Viyahapannatti 11.11: Uddeśaka 11: kāla

At that time, in that period, there was a city named Vāṇiyaggāma—described [as before]. There was the Dūtipalāsa caitya—described [as before], up to a slab of stone upon the earth. There in that city of Vāṇiyaggāma lived a merchant named Sudaṃsaṇa—wealthy, up to not despised by the majority of people, a lay disciple of the Śramaṇa, who comprehended souls and non-souls, up to who lived purifying himself with the ascetic practices he had undertaken. The Lord arrived, up to the assembly attends upon [him].
Then that merchant Sudaṃsaṇa, having received news of this matter, overjoyed and contented, bathed, performed offerings, performed protective, auspicious, and expiatory rites, adorned with all ornaments, set out from his house. Having set out, sheltered by an umbrella decorated with a garland of koreṇṭa flowers, proceeding on foot, surrounded by a great retinue of men, he went out through the middle of the city of Vāṇiyaggāma. Having gone out, he approached the Dūtipalāsa caitya where the Śramaṇa, the Blessed Mahāvīra, was. Having approached, he drew near to the Śramaṇa, the Blessed Mahāvīra, with the fivefold approach—namely, by abandoning insentient substances—just as Usabhadatta, up to he attends upon [him] with the threefold worship.
Then the Śramaṇa, the Blessed Mahāvīra, expounded the Dharma to the merchant Sudaṃsaṇa and to that exceedingly large assembly, up to [Sudaṃsaṇa] became an observer of the teaching.
Then that merchant Sudaṃsaṇa, having heard and understood the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, overjoyed and contented, arose from his seat. Having arisen, he circumambulated the Śramaṇa, the Blessed Mahāvīra, three times from left to right. Having done so, he paid homage and bowed; having paid homage and bowed, he spoke thus:
"Venerable Sir, how many kinds of time have been declared?"
"Sudaṃsaṇa, four kinds of time have been declared: namely, measured time, duration-determined time, death time, and continuous time."

What, then, is measurement time?
Measurement time is stated to be of two kinds, namely: day measurement time and night measurement time. A day consists of four porisīs; a night consists of four porisīs. The maximum porisī of a day or of a night is four and a half muhūrtas; the minimum porisī of a day or of a night is three muhūrtas.
When, Venerable Sir, the maximum porisī of a day or of a night is four and a half muhūrtas, then by what fraction of a muhūrta does it continually decrease until it becomes the minimum porisī of a day or of a night of three muhūrtas? When the minimum porisī of a day or of a night is three muhūrtas, then by what fraction of a muhūrta does it continually increase until it becomes the maximum porisī of a day or of a night of four and a half muhūrtas?
Sudarśana! When the maximum porisī of a day or of a night is four and a half muhūrtas, then continually decreasing by a one-hundred-and-twenty-second part of a muhūrta, it becomes the minimum porisī of a day or of a night of three muhūrtas. And when the minimum porisī of a day or of a night is three muhūrtas, then continually increasing by a one-hundred-and-twenty-second part of a muhūrta, it becomes the maximum porisī of a day or of a night of four and a half muhūrtas.
When, Venerable Sir, is the maximum porisī of a day or of a night four and a half muhūrtas? And when is the minimum porisī of a day or of a night three muhūrtas?
Sudarśana! When the day is at its maximum of eighteen muhūrtas and the night is at its minimum of twelve muhūrtas, then