^266:2 Parabhoyam or varabhoyam. The meaning of this word is not clear, and the commentator also did not know anything certain about it. He therefore tries three different etymological explanations, which are all equally fanciful. I have adopted one which makes varabhoya to stand for Sanskrit dvarabhoga, which is explained pradipa, lamp; for this best suits the meaning of the whole passage. The Gainas celebrate the Nirvana of Mahavira with an illumination on the night of new moon in the month Karttika.

^266:3 It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us, Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha.

^267:1 The original has: ukkosiya samanasampaya; ukkosiya is translated utkrishta; in the sequel I abridge the similar passages which are all constructed on the same model as section 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, section 1.

^268:1 Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divakara makes it out to denote that knowledge and intuition functionate at the same time, while Ginabhadragani in the Siddhantahridaya says that in our case knowledge and intuition do functionate alternately.

^268:2 This is that knowledge which is called manahparyaya or the knowledge which divines the thoughts of all people.

^268:3 Station (gati) is explained devagati, state of the gods, existence (sthiti), devasthiti, devayurupa, existence of the gods, having the length of life of the gods.

^269:1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudharman, Gambusvamin) nobody reached Nirvana; and after the fourth year of Mahavira's Kevaliship nobody entered the path which ends in final liberation, so that all persons who before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct.

^269:2 This is the Uttaradhyayana Sutra.

^270:1 To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradition, and bring forward the following four facts, which are applied at will to either date:

1. The council of Valabhi under the presidency of Devarddhi, who caused the Siddhanta to be written in books.