|English translation of
Holy Kalpa Sutra
English translation by Hermann Jacobi
taken from http://www.sacred-texts.com/jai/kalpa.htm
LIVES OF THE GINAS.
Obeisance to the Arhats!
This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
In that period, in that age lived the Venerable Ascetic Mahavira, the five (most important moments of whose life happened) when the moon was in conjunction with the asterism Uttaraphalguni; to wit, in Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devananda); in Uttaraphalguni he was removed from the womb (of Devananda) to the womb (of Trisala); in Uttaraphalguni he was born; in Uttaraphalguni, tearing out his hair, he left the house and entered the state of houselessness; in Uttaraphalguni he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Svati the Venerable One obtained final liberation. (1)
End of the First Lecture.Second Lecture.
In that period, in that age the Venerable Ascetic Mahavira, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashadha, descended from the great Vimana, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best things, where he had lived for twenty Sagaropamas till the termination of his allotted length of life, of his (divine nature, and of his existence (among gods); here in the continent of Gambudvipa, in Bharatavarsha,-when of this Avasarpini era the Sushamasushama, the Sushama, and Sushamaduhshama periods, and the greater part of the Duhshamasushama period (containing a Kodakodi [a koti of kotis or 100,000,000,000,000] of Sagaropamas, less forty-two thousand years) had elapsed, and only seventy-two years, eight and a half months were left, after twenty-one Tirthakaras of the race of Ikshvaku and of the Kasyapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twenty-three Tirthakaras had appeared,-the Venerable Ascetic Mahavira, the last of the Tirthakaras, took the form-of an embryo in the womb of Devananda, of the Galandhariyana gotra, the wife of the Brahmana Rishabhadatta, of the gotra of Kodala, in the brahmanical part of the town Kundagrama in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalguni, after his allotted length of life, of his (divine) nature, and of his existence (amongst gods) had come to their termination. (2)
The knowledge of the Venerable Ascetic Mahavira (about this) was threefold; he knew that he was to descend, he knew that he had descended, he knew not when he was descending.
In that night in which the Venerable Ascetic Mahavira took the form of an embryo in the womb of the Brahmani Devananda of the Galandharayana gotra, the Brahmani Devananda was on her couch, taking fits of sleep, in a state between sleeping and waking, and having seen the following fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate great dreams, she woke up.- (3) To wit:
An elephant, a bull, a lion, the anointing (of the goddess Sri), a garland, the moon, the sun, a flag, a vase, a lotus lake, the ocean, a celestial abode, a heap of jewels, and a flame. (4)
When the Brihmani Devananda, having seen these dreams, woke up, she-glad, pleased, and joyful in her mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of her body all erect in their pores like the flowers of the Kadamba touched by rain-drops- firmly fixed the dreams (in her mind), and rose from her couch. Neither hasty nor trembling, with a quick and even gait, like that of the royal swan, she went to the Brahmana Rishabhadatta, and gave him the greeting of victory. Then she comfortably sat down in an excellent chair of state; calm and composed, joining the palms of her hands so as to bring the ten nails together, she laid the folded hands on her head, and spoke thus: (5)
O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleeping and waking, when I saw the following fourteen .illustrious, great dreams: to wit, an elephant, (6)
'O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illustrious, great dreams?' (7)
When the Brahmana Rishabhadatta had heard and perceived this news from the Brdhmant Devinanda, he, glad, pleased, and joyful (see § 5, down to) rain-drops, firmly fixed the dreams (in his mind), and entered upon considering them. He grasped the meaning of those dreams with his own innate intellect and intuition, which were preceded by reflection, and thus spoke to the Brahmani Devananda: (8)
'O beloved of the gods, you have seen illustrious dreams; O beloved of the gods, you have seen beautiful, lucky, blest, auspicious, fortunate dreams, which will bring health, joy, long life, bliss, and fortune! We shall have success, O beloved of the gods, we shall have pleasure; we shall have happiness, beloved of the gods, we shall have a son! Indeed, beloved of the gods, after the lapse of nine complete months and seven and a half days you will give birth to a lovely and handsome boy with tender hands and feet, with a body containing the entire and complete five organs of sense, with the lucky signs, marks, and good qualities; a boy on whose body all limbs will be well formed, and of full volume, weight, and length, of a lovely figure like that of the moon! (9) And this boy, after having passed his childhood, and, with just ripened intellect, having reached the state of youth,will repeat, fully understand, and well retain (in his mind) the four Vedas: the Rig-veda, Yag-ur-veda, Sama-veda, Atharva-veda-to which the Itihasa is added as a fifth, and the Nigghantu as a sixth (Veda)-together with their Angas and Upangas, and the Rahasya; he will know the six Angas, he will be versed in the philosophy of the sixty categories, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and astronomy, and in many other brahmanical [and monastic] sciences besides. (10) Therefore, O beloved of the gods, you have seen illustrious dreams, (see § 9).
