares :  some  acted  the  part  of  heralds,  some  rai  ! 
the  weak  to  see  the  show,  some  personated  bards*, 
some  sounded  gongs,  and  all,  in  melodious  accents, 
spoke  as  follows: — "Victory,  victory,  and  prospe- 
rity] Victory,  victory  to  thee!  O  Lord,  possi 
of  indestructible  intelligence  and  perception,  con- 
queror of  the  unconquered  passions,  protector  of 
;ir  Eleligiont!  O  thou,  who  hast  for  ever 
overcome  every  obstacle,  O  divine  sage,  who  art 
now  united    bo   perfection,    hind   the   two  giants. 


*  Here  we  have  first  the  ^TirTfTTp«nT  probably  tbe  ofli 
win)  precede  greal  men  to  proclaim  their  titles,  as  is  still  the 
to;  next  we  have  eT3T'jfri(TT  which,  in  the  8  trans- 

lation is  ^^VT^TlMriM^cn  '.  and  which  in  the  Gujarathi  is 
■  be  men  lifted  <>n  the  shoulders  ofoth<  rs;  next  we  have 
%"fl*JWT  translated  UTqrrpTT :    or  ?mTVT:    bards. 

t  TT^nryqj  the  Jain  sil'iV  religion 


84  KALPA    SUTRA. 

Anger  and  Malice,  by  thy  austerities,  and,  like  a 
hero,  girding  up  thy  loins,  overcome  the  eight 
enemies  whose  power  lies  in  works,  and  performing 
the  purest  and  chief  kind  of  meditation,  devoid  of 
passion,  like  a  warrior  seize  the  flag  of  victory 
erected  in  the  battle-field  of  the  three  worlds,  and 
obtain  a  knowledge  cloudless,  incomparable,  per- 
fect and  supreme,  rise  to  emancipation,  the  highest 
state  of  bliss"'',  by  that  most  excellent  of  roads 
pointed  out  by  the  Jinas,  a  road  free  from  all  per- 
plexing deviousness,  and  slay  all  the  foes  that 
oppose  thy  progress.  Victory !  victory  to  the 
Chief  of  the  Kshatriyas,  for  many  days,  many  fort- 
nights, many  months,  many  seasons,  many  holy 
years,  many  years ;  having  vanquished  all  natural 
evils,  and  accidental  diseases,  may  he  obtain  per- 
fect patience  and  equanimity,  subduing  fear  and 
grief,  and  performing  without  obstruction  every 
required  religious  act."  So  saying,  they  again 
made  the  air  resound  with  the  shout  of  "  Victory  ! 
victory  !"  Thereon  the  adorable  ascetic  Mahavira, 
gazed  on  by  a  circle  of  thousands  of  eyes,  praised 
by  a  circle  of  thousands  of  mouths,  venerated  by  a 
circle  of  a  thousand  of  hearts,  surrounded  by  a  circle 


*  It  is  worthy  of  notice  here  that  the  highest  state  of  bliss 
VT^R  W%  is  said  to  b°  *?*§T  (Moksha),  shewing  that  the 
Jains  consider  Nirvana  and  Moksha  the  same. 


- 


LIFE  OF   MAiiAvn:  \  B5 

of  thousands  whose  hearts  were  won  to  religion  by 
his  oonduct,  pointed  out  with  admiratioD  by  the 
right  hand  fore-fingers  of  a  circle  of  thousands  of 
men  and  women,  with  a  circle  of  thousands  ofjoined 
hands  raised  in  reverence,  with  a  circle  of  thousands 
of  friends  and  relations  taking  leave  of  him,  and 
with  the  sound  of  violins,  drums,  cymbals,  tam- 
bourines, and  other  instruments  of  music,  and  a 
chorus  of  voices,  shouting  "Victory,  victory!"  accom- 
panied also  with  all  his  wealth,  all  his  glory,  all  his 
troops,  all  his  chariots,  all  his  attendants,  all  his 
oificence,  all  his  ornaments,  all  his  grandeur,  all 
his  wealth,  all  his  subjects,  all  his  dancers,  all  his 
musicians,  all  the  members  of  the  female  apart- 
ments, in  the  midst  of  all  these  attendants,  and 
while  all  those  musical  instruments  were  sounding, 

li  ■  proceeded  through  the  midst  of  Kunda- 
r,  to  the  garden  called  the  Prince's  Park, 
where  the  Asoka  (Free  from  Sorrow)  tree  grew  ; 
under  it  he  alighted  from  his  palanquin  of  state, 
•  ripped  himself  of  all  his  garlands,  jewels,  and 
ornaments  ;  he  then  pel-formed  the  fast  of  abstin- 
ence from  six  meals  without  drinking  water*,  and 
having   torn   out    live   locks  of'  his  hair,    he    then. 


*  The  Jains  bake  two  meals  daily  like  <>:  her  Hindus  ,  tl 
then,  is  a  fast  continued  through  two  'wl  and  during  tho 

afternoon  of  the  preceding  and  forenoon  of  the  tmccecdin 


86  KALPA   SUTRA. 

under  the  constellation  Uttara  Phalguna,  at  a 
fortunate  conjunction  of  the  moon,  assumed  the 
garment  of  the  gods*,  and  all  alone,  without  a 
companion,  and  having  been  shaved,  from  a  house- 
holder he  became  a  houseless  pilgrim.  The  ador- 
able ascetic  hero  for  one  year  and  a  month  wore 
clothing,  afterwards  he  went  robelesst,  and  had  no 
vessel  but  his  hand.  The  adorable  ascetic  Maha- 
vira,  for  twelve  years  and  full  six  months,  entirely 
neglected  his  body,  and  laid  aside  all  care  of  his 
person,  and  with  whatever  things  he  was  brought 
in  contact,  whether  gods,  men,  or  other  animals, 
whether  pleasing  or  displeasing,  he  conducted 
himself  with  perfect  patience  and  equanimity,  and 
felt  nothing  dispirited  by  the  wretchedness  of  his 
condition.      The   adorable   ascetic    Mahavira   was 


*  The  Commentator  says  this  was  a  robe  given  him  by  Indra  ; 
perhaps  it  was  the  small  piece  of  cloth  the  Hindus  never  take 
off,  called  a  Limguti,  but  it  is  clear  that  the  Jains  do  not  under- 
stand properly  what  it  means,  or  do  not  wish  to  explain  it.  It 
might  have  meant  be  became  a  Digambara,  had  this  not  been 
opposed  to  what  follows. 

f  Achelae.  The  Commentator  introduces  a  ridiculous  story 
about  a  Brahman  begging  his  garment,  and  Mahavira's  giving  it 
him,  as  the  cause  of  his  being  naked  ;  he  forgets  also  that  he  had 
explained  Achelaka  to  mean  with  little  clothing,  instead  of 
having  none,  so  contrary  to  nature  is  this  practice  of  the  two 
chief  Tirthankars,  intended  no  doubt  to  shew  their  entire 
superiority  to  all  passion. 


LIFE   OF    M  All  AVI  i;  \  87 

iM»\v  houseless,  a  wanderer,  a  s\  taker  of  the  truth, 
eating  only  whal  had  no  fault,  having  no  v< 
either  to  receive  presents,  or  to  make  oblations, 
(to  tin.'  gods  or  manes)*,  regardless  of  the  rales 
prescribed  about  natural  evacuations,  phlegm,  and 
Hi-'  scurf  of  tin-'  skin,  indifferent  about  gratifica- 
tion from  his  mind,  his  speech,  or  his  body,  re- 
straining the  mind,  the  speech,  and  the  body, 
sensual  appetite,  anger,  courtesy,  affection,  and 
desire;  altogether  free  from  pride,  perturbation, 
sin,  and  selfishness,  having  no  gold,  plate,  nor 
c<>iii  :  and  as  water  does  not  enter  the  substance  of 
tin-  brazen  vessel  that  is  dipped  into  it,  nor  sound 
into  that  of  the  conch  which  emits  it,  so  his  soul 
was  not  subject  to  the  accidents  of  mortality,  but 
like  the  firmament,  raised  above  the  world,  un- 
restrained   like    air   and    fire,    and    pure   as   the 

rers  in  spring.  He  was  perfect  in  beauty  like 
the  lotus  Leaves,  like  the  tortoise  he  had  restrained 
;ill  his  corporeal  organs,  he  was  single  and  alum-, 
like  the  horn  of  the  rhinoceros,  like  a  bird  not 
easily  caught,  like  the  eagle,  never  oil'  his  guard, 

og  as  an  elephant,  pal  Lent  as  a  bullock  under  his 


•  The   original  i.s     ^  I  ^  I  U]  *T3Ht1  f^WW^f^T?; 

the  lasi  word  in  Sanskrit  is    JJ^tt^IkT    a1"'  properly  means 
indifferent,  though  the  force  <>f  it  oomea  I    ' 
afterwards  once  translal 


88  KALPA    SUTRA. 

load,  like  the  lion  difficult  to  be  restrained,  stable 
as  Mount  Mandara,  deep  as  the  ocean,  mild  as  the 
moon,  and  refulgent  as  the  sun.  His  person  re- 
sembled pure  gold,  and  was  of  the  colour  of  pure 
honey  or  fire  ;  and  yet  he  was  patient  as  the  earth, 
trodden  on  by  the  feet  of  all  the  world — he  had  no 
attachment  or  tie  binding  him  to  the  world.  These 
ties  are  of  four  kinds  :  articles  of  possession,  place, 
time,  affections.  The  first  consists  partly  of  ani- 
mate, partly  of  inanimate  objects.  Place  is  either 
villages,  cities,  forests,  fields,  threshing-floors, 
houses,  courts,  or  heavenly  mansions.  Times  are 
instants  (avali),  moments  (anu),  breathings  (prana), 
thavas  (stoka),  kohanas,  lavas,  muhurtas,  days, 
fortnights,  months,  seasons,  half-years,  years,  and 
ages'".  Affections  are  anger,  humility,  deceit, 
desire,  fear,  joy,  love,  hatred,  sorrow,  slandering, 
misjudging,  anxiety,  doting  affections,  falsehood, 
false  alarms.  None  of  these  things  affected  the 
Lord  Mahavira. 

On  finishing  the  rest  of  the  rainy  season,  the 
venerable  ascetic  Mahavira  travelled  eight  months, 
during  hot  and  cold  weather,  remaining  a  night  at 
a  village,  and  five  in  a  city,  esteeming  the  dust  of 


*  167  77,  216  moments  =  1  prana,  7  breathings  =  1 
tliava,  6  thavas  =  1  muhuxta,  77  lavas  =  ditto.  The  muhurta 
is,  as  among  the  Brahmans,  the  ^  of  a  day  and  night. 


I. in    OF    mah.w  n;.\.  89 

Ill-flavoured  wood  and  of  sandal-wood  the  same; 
looking  on  grass  and  pearls,  gold  and  a  clod  of 
earth,  pleasure  and  pain  as  all  alike,  bound  neither 
to  this  world  Qor  to  the  world  to  come,  desiring 
neither  life  nor  death,  wholly  superior  to  worldly 
attachments,  setting  himself  to  slay  the  enemy, 
Works.  Thus  did  lie  labour  for  twelve  years  in 
the  road  that  leads  to  absolute  repose  (Nirvana), 
to  attain  perfect  wisdom  and  perception,  religious 
practice,  abstraction  from  the  love  of  home  and 
country,  power,  Indifference  to  every  object,  readi- 
to  obey,  patience,  freedom  from  desire,  sell- 
restraint,  joy,  truth,  mercy  and  perfection  in  aus- 
terity. In  the  second  half  of  the  thirteenth  year, 
when  half  a  month  had  elapsed  in  the  summer 
on,  in  the  second  month  of  summer,  the  month 
Vaisakha.  in  the  fourth  demilunation,  the  tenth 
day  after  the  full  moon,  when  the  shadow  was 
going  eastward,  and  one  watch  remained  on  the 
day  called  Savita,  and  the  Muhtirta  called  Vijaya, 
at  the  town  of  Trfmbhikagrama,  outside  the  town, 
at  a  river  called  Etituvalika,  at  a  moderate  distance 

from  a  Yaksas  temple,  called    Yairyavartta,   in    the 

field  «»f  a  husbandman  named  Sama,  under  a  Sala- 
tree,  sitting  in  a  crouching  posture  as  one  docs  in 
milking  a  cow,  while  inflaming  his  mind  with  devo- 
tion on  the  heated  earth,  and  after  the  feal  of  six 
meals  without  the  use  of  water,  under  the  coi 
lation  I  t\  ira  PhdJguni,  :it   the  time  "i  a  fortunate 


90  KALPA    SUTRA. 

lunar  conjunction,  while  he  was  engaged  in  abstract 
meditation,  he  obtained  infinite,  incomparable, 
indestructible,  unclouded,  universal,  perfect,  cer- 
tain, supreme  intelligence  and  perception'"".' 
Thereupon  the  adorable  ascetic  hero  having  be- 
come an  Arhat  (worthy  of  divine  honours),  a 
Jina  (a  conqueror  of  the  passions),  a  man  of 
established  wisdom,  omniscient,  all-percipient,  he 
knew  and  saw  all  the  qualities  of  the  three  worlds 
inhabited  by  gods,  men,  and  demons,  being  per- 
fectly acquainted  with  all  the  comings  and  goings, 
standings  and  movements  of  all  living  creatures, 
in  all  worlds,  as  well  as  with  their  mental  cogita- 
tions, lawful  and  unlawful  enjoymentst,  and  their 
open  and  concealed  actions ;  being  an  Araha, 
(one  from  whom  nothing  is  concealed),  and  the 
undisguised  object  of  worship  to  all  beings.  At 
that  time,  then,  having  obtained  a  perfect  know- 
ledge and  perception  of  all  the  qualities  and  con- 
ditions of  all  living  creatures,  in  all  the  world, 
characterized  by  mental,  vocal,  or  bodily  attri- 
butes, he  continued  ever  after  to  enjoy  the  same. 

