by Helen M. Johnson | 1931 | 742,503 words
This page describes Birth rites of Sambhava which is the fifth part of chapter I of the English translation of the Sambhavajina-caritra, contained within the “Trishashti Shalaka Purusha Caritra”: a massive Jain narrative relgious text composed by Hemacandra in the 12th century. Sambhavajina in jainism is one of the 63 illustrious beings or worthy persons.
Then from the lower world eight Dikkumārīs, Bhogaṅkarā and others, came to the Master’s house, knowing the birth of the Arhat by clairvoyant knowledge. They circumambulated the Jina and his mother three times, bowed, and announced themselves, saying at the same time, “Do not be afraid.” Standing in the northeast, after they had made a vaikriyasamudghāta, they removed thorns, etc. for a yojana with a whirlwind. Then they bowed to the Blessed One, sat down near him, and continued to sing his virtues, just like women of the family.
Then from the upper world eight Dikkumārīs, Meghaṅ-karā, etc., came and bowed in the same way to the Master and Master’s mother. They created clouds for a radius of a yojana from the house and laid the dust with showers of perfumed rain. They showered five-colored flowers knee-deep, bowed to the Jina and, singing the Jina’s virtues, stood in the proper place.
Eight Dikkumārīs, Nandottarā, etc., came from east Rucaka, bowed likewise, and stood singing, holding mirrors. Eight Dikkumārīs, Samāhārā, etc., came from south Rucaka, bowed, and stood on the right, gold pitchers in their right hands. Eight Dikkumārīs, Ilā, etc., came from west Ru caka, bowed, and stood behind, holding fans. Eight goddesses, Alambusā, etc., came from north Rucaka, bowed, and stood at the left, singing, holding chauris. Four, Citrā, etc., came from the intermediate directions of Rucaka, bowed, and stood at the intermediate points, singing, holding lamps.
Four goddesses, Rūpā, etc., came from the middle of Rucaka. They cut the Lord’s navel-cord except four fingers’ length, made a hole in the ground, and deposited the navel-cord like a treasure. Filling the hole with diamonds and jewels, they made a cover of dūrvā grass. In each direction, except the west, from the Jina’s birth-house, they made a four-room house of plantain. They took the Jina in their hands, gave their arms to the Jina’s mother, and led them to the southern four-room plantain-house and seated them on the lion-throne. They anointed both with oil with a hundred thousand ingredients and quickly rubbed both with fragrant unguent. After leading them both to the eastern four-room house and seating them on the lion-throne, they bathed them both with fragrant water and dried them with devadūṣya. They rubbed them with gośīrṣa-sandal and put devadūṣya-garments and divine ornaments on them both. They led the Jina and the Jina’s mother to the northern four-room plantain-house, and seated them on the jeweled lion-throne. Then they had the Ābhiyogyas bring abundant sandal-wood, made it into fuel, and made a sacrifice in the fire produced by the fire-sticks. They made amulets from the ashes of the fire for the Master and the Master’s mother and fastened them on properly. Saying aloud, “May you live as long as the mountains,” they struck together stone balls near the Blessed One’s ears. After they had put the Arhat and his mother on the couch in the birth-house, they continued singing auspicious hymns in loud tones.
Footnotes and references:
See I, n. 157.