In this way he repeatedly expressed his extreme satisfaction. (11)
When the Brahmani Devananda had heard and perceived this news from the Brahmana Rishabhadatta, she-glad, pleased, and joyful, (see § 5) joining the palms of her hands, (see § 5, down to) and spoke thus: (12)
'That is so, O beloved of the gods; that is exactly so, O beloved of the gods; that is true, O beloved of the gods; that is beyond doubt, O beloved of the gods; that is what I desire, O beloved of the gods; that is what I accept, O beloved of the gods; that is what I desire and accept, O beloved of the gods; that matter is really such as you have pronounced it.'
Thus saying, she accepted the true meaning of the dreams, and enjoyed together with Rishabhadatta the noble permitted pleasures of human nature. (13)
In that period, in that age, Sakra,-the chief and king of the gods, the wielder of the thunderbolt, the destroyer of towns, the performer of a hundred sacrifices, the thousand-eyed one, Maghavan, the punisher of the Daitya Paka, the lord of the southern half of the earth, the lord of the thirty-two thousand celestial abodes, the bestrider of the elephant Airavata, the chief of the Suras, who wears spotless clothes and robes, and puts on garlands and the diadem, whose cheeks were stroked by fine, bright, and trembling earrings of fresh gold [the most prosperous, the most brilliant, the most mighty, the most glorious, the most powerful, and the most happy one], with a splendid body, ornamented with a long down-reaching garland,-this Sakra was in the Saudharma Kalpa, in the celestial abode Saudharma Avatamsaka, in the council-hall Sudharman, on his throne Sakra; he who exercises and maintains the supreme command, government, management, guidance, direction, and sovereign power and generalship over-the thirty-two thousand gods of the celestial abodes, the eighty-four thousand gods of a rank equal with that of himself, the thirty-two chief gods, the four guardians of the world, the eight principal queens with their trains, the three courts, the seven armies, and the seven commanders of these armies. He was then enjoying the permitted pleasures of divine nature under the great din of uninterrupted story-telling, dramatical plays, singing, and music, as beating of time, performance on the Vina, the Turya, the great drum, and the Patupataha. (14)
And he viewed this whole continent Gambudvipa with his extensive (knowledge called) Avadhi. There he saw in the continent Gambadvipa, in Bharatavarsha, in the southern half of Bharata, in the brahmanical part of the town Kundagrama, the Venerable Ascetic Mahivira taking the form of an embryo in the womb of the Brahmani Devananda of the Galandharayana gotra, wife of the Brahmana Rishabhadatta of the gotra of Kodala; and-glad, pleased, and joyful in his mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of his body bristling and erect in their pores like the fragrant flowers of Nipa when touched by rain-drops, with his eyes and mouth open like full blown lotuses, with his excellent, various, trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging ornaments with a pearl pendant-the chief of the gods rose with confusion, hasty and trembling from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaidurya and excellent Rishta and Añgana [names of precious stones], and ornamented with glittering jewels and precious stones, threw his seamless robe over his left shoulder, and, arranging the fingers of his hands in the shape of a bud, he advanced seven or eight steps towards the Tirthakara.
Bending his left knee and reposing on the right one, he three times placed his head on the ground and lifted it a little; then he raised his bracelet-encumbered arms, and joining the palms of his hands so as to bring the ten nails together, laid the hands on his head and spoke thus: (15)
'Reverence to the Arhats and Bhagavats; to the Adikaras, the Tirthakaras, the perfectly-enlightened ones; to the highest of men, the lions among men, the flowers among mankind 2, the Gandhahastins among men; to the highest in the world, the guides of the world, the benefactors of the world, the lights of the world, the enlighteners of the world; to the givers of safety, to the givers of sight, to the givers of the road, to the givers of shelter, to the givers of life, to the givers of knowledge; to the givers of the law, the preachers of the law, the lords of the law, the leaders of the law, the universal emperors of the best law; to the light, the help, the shelter, the refuge, the resting-place, the possessors of unchecked knowledge and intuition who have got rid of unrighteousness; to the conquerors and the granters of conquest, the saved and the saviours, the enlightened and the enlighteners, the liberated and the liberators, to the all-knowing ones, the all-seeing ones, to those who have reached the happy, stable, unstained, infinite, unperishable, undecaying place, called the path of perfection, whence there is no return; reverence to the Ginas who have conquered fear.