*  The    original    here    is       "^'WTT   ^S^tTT   ft^T^TTJ 

f^TT^T^  3>fW  ^W^T^TW^WT  ^*TO%  describ- 
ing an  omniscience  the  most  complete,  and  nothing  short  of 
perfect  deification. 

t  A  paraphrase  of    ^Tfftng^f^rf^T 


LIFT    01      \IA1IA\IK\.  91 

A  I  this  time  bhe  adorable  ascetic  MahaVfra  came 
to  the  town  of  A.sthigrama,  and  spent  there  the 
first  reel  of  the  rainy  season.  Proceeding  then  to 
Champa  and  Prishtachampa  he  there  spenl  three, 
at  Vaiiijyagrama  nearVais&li  he  spenl  twelve,  and 
in  the  village  of  Nalinda  near  Rajagriha  fourteen, 
Bix  at  Mitliila,  two  at  BhadrLka,  one  at  Aiambhika, 
one  at   SraVasti,  one  at    Panitabhumi,  ami  the  last 

of  tin-  rainy  season  lie  spent  ;*t  Papa,  where 
reigned  King  ShastipaMa.     There  having  >|>nit  the 

■  II  of  rest  at  the  royal  court,  in  the  fourth 
month,  in  the  seventh  demilunation,  on  the  night 
immediately  preceding  the  new  moon,  was  the 
time  of  the  adorable  ascetic  hero  completed,  his 
earthly  career  6  I,  the  hands  of  decay  and 

death  loosed,  and  he  entered  on  a  state  of  perfect 
bliss,    wisdom,    liberty,     freedom     from     care     and 

ion,  and  .-ihsence  of  all  pain*.  This  took  place 
in  the  second  year  named  Chandra,  in  the  month 
Pritivardhana,  in  the  demilunation  Nandivardhana, 
in  the  dav  named   Agnivesha^  and  siirnannd  I   pa- 


*  These  attributes  of  the  state  of  Nirvan  are  surely  incon- 

'     with    annihilation;      pR-^    W~g     W  t\     -*A  d  *\~? 

qf^f»T"5^"5     *f5^<r?3uf%TJT   the   tit'tli    translated   "freedom 

from  passion;     wSane.  JT^WrrrTTW^TrT      ^  ,1"'  ",lr  ,llHt 
N  irvan  properlj. 


92  KALPA    SUTRA. 

sama,  in  the  night  named  Devananda,  and  sur- 
named  Nirati,  at  the  Lava  named  Archa,  the 
Muhiirta  called  Prana,  the  Stoka  named  Siddhi, 
the  Karana  called  Naga,  at  the  astrological  period 
named  Sarvartha-siddhi,  in  the  constellation  Svati, 
at  the  time  of  its  conjunction  with  the  moon.  At 
that  time  many  gods  and  goddesses  were  seen  in 
heavenly  splendour,  ascending  and  descending 
through  the  aerial  regions,  and  manifesting  them- 
selves by  the  whispering  sounds  they  uttered.  On 
the  night  on  which  the  adorable  ascetic  hero  was 
delivered  from  all  pain,  Gotama  Indrabhuti,  the 
chief  of  his  perfectly  initiated  disciples,  had  the 
bonds  of  affection  by  which  he  was  tied  to  his 
preceptor  cut  asunder,  and  attained  infinite, 
certain,  and  supreme  intelligence  and  perception. 
On  the  same  night  the  Navamallika  and  Nava- 
lechhiki,  kings  who  reigned  at  Kasi  and  Kosala, 
after  performing  the  fast  of  the  new  moon,  and 
sitting  awhile  motionless,  said,  "  Since  the  light  of 
intelligence  is  gone,  let  us  make  an  illumination 
of  material  substances."  On  the  same  night  the 
planet  Kshudra  Bhasmaka""",  destined  to  continue 
two  thousand  years,  ascending  the  natal  constellation 


*  Mag.  Khnddae  Ahasarasi.  Sans.  Kriirasvabhavabhasma 
rasi.  The  test  is  the  Gujarathi  paraphrase,  and  probably  refers 
to  the  appearance  at  the  time  of  a  comet,  called  here    3J1J 


LIFE    OF    MAH.WIKA  !»:> 

of  tin-  Lord  Mahavira,  and  as  Long  as  it  continues 
there,  there  will  be  a  great  waning  of  piety  and 
religious  worship,  among  male  and  female  ascetics 
and  religious  persons,  but  when  the  planet  descends 
from  that  constellation,  ascetism  and  piety  will 
blaze  forth  with  new  brilliance.  On  the  same 
night  an  animal  called  the  Irryprehensible,  was  pro- 
duced, and  continued  fixed  in  one  place,  producing 
in  ascetics  a  want  of  distinct  vision.  On  seeing 
this  many  male  and  female  ascetics  performed 
the    fast    of   abstinence    from    food    and    water. 

(The  disciple  inquires)  Why  was  the  animal 
produced,  my  Lord?  It  was  to  shew  that  the 
observance  of  the  religious  institute  would  now  be 
difficult. 

At  the  time  and  season  mentioned  the  adorable 

tic  Mahavira  had,  with  Gotama  Indrabhtiti  at 

their  head,  an  excellent  select   hand   of  fourteeo 

thousand  male         ties;  and  with  Chandrabald  at 

their   head,  an    excellent    select    hand    of  thirty-six 

thousand  female  ascetics  ;  with  Sankhasataka  at 
their  head  an  excellent  select  band  of  one  h  mdred 
and  fifty-nine  thousand  male  lay  adherents  ;  and 
with  -revatiat  their  head,  an  excellent  e 

hand  of  three  hundred  and  eighteen  thousand 
female  lay  adhei  ;         dorable  ascetic  hero 

had  three  hundred  and  fourteen  advanced  disci- 
ples, possessed  of  a  wisdom  next  to  perfect,  and 
knowing  theoretically  all  that  a  Jina  knows,  with- 


94  KALPA    SUTRA. 

out  being  perfect  Jinas*,  and  of  these  fourteen 
were  superior  to  the  rest.  He  had  a  band  of 
thirteen  hundred  disciples,  possessed  of  inductive 
knowledge,  seven  hundred  possessed  of  certain 
knowledge,  seven  hundred  possessed  of  the  power 
of  assuming  a  different  form,  and  though  not  gods 
had  the  power  of  gods  ;  five  hundred  of  large 
intellect,  acquainted  with  all  the  thoughts  and 
feelings  of  all  sentient  beings,  in  two  and  a  half 
continents  and  two  seast;  a  company  of.  four 
hundred  disputants  that  had  never  been  overcome 
in  any  assembly  of  gods,  asurs,  or  men.  He  had 
seven  hundred  male  disciples,  who  on  dying  ob- 
tained perfect  liberation,  and  fourteen  female. 
He  had  two  hundred  and  fifty  who  obtained  that 
super-celestial  mansion,  from  which  beings  only 
once  descend  to  mortal  birth  before  obtaining 
liberation.  The  venerable  ascetic  hero  instituted 
two  peculiar  world- vanquishing  periods,  one  unli- 
mited except  by  the  Yuga,  and  the  other  embrac- 
ing a  limited  time.  The  former  extended  to  three 
disciples  in  succession,  and  the  latter  continued 

*  The    original    is     ^f^fT^T^T      f^HSF^NrTO       M  «N  I  T=R> 

w%nTW  in  Sanskrit  ^tf^rrfa  f^ra-fin:  w^t- 
wWTrnr: 

t  Namely  in    Jambudvipa,    Dhatuki    Kkanda    and   Urdlia 
Pushkar,  and  the  salt  and  fresh -water  sea,  all  our  earth. 


LIFE    OF     MAll  VVIKA.  95 

only  tour  years  .  The  venerable  ascetic  Maha- 
\  - 1 1  -;  i  Lived  thirty  years  as  a  householder,  and  then 
twelve  years  and  sis  months  and  a  lull  half  month 
more  a  sage  only  in  outward  guisetj  thirty  3 
1  ux  and  a  holy  month  in  the  exercise  of  perfed 
wisdom,  altogether  having  lived  seventy-two  years. 
At   that  time  the  Pour  rlarans  of  this  Avasarpini, 

Vedani,  Avu,  Nama,  and  Gotra,  were  finished, 
and  the  fourth  Ara,  called  Dukhamasukhama,  had 
all  expired  except  three  years,  and  eight  and  a 
half  months,  in  the  city  of  Papa  (Mag.  Pawa), 
alone  without  a  companion,  performing  the  fast  in 
which  abstinence  is  kepi  up  for  three  In II  days  and 
nights,  without  even  tasting  water,  under  the  con- 
stellation Svati,  at  a  fortunate  conjunction  of  the 

':.  in  the  morning,  the  lord  sat  down  upon  his 
lot  us  scat,  while  the  public  reading  of  the  fifty-fifth 

a,  which  speaks  of  the  fruits  of  righteousness 
and  of  Bin,  was  going  on.  At  that  time  repeating 
without  a  prompter  the  sixty-sixth,  called  the  chief 
btained  emancipation,  and  entered  od 
a  state  of  freedom  from  passion,  and  absence  of 
pain.  After  nine  hundred  years  from  bis  depar 
inre  had  elapsed,  and  in   the  eightieth  year  of  the 


*  These  refer  to  peculiar  spiritual  privileges  1  by 

certain  disciples  for  this  period. 

+  Chhadmastha,  thai   is,  an  ascetic,  doI    \>:  ed  of 

•'  knowledge 


96  KALPA    S^TRA. 

currency  of  the  tenth  hundred,  this  book  was 
written,  and  was  publicly  read  in  the  currency  of 
the  ninety-third  year*. 


*  It  is  added  in  the  Gujarathi,  at  the  time  of  a  famine  in  the 
city  of  Mathura.  The  era  is  that  of  Mahavira,  preceding  the 
Samvat  of  Vikrama,  according  to  the  Jains  of  Gujarath,  by 
470  years,  consequently  for  the  time  before  the  Christian  era  by 
adding  56,  we  get  526,  and  for  the  date  of  the  book  a.d.  454, 
and  the  public  reading  a.d.  466.  The  era  given  as  that  of 
Mahavira  in  Prinsep's  Useful  Tables,  Indian  Chronology,  p.  33, 
is  42  years  earlier,  corresponding  to  the  time  here  given  for 
Mahavira's  becoming  an  ascetic.  See  Preface,  where  reasons  are 
given  for  preferring  Mr.  Prinsep's  date.  The  date  here  given  is 
one  founded  on  the  mistake  of  the  abandonment  of  the  world 
for  death. 


HOTI<  ES    OF    OTHER    TTRTHANKARS.  97 


Chapter  VII. 

THE    BISTORIES   OF    PARSVA,    NKMI,   AND    RISHAJ 

PabsvAj  the  chief  of  Arhats,  was  son  of  King 
Asvasena,  and  of  his  queen  Vania,  and  waa  born 
at  Varanaai  (Benares),  in  the  second  month  of 
winter,  the  tenth  day  of  Pausha.  JIc  adopted 
.•in  ascetic  life  with  three  hundred  others,  when  he 
was  thirty  years  of  age,  and  for  eighty  days  he 
practised  austerities,  before  arriving  at  perfect  wis- 
dom. He  lived  after  this  seventy  years,  Less 
eighty  days,  his  whole  term  of  life  being  our  hun- 
dred years,  after  which  he  obtained  liberation  from 
passion,  and  freedom  from  pain.  He  wore  one 
garment,   and   had    under   his   direction    a    large 


*  These  histories  are  given  with  a  greai  deal  <>f  prolixity, 
generally  in  fchevery  words  in  which  Mahavira's  b'fe  is  detailed. 
I  have  therefore  confined  myself  to  the  few  particulars  in  which 
they  really  differ,  and  in  ihis  I  have  but  carried  oul  a  little 
further  the  plan  of  the  original;  For  after  a  few  details,  ~s\J^ 
is  usually  added  t * »  denote  thai  the  other  particulars  arc  to  be 
taken  from  tho  previous  bist< 

II 


93  KALPA    SUTRA. 

number  of  male  and  female  ascetics,  and  lay  dis- 
ciples. His  death  took  place  twelve  hundred  and 
thirty  years  before  the  composition  of  this  work 
(i.e.  B.C.  828).  He  died  while  with  thirty  others 
performing  a  fast  on  the  top  of  Mount  Sameta 
(Sikhar).     He  is  also  called  Parsvanatha. 

