940
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 into 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.

941
When in this Avasarpini era, the Sushama-sushama period, the Sushama period, the Sushamaduhshama period and much time of the Duhshamasushami period had elapsed seventy-five years nine and a half months of it being left; in the fourth month Of Summer, in the eighth fortnight, in the light fortnight Of Asudha, on its sixth day, while the moon was in conjunction with Uttaraphalguni, the Venerable Ascetic Mahavira descended from the great Vimana, the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardhamanaka amongst the celestial regions, where he had lived for twenty Sagaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods). Here, forsooth, in the continent of Gambudvipa, in Bharatavarsba, in the southern part of it, in the southern brahmanical part of the place Kundapura, he took the form of an embryo in the womb of Devanandi, of the Galandhariyana gotra, wife of the Brahmana Rishabhadatta, of the gotra of Kodala, taking the form of a lion.

942
The knowledge of the Venerable Ascetic Mahavira (with reference to this transaction) was threefold: he knew that he was to descend; he knew that he had descended; he knew not when he was descending-. For that time has been declared to be infinitesimally small.

943
Then in the third month of the rain season, the fifth fortnight, the dark (fortnight) of Asvina, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, after the lapse of eighty-two days, on the eighty-third day current, the compassionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tirthakaras), removed the embryo from the southern brahmanical part of the place Kundapura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trisali of the Vasishtha gotra, wife of the Kshatriya Siddhartha, of the Kisyapa gotra, of the clan of the Gñatris, and lodged the fetus of the Ksliatriyani Trisala in the womb of Devanandi of the Galandharayana gotra, wife of the Brahmana Rishabhadatta, of the gotra of Kodala, in the southern brahmanical part of the place Kundapuri.

944
The knowledge of the Venerable Ascetic Mahavira (with regard to this transaction) was threefold: he knew that he was to be removed; he knew that he was removed; he also knew when he was being removed.

945
In that period, in that age, once upon a time, after the lapse of nine complete months and seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of Kaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalguni, the Kshatriyani Trisali, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahavira.

946
In that night in which the Kshatriyani Trisali, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahavira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Viminavssins; and in the conflux of gods the bustle of gods amounted to confusion.

947
In that night, the gods and goddesses rained down one great shower of nectar, sandal powder, flowers, gold, and pearls.

948
In that night the gods and goddesses (of the above-mentioned four orders) performed the customary ceremonies of auspiciousness and honour, and his anointment as a Tirthakara.

949
Upwards from the time when the Venerable Mahavira, was placed in the womb of the Kshatriyani Trisala, that family's (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased!.

950
When the parents of the Venerable Ascetic Mahavira had become aware of this, after the lapse of the tenth day, and the performance of the purification, they prepared much food, drink, sweetmeats, and spices; and having invited a host of friends, near and remote relatives, they distributed, portioned. out, bestowed (the above-mentioned materials) to Sramanas, Brihmanas, paupers, beggars, eunuchs, and distributed gifts to those who wanted to make presents; then they gave a dinner to the host of friends, near and remote relatives, and after dinner they announced the name (of the child) to their guests:

951
'Since the prince was placed in the womb of the Kshatriyani Trisala, this family's (treasure) of gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increased; therefore the prince shall be called Vardhamana (i.e. the Increasing).'

952
The Venerable Ascetic Mahavira was attended by five nurses: a wet-nurse, a nurse to clean him, one to dress him, one to play with him, one to carry him; being transferred from the lap of one nurse to that of another, he grew up on that beautiful ground, paved with mosaic of precious stones, like a Kampaka, tree growing in the glen of a mountain.

953
Then the Venerable Ascetic Mahavira, after his intellect had developed and the childhood had passed away, lived in the enjoyment of the allowed, noble, fivefold joys and pleasures: (consisting in) sound, touch, taste, colour, and smell.

954
The Venerable Ascetic Mahavira belonged to the Kasyapa gotra. His three names have thus been recorded by tradition: by his parents he was called Vardhamana, because he is devoid of love and hate; (he is called) Sramana (i.e. Ascetic), because he sustains dreadful dangers and fears, the noble nakedness, and the miseries of the world; the name Venerable Ascetic Mahavira has been given to him by the gods.

955
The Venerable Ascetic Mahavira's father belonged to the Kasyapa gotra; he had three names: Siddhartha, Sreyamsa, and Gasamsa. His mother belonged to the Vasishtha gotra, and had three names: Trisali, Videhadatti, and Priyakirini. His paternal uncle Suparsva belonged to the Kasyapa gotra. His eldest brother, Nandivardhana, and his eldest sister, Sudarsana, belonged both to the Kasyapa gotra. His wife Yasoda belonged to the Kaundinya gotra. His daughter, who belonged to the Kisyapa gotra, had two names: Anogga and Priyadarsana. His granddaughter, who belonged to the Kausika gotra, had two names: Seshavatt and Yasovati.