'Reverence to the Venerable Ascetic Mahavira, the Adikara, the last of the Tirthakaras who was predicted by the former Tirthakaras, I here adore the Revered One yonder, may the Revered One yonder see me here!' With these words he adored, he worshipped the Venerable Ascetic Mahavira, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind of Sakra, the chief of kings and gods: (16)
'It never has happened, nor does it happen, nor will it happen, that Arhats, Kakravartins, Baladevas, or Vasudevas, in the past, present, or future, should be born in low families, mean families, degraded families, poor families, indigent families. beggars' families, or brahmanical families. (17) For indeed Arhats, Kakravartins, Baladevas, and Vasudevas, in the past, present, and future, are born in high families, noble families, royal families, noblemen's families, in families belonging to the race of Ikshvaku, or of Hari. or in other such-like families of pure descent on both sides. (18)
Now this is something which moves the wonder of the world: it happens in the lapse of numberless Avasarpinis and Utsarpinis, because the imperishable, indescribable, and undestroyable Karman relating to name and gotra must take effect, that Arhats, in the past, present, and future, descend in (i.e. take the form of an embryo in the womb of a woman belonging to) low families, but they are never brought forth by birth from such a womb. (19) This Venerable Ascetic Mahavira, now, in the continent Gambudvipa, in Bharatavarsha, in the brahmanical part of the town Kundagrama, has taken the form of an embryo in the womb of the Brahmani Devananda of the Galandharayana gotra, wife of the Brahmana Rishabhadatta of the gotra of Kodala. (20) Hence it is the established custom of all past, present, and future Sakras, chiefs and kings of the gods, to cause the Arhats and Bhagavats to be removed from such-like low, mean, families, to such-like high, noble, families. (21) It is, therefore, better that I should cause the Venerable Ascetic Mahavira, the last of the Tirthakaras who was predicted by the former Tirthakaras, to be removed from the brahmanical part of the town Kundagrama, from the womb of the Brahmani Devananda of the Gilandharayana gotra, wife of the Brahmana Rishabhadatta of the gotra of Kodila, to the Kshatriya part of the town Kundagrama, and to be placed as an embryo in the womb of the Ksbatriyani Trisala of the Vasishtha gotra, wife of the Kshatriya Siddhartha of the Kasyapa
gotra, belonging to the clan of the Gñatri Kshatriyas; and to cause the embryo of the Kshatriyani Trisala of the Vasishtha gotra to be placed in the womb of the Brahmani Devanandi of the Galandharayana gotra.'
Thus he reflected and called Harinegamesi, the divine commander of the foot troops; having called him, he spoke thus: (22)
'Well, now, beloved of the gods, it never has happened, (§§ 17-20 are verbally repeated). (23-25)
'Therefore, go now and remove the Venerable Ascetic Mahavira from the brahmanical part, and place the embryo of the Kshatriyani Trisala.
(See § 21). Having done this, return quickly to report on the execution of my orders.' (26)
When Harinegamesi, the divine commander of the foot troops, was thus spoken to by Sakra, the chief and king of the gods, he-glad, pleased, and joyful, (see § 15)-laid his folded hands on his head and modestly accepted the words of command, saying 'Just as your Majesty commands.' After this he left the presence of Sakra, the chief and king of the gods, and descended towards the northeastern quarter; then be transformed himself through his magical power of transformation, and stretched himself out for numerous Yoganas like a staff, (during which he seized) jewels, Vagra, Vaidurya, Lohitaksha, Masaragalla, Hamsagarbha, Pulaka, Saugandhika, Gyotisara, Añgana, Añganapulaka, Gatarupa, Subhaga, Sphatika, and Rishta; (of these precious materials) he rejected the gross particles, and retained the subtle particles. (27) Then for a second time he transformed himself through his magical power of transformation, and produced the definitive form (which gods adopt on entering the world of men); having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine motion of the gods right through numberless continents and oceans, and arrived in Gambudvipa, in Bharatavarsha, in the brahmanical part of the town Kundagrama, at the house of the Brahmana Rishabhadatta, where the Brahmani Devinanda dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahavira, and cast the Brahmani Devananda, together with her retinue, into a deep sleep; then he took off all unclean particles, and brought forth the clean particles, and saying, 'May the Venerable One permit me,' he took the Venerable Ascetic Mahivira in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town Kundagrama, to the house of the Kshatriya Siddhartha, where the Kshatriyani Trisala dwelt; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mahivira in the womb of the Kshatriyani Trisala, and the embryo of the Kshatriyani Trisala he placed in the womb of the Brihmani Devinanda of the Gandhariyana gotra. Having done so, he returned in that direction in which he had come,. (28) With that excellent, (see § 28), divine motion of the gods, he flew upwards right through numberless continents and oceans, taking thousands of Yoganas in each motion, and arrived in the Saudharma Kalpa, in the divine abode called Saudharma Avatamsaka, where Sakra, the chief and king of the gods, sat on the throne called Sakra, and reported to Sakra, the chief and king of the gods, on the execution of his orders.