The  Arhat  Nemi  was  son  of  King  Samudravi- 
jaya  and  his  queen  Siva,  and  was  born  in  the  city 
of  Sori  (Agra).  He  was  born  in  Sravan  the  first 
month  of  the  rainy  season,  under  the  constellation 
Chitra.  He  became  an  ascetic  at  the  age  of  three 
hundred  at  Dvaraka  {Mag.  Baravavae).  He  died 
on  Mount  Girnar,  after  living  seven  hundred  years 
as  an  ascetic,  in  all  a  thousand  years.  He  was  only 
fifty-five  days  an  imperfect  ascetic.  This  book 
was  composed  eighty-four  thousand  nine  hundred 
and  fifty  years  after  his  death"".  He  is  also  called 
Arishta  Nemi,  and  Neminatha. 

Bishabha,  the  Arhat  of  Kosala,  was  the  son  of 
Nabhi,  and  his  queen  Marudevi.  He  was  born  on 
the  eighth  day  of  the  waning  moon  of  Chaitra  ; 
his  mother  dreamt  of  his  birth  as  in  the  case  of 
other  Tirthankars,  but  saw  the  bull  (Vrishabha) 
first,  and  instead  of  calling  a  Brahman  to  interpret 
particularly    her    dreams,    Nabhi    performed    that 


*  Whatever  may  be  said  of  the  date  of  Mahavira's  life,  the 
author  now  undoubtedly  runs  wild.  His  dates  are  purely  ima- 
ginary henceforward,  and  some  are  not  found  in  all  the  copies. 


[ER    TIRTHANKARS.  99 

office  himself.  Rishabha  *waa  the  first  king,  the 
first  mendicant,  the  firsi  Jina,  and  the  first  Tir- 
thankar.  He  spent  two  hundred  thousand  years, 
in  the  State  of  youth,  reigned  six  huiulivd  and 
thirty  thousand;  tor  one  thousand  years  he 
remained  an  ascetic  Imperfectly  enlightened  ;  in  all 
he  lived  eight  hundred  and  forty  thousand  years*. 


*  In  some  copies  there  are  similar  eztravaganl  histories  of  nil 
the  Tirthankars,  but  not  in  the  best  manuscripts.  I  am  inclined 
to  think  that  the  original  work  ended  with  the  life  <>t"  Mahavira. 
The  Annotator  in  his  Preface  speaks  only  of  the  times  of  Maha- 
vim.  and  Rishabha;  and  even  the  latter  would  seem  added  by  a 
modern  hand,  nnless  it  be  that  unrestrained  by  traditions  trans- 
mitted to  posterity,  of  the  age  and  actions  of  the  first  Tirthankar, 
the  anthor  indulged  his  fancy  in  a  way  that  he  durst  not  do 
with  the  more  recent  Bage.  The  few  particulars wc  have  of  the 
other  Tirthankars  are  most  likely  mere  fictions,  founded  <>n  no 
Bolid  traditions.  The  only  three  historical  characters  1  conceive 
to  be,  Rishabha,  who  practised  austerities  in  very  ancient  t  inn  b, 
which  the  Jains  in  after  ages  imitated;  Parsvanath,  the  real 
founder  of  the  Sect,  and  Mahavira,  who  carried  its  principles 
out  to  their  utmost  limits. 


11  2 


100  KALPA    SUTRA. 


STHIRAVALI. 

A  LIST   OF   STHAVIRAS,  HEADS  OF  THE  JAIN  SCHOOL 
AFTER   MAHAVIRA. 

Name.  Family.       Death  after  Mahavira. 

1  Sudhamia     Vaisya 20  years. 

2  Jamba  Kasyapa  64     „ 

3  Prabhava Katyayana  ...      75     „ 

4  Sishvambhava Vatsya 98     „ 

5  Yasobhadra Tungiyayana  .  146     „ 

,    (Sambhutivijaya  ...   Madara     156     ,, 

CBhadrabahu Prachina  

7     Sthulabhadra  Gautama  170     „ 

CSuhasti     Vasishta  

^Mahagiri  Elavarchasa  . . .   215     ,, 

CSusthita   Kotika 

(Supritibhadra  Vyaghrapadya 

1 0  Indradinna Kausika  

1 1  Diima  Gautama 

1 2  Sinhagiri Kausika   

1 3  Jiitlsvara Kausika    

14  Vajrasena     Kausika   


9 


JAIN    TEACHERS. 


KM 


Nam< 


I.. 


Na"lhl     

Elach  of  win  mi  was  the 

Pad  mi  la. 

founder  of  a  Sakha,  or 

Jayanti  

branch  called   by  his 

Tapasa  

own  name. 

The  BuccessioD  from  the  second  Teacher  <<f  No.  8, 
the  other  list  being  the  succession  from  the 
first  of  the  same  number.  (The  dads  heing 
contained  only  in  the  MS.  which  gives  this 
succession,  were  n<>t  appended  to  the  succeed- 
ing numbers  above,  but  are  here  resumed) : — 


9     Balisaha   241 

10     Santi    280 

I  l     Sornacharya...  232 

12     Skandila  378 

Jinadhara     ...  454 

Samudrasvami  508 

Mangu  Svami  59 1 

N;idila  Svami  68  I 

diasti     ...  719 


13 

1 1 

L5 
L6 

17 


1 9  Sinhasvarni  ...  814 

20  Silndilasvami  848 

21  Hemavanta ...  875 

22  Nagaguna    ...  887 

23  Govind.isvanii  914 

24  Pliuiidiniia  ...  942 

25  Lohitasvarni  975 

26  Duppajana  ... 

27  Ksliaiiiiisvami  993 


l;    .  at  va 790 

N.B. — The  above    list    proceeds  a  generation 

lower  down   than   the   time  of  the   composition   of 

vork,  but  the  author  might  have  added  the 

■  one  before  his  death.  We  bave  now  nume- 
rous lists,  according  to  the  different  branches  of 
the  Beet,  continued  till  near  the  present  time. 
i  >ne  of  these  is  here  idded  : 


102 

KALPA 

SUTIIA. 

15 

Chandra. 

44 

Somaprabha. 

16 

Samanta  Bhadra. 

45 

Jagatchandra. 

17 

Vriddhadeva. 

46 

Devendra. 

18 

Pradyotana. 

47 

Dharmagosha. 

19 

Mana. 

48 

Somatilaka. 

20 

Manatunga. 

4!) 

Devasundara. 

21 

Vira. 

50 

Somasimdara. 

22 

Jayadeva. 

51 

Manisundara. 

23 

Devananda. 

52 

Patnasesha. 

24 

Vikrama. 

53 

Laksh  misaVara. 

25 

Narasinha. 

54 

Sumatisadhu. 

26 

Samudra. 

55 

Hemavimala. 

27 

Manadeva. 

56 

Anandavimala. 

28 

Vibudhaprabh  a. 

57 

Vijayadana. 

29 

Jayananda. 

58 

Hira — lived  in  Ak- 

30 

Paviprabha. 

bar's    time,    a.d 

31 

Yasodeva. 

1556. 

32 

Pradyumnn. 

59 

Vijayasena. 

33 

Sriman. 

60 

Vijayatilaka. 

34 

Yimalachhand. 

61 

Vijayananda. 

35 

Udyota. 

62 

Vijayaraja. 

36 

Samadeva. 

63 

Mdna. 

37 

Srideva. 

64 

Udvi. 

38 

Yasobhadra. 

65 

Saubhagya. 

39 

Nemicliandra. 

66 

Vijayaudaya. 

40 

Padanapura. 

67 

Vijayalakslimi. 

41 

Munichandra. 

68 

Vijayadevendra. 

42 

Ajitadeva. 

69 

Vij  ayamaliendra. 

43 

Vijayasinha. 

70 

Vij  ay  asamudra. 

RULES    FOH    \  A  I 


THE    SAMACHAR1S. 

1st  Samdchdri.  At  that  time  and  season  the 
adorable  ascetic  Mah&vfra  commanded  that,  reck- 
oning from  the  rull  moon  of  A.shadb  a  month  and 
twenty  days,  a  period  of  rest  and  fasting  should 
be  observed  yearly  in  the  four  months  of  the  rainy 
3eason*.  When  the  reason  of  this  was  asked,  lie 
replied  that  it  was  intended,  first  to  lead  the  house- 
holder to  whiten  and  thatch  his  house,  smear  and 
clean  the  walls  inside,  repair  his  fence,  level  and 
clean  his  floors,  perfume  his  house,  char  the  pipes 
and  gutters,  that  the  house  might  be  fitted  for  the 
true  enjoyments  of  life;   and    next  that  such  a 


'    This  divides  the  i  on  into  two  periods,  one  of  fifty, 

and  one  <  ■:  days  ;  the  Svetambara  Jains  fast,  daring  the 

former,  and  the  Digambara  daring  the  latter  of  these  periods,  a  - 
the  text  is  considered  ambignoos.     The  term  for  this  fasl  is 
Paryushana.     [te  nature  will  immediately  appear,  permil  I 
a  East,  varying  from  thai  in  which  1  al  one  meal  daily  is  taken, 
to  thai  in  'a  hich  al  two,  three,  or  more  da 


104  KALPA    SUTRA. 

season  had  always  been  observed  by  the  leaders  of 
the  sacred  bands  of  disciples,  by  the  established 
sages,  and  by  the  ascetics  of  past  and  present 
times,  and  that  therefore  it  was  incumbent  upon 
us,  and  all  our  teachers  and  priests,  to  keep  this 
season  of  rest  and  abstinence.  The  calculation  is 
to  be  made  so  as  to  come  within  the  night  of  the 
fifth  of  the  increase  of  the  moon  of  Bhadrapad, 
and  not  to  go  beyond  it, 

2.  It  is  commanded  that  all  males  and  females, 
keeping  the  annual  fast,  should  limit  their  peregri- 
nations to  a  circuit  of  live  miles,  proceeding  beyond 
that  no  farther  than  the  time  the  perspiration  takes 
to  dry  on  the  hand. 

3.  Should  a  deep  constantly-flowing  river 
intervene,  within  that  circuit,  they  are  not  per- 
mitted to  cross  it,  for  the  purpose  of  collecting 
alms,  but  where  there  is  a  river  like  Airdvati  at 
the  town  of  Kunala,  where  the  water  is  so  shallow 
that  while  the  one  foot  is  in  the  water  the  other 
can  be  lifted  up  above  it,  permission  is  given  to 
cross  it. 

4.  Any  particular  member  can  only  partake  of 
refreshment  when  permitted  by  the.  Abbot,  or 
head  of  the  community.  The  sick  should  first 
be  fed,  and  the  rest  should  then  eat,  giving  to 
others,  as  well  as  partaking  themselves. 

5.  During  this  lenten  period,  male  and  female 
ascetics  in  health  should  by  no  means  partake  of 


RULES    FOB    VATls.  105 

the  following  articles  rice  and  milk,  curds,  fresh 
butter,   melted  butter,  oil,  sugar,  honey,  spirits, 

and  flesh*. 

6.  Certain  Bages  having  asked  for  direction  in 
the  matter,   it  was  laid  down  as  a  rule,  thai  in 
feeding  a   Bick   man,  you  are  only  to  take  what 
food  he  may  Dot  require,  if  you  have  the  Supe 
rior'a  permission. 

7.  It  was  also  ruled,  that  though  lawful  to 

of  a  householder  what  you  Bee  in  his  house  for  a 
sick  person,  you  arc  not  to  ask  what  you  do  not 
see.  And  when  the  reason  of  this  was  asked,  the 
reply  given  was.  that  it'  the  householder  he  ;i  man 
of  --feat  devotedness,  he  may  he  induced  to  go 
and  buy  what  you  want,  or  if  not  able  to  do  this, 
even  to  steal  it. 

8.  It  is  permitted  those  who  eat  only  once  a 
dav  to  go  out  to  collect  alms  only  once  a  daw 
This,  however,  does  not  forbid  them  to  go  out 
again  for  a  teacher,  ;i  superior,  a  sick  person,  or  a 
novice  under  age.  The  following  rules  are  also  to 
In  observed.  The  person  who  fasts  one  day  and  on 
the  preceding  and  succeeding  partakes  only  of  one 


*    I'  at  tlic.M'  two  lasl  Bhould  at  other 

lie  permitted  than  imw  prohibited,  and  shews  that  in  those 
ancient  times  .Iain  priests,  ae  well  as  Brahmans,  had  different 
priii'  .  those  th<  atertain. 


106  KALPA    SUTRA. 

meal,  should  take  whatever  thing  to  eat  or  drink 
he  may  have  received,  and  wiping  clean  the  outside 
of  the  vessel,  go  home,  and  put  it  down  on  his 
mat,  and  partake  of  it.  He  who  fasts  two  days  at 
a  time,  may  on  the  other  days  leave  the  convent 
twice  to  enter  the  abodes  of  householders  in  quest 
of  provisions""".  He  who  fasts  three  days  at  a  time 
may  thrice  on  the  intervening  days  leave  home  to 
seek  provisions,  and  he  who  fasts  more  than  three 
days  may  go  as  often  as  he  pleases. 

