MAY, 1873.]

he ought to marry. At first he refused, but after a deal of reviling and reproaching he con sented, and Krishna selected for him Râji m a ti the daughter of Ug r a sen a of G i r n à r ,—whose palace is still shewn, being a ruin near the Ju nã g a d h fort beside the B hum ri y o k u o. When the wedding day came and Neminātha approached Junágadh, he saw a flock of sheep and herds of cattle collected to be sacrificed for the people that had assembled to celebrate the wedding; the sheep were bleating piteously, and, struck with pity for them and the vanity of human happiness, and to save the lives of so many animals, he resolved to become an ascetic, gave up the world, and retired into the Girnär hills, followed by his intended bride, and there they both led a platonic life. The place on the Ujjinta peak where he is said to have died is considered sacred, and has a chattri erected over

it where his pagld or footprints are shown. Rājimati resided in a gºpha or cave to the south-west of the Neminātha Chattri.”

“He became an ascetic at the age of three

hundred, at Dvārakā (Magadhi Baravavàe). He lived seven hundred years as an ascetic,+in all a thousand years. He was only fifty-five days an imperfect ascetic.”+ The date of his death was 84,000 years before the close of the fourth age. To him the mango-tree is sacred. 23. PåRšWA or PARSVANATHA was son of

King A § v as en a by Vá m fi or B film a De v i ; of the race of Ikshwāku ; figured with a blue complexion, having a hooded snake (Sesha phani) for his cognizance, and is often re presented as sitting under the expanded hoods of a snake with many heads, much like the so called Nāga figures at Ajanta and elsewhere. The Pārśvamátha. Charitra states that whilst

Pārśvanātha was engaged in his devotions his enemy K am at h a caused a great rain to fall upon him; but the serpent Dh a r a ni dhar a came, and, as Sev a n a g a ri, overshadowed

his head as with a chhatra. In the Satruijaya, Māhātmya Dh a ran a the Nāga king is re

• This account, by a Jaina priest, agrees with that given

in the Satruñja a Māhāt. Sarg. XIII. + Stevenson, Kalpa Sºtra, p. 98: ºn the Uttara Pºí to of the Southern Jainas, Krishna is styled Tri k h a n d 6 d hip a ti, or lord of three portions of the world, and he is the disciple of the Tirthankara Neminātha.-Wilson, Mack. Coll. vol. I. p. 146. ! “The life of this celebrated Jina, who was perhaps the real founder of the sect, is the subject of a poem entitled Pir4, anºtha Charitra.”—Colebrooke, Essays, ut sup.

II. 212; Asiat. Res., vol. IX. p. 309.

139

THE TIRTHANKARAs.

It was written by

presented as approaching to worship På r Šv a while engaged in his second kāyotsarga or pro found meditation, at

Sivapuri

in the Kaušām

baka forest, and holding his outspread hood (phana) over him as an umbrella. From this the town obtained the name of Ahich hatrú.S His Sāsanadevi was Padmä vati. He was born at Bh el úpur à in the suburbs of V a rān a si (Benares); married Prabhā v a ti the daugh ter of King Pras en aj it a and, according to the Kalpa Sūtra, “adopted th ascetic life, with

three hundred others, when he was thirty years of age, and for eighty days he practised auste rities before arriving at perfect wisdom. He

lived after this seventy years less eighty days, his whole term of life being one hundred years, after which he obtained liberation from passion and freedom from pain. He wore one garment, and had under his direction a large number of male and

female ascetics.”

His death

took

place two hundred and fifty years before that of the last Tirthaikara (i. e., B. c. 777). He died while, with thirty others, performing a fast on

the top of Mount Sammeya or Samet Sikhar. || 24.

VARDHAMANA, also called Vi R A , M A H 3

vi RA, W A R D H A M & N A P R A B II U, &c., and sur named Charama tirthakrit, or last of the Jinas,

and emphatically Sramaha or the saint. He was the son of Siddh ár th a by Tri šal à, “ . of the race of Ikshvāku and family of Kāśyapa; born at Chitrakot or Kundagrãma, and described as of a golden complexion, having the lion (simha)

as his cognizance. His Sisana was Sid d ha yikā devi. His life is the subject of the Kalpa Sūtra, which professes to have been com posed by Bh a drab a hu S v š mi of Ana n dapura, now Bidnagar, in the reign of Dru vasena, 98) years after the death of Mahāvīra, —i. e. A. D. 454.

Mahāvīra's paternal uncle was S up à r § va, his elder brother N and i v ar d h an a, his sis

ter (mother of Jamāli) Sud a r Šan ä. His wife was Yaşūdī, by whom he had a daughter named An Öjja and Priya d a r Š an ā, who became Briddha Tapa (ºrchha in Samvat 1654, and occasionally calls this Jima by the name of Jagannātha.-Delamaine, Asiat. Trans. vol. I. pp. 428-436.

§ Mah. XIV, 31–35 Compare Bigandet, Legend of Gaultina, 2nd ed. p. 99 (1st ed. p. 69); Hardy's Buddhism, . p |182. Stevenson's Kalpa Sºtra, Chap. VII. pp. 97.98.

• See the story of his birth in Max Müller's Hist. Sansk.

Liter. p. 261, quoted from the Kºlpa Sūtra, pp. 35, 35., also an account of his life in H. H. Wilson's Works, vol. I. pp. 29.1-304.