In that period, in that age the knowledge of the Venerable Ascetic Mahavira was threefold; he knew that he was to be removed; he knew that he was removed; he knew not when he was being removed. (29)
In that period, in that age, on the thirteenth day of the third month of the rainy season, in the fifth fortnight, the dark (fortnight) of Asvina, after the lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahavira was, on the command of Sakra, safely removed by Harinegamesi from the womb of the Brahmani Devinanda to that of the Kshatriyani Trisala, in the middle of the night, when the moon was in conjunction with the asterism Uttaraphalguni. (30)
End of the Second Lecture.Third Lecture
In that night in which the embryo of the Venerable Ascetic Mahavira was removed from the womb of the Brahmani Devananda of the Galandharayana gotra, to that of the Kshatriyani Trisala of the Vaasishtha gotra, the former was on her couch taking fits of sleep in a state between sleeping and waking; and seeing that these fourteen illustrious, beautiful, lucky, blest, auspicious, fortunate, great dreams were taken from her by the Kshatriyini Trisala, she awoke. (31)
In that night in which the embryo of the Venerable Ascetic Mahavira. was removed from the womb of the Brahmani Devananda of the Galandharayana, gotra to that of the Kshatriyani Trisala of the Vasishtha. gotra, the latter was in her dwelling-place, of which the interior was ornamented with pictures, and the outside whitewashed, furbished and cleansed, the brilliant surface of the ceiling was painted, the darkness was dispelled by jewels and precious stones, the floor was perfectly level and adorned with auspicious figures; which, moreover, was furnished with offerings of heaps of delicious, fragrant, strewn flowers of all five colours, was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turuslika [Different kinds of the resin of Boswellia], and burning frankincense; was exquisitely scented with fine perfumes, and turned as it were into a smelling-bottle; on a couch with a mattress of a man's length, with pillows at head and foot, raised on both sides and hollow in the middle, soft as if one walked on the sand of the banks of the Ganges, covered with the cloth of a robe of ornamented linen, containing a well-worked towel, and hung with red mosquito curtains, delightful, soft to the touch like fur, wadding, Pura [name of a tree], butter, or cotton, with all the comforts of a bed, such as fragrant, excellent flowers and sandal-powder-(in such a room and on such a bed Trisala was) taking fits of sleep between sleeping and waking, and having seen the following fourteen, (see § 3), dreams, viz. an elephant, (see § 4), she awoke. (32)
1. Then Trisala saw in her first dream a fine, enormous elephant, possessing all lucky marks, with strong thighs and four mighty tusks; who was whiter than an empty great cloud, or a heap of pearls, or the ocean of milk, or the moon-beams, or spray of water, or the silver mountain (Vaitadhya); whose temples were perfumed with fragrant musk-fluid, which attracted the bees; equalling in dimension the best elephant of the king of the gods (Airivata); uttering a fine deep sound like the thunder of a big and large rain-cloud. (33)
2. Then she saw a tame, lucky bull, of a whiter hue than that of the mass of petals of the white lotus, illumining all around by the diffusion of a glory of light; (a bull) whose lovely, resplendent, beautiful hump was delightful through the collection of its charms, whose glossy skin (was covered with) thin, fine, soft hairs; whose body was firm, well made, muscular, compact, lovely, well proportioned, and beautiful; -whose horns were large, round, excellently beautiful, greased at their tops, and pointed; whose teeth were all equal, shining, and pure. He foreboded innumerable good qualities. (34)
3. Then she saw a handsome, handsomely shaped, playful lion, jumping from the sky towards her face; a delightful and beautiful lion whiter than a heap of pearls, (see § 33), who had strong and lovely fore-arms, and a mouth adorned with round, large, and well-set teeth; whose lovely lips, splendent through their proportions, and soft like a noble lotus, looked as if they were artificially ornamented; whose palate was soft and tender like the petals of the red lotus, and the top of whose tongue was protruding; whose eyes were like pure lightning, and revolved like red-hot excellent gold just poured out from the crucible; (a lion) with broad and large thighs, and with full and excellent shoulders, who was adorned with a mane of soft, white, thin, long hair of the finest quality; whose erect, well-shaped, and well-grown tail was flapping; the tops of whose nails were deeply set and sharp; whose beautiful tongue came out of his mouth like a shoot of beauty. (35)