9.  He  who  eats  one  day  is  permitted  to  use 
any  kind  of  water  ;  he  who  fasts  wholly  one  day, 
and  eats  one  meal  on  the  preceding  and  succeed- 
ing is  permitted  only  to  use  three  kinds  of  water, 
that  in  which  a  man's  hands  have  been  washed, 
in  which  flour  has  been  washed,  or  in  which  rice 
has  been  washed.  He  who  fasts  two  days  at  a  time 
must  drink  only  of  the  three  following  kinds  of  water, 
that  in  which  oil  seed,  rice,  or  barley,  has  been 
washed.  He  who  abstains  three  days  from  all  food 
must  also  drink  only  of  three  kinds  of  water,  viz., 
that  in  which  grain  has  been  boiled,  water  skimmed 
from  butter-milk,  and  hot  water.  And  he  who 
abstains  more  days,  must  drink  only  hot  water ; 
cold  water  is  prohibited.     At  the  same  time  the 


*  The  general  rule  in  all  these  cases  is,  that  the  provisions 
are  cooked,  ready  for  eating,  and  that  the  ascetic  asks  nothing, 
but  takes  what  is  given. 


RULES    FOB    YATIS.  h>, 

i  must  be  strained  :  unstrained  water  is  en- 
tirely prohibited  It  is  to  be  used  according  to 
measure  also,  and  taken  in  limited  quantities,  even 
although  thirst  is  not  thereby  quenched. 

10.  The  ascetic  may  receive  from  householders 
to  tin'  extent  of  four  solid  and  five  Liquid  arti- 
cles of  diet,  or  five  solid  and  tour  liquid,  and 
among  these  as  much  salt  as  will  season  his  provi- 
sions. But  lif  Is  only  to  take  for  thai  day's  con- 
sumption, he  is  not  to  go  out  in  Bearch  <>t'  provi- 
sions a  second  time. 

11.  Ascetics  during  the  lenten  season  are  not 
permitted  to  enter  a  house  till  they  have  pa  : 
sewn  from  that  of  their  usual  abode.     Opinions 

vary  as    to  whether  cottages  and    such   like  are  to 

he  reckoned  among  the  seven  or  not. 

12.  Ascetics  who  receive  cooked  food  in  the 
hand,  are  prohibits  d  from  going  out  in  quest  of  alms 
while  it  rains,  whether  the  rain  ho  heavy  or  light. 
An  ascetic  who  has  received  food,  and  consumed  a 
part  of  it  abroad,  is  not  permitted  to  continue  his 
mod  if  it   begins  to  rain,  hut   lie  must   cover  up 

with  his  one  hand    the  food   he  holds  in  the  other. 

and  retire  to  a  shed  or  cave*  or  the  root  of  a  tree, 


*  The  original  here  is  Lena;  the  Sans,  is  ^RPI  :i1"'  JMI^JT^J 
3  the  name  still  given  to  the  eaves  in  which  Buddhist  and 
other  sacred   n  re  found.     Perhaps  thi 

translation  here  won   ■  '■  ■    Hermit 


108  KALPA    SUTRA. 

where  there  is  no  dropping  or  drizzling  of  rain, 
and  there  finish  his  meal. 

13.  An  ascetic  who  receives  cooked  food  in  a 
vessel  must  not  go  out  in  heavy  rain'",  but  if  it 
rains  lightly  he  may  take  a  cloak  and  go.  If  after 
departure  it  begins  to  thunder  and  lighten,  or  rain 
heavily,  he  should  take  refuge  in  a  house  or  con- 
vent, or  at  the  root  of  a  tree.  He  is  to  take  only 
a  share  of  the  cooked  victuals  removed  from  the 
fire  before  his  entrance.  If  the  pulse  alone  were 
removed,  he  is  to  take  only  of  that.  If  the  rice 
alone  he  is  to  take  a  share  only  of  the  rice ;  he  is 
prohibited  from  taking  anything  that  is  in  a  vessel 
removed  from  the  fire  after  his  entrance.  If 
overtaken  in  a  storm,  after  receiving  a  supply  of 
provisions,  he  may  take  shelter  as  aforesaid,  but 
he  is  not  there  to  eat  his  meal,  only  if  it  is  getting 
late  may  he  eat  it,  and  then  clean  his  vessel,  and 
return  home,  for  he  is  absolutely  prohibited  from 
remaining  abroad  during  the  night.  Again  in  re- 
tiring for  shelter  during  a  storm,  one  male  and 
one  female  may  not  stay  in  the  same  place,  nor 
two  males  and  one  female,  nor  two  males  and  two 
females,  nor  less  than  five  be  together.  Nor  must 
a  male  ascetic  who  has  gone  into  a  house  to  pro- 


*  Heavy  is  what  will  penetrate  through  a  cloak,  a  country 
blanket,  or  kambali. 


RULES    FOB    VA'I'ls.  109 

curt' a  meal  Btay  there,  it'  there  is  l>ut  our  female 
in  the  house,  or  in  any  of  the  above-mentioned 
;  only  when  there  are  five  persons  together 
may  he  remain  ;  b\x\  these  may  be  either  house- 
holders or  ascetics.  It'  the  place  where  he  stands 
is  open   to  the  street,  and  to  public  inspection,  he 

ina\ 

14.  AjBcetica  are  oot  to  dine  or  take  any  article 

nf  food  without  first  obtaining  leave  of  the  su- 
perior. The  reason  is  that  he  knows  their  consti- 
tution, and  what  they  require  best  They  are  to 
address  him  respectfully,  saying,  "  We  wish  to  dine 
it'  it  be  your  pleasure,  otherwise  we  will  abstain 
tron i  doing  so." 

15.  No  one  is  to  dine  while  the  body  is  be- 
dewed with  water.  Water  is  apt  to  lodge  in  the 
lines  of  the  hands,  about  the  points  of  the  nails, 
the  eyebrows,  and  the  upper  and  lower  lips;  the 
body  to  he  perfectly  dried  before  partaking  of  a 

meal. 

16.  The  imperfectly  enlightened  ascetic*  must 

he  on  his  guard,  and  carefully  look  that  he  do  not 
come  in  contact  with  any  of  the  eight  small  things 

small    animals,    small     flowers     of    mosses     and 


*  Chhadmastha,  he  who  lias  not  jei  arrived  at  perfect 
knowledge;  t<>  the  omniscient  Bage  Mich  attention  is  quite 
unnecessary-     II-'  know-  withonl  being  on  the  watch. 


110  KALPA    SUTRA. 

grasses,  small  weeds,  small  vegetables,  small 
blossoms  of  shrubs  and  trees,  small  eggs,  small 
places,  small  liquid  productions. 

Small  animals  are  caterpillars,  and  the  larvae  of 
animals  of  blue,  black,  red,  yellow,  and  white  colours. 
Small  flowers  and  vegetables  and  blossoms  are 
those  respectively  of  all  the  five  original  colours  as 
above.  Small  eggs  are  those  of  the  bug  and  flea 
kind,  the  spider  kind,  the  ant  kind,  the  wasp  kind, 
and  the  lizard  kind.  Small  places  are  lairs,  dens, 
ant-holes,  white  ant-hills,  and  bee-hives.  Small 
liquid  productions  are  dew,  hoar-frost,  fogs,  hail, 
flakes  of  snow*.  Of  all  these  the  imperfectly- 
enlightened  sage  must  constantly  be  on  his 
guard. 

17.  The  ascetics  are  prohibited  from  going  out 
to  collect  alms,  without  first  asking  the  abbot, 
teacher,  established  sage,  the  head  of  their  class,  or 
the  person  under  whose  charge  they  may  be.  They 
are  thus  to  address  him — "  If  it  be  your  pleasure 
we  wish  to  go  abroad  and  obtain  articles  for  eating 
and  drinking,  but  if  you  disapprove  we  will  remain 
at  home."     The  reason  of  this  is,  that  the  superior 


*  The  original  is,      ^^rfTJT    and  the  Sanskrit  paraphrase  is 

Wftf^rre^TClf^^n"       I  am  not  sure  I  have  hit  the 
exact  idea. 


RULES    FOB    YATls.  I  1  I 

best  knows  the  state  of  the  place,  the  constitutions 
of  the  persons,  and  what  other  matters  require 
attention  After  he  lias  collected  his  dinner  he  is 
also  i"  ask  Leave  before  he  partake  of  it.  in  like 
manner  he  is  bo  ask  permission  before  taking 
medicine.  Be  should  also  ask  before  performing 
any  religious  or  entering  on  any  coure 

X<»r  especially  is  the  ascetic  who 
keeps  the  Lenten  rest  permitted  without  leave  of 
the  superior  to  enter  on  the  performance  of  the 
Sauleshana  rite,  in  which,  while  a  lis.  .rind  in  medi- 
tation, and  neither  eating  nor  drinking,  he  comes 
•  •  last  stage  of  his  earthly  pilgrimage,  like  a 
tree  dropping  its  loaves  in  the  proper  season, 
wholly  unconscious  of  the  fact.  It  is  also  prohi- 
bited without  such  leave,  to  go  out  for  sweetmeats 
and  digi  or  to  read  the  sirred  books,  or  to 

watch  during   the   night    for  the   performance   of 
religious  duties. 

18.   It  is  not  permitted  any  one,  whether  sin 
or    in    company    with    another,    to    go    out    to 
clothes,  a  vessel,  a  blanket,  shoo,  or  any  article  of 

clothing,  to  protect   him    from    the  sun  or  weather, 
without    first    obtaining   leave   to   do  so,  nor  ; 
out,  whether  to  ask  alms  of  householders,  oi    for 

btion,   or  to  \ .  temples  of  the  si 

or  for  the  necessities  of  nature,  or  for  meditation. 
Ajb  th      uperior  alone  knows  the  prop.  a  for 

all  thing  '<at  first  respecl fully  address 


112  KALPA    SUTRA. 

him,    and    having    obtained    his    leave,    then    go 
abroad. 

19.  It  is  prohibited  to  any  male  or  female 
ascetic  to  be  without  a  couch  to  sleep  on.  If  they 
have  no  bed  to  sleep  on,  or  if  it  be  too  high  or  too 
low,  if  not  rightly  put  together,  if  not  of  proper 
dimensions,  if  heavy  and  difficult  to  move,  if  not 
frequently  wiped  and  kept  clean,  it  will  be  difficult 
to  keep  from  killing  small  insects,  and  so  violating 
the  duties  of  humanity.  On  the  contrary,  if  pos- 
sessed of  the  opposite  qualities,  it  will  be  easy  to 
perform  the  duties  of  humanity. 

20.  Ascetics  are  ordered  to  clean  and  prepare 
three  different  places  at  a  distance  from  their  usual 
abode,  for  the  three  natural  excretions.  This  is 
not  needed  in  the  hot  and  cold  season,  but  it  is 
required  in  the  rainy  season,  on  account  of  the 
multitude  of  insects,  seeds,  flowers,  &c,  which  are 
there  produced. 

21.  Ascetics  are  ordered  to  restrain  emitting 
phlegm,  or  voiding  either  of  the  other  two  natural 
excretions""",  (except  in  the  above-mentioned 
places). 


*  These,  of  course,  are  Tp^f  and  JT^  mMagadhi,  ^J^"p£ 

and     THJcTW      an(l    delicately    expressed    in    Gujaratlri   by 


^^fcf    and    ^Rtf?* 


RULES    FOB    V  \  lis.  1  13 

22.  It  is  prohibited  to  an  ascetic  to  wear  hair 
Longer  than  that  which  covers  a  cow.  The  night 
of  the  commencement  of  the  fast  must  nol  pass 
before  the  ascetic  has  shaved  his  head.  It  should 
afterwards  be  .-haven  monthly,  otherwise  cut  with 
scissors  every  fortnight,  and  shaved  at  the  end  of 
six  months,  or  at  any  rate,  at  the  end  of  a  year. 

-A.  It  is  prohibited  during  the  last  to  use  any 
angry  or  provoking  language.  Be  or  she  who 
50  is  not  to  be  allowed  to  remain  in  the 
community. 

24.  It' <>n  account  of  words  that  have  passed 
between  parties,  a  quarrel  arise,  mutual  forgiv<  oess 
is  to  be  asked  and  granted,  the  elder  disciple  is  to 
ask  forgiveness  of  the  younger,  and  the  younger  of 
the  eider.  Self- rest  mint  is  also  to  be  exercised 
by  each  individually,  and  the  exercise  pressed  upon 
others.     Those  who  practise  self-control  are  to  be 

venerated,  those    who   do   not  are  not  to  be  vene- 
rated.     Self-control   is  the  chief  of  all  religious 

25.  Three  different  cleanings  are  enjoined  of 

the  morning  picking  up   of  impurities, 
the  midday  sweeping,  and  the  evening  washirj 

26.  Ascetics  when  going  in  quest  of  provisi  >ns 


*  This  transl  ccording  to  the  letter,     [t  may  perhaps 

only  mean  thai  there  are  t"  be  three  daily  cleanings  of  rtie 
three  kinds. 


114  KALPA    SUTRA. 

are  enjoined  to  ask  the  superior  whether  they  are 
to  go  to  a  distance  or  remain  near.  The  reason 
of  this  being-,  that  certain  sages  on  account  of  the 
practice  of  austerities  are  not  fit  to  go  far,  and 
therefore  the  superior  is  the  proper  person  to 
determine  who  shall  remain  near  and  who  go  to  a 
distance.  A  sage  is  not  permitted,  after  wander- 
ing about  four  or  five  leagues,  to  stay  at  the  place 
at  which  he  has  arrived,  but  must  return  before 
night.  If  unable  to  do  so  he  must  return  a  cer- 
tain part  of  the  way  and  lodge  there. 

