"It is what is called Nirvana, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (83)

"That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence." (84)

'Well, Gautama, you possess wisdom, you have destroyed my doubt; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Sutras.' (85)

After his doubt had been solved, Kesi, of enormous sanctity, bowed his head to the famous Gautama. (86)

And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara. (87)

In that meeting of Kesi and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88)

The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Kesi and Gautama: 'May the venerable ones show us favour!' (89)

Thus I say.

Footnotes

^119:2 In this lecture we have a very interesting legend about the way in which the union of the old church of Parsva and the new church of Mahavira was brought about. A revival of this ancient difference seems to have caused the united church afterwards to divide again into the present Svetambara and Digambara sects. They do not continue the two primitive churches, but seem to have grown out of the united church.

^119:3 Parsva is the last but one Tirthakara, his Nirvana took place 250 years before that of Mahavira. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parsva, who is called a young monk kumara-sramana, met Gautama, i.e. Sudharman, the disciple of Mahavira. We therefore must take the word disciple, sise, as paramparasishya, that is not in its literal sense. See note , <page 122>.

^120:1 These are the second and third kinds of knowledge according to the Gaina classification. Sruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 106.

^121:1 Viz. the Law of Parsva or the Law of Mahavira.

^121:2 Hence it is called kauggama katuryama. Chastity (maithunaviramana) was not explicitly enumerated, but it was understood to be contained in the fourth commandment: to have no property (aparigraha).

^121:3 The four kinds of straw are: sali vihi koddava ralaga, to which is added hay: ranne tanani.