4. Then she, with the face of the full moon, saw the goddess of famous beauty, Sri, on the top of Mount Himavat, reposing on a lotus in the lotus lake, anointed with the water from the strong and large trunks of the guardian elephants. She sat on a lofty throne. Her firmly placed feet resembled golden tortoises, and her dyed, fleshy, convex, thin, red, smooth nails were set in swelling muscles. Her hands and feet were like the leaves of the lotus, and her fingers and toes soft and excellent; her round and well-formed legs were adorned with the Kuruvindavarta [an ornament, according to the commentary], and her knees with dimples. Her fleshy thighs resembled the proboscis of an excellent elephant, and her lovely broad hips were encircled by a golden zone. Her large and beautiful belly was adorned by a circular navel, and contained a lovely row of hairs (black as) collyrium, bees, or clouds, straight, even, continuous, thin, admirable, handsome, soft, and downy. Her waist, which contained the three folds, could be encompassed with one hand. On all parts of her body shone ornaments and trinkets, composed of many jewels and precious stones, yellow and red gold. The pure cup-like pair of her breasts sparkled, encircled by a garland of Kunda flowers, in which glittered a string of pearls. She wore strings of pearls made by diligent and clever artists, shining with wonderful strings, a necklace of jewels with a string of Dinaras, and a trembling pair of earrings, touching her shoulders, diffused a brilliancy; but the united beauties and charms of these ornaments were only subservient to the loveliness of her face. Her lovely eyes were large and pure like the water lily. She sprinkled about the sap from two lotus flowers which she held in her splendid hands, and gracefully fanned herself. Her glossy, black, thick, smooth hair hung down in a braid. (36)
5. Then she saw, coming down from the firmament, a garland charmingly interwoven with fresh Mandara flowers. It spread the delicious smell of Kampaka [Michelia Champaka], Asoka [Jonesia Asoka], Naga [Mesua Roxburghii], Punnaga [Rottlera Tinctoria], Priyangu [Panicum Italicum], Sirisha [Acacia Sirisa], Mudgara [a species of jasmine], Mallika [Jasminum Zambac], Gati [Jasminum Grandiflorum], Yuthika [Jasminum Auriculatum], Ankolla [Alangium Hexapetalum], Korantakapatra [?], Damanaka [Artemisia Indica], Navamalika [Nykanthes or Jasminum Zambac], Bakula [Mimusops Elengi], Tilaka [Clerodendum Phlomoides or Symplocos Racemosa] Vasantika [Gaertnera Racemosa], Nuphar, Nymphaea, Patala [Bignonia Suaveolens] , Kunda [Fragrant Oleander], Atimukta [Disopyros Glutinos or Dalbergia Ougeinense] and Mango; and perfumed the ten divisions of the universe with its incomparably delightful fragrance. It was white through wreaths of fragrant flowers of all seasons, and brilliant through splendid, beautiful embellishments of many colours. Towards it came humming swarms of different kinds of bees, and filled with their sweet noise the whole neighbourhood.(37)
6. And the moon:white as cow-milk, foam, spray of water, or a silver cup, glorious, delighting heart and eyes, full, dispelling the compact darkness of the thickest wilderness, whose crescent shines at the end of the two halves of the month, opening the blossoms of the groups of Nymphaeas, adorning the night, resembling the surface of a well-polished mirror. She was of a white hue, like a flamingo, the stars' head-ornament, the quiver of Cupid's arrows, raising the waters of the ocean, burning as it were disconsolate people when absent from their sweethearts, the large, glorious, wandering headmark of the celestial sphere-beloved in heart and soul by Rohini. Such was the glorious, beautiful, resplendent full moon which the queen saw. (38)
7. Then she saw the large sun, the dispeller of the mass of darkness, him of radiant form, red like the Asoka, the open Kimsuka, the bill of a parrot, or the Guñgardha, the adorner of the lotus groups, the marker of the starry host, the lamp of the firmament, throttling as it were the mass of cold, the illustrious leader of the troop of planets, the destroyer of night, who only at his rising and setting may be well viewed, but (at all other times) is difficult to be regarded, who disperses evil-doers that stroll about at night, who stops the influence of cold, who always circles round Mount Meru, whose thousand rays obscure the lustre of other lights. (39)
8. Then she saw an extremely beautiful and very large flag, a sight for all people, of a form attractive to the beholders. It was fastened to a golden staff with a tuft of many soft and waving peacock's feathers of blue, red, yellow, and white colours, and seemed as if it would pierce the brilliant, celestial sphere, with the brilliant lion on its top, who was white like crystal, pearlmother, Anka-stone, Kunda-flowers, spray-6f water, or a silver cup. (40)
9. Then she saw a full vase of costly metal splendent with fine gold, filled with pure water, excellent, of brilliant beauty, and shining with a bouquet of water lilies. It united many excellencies and all-auspicious marks, and stood on a lotus (shaped foot), shining with excellent jewels. It delighted the eyes, glittered and illumined all about; it was the abode of happy Fortune, free from all faults, fine, splendid, exquisitely beautiful, entwined with a wreath of fragrant flowers of all seasons. (41)
10. Then she saw a lake, called Lotus Lake, adorned with water lilies. Its yellow water was perfumed by lotuses opening in the rays of the morning sun; it abounded with swarms of aquatic animals, and fed fishes. It was large, and seemed to burn through the wide-spreading, glorious beauty of all kinds of lotuses. Its shape and beauty were pleasing. The lotuses in it were licked by whole swarms of gay bees and mad drones. Pairs of swans, cranes, Kakravakas, ducks, Indian cranes, and many other lusty birds resorted to its waters, and on the leaves of its lotuses sparkled water-drops like pearls. It was a sight, pleasing to the heart and the eye. (42)
Then she whose face was splendid like the moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshmi, which is white like the mass of moon-beams. Its waters increased in all four directions, and raged with ever-changing and, moving, excessively high waves. It presented a splendid and pleasant spectacle as it rushed to and from the shore with its wind-raised, changeable, and moving billows, its tossing waves, and its rolling, splendid, transparent breakers. From it issued camphor-white foam under the lashing (tails) of great porpoises, fishes, whales, and other monsters of the deep. Its agitated waters were in great uproar, occasioned by the vortex Gangavarta, which the vehemence and force of the great rivers produced; they rose, rushed onwards and backwards, and eddied. (43)
12. Then she saw a celestial abode excelling among the best of its kind, like the lotus (among flowers). It shone like the morning sun's disk, and was of a dazzling beauty. Its thousand and eight excellent columns (inlaid with) the best gold and heaps of jewels diffused a brilliant light like a heavenly lamp, and the pearls fastened to its curtains glittered. It was hung with brilliant divine garlands, and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, Sarabhas, Yaks, Samsaktas, elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods, imitating the sound of big and large rain-clouds, penetrated the whole inhabited world. It was highly delightful through curling,, scented fumes of black aloe, the finest Kundurukka and Turushka, burning frankincense and other perfumes. It (shed) continuous light, was white, of excellent lustre, delighting the best of gods, and affording joy and pleasure. (44)
13. Then she saw an enormous heap of jewels containing Pulaka, Vagra, Indranila, Sasyaka, Karketana, Lohitaksha, Marakata, Prabala, Saugandhika, Sphatika, Hamsagarbha, Añgana, and Kandrakanta. Its base was on the level of the earth, and it illumined with its jewels even the sphere of the sky. It was high and resembled Mount Meru. (45)
14. And a fire. She saw a fire in vehement motion, fed with much-shining and honey-coloured ghee, smokeless, crackling, and extremely beautiful with its burning flames. The mass of its flames, which rose one above the other, seemed to interpenetrate each other, and the blaze of its flames appeared to bake the firmament in some places. (46)
After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.
Every mother of a Tirthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb. (46 b)
End of the Third Lecture.