27.  Those  who  observe  the  aforesaid  yearly 
Institute  of  the  Sages,  according  to  the  rules  laid 
down  for  this  Institute,  with  a  sincere  purpose  fol- 
lowing the  established  ritual,  performing  the  wor- 
ship directed,  and  obeying  the  commands  given, 
will  some  of  them,  those  especially  who  have 
already  abandoned  the  world,  become  perfect  in 
knowledge,  and  after  the  termination  of  their 
present  lives  obtain  liberation,  and  freedom  from 
all  pain.  Others  will  obtain  the  same,  after  two 
or  three  transmigrations,  and  none  will  exceed  the 
seventh  or  eighth. 

This  Institute  was  ordained  by  the  adorable 
ascetic  Mahavira  at  Rajgriha,  in  the  sacred  garden 
(Chaitya)  of  Gimasila,  while  surrounded  by  multi- 
tudes of  male  and  female  ascetics  and  lay  disci- 
ples, as  well  as  gods  and  goddesses. 


N  A\    \     TATV  V.  110 


NAVA    TATVA    SUTRA  . 

OR, 

THE     NINE     PRINCIPLES    OF    THINGS. 


Tin:  following  ;iiv  t  lie  Nine  Principles  of  Things : 
(1)  Animation;  (2)  Inanimate  Matter;  (3)  Meril  ; 
(4)  Demerit;  (5)  Appetite  and  Passion,  and  other 
provocatives  to  sin  ;  (6)  Self-Denial,  and  other 
helps  to  virtue;  (7)  Means  to  free  the  Mind  from 
worldly  attachments;  (8)  Worldly  Attachments; 
(9)  Final  Deliverance*. 

Of  the  first  and  second  of  these  there  are  four- 
varieties;    of  the    third,  forty-two;   of  the 


•  The  original  is  as  foUoTO:~^ft3TS^itaT  TO  TRTS^R 

*T?T"RT  f^"55fTmT    ^<ft    *T**TT*J       The  Sanskrit  equi- 
valents are    offa  ^^  TO  Tjm  ^F5R  V^T  f^^TT 


116  XAVA    TATVA. 

fourth,  eighty-two  ;  of  the  fifth,  forty-two  ;  of  the 
sixth,  fifty-seven ;  of  the  seventh,  twelve  ;  of  the 
eighth,  four ;  and  of  the  ninth,  nine. 

I.  Animated  beings  may  be  considered  under 
one,  two,  three,  four,  five,  or  six  aspects  ;  simply 
as  possessed  of  life ;  as  vegetables  and  animals  ; 
as  male,  female,  and  of  neither  sex  ;  as  men,  brutes, 
demons,  and  gods  ;  as  possessed  of  one,  two,  three, 
four,  or  five  senses  ;  and  as  having  a  body  of  earth, 
water,  fire,  wind,  wood,  or  flesh. 

The  fourteen  kinds  of  animate  beings  are  as 
follows  :  First,  objects  with  one  sense ;  which  are 
of  two  kinds,  those  that  are  invisible  or  seen  with 
difficulty,  and  those  that  are  easily  seen,  [these  are 
fire,  air,  earth,  and  vegetables].  Secondly,  beings 
with  five  senses ;  some  of  which  have  a  mind,  [as 
men,  gods,  demons,  fowls,  and  all  animals  and 
fishes  that  are  produced,  in  the  Jain  estimation, 
from  parents],  and  others  have  no  mind,  [as  beings 
in  the  embryo  state,  and  those  generated,  as  the 
Jains  think,  by  equivocal  generation,  from  phlegm, 
slime,  &c,  as  some  kinds  of  fishes  and  serpents]. 
There  are  then  beings  possessed  of  two  senses, 
(viz.,  touch  and  taste,  as  shell-fish),  and  others  hav- 
ing three,  (viz.,  touch,  taste  and  smell,  as  ants 
and  fleas)  ;  and  still  a  third  class,  with  four  senses, 
(wanting  only  hearing,  as  flies,  bees  and  scorpions). 
Each  of  these  seven  classes  of  animals  may  be 
complete  in  all  their  powers  or  parts,  or  ineom- 


\  W  A      IAT\    \.  117 

plete,  forming  the  fourteen  distinctions  among 
animated  beings  . 

The  mosi  exalted  properties  of  animated  beings 
are,  knowledge,  perception,  initiation  into  a  reli- 
gious life,  the  practice  of  self-denial,  the  posses- 
sion of  power,  and  the  employment  "I"  humus  to 
obtain  an  end. 

The  following  things  sustain  life  :  food,  a  body, 
tin.'  senses,  the  power  of  breathing,  the  power  of 
Bpeech,  and  mental  power.  The  first  four  belong 
to  creatures  that  have  but  one  sense,  the  first  five 
to  creatures  having  two,  three,  and  four  senses,  or 
five  without  a  mind, — and  all  the  six  to  the  crea- 
tures tli.it  have  a  mind.  There  arc  ten  vital  airs 
concerned  in  the  sustaining  of  life,  one  for  each  of 
the  five  senses,  one  that  supports  the  breathing, 
one  on  which  the* term  of  life  depends,  and  the 
invigorating  airs,  one  for  the  mind,  a  second 
for  the  Bpeech,  and  a  third  for  the  hodily  frame  j. 
Beings  with  one,  two,  three,  and  four  Benses; 
have  the  first  four,  six,  Beven,  and  eight  of  these 


*  The  original    word   translated,   witli   a   mind,    is     *rf^ 
Sanskril  J\^'.   *T?r^n.'     The  word  for  comi  lete  is    q  331T  rTT 

c 

Sanskrit  u^T^T*    The  additions  within  brackets  are  all  from 
•1  future,  except  one  or  two  from,  oral 
information. 


118  NAVA    TATVA. 

respectively.  Those  with  five  senses,  and  without 
a  mind,  have  only  nine  vital  airs*. 

The  union  of  these  with  a  body  constitutes  the 
state  of  life,  and  their  disjunction  the  state  of 
death.  Fire,  air,  earth,  and  water,  are  called 
elementst.  Trees  and  flowers  of  all  kinds  are 
called  existentsj.  Beings  with  less  than  five  senses 
are  called  respirers§,  and  the  four  classes  of  beings 
with  five  senses,  (viz.,  gods,  men,  brutes,  and 
demons),  are  called  properly  animated  beings [|. 

II.  The  fourteen  distinctions  of  things  without 
life  are  :  solids,  fluids,  and  airsT,  each  of  which 
has  three  aspects.  The  whole,  a  territory,  and  a 
district""".  Add  to  these  time,  and  the  four  dis- 
tinctions of  a  bodytt,  the  whole  body,  a  region,  a 
member,  and  an  atom,  and  the  number  is  com- 
pleted. Inanimate  objects  are  then  divisible  into 
four  classes,  solids,  fluids,  bodies,  and  air.     Fluids 


*  tttwt:  t  *tTT  s.  ^t. 

t  *£srsiT  s.  vgm  §  ^twt  s.  ttt^t: 

II  ^faT  f  WTSWTSTT^T    San. 

*RTf%3rpq:   ^wf^i^rre?:   ^^mfi^T^: 

**  ^hiR[^n^T    Sans.    ^^^3T3?^3X: 
tt  TO^T  S.  T7^Tf%3TP3: 


N   \\    \     T.\  I  '     \  L19 

form  a  medium  in  which  motion  can  be  performed, 
solids  are  stable,  air  forma  the  atmosphere,  and 
body  is  matter  formed  for  the  habitation  of  a  liv- 
ing principle,  and  has  the  lour  divisions  named 
above. 

The  divisions  of  time  are,  samaya,  avali,  mu- 
hiirtta,  days,  demi-lunations,  months,  years,  ages 
(palyas),  oceans  (sagara),  atsarpini,  and  avasar- 
pani  [The  first  is  an  infinitesimal  part  of  time], 
and  there  are  sixteen  millions,  seven  hundred  and 
Beventy-seven  thousand,  two  hundred  and  sixteen 
(16,777,216)  avali  in  a  muhurtta  (forty-eight 
minutes).  The  two  last  are  the  Jain  eras,  measur- 
ing the  time  between  the  creation  and  destruction 
of  the  world,  as  elsewhere  explained]. 

1 1 1.  The  rewards  of  merit,  and  themselves  pro- 
ductive  of  merit,  are,  birth  in  a  good  family,  in  one 
of  the  two  conditions  of  manhood,  [manhood 
directly,  or  indirectly  by  being  removed  to  a 
human  womb  in  the  embryo  state,  as  narrated  of 
Mahavfra],  the  two  conditions  of  godhead  [as 
.  the  possession  of  the  five  senses,  and  of 
one  of  the  five  bodies.  These  are,  a  natural 
body,  (udarika) ;  a  supernatural  assumed  tempo- 
rarily, (vaikriya)  ;  one  a  cubit  Long,  to  go  to  Ma- 
havidehi,  a  particular  terrestrial  continent,  to 
obtain  of  the  Tirthankaras  there  a  solution  of 
doubts,  (aharika) ;  a  Luminous  body  (tejasvi)  like 
of  tli"  gods  :  and  any  body  obtained  as  the 


120  NAVA    TATVA. 

fruit  of  merit,  (karmika)  ;  to  possess  also  the  bones 
like  adamant,  and  the  perfect  form  of  a  Tirthan- 
kare,  a  good  colour,  smell,  taste,  touch,  and  the 
proper  proportion  of  heaviness,  and  lightness,  in- 
ofTensiveness,  moderate  breathing,  a  brilliant  coun- 
tenance, elegant  motion,  and  members  all  properly 
balanced,  the  state  of  a  god,  that  of  a  man,  that  of 
the  highest  classes  of  animals,  and  that  of  a  Tir- 
thankar.  These,  in  addition  to  the  following  ten 
modes  of  action,  form  the  forty-two  meritorious 
states.  The  modes  of  action  are,  voluntary  motion, 
right  use  of  the  senses,  of  all  the  other  organs,  a 
separate  body  for  the  soul  to  act  on,  firmness  in 
action,  pleasantness  in  deportment,  elegant  ges- 
ture, speaking  with  a  sweet  voice,  in  a  persuasive 
manner,  and  so  as  to  elicit  praise. 

IV.  The  effects  and  causes  of  sin  are  the  follow- 
ing : — The  ten  divisions  of  want  of  knowledge, 
[first  of  things  mental,  then  of  words,  then  a  want 
of  perfect  knowledge  of  sensible  objects,  the  want 
of  knowledge  of  what  is  doing  in  all  the  forty-five 
divisions  of  the  world,  then  in  the  fifteen  the  abode 
of  man,  next,  want  of  omniscience ;  besides  there 
is  incapacity  of  giving,  inability  to  obtain  the  ob- 
ject of  desire,  incapacity  of  securing  delight,  and 
inability  to  enjoy].  There  are  also  nine  natural 
infirmities,  [imperfection  of  sight  and  sleep  ;  of  the 
former  four,  and  of  the  latter  five,  viz.,  total  want 
of  sight,  incapability  of  seeing  what  is  not  before 


\  \\  A     TATVA.  I  2  1 

the  eyes,  incapability  of  Boeing  .-ill  thai  is  dune  on 
earth,  incapability  of  Beeing  all  things;  and  Bleep, 
deep  Bleep,  Bleep  in  which  one  can  Bit  or  Btand, 
Bleep  in  which  a  person  can  walk  about,  mesmeric 
Bleep,  in  which  a  booth  might  be  pulled  out  or  a 
Limb  cm  off  without  the  patient's  knowledge,  and 
in  which  he  can  exert  supernatural  strength  in 
accomplishing  plans  thought  of  during  the  day*]. 

Next    there  is.  birth  in  a   low  family,  any  act 
that  gives  pain,  false  worship,  the  state  of  any  of 
the  ten  kinds  of  living  beings  destitute  of  motion, 
any  <>\'  the  thre<  in  bell,   descending  nat  ur 

ally  there,  being  drawn  away  to  it,  ami  living  iii 
it] ;  being  under  the  influence  of  any  of  the  twenty- 
five  passions,  [sixteen  proper,  as.  anger,  pride,  love, 
ccvetousness,  each  of  four  kinds;  and  things  con- 
nected with  passion,  as  laughter,  &c.,  six  things, 
and  the  three  sexual  Btates  of  animals];  the  four 

es  "t"  living  beings  with  one,  two,  three,  and 
Pour  senses;  bad  gait  ;  natural  defects, [as, a  buck- 
tooth,  &c.];  also  disagreeable  colour,  smell,  taste, 
or  feel  ;  anyone  of  the  five  conditions  of  the  bones 
or  form  of  the  body  other  than  that  above  des- 
cribed,  under  the  opposite  head  ;  all  these  are  con- 


*    This    is   railed    by  the    .lains    A>\  .ipani    Nldnt,  :  1 1  *  1 1  ■  >  1 1  ■_■  1 1    I 

cannot   learn  tint  they  are  acquainted  with  any  process  by 
which  it  is  induced. 