956
The Venerable Ascetic Mahavira's parents were worshippers of Parsva and followers of the Sramanas. During many years they were followers of the Sramanas, and for the sake of protecting the six classes of lives they observed, blamed, repented, confessed, and did penance according to their sins. On a bed of Kusa-grass they rejected all food, and their bodies dried up by the last mortification of the flesh, which is to end in death. Thus they died in the proper month, and, leaving their bodies, were born as gods in Adbhuta Kalpa. Thence descending after the termination of their allotted length of life, they will, in Mahavideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nirvana, and the end of all misery.

957
In that period, in that age the Venerable Ascetic Mahavira, a Gñatri Kshatriya, Gñatriputra, a Videha, son of Videhadatta, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of 'Videha.'

958
After his parents had gone to the worlds of the gods and he had fulfilled his promise, he gave up his gold and silver, his troops and chariots, and distributed, portioned out, and gave away his valuable treasures (consisting of) riches, corn, gold, pearls, and distributed among those who wanted to make presents to others. Thus he gave away during a whole year. In the first month of winter,in the first fortnight, in the dark (fortnight) of Margasiras, on its tenth day, while the moon was in conjunction with Uttaraphalguni, he made up his mind to retire from the world.

959
A year before the best of Ginas will retire from the world, they continue to give away their property, from the rising of the sun. i.

960
One krore and eight lacks of gold is his gift at the rising of the sun, as if it were his morning meal. ii.

961
Three hundred and eighty-eight krores and eighty lacks were given in one year. iii.

962
The Kundaladharas of Vaisramana, the Laukantika and Maharddhika gods in the fifteen Karma-bhumis' wake the Tirthakara. iv.

963
In Brahma Kalpa and in the line of Krishmas, the Laukantika Vimanas are eightfold and infinite in number. v.

964
These orders of gods wake the best of Ginas, the Venerable Vira: 'Arhat! propagate the religion which is a blessing to all creatures in the world!' vi.

965
When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavasins had become aware of the Venerable Ascetic Mahavira's intention to retire from the world, they assumed their proper form, dress, and ensigns, ascended with their proper pomp and splendour, together with their whole retinue, their own vehicles and chariots, and rejecting all gross matter, retained only the subtile matter. Then they rose and with that excellent, quick, swift, rapid, divine motion of the gods they came down again crossing numberless continents and oceans till they arrived in Gambhudvipa at the northern Kshatriya part of the Place Kundapura; in the north-eastern quarter of it they suddenly halted.

966
Sakra, the leader and king of the gods, quietly and slowly stopped his vehicle and chariot, quietly and slowly descended from it and went apart. There he underwent a great transformation, and produced by magic a great, beautiful, lovely, fine-shaped divine pavilion, which was ornamented with many designs in precious stones, gold, and pearls. In the middle part of that divine pavilion he produced one great throne of the same description, with a footstool.

967
Then he went where the Venerable Ascetic Mahavira was, and thrice circumambulating him from left to right, he praised and worshipped him. Leading him to the divine pavilion, he softly placed him with the face towards the east on the throne, anointed him with hundredfold and thousandfold refined oil, with perfumes and decoctions, bathed him with pure water, and rubbed him with beautifying cool sandal, laid on a piece of cloth worth a lack. He clad him in a pair of robes so light that the smallest breath would carry them away; they were manufactured in a famous city, praised by clever artists, soft as the fume of horses, interwoven with gold by skilful masters, and ornamented with designs of flamingos. Then (the god) decked him with necklaces of many and fewer strings, with one hanging down over his breast and one .consisting of one row of pearls, with a garland, a golden string, a turban, a diadem, wreaths of precious stones, and decorated him with garlands, ribbons, scarves, and sashes like the Kalpavriksha.

968
The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called Kandraprabha [i.e. shining like the moon], which a thousand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, sarabhas [a fabulous animal with eight legs], yacks, tigers, lions, creeping plants, and a train of couples of Vidyadharas; it had a halo of thousands of rays; it was decorated with thousands of brilliant glittering rupees; its lustre was mild and bright; the eyes could not bear its light; it shone with heaps and masses of pearls; it was hung with strings and ribbons, and with golden excellent necklaces, extremely beautiful; it was embellished with designs of lotuses and many other plants; its cupola was adorned with many precious stones of five colours, with bells and flags; it was conspicuous., lovely, beautiful, splendid, magnificent.

969
This palankin was brought for the best of Ginas, who is free from old age and death; it was hung with wreaths and garlands of divine flowers, grown in water or on dry ground. vii.

Continued...

970
In the middle of the palankin (was) a costly throne covered with a divine cloth, precious stones and silver, with a footstool, for the best of Ginas. viii.

971
He wore on his head a chaplet and a diadem, his body was shining, and he was adorned with many ornaments; he had put on a robe of muslin worth a lack. ix.

972
After a fast of three days, with a glorious resolution he ascended the supreme palankin, purifying all by his light. x.

973
He sat on his throne, and Sakra and Isana, on both sides, fanned him with chowries, the handles of which were inlaid with jewels and precious stones. xi.