122  NAVA   TATVA. 

nected  with  the  principle  of  sin.  Besides,  there 
are  want  of  proper  motion  in  any  member  of  the 
body,  extreme  minuteness,  improper  develop- 
ment, excessive  hairiness,  want  of  firmness  ;  and 
the  following  acts,  indelicate  contact,  [touching 
any  part  of  the  body  below  the  navel],  causing 
distress  to  any  being,  inharmonious  sound,  dis- 
obedience, disrespect. 

V.  Appetites  and  passions,  and  other  incite- 
ments to  sin.  These  are  the  five  senses  and  the 
four  passions,  [anger,  pride,  love,  covetousness] ; 
the  five  sinful  acts,  [killing,  stealing,  lying,  adul- 
tery, devotedness  to  the  world]  ;  the  three  yogas, 
[applications  of  the  mind,  speech,  and  body,  to 
worldly  objects] ;  besides  the  twenty  following 
acts  :  walking  carelessly,  [and  so  endangering  the 
life  of  insects],  lending  a  weapon,  wishing  ill  to 
any  being,  teazing  any  being  or  injuring  them, 
beginning  any  work,  [as  ploughing],  the  reception 
of  a  gift,  the  exercise  of  cunning,  accusing  the 
Jain  sacred  books  of  falsehood,  acting  without  any 
rule,  seeing  stage  plays,  touching  things  forbidden, 
[as  horses,  bulls,  and  women,  which  are  prohibited 
to  ascetics]  ;  hearing  one's  own  praises  proclaimed, 
bearing  weapons,  beating  animals,  purchasing  ar- 
ticles to  sell  them  at  a  profit,  piercing  any  animal 
with  a  weapon,  doing  things  with  carelessness,  dis- 
regard of  the  good  opinion  of  gods  and  men, 
ordering  others  to  do  what  you  should  do  yourself, 


N  \\    \     TA TVA.  1  23 

mingling  in  a  crowd  of  people,  currying  favour 
with  others,  cherishing  malicious  purposes,  and 
travelling,  [in  which,  from  Liability  bo  tread  on 
small  insects,  the  danger  of  Binning  is  incurred.]. 

VI.  Self-denial,  religious  restraint,  and  other 
helps  t<>  a  course  of  virtuous  action.  These  are, 
tin-  five  cares  about  externals,  the  five  cares  about 
internals  :  twenty  kinds  of  patient  endurance,  and 
ten  kinds  of  virtuous  actions.  Ofthefirsi  earned, 
attention  to  the  road  on  which  you  walk,  [that 
there  be  no  insects  od  it  to  sustain  injury],  atten- 
tion to  what  you  -ay.  and  what  you  eat,  care  about 
what  you  receive,  that  you  do  do<  put  it  down  on 
the  ground,  and  allow  ants  t<>  mingle  with  it,  &c], 
and  care  about  excretions.  <  >f  the  .second  named, 
or  care  about  internals,  there  is  one  care  to  ex- 
clude improper  and  to  introduce  religious  subjects 
of  meditation,  fare  to  cover  your  mouth  when  you 
Bpeak,  lest  BOme  fly  or  animal  enter  it],  and  to 
avoid  ;,U  kind-  of  sin.  The  following  things  are 
to  be  patiently  borne:  hunger,  thirst,  cold,  heat, 

the  bite  of  any   animal,  while  you    are   engaged    in 

religious  worship,  dirty  and  ragged  clothes,  the 
solicitations  of  passion,  the  absence  of  female 
society,  the  inconveniences  of  travel,  the  appear- 
ance of  ghosts,  an  uncomfortable  couch,  railing, 
murderous  blows,  begging,  disappointment  in  ob- 
taining what  we  desire,  disease,  a  straw  pallet, 
dirt,  honour,  the  praise  of  knowledge,  the  disgrace 


124  NAVA   TATVA. 

of  ignorance,  and  religious  doubts.  The  ten  acts 
are  as  follows  :  the  milduess  that  restrains  wrath, 
the  humility  which  subdues  pride,  the  simplicity 
which  is  opposed  to  cunning,  the  spirituality  which 
is  opposed  to  worldly-mindedness,  fasting  and  auste- 
rities, self-restraint,  speaking  the  truth,  tender 
regard  for  the  life  of  all  creatures,  abandonment 
of  all  worldly  possessions,  celibacy  and  chastity. 
These  things  contain  the  principles  of  the  Jam 
religion. 

VII.  Raising  the  mind  from  worldly  attach- 
ments. To  effect  this  the  following*  nine  reflec- 
tions  are  to  be  kept  before  the  mind  :  that  all 
things  are  unstable,  that  death  and  the  ills  of  life 
cannot  be  prevented,  that  man  is  driven  through 
a  succession  of  states  in  different  worlds,  that  the 
same  life  is  frequently  passing  through  births  and 
deaths,  that  the  body  is  but  a  receptacle  for  filth, 
that  man  is  through  the  actions  he  is  called  on  to 
perform  exposed  to  innumerable  temptations  to 
sin,  that  these  may  be  resisted,  and  that  works  of 
all  kinds  should  be  abstained  from-  In  addition 
to  these  the  following  three  reflections  should  be 
made  :  that  man  is  by  his  form  fitted  for  religious 
exercises,  that  to  obtain  such  a  body  is  difficult, 
and  therefore,  that  he  who  has  obtained  it  should 
give  his  whole  attention  to  the  subject  of  religion. 
These  are  the  twelve  spiritual  reflections.  Besides 
these  there  are  the  five  sacraments.     The  first  is, 


NANA     TVTVA.  L25 

introduction  bo  t  In  -  Jain  religion,  t.  e.,  a  vow  to 
abstain  from  .-ill  injury,  and  to  exercise  compassion 
towards  all  living  creatures;  the  second  is,  initia- 
tion into  an  ascetic  life,  by  which,  all  former  sins 
are  obliterated  ;  next,  the  sacrament  of  the  greater 
penance,  [being  eighteen  months  fasting  and  read 
ing  for  an  ascetic  who  threatens  to  leave  the  com- 
munity]; and  the  lesser  penance,  [of  shorter 
periods,  for  ebullitions  of  passion  and  slight  faults] ; 
an<l  lastly,  there  is  tin-  Sacrament  of  Renown, 
when  the  true  disciple,  breaking  through  all  the 
entanglements  of  the  world,  attains  to  the  state 
where  there  is  immortality  and  freedom  from 
decay.  There  are  six  kinds  of  external  austerity  : 
entire  abstinence  for  a  limited  time,  taking  a 
mouthful  less  and  loss  every  day  ;  the  resolution 
t"  fat  only  if  the  article,  place,  time,  and  disposi- 
tion, arc  in  accordance  with  a  previously  formed 
conception  in  the  mind:  the  refusing  all  Bavoury 
articlesof  die!  ;  afflicting  the  body,  [as  tearing 'out 
the  hair];  restraining  the  senses;  nol  looking  &i 
objects  of  temptation.  There  are  also  six  internal 
austerities:  repentance,  humility,  resolution  to 
l'<-*>\  holy  men,  reading  of  holy  books  and  instruct- 
ing others  in  tin-  same,  religious  meditation,  ami 

ly,  raising  the  mind  above  all  worldly  desires. 
Such  are  the  restraints  that  prepare  the  mind  for 
emancipation. 

VIII.  Worldly  attachments.     These  are   lour 


126  NAVA    TATVA. 

kinds,  and  have  reference  to  the  nature,  time,  sen- 
sible qualities,  and  place  of  the  objects  which  affect 
the  mind.  The  first  refers  to  their  essence,  the 
second  to  the  time  of  their  continuance,  the  third 
to  their  flavour,  smell,  &c,  and  the  fourth  to  the 
places  in  which  they  are  found.  Restraints  and 
attachments  are  of  the  following  kinds  :  covering, 
[as  the  restraint  of  sight  by  a  bandage  over  the 
eyes] ;  foreign  agency,  [as  that  of  a  porter  stop- 
ing  one  at  a  door] ;  terror,  [as  the  restraint  from 
eating  honey  on  the  edge  of  a  sharp  sword]  ;  the 
fascination  of  affection  ;  confinement  in  the  stocks  ; 
the  attraction  of  beautiful  objects,  and  paintings*; 
considerations  of  rank,  [like  a  potter  examining  the 
different  grades  of  the  vessels  he  lias  made] ;  and 
delays  [as  those  experienced  at  the  treasury  when 
money  is  wanted].  So  much  for  the  subject  of 
worldly  attractions. 

IX.  Relative  to  the  state  of  final  emancipation 
there  are  six  things  stated  :  that  there  is  really 
such  a  state,  the  size  of  the  emancipated  lives,  and 
of  the  place  where  they  live,  their  tangible  quali- 
ties, the  duration  of  their  existence,  the  distance 
at  which  they  are  from  one  another,  their  parts, 


*  The  original  here  is  f^TT  simply,  and  the  explanation  is 
"after  the  manner  of  a  painter;"  but  I  am  not  sure  I  have 
hit  the  exact  idea. 


\  \\  \    tatva.  1-7 

their  natures,  their  numbers.  Although,  liuwever, 
these  things  may  he  predicated  of  it.  nevertheless, 
as  emancipation  La  a  simple  term,  bo  it  is  expres- 
sive of  a  aimple  object,  and  not  like  Bky-flower, 
which  is  a  compound  term  embodying  more  than 
ciic  idea.  Of  this  thing  emancipation,  we  are  now 
to  declare  the  means  of  attainment.  The  road  to 
emancipation  lies  through  particular  states,  viz., 
the  possession  of  senses  and  a  body,  also  the 
condition  of  possibility  or  impossibility,  the  pos- 
bi  bsj  'ii  of  passions,  and  of  knowledge  and  vision, 
through  the  sacraments,  through  minute  obstacles, 
the  paths  of  rectitude,  the  possession  of  a  mind 
or  the  contrary,  and  abstinence  or  the  contrary. 
By  these,  then,  emancipation  is  only  obtained  in 
the  state  of  manhood,  [not  in  that  of  a  good  demon 
or  brute],  while  in  possession  of  five  senses,  while 
possessing  a  body  capable  of  voluntary  motion,  in 
a  condition  of  possibility,  while  possessing  a  mind, 
through  the  Bacrament  of  the  highest  asceticism, 
in  that  path  of  rectitude  in  which  there  is  no  re- 
trogression, through  the  possession  of  perfect 
knowledge  and  vision,  and  in  the  practice  of 
abstinence.  It  is  not  obtainable  through  any 
other  path.  The  space  occupied  by  each  of  the 
perfect  is  boundless,  and  increases  accordii  s 
any  one's  desire.  The  term  in  which  tiny  remain 
in  th  is  also  infinite.     Their  parts  arc  Lnnu- 

i'lc.     There  is  qo  returning  again  to  a  worldly 


128  NAVA    TATVA. 

state,  and  no  interruption  to  their  bliss.  They 
have  perfect  vision  and  knowledge,  they  have  no 
dependence  on  works,  but  exercise  themselves  ac- 
cording to  the  highest  philosophy.  Such  is  the 
life  of  the  Perfect. 

Few  neuters,  [not  more  than  ten  at  a  time],  and 
a  small  proportion  of  females,  [not  more  than 
twenty  at  a  time],  obtain  perfection ;  the  perfect 
consist  chiefly  of  males,  [of  which  one  hundred  and 
eight  may  be  emancipated  at  once].  Such  is  the 
doctrine  of  emancipation,  and  the  conclusion  of  the 
Tract,  or  the  Nine  Principles  of  Things.  He  who 
is  acquainted  with  these  nine  principles,  and  lays 
hold  of  them  by  faith,  is  perfect  in  knowledge. 
He  who  is  ignorant  of  them  cannot  be  perfect  in 
knowledge.  The  words  and  doctrine  of  all  the 
Jain  Lords  is  here,  and  nowhere  else  to  be  found ; 
therefore,  he  whose  mind  is  instructed  in  these, 
possesses  true  and  stable  knowledge.  He  who  has 
had  this  knowledge  impressed  on  his  mind  for  only 
an  hour,  is  detained  only  by  half  the  mental  and 
bodily  attraction  that  he  was  before. 

In  time  there  are  infinite  cycles,  of  which  an 
infinite  number  have  passed,  and  an  infinite  num- 
ber are  to  come.  Among  sages  there  are  the  fol- 
lowing distinctions  :  Jinas,  and  those  not  Jinas ; 
Tirthankaras,  and  those  who  are  not ;  Householders 
and  Mendicants,  and  Regular  Ascetics ;  Men, 
Women,    and   Eunuchs ;    those   instructed   by   a 


S  \\  A      I'ATVA.  L29 

private  individual,  the  Belf-taught,  and  those 
broughl  up  under  regular  teachers  ;  those  who  are 
emancipated  singly,  and  those  emancipated  in  a 
bodv. 


APPENDIX 


CONTAINING    REMARKS  ON   THE   M\ii\l>lll    LANGUAGI 


The  relations  and  affinities  of  the  ancient  and  modern 
languages  of  India  is  a  subject  which  lias  lately  eng 
the  attention  of  learned  Europeans.  It  is  one,  however, 
attended  with  no  common  difficulties.  The  ancient 
grammarian,  Vararuchi,  mentions  aot  only  a  general 
Prakrit  Language,  tin-  relation  of  which  to  the  Sanskril 
he  defines  in  BeveraJ  books  of  aphorisms,  bu1  distin- 
guishes it  also  from  the  Suraseni,  Magadhi,  and  other 
dialects.       His   rules   have    bees    commented    on    by 

Colebrooke   and   Lassen,  especially  the   latter;   and  the 

reader  who  wants  information  on  the  general  subjecl 

is  referred  to  those  authorities.     The  following  remarks 

reference   solely   to  the   language  in   which    the 
Kalpa    Sutra,   here   translated,  and  the  other  ancienl 

sacred   Looks  of  the   .Iain   community,  are  written  ;    for 

although  in  comments  on  the  ancienl  hooks,  and  in 
mod.  rn  works,  the  Jains,  as  in  the  Introduction  to  the 
Kalpa  Sutra,  employ  the  Sanskrit,  or  one  of  the  ver- 

K   2 


132  APPENDIX. 

nacular  tongues,  all  their  really  ancient  and  standard 
works  are  written  in  the  Magadhi.  It  is  a  curious  fact, 
that  the  Ceylonese  Buddhists  term  their  sacred  tongue, 
usually  called  Pali,  also  Magadhi ;  though  on  comparing 
the  Mahavanso,  one  of  their  sacred  books,  with  the  Jain 
writings,  I  find  considerable  dissimilarity  between  the 
two  dialects ;  the  Pali  approaching  much  nearer  to  the 
standard  of  the  general  Prakrit,  and  having  few,  if 
any,  of  the  peculiarities  of  the  Magadhi  dialect,  while 
the  Jain  works  exhibit  them  by  no  means  in  a  slight 
degree.  The  Mahavanso  probably  exhibits,  pretty 
nearly,  the  court  language  of  India  three  hundred 
years  before  our  era,  when  Buddhism  was  first  firmly 
established  in  Ceylon,  while  the  language  of  the  Kalpa 
Sutra  was  the  court  language  of  the  Balabhi  monarchs 
of  Gujarath  seven  centuries  later;  for  although  the 
two  works  were  probably  composed  about  the  same 
period,  the  language  all  the  while  in  Ceylon  being  a 
dead  language,  and  its  use  confined  to  the  priesthood, 
it  would  remain  unaffected  by  those  changes  to  which 
in  India,  as  a  spoken  tongue,  it  would  be  continually 
subjected.  In  reference  to  the  meaning  of  the  word 
Prakrit,  it  may  be  observed  that,  among  the  Marathi 
Brahmans,  the  term  is  often  taken  in  its  widest  sense 
to  signify  the  natural  or  vernacular  language  of  any 
province  in  India.  In  a  more  restricted  sense,  it  means 
any  of  the  ancient  dialects  of  the  different  provinces, 
and  which,  as  most  of  their  books  used  till  lately  to 
be  written  in  it,  obtains,  in  the  south  of  India,  the 
appellation   Grantha.     The  Sanskrit  is   not   at  present 


LPPENDIX  L3.1 

<  vernacular  tongue,  l»m  a  language  polished  and 
refined,  as  it-  name  implies,  for  the  purposes  of  litera- 
ture; yet  it  seems  highly  probable  thai  the  ruder 
dialed  from  which  the  present  Sanskril  has  b  en 
formed  was  the  spoken  tongue  of  the  tribe,  who.  under 
Bharat,  as  they  themselves  relate,  settled  in  Upper 
India,  and  afterwards  gave  the  name  of  their  Boven  ign 
to  the  whole  country,  which  extends  from  Cape 
Comorin  to  the  Himalaya  Mountains.  These  Bharatans 
thru  possessed,  according  to  their  own  accounts,  con- 
tained in  the  works  called  Purans,  and  other  records 
of  their  traditions,  at  their  first  emerging  from 
obscurity,  but    a   small   portion    of  India,    while  at    that 

time  the  country  was  peopled  in  every  direction  by 
tribes  of  a  race  entirely  distinct,  and  in  different  stages 
of  civilization,  whom  they  at  first  denominated  Daitya, 
Danava,  and  Rakahas,  and  still  later  Mlechhas;  just  as 

till  very  lately,  it'  they  have    even   now  ceased  to  do  SO, 

the  Chinese  ased  to  call  all  foreigners  devils,  ami  the 
1  i      ika  men  of  every  other  race,  barbarians. 

Urn-  of  the  most  striking  features  in  the  institutions 
of  those  northern  immigrants  was  tin-  distinction  of 
.  which  they  cither  brought  along  with  them,  or 
introduced  Boon  after  their  arrival  in  India.  Vet  at  the 
first  the  military  and  priestly  castes  were  one,  and 
many  instances  can  he  pointed  out  in  tin-  Purans  where 
tic-  second   bou    of  a    military  sovereign  entered   the 

priesth 1,  while  his  elder  brother  Bwayed  the  Bceptre. 

Another  Btriking  characteristic  of  this  tribe  was,  that 
it   belonged  to  that  grand  central  Asian  family  which 


134  APPENDIX. 

has    acted   by    far    the    most    prominent    part    on    the 
political  arena  of  the  world,  sending  off  colonies,  which 
became    the    germs    of  mighty   monarchies   in    Persia, 
Greece,  Italy,  and  modern  Europe,  as  well  as  in  India ; 
and  in  all  those  different  localities  retaining  the  rudi- 
ments of  a  dialect  which  has  formed  the  basis  of  most 
of   those    languages    which    contain    the    treasures    of 
literature  and  science,  as  has  been  fully  manifested  by 
the  learned  labours  of  Schlegel,  Kennedy,  and  Bopp. 
It   is    evident    that    on    the    spreading  abroad  of  this 
northern  family,  and  their  mingling  with  the  aborigines, 
a  mixture  of  the  language   of  the    two  people    must 
have  resulted.     The  same  process,  then,  that  took  place 
in  Spain,  the  north  of  Italy,  France,  and  Britain,  on  the 
conquest  of  those  countries  by  the  Romans,  took  place, 
we  rnust  believe,  in  India,  when  the  followers  of  Brah- 
manism,  at   different   periods,    took   possession   of    its 
different   kingdoms   and  principalities.     The  language 
of  the  aboriginal  inhabitants  of  India,  if  we  may  judge 
from  the  Tamil,  that  of  the  people  most  to  the  south, 
and  farthest  removed  from  Brahmanical  influence,  and 
from  the  dialects  spoken  by  the  hill  tribes,  which  have 
never  embraced  the  Brahmanical  customs  and  religion, 
and  which  dialects  have  all  much  in  common  with  the 
Tamil,    belonged   to    a    family    of    languages   entirely 
distinct  from  that  of  the  northern  invaders,  and  had  a 
nearer  resemblance  to  the  Turkish  and  Siberian  dialects 
than  to  any  of  the  Indo-Germanic  tongues. 

It  was  not  the   policy  of  the  Brahmans,  any  more 
than  <>f  the  Romans,  to  dispense  with    the   use   of  their 


APPENDIX.  135 

own  language,  the  record  of  their  religion,  traditions, 
and  laws,  hut  it  required  m>  Blight  modification  before 
it  could  become  the  vernacular  tongue  of  men  whose 
organs  <>l"  Bpeech  were  utterly  incapable  <>f  enunciating 
severaJ  of  its  elements,  and  most  of  its  combine  1 
consonants.  The  old  Sanskrit  of  the  Veda,  which 
we  may  suppose  to  have  been  the  language  of  the 
follower)  of  Bharat,  is  a  harsh  language  compared  with 
the  musical  Tamil,  dialects  allied  to  which  we  must 
suppose  the  languages  of  the  Indian  aborigines  to 
have  '  en.  Indeed  it  is  admitted  that  the  Telinga, 
Canareee,  and  other  languages  of  the  Peninsula,  are 
closely  allied  to  that  tongue;  but  this  is  far  from  the 
whole  truth  ;  for  though  the  languages  of  northern  and 
central  India  borrow  most  of  their  vocables  from  the 
Brahn  anical  Sanskrit,  yet  in  their  grammatical  construc- 
tion, and  the  pronunciation  of  the  letters,  they  more 
nearly  resemble  the  Tamil.  Thus, for  example,  the  letters 
■^  (ri)  and  ^  (sh)  along  with  the  Visarga,  are  unpro- 
Dounceable  by  the  great  body  of  the  population  in  every 
part  of  India.     Ami  as  to  the  combinations   ^J  (ksh) 

"g  (slit  )   ?Ji   (kt)  ami  a   host   of  others,  no   Indian  hut   a 

Brahman  ever  attempts  to  enunciate  them.  In  regard 
to  the  inflexions  of  nouns  in  the  vernacular  Indian 
tongues,  wo  have  first  the  letter  *T  (n)  a  verycnmmon 
characteristic  mark  of  the  genitive,  appearing  in  the 
Tamil  "^cf  (ina)  the  f«T  ("i)  of  the  first  declension  in 

Telinga,  the  "^J^  (ana)  ami  ~z*n  (ina)  of  the  first  and 

fourth  declensions  in   Canarese,  the   ^TT  (naj   pi   (nf) 


J  36  APPENDIX. 

c<  (num)  of  the  Gujarathi,  and  the  "^^  (cheni)  of  the 
old  Marathi.  To  find  anything  like  a  parallel  to  this 
we  must  pass  the  Sanskrit,  and  seek  it  in  the  Turkish 
S  In  regard  to  the  dative,  the  letter  3J  (k)  is  the 
prevailing  characteristic  in  the  vernacular  languages  of 
India  ;  thus  in  the  Tamil  we  have  ^    (ku),  in  the  Cana- 

rese    ^  (kke)  of  the  second  declension,  in  the  Telinga 

^   (ku),  in  the  Hindostani   3n"  ^ko),  and  in  the  Bengali 

^f  (ke).  How  could  there  be  such  an  analogy  in  respect 
of  these  the  two  most  common  and  important  of  all 
the  cases  among  languages  whose  vocables  are  so 
different,  unless  we  ascribe  it  to  the  influence  of  an 
aboriginal  Indian  language,  which  obtained  throughout 
the  country,  though  doubtless  with  dialectic  varieties, 
before  the  Brahmanical  tongue  had  prevailed  in  nearly 
supplanting  it  everywhere,  except  in  the  Peninsula. 
On  this,  however,  and  on  the  allied  subject  of  the 
affinity  between  the  languages  spoken  by  the  moun- 
taineers and  the  Tamil,  additional  information  will  be 
found  in  the  first  volume  of  the  "  Journal  of  the 
Bombay  Branch  of  the  Royal  Asiatic  Society." 

The  Prakrit  and  other  dialects,  then,  mentioned  by 
Vararuchi  had  then  origin  in  the  necessity  which  had 
arisen  of  adapting  the  Brahmanical  speech  to  the 
organs  of  the  Indian  aborigines,  and  may  either  be 
considered  as  corruptions  or  refinements,  according  to 
the  standard  which  is  used  to  try  the  qualities  of 
languages.  Having  for  my  own  part  first  studied  the 
Sanskrit,    and    admired     the    accuracy    with    which    it 


APPENDIX.  l:>7 

enables  a  writer  to  express  all  the  varied  Bhades  of  his 
ideas,  and  the  niceties  of  its  structure,  1  confess  I  fell 
disappointed  in  turning  to  the  Prakrit  ;  bul  after 
advancing  a  Little  in  the  knowledge  of  the  language, 
f  feel  bound  to  concede  that,  by  its  greater  simplicity 
of  construction,  and  superior  facility  of  enunciation, 
the  Prakrit  may  easily  bear  away  the  palm  from  its 
rival  as  a  simple,  yel  polished  and  harmonious  vehicle 
of  human  thought,  admirably  fitted  to  be  the  spoken 
tongue  of  a  greal  ami  refined  nation;  and  il  the  reader 
will  look  back  to  the  "explanation  of  Trisala's  dream," 
he  will  readily  conceive  that  the  language  in  which 
thoughts  bo  varied  and  beautiful  can  he  conveyed  with 
nid  -race,  musl  he  something  more  than  a  jargon. 
In  the  peculiar  dialed  of  Prakrit  termed  Blagadhf,  the 
first  point  mentioned  by  Yararuchi  is  the  substitution  of 
11  (s)  for  ^  (s),  and  ^  (sh)  (tot:  I[)#  In  the  com- 
mon dialect,  on  the  contrary,  H  (s)  and    ^  (sh)  become 

*y  (s).      Now  it  is  a  strong  confirmation  of  this  rule  of 
tin-  grammarian  to  find,  that  on  the  Ganges,  whence  we 
may  suppose  the  model  of  the  common  Prakrit  t<>  have 
been  taken,  in  all  the  different  dialects  of  Hindi  and  1 1  in 
dustani.  the  jf  (s)  is  the  only  sibilant  used,  while  in  the 

Marathi   country,  which   anciently  fell  within    the    limits 

of  the  kingdom  ofMagadha,  the  if  (s)  is  the  favourite 
sibilant,  being  by  the  common  people  always  substituted 
for   ?J  (s)  before  the  palatine  vowels  ^   (i)  and  T3[  (e), 

and  the  semi-vowel   ^ST  (y);  thus,  ftm    (seva)  becomes 


138  APPENDIX. 

imT  (seva),  and  f*n?  (sinha)  is  changed  to  ft[l>  (siha). 
In  the  Gujarathi  cursive  character,  although  both  these 
sibilants  are  pronounced,  the  ?J  (s)  is  seldom  written,  "3J 
(s')  being  put  in  its  place,  and  the  proper  pronunciation 
left  to  the  skill  of  the  reader. 

In  the  Jain  Magadhi  manuscrijDts,  which  are  written 
in  a  form  of  the  Nagari,  varying  in  several  letters  a 
good  deal  from  the  Pevanagari,  the  two  letters  in 
question  seem  used  almost  promiscuously  at  the  pleasure 
of  the  scribe.     In  most  of  the  Jain  manuscripts  in  the 

Library  of  the  Bombay  Society,  ?J  (s)  alone  is  used. 
In  the  two  manuscripts  of  the  Kalpa  Sutra,  from  which 
the  translation  was  made,  "3J  (s)  is  liberally  used,  except 
in  the  terminations  ^f  (ssa)  and  ^T  (su) ;  but  then  the 
scribes  seem,  in  the  choice  of  one  or  other,  to  have 
acted    quite    at   random,    for   at    one    time   we    have 

^11!  (vasaha),  and  then  again  3"3Jt[  (vasaha)  for  3^^f 
(vrishabha).  The  Yati  who  assisted  me,  maintained 
that  the  two  letters  should  be  pronounced  in  the  same 
way,  which,  but  for  the  authority  of  the  grammarian, 
and  the  modern  usage  above  referred  to,  I  should  have 
no  solid  reasons  for  refusing  to  grant.  As  to  the  proper 
pronunciation    of   the    three    sibilants,    a   Maharashtra 

Brahman    pronounces   ?J    (s)  as  the  common  liissing  s ; 

"3[    (s)  he  pronounces  as  a  very  soft  sh,  similar  to  these 

two  letters  in  our  word  sheep ;  and  ^  (sh)  as  a  very 
harsh  sh,  in  which  the  tongue   is  raised   towards  Ihe 


APPENDIX.  139 

palate,   as  in  pronouncing  the    ~Z    (tf)  class.     <>n  the 

whole.  I  am  inclined  to  think  that  If    (s)    was   originally 

more  frequently  written,  and  always  pronounced  by 
the  Jains;  but  as  far  as  I  have  had  an  opportunity 
of   examining  their   works,  any  attempt    now  at    the 

restoration  of  If  (d)  to  its  proper  place  would  be 
perfectly  hopeless. 

The  next  mark  of  the  MagadhJ  mentioned  by  the 

grammarian,  is  the  conversion  of  ~5\  (j)  t<»  Tf  (y),  the 
reverse  "I"  which  takes  place  in  the  common  Prakrit. 
Both  changes  can  be  instanced  in  our  honks ;  ami  as  to 
the  peculiar  Magadhi  form,  we  have  examples  of  it  in 
77^    fraya)  for  "^   (raja),   ami   t\th    (gaye)  for   -JToT: 

(gaja);also  in  ^znr  (vayara)  for  ^W  (vajra).  and  ^  1  «i | 

(raya)  tor  ^\m<^\  (raja);  "^Tf^  (raf)inMarathi,and  ^T"3\ 

(rail)  in  (nijarathi,  are  more  modem  forms  of  the  same 
wurd. 

In  the  Ma-adhi,  the    x|    (eh)  elass  of  letters  keep  their 
places,    while    in    the   common   dialect    they   are    elided. 

This  answers  very  well  as  a  general  rule  for  the  dialect 

of  the  Jains,  hnt   it    has  its    exceptions,  as     "^fr^lV^T^ 

(ayariyanam)  meaning  '^fT'^T'^r^l!  (acharyebhya),  and 
probably  also  ^m^  (vayasf)  he  said;  if.  as  I  suppose, 
it  is  from  the  root   ^"^  (vach).     In  reference  to    of   (j) 

it  can  only  keep  its  place  when  not  changi  d  to    Jj    (\). 

The  change  t"  ^J  (v)  instead  of  "^    .1 ,  i-  v.  ry  common 


140  APPENDIX. 

in  our  manuscripts,  even  in  other  case's :  thus  we  have 
TfJ^J  (seya)  for  ^Jrf  (seta)  where  ^J  (y)  is  used  for  rf  (t). 

I  have  not  seen  the  change  of  ^J  (rj)  to  TSf   (yy), 

but  the  reverse,  as  for  TramSFT   (paryushana)  we  have 

tJ^f^njTJTT     (pajjausaua)    according    to    the    common 

Prakrit.       Again    WqT     (bharyya)    becomes   ^TTf^TT 

(bhariya)  instead  of  the  common  Prakrit  'JTTfT^T 
(bharia).  From  this  word,  by  the  application  of  the 
grammarian's  rules,  we  shall  get  something  nearer  the 
Marathi  cfT^t  (bayi)  or   ^it;  (bai). 

The  word  1[<^q^  (hridayasya)  has  not  the  peculiar 

form  with  us,  the  grammarian  mentions.     Nor  is   ^    (r) 

changed   to    tjf     (1),    except   perhaps   in   the    doubtful 

instances  of    ^^f^"??  (veruliya)  for   ^<*"q"    (vaidurya), 

and    vjHJ<fT  (urala)  for  ^3T<^"n^  (udara). 

I  do  not  know  how  the  change  of  ^J    (ksh)  to  "^3f 

(sk)  which  takes  place  in  Magadhi,  according  to  Vara- 
ruchi,    is   to    be    explained.      In  the   Jain  manuscripts 

?§"  (kli)  is  usually  written  ^3f  (rak),  like  ^  (r)  and  3T  (k). 
Was  this  what  the  grammarian  meant,  and  was  it  a  mere 
form    of    writing,    or   is    the    peculiar   sound   intended 

utterly  lost  in  the  modern  vernacular  tongue  I   ^   (chh) 

is  often  substituted  for  ^J  (ksh)  as  in  the  common 
dialect. 


APPENDIX.  1  I  I 

In    passing,    1    may    mention    that     ^    (v)  seldom    Or 

Qevei  becomes  ^  (b). 

In  reference  to  one  of  the  principal  peculiarities  of 
the  Magadhi  dialect,  the  substitution  of  tj  (e)foi  "3ft 
(o)   in   the   nominative    singular   of  words,    which    in 

Sanskrit  have    ^I    (ah)  or    ^     (am),  in   that    case   the 

rule  of  the  grammarian  is  constantly  followed  in  the 

Kaljia    Sutra:    thus   we    have    f"*T^    (gihe)  for    Tr? 

(griham),   *nrr€tT    (mahavire)  for   *nfT3tT«     ("1;l'l;l- 

vi'rah) ;  ami  even  in  feminines  in  ^T  (a)  and    ^  (i)  the 

rule  holds,  as  ffT^JfTTr  (Tisalae)  for  f^niWT  (Trisala), 

•'•'id  ^rrf^TT  (mahanie)  for  sM^^jft  (brahmanf) 
This  characteristic  alone  is  sufficient  to  vindicate  the 
correctness  of  the  title  Magadhi,  as  applied  to  the 
language  in  which  the  Jain  hooks  are  written:  and 

the  want  of  it  in  the  Pali,  shows  that  it  has  no  proper 
claim  to  this  peculiar  epithet. 

The  fifth  case,  which    should  end   in      <?    (du)  or  T^j 

(do)  in  the  writings  of  the  Jains,  as  far  as  I  have 
observed,  always  terminates  simply  in    "3?   (ti)  dropping 

the  ^"  (d>  according  to  a  rule  which  is  qo1  commonly 
applied  to  such  combinations;  thus  we  have  "3r*jrTT"3? 
(abhantaraii)  for  the  Sanskrit  "JfwjrT'^cn  (abhyan- 
taratah).  In  the  modern  Marathi  this  termination 
bei'oni        ~3\*T    (uri  .     There  is  a  peculiarity  also  in  the 


142  APPENDIX. 

seventh  case,  the  T{  (m)  and  *J  (s)  of  the  Sanskrit 
changing  places;  thus  we  have  e|f^P5"  (kuchhamsi) 
and  IT^Wf^r  (samanamsi)  while  in  Prakrit  the  termi- 
nation is    f^T    or    "f| 

The  use  of  the  1[  (h)  in  the  sixth  case  is  unexampled, 
as  far  as  I  have  observed,  as  well  as    %    (hu)    in    the 

nominative  plural.  The  long  ^3?T  (a)  of  the  vocative 
is  constantly  used ;  and  the  Kalpa  Sutra  is  in  this 
point  quite  comformable  to  the  rule  laid  down  for  the 
Magadhi    by  the   grammarian ;    thus   we   have    always 

^"^TWfoj^TT  (Devanuppiii).     The  feminine,  however,  is 

<^gfTTJTfnrtr  (Devanuppie).  The  rule  above  mentioned 
holds  universally  in  modern  Marathi.  The  pronouns 
conform  to  the  standard  of  the  common  dialect,  with- 
out having  any  of  the  peculiarities  mentioned  by  the 
grammarian,  which  probably,  like  some  of  the  other 
things  he  notices,  were  only  prevalent  vulgarisms.  I 
have  not  met  the  exceptional  word  f?5"g!  (chhisht'a) 
which  he  mentions.  The  rule  is  the  very  opposite  of 
what   this    word   would    imply ;     thus   we   have      Iff 

(hat't'ha)  for  Tg  (hrishta)  and  TTJ  (tut't'ha)  for  ?Tg 
(tushta)  as  in  common  Prakrit. 

Besides  the  substitution  of  TO"  (n)  for  «T  (n)  common 
to  all  the  dialects  of  Prakrit,  Vararuchi  notes  the 
change  of  the  other  dentals  to  palatine  letters,  as  a 
characteristic    of    the   Magadhi.       In    accordance    with 


APPENDIX.  L43 

this  rale  we  have   f^R"?    (nibu&e)  for  fa^fTl    (nivrita) 

and   *JT¥    (Samvu'de)  for    WZri:  (Samvrita)  and   ^^ 

(he'da)  for  1?7T:  hata).  This  also  is  one  of  the  striking 
peculiarities  of  the  modem  Marat  hi  language,  as  com- 
pared with  tin-  other  vernacular  dialects  <>f  [ndia  :  thus 
we  have  VJ"S    (ganth)  for    Tjfa    (granthi)  and    ^TWt 

(hani)  for     ^f«f    (dhwani)  and    ^^   (dankha)  for  ^"3j; 

(dansa)and  ^TH  (Hambha)  for  <£"H  (dambha)  and  a 
hundred  others,  in  the  common  vernacular  dialects. 

The  peculiar  preter-pasl  participle  in  ^Tfrj  (dafli) 
has  not  fallen  under  my  observation.  There  are  two 
forms  of  this  participle  in  common  use,  one  in  f    (t't'u) 

as  3f?  (kat't'u)  and  the  other  in  T^TT  (itta)  as 
3ff^-r1I    (karitta)  both  meaning    3ff^T    (kritva).     The 

nearest  to      ^Tf^T     (dani )  is  the  form      T<TTW     (itaiiani) 

which  occurs  not  anfirequently  as  in  the  word  mfirrTTW 

(parfitanam)  used  for  mfalTTT    (pasitta)  from  the  root 

tjtt    (pa&a)  in  the  sense  of   f^T  (drish'tva). 

In  the  third  person  singular  present  indicative  of  the 
verb,  the  contracted  form  3T^^  (karei)  is  always  used, 
contrary  to  the  Pali  practice,  which  mostly  keeps  the 
?f    (t)  of  the  Sanskrit   in  the  termination,   while  the 

Prakrit  Bubstituti  ■  :l\       ^"    (d). 


144  APPENDIX, 

Enough,  then,  has  been  said  to  show  that  the  Jain 
books  are  not  written  entirely  in  the  peculiar  Magadhi 
of  Vararuchi.  The  language  will  correspond  more 
nearly  to  his  Ardhamagadhika,  though  not  to  that 
entirely  either.  It  is  a  peculiar  dialect,  having  a 
decidedly  Magadhi  leaning,  but  differing  in  several 
respects  from  all  the  specimens  of  Prakrit  found  in  the 
Hindu  dramatic  works,  from  which  the  grammarian's 
rules  seem  originally  to  have  been  derived.  Probably 
a  closer  and  more  critical  study  of  Jain  works  in  their 
relation  to  the  Sanskrit,  Prakrit,  Pali,  and  other  dialects, 
might  bring  to  light  other  points  of  difference  ;  but 
these  remarks,  it  is  hoped,  will  give  the  reader  a 
tolerably  correct  notion  of  the  general  character  of 
the  language  of  the  original  works  from  which  the 
foregoing  translations  were  made.  I  must  observe, 
however,  that  there  are  differences  in  these  works 
themselves,  and  that  my  remarks  in  this  Appendix 
have  almost  sole  reference  to  the  language  of  the 
Kalpa  Sutra,  the  other  tract  approaching  much  nearer 
to  the  common  Prakrit,  and  the  untranslated  manuscripts 
in  the  Library  having  been  only  occasionally  consulted. 


J.ONDON  : 
HUNTFD    UT    HARRISON    AND    SUNS.    ST.    MAIlTIN's    LANE 


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