974
In front it was uplifted by men, covered with joyful horripilation; behind the gods carried it: the Suras and Asuras, the Garudas and the chiefs of Nagas. xii.

975
The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garudas carried it, and the Nagas on the northern side. xiii.

976
As a grove in blossom, or a lotus-covered lake in autumn looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xiv.

977
As a grove of Siddhartha [White mustard], of Karnikara [Cassia Fistula] or of Kampaka [Michelia Champaka] looks beautiful with a mass of flowers, so did (then) the firmament with hosts of. gods. xv.

978
In the skies and on earth the sound of musical instruments produced by hundreds of thousands of excellent drums, kettle-drums, cymbals, and conches was extremely pleasant. xvi.

979
Then the gods ordered many hundreds of actors to perform a very rich concert of four kinds of instruments: stringed instruments and drums, cymbals and wind-instruments. xvii.

980
At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of Margasiras, on its tenth day, called Suvrata, in the Muhurta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first Paurushi was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mahavira, in his palankin Kandraprabha, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kshatriya part of the place Kundapura by the high way for the park Gñatri Shanda. There, just at the beginning of night, he caused the palankin Kandraprabha to stop quietly on a slightly raised untouched ground, quietly descended from it, sat quietly down on a throne with the face towards the east, and took off all his ornaments and finery.

981
The god Vaisramana, prostrating himself, caught up the finery and ornaments of the Venerable Ascetic Mahavira in a cloth of flamingo-pattern. Mahavira then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But Sakra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahavira, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahavira had plucked out his hair in five handfuls (as described above), he paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct. At that moment the whole assembly of men and gods stood motionless, like the figures on a picture.

982
At the command of Sakra, the clamour of men and gods, and the sound of musical instruments suddenly ceased, when Mahavira chose the holy conduct. xviii.

983
Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation. xix.

984
When the Venerable Ascetic Mahavira had adopted the holy conduct which produced that state of soul in which the reward of former actions is temporarily counteracted, he reached the knowledge called Manahparyaya, by which he knew the thoughts of all sentient beings, with five organs, which are not defective, and possess a developed intellect, (living) in the two and a half continents and the two oceans. Then he formed the following resolution: I shall for twelve years neglect my body and abandon the care of it; I shall with equanimity bear, undergo, and suffer all calamities arising from divine powers, men or animals.

985
The Venerable Ascetic Mahavira having formed this resolution, and neglecting his body, arrived in the village Kummara when only one Muhurta of the day remained. Neglecting his body, the Venerable Ascetic Mahavira meditated on his Self, in blameless lodgings, in blameless wandering, in restraint, kindness, avoidance of sinful influence (samvara), chaste life, in patience, freedom from passion, contentment; control, circumspectness, practising religious postures and acts; walking the path of Nirvana and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities arising from divine powers, men, and animals with undisturbed and unafflicted mind, careful of body, speech, and mind.

986
The Venerable Ascetic Mahavira passed twelve years in this way of life; during the thirteenth year in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day called Suvrata, in the Muhurta called Vigaya, while the moon was in conjunction with the asterism Uttaraphalguni, when the shadow had turned towards the east, and the first wake was over, outside of the town Grimbhikagrama, on the northern bank of the river Rigupalika, in the field of the householder Samaga, in a north-eastern direction from an old temple, not far from a Sal tree, in a squatting position with joined heels exposing himself to the heat of the sun, with the knees high and the head low, in deep meditation, in the midst of abstract meditation,he reached Nirvana, the complete and full, the unobstructed, unimpeded, infinite and supreme best knowledge and intuition, called Kevala.

987
When the Venerable One had become an Arhat and Gina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence they come,. where they go, whether they are born as men or animals (kyavana), or become gods or hellbeings (upapdda); their food, drink, doings, desires, open and secret deeds, their conversation and gossip, and the thoughts of their minds; he saw and knew all conditions in the whole world of all living beings.

988
On the day when the Venerable Ascetic Mahavira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavasins descended from, and ascended to heaven. (as on the moment of his birth, see above)

989
Then when the Venerable Ascetic Mahavira had reached the highest knowledge and intuition, he reflected on himself and the world: first he taught the law to the gods, afterwards to men.

990
The Venerable Ascetic Mahavira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Sramanas and Nirgranthas, to Gautama.

991
The six classes of lives are earth-body. (down to) animals.

992
i. The first great vow, Sir, runs thus:

993
I renounce all killing of living beings, whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice threefold way, in mind, speech, and body.

994
There are five clauses.

995
The first clause runs thus:

996
A Nirgrantha is careful in his walk, not careless. The Kevalin assigns as the reason,that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk.

997
This is the first clause.

998
Now follows the second clause:

999
A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, intent on works, acting on impulses, produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills creatures, he should not employ such a mind in action; but if, on the contrary, it is not sinful, then he may put it in action.

1000
This is the second clause.

1001
Now follows the third clause:

1002
A Nirgrantha searches into his speech; if his speech is sinful, blamable. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, then he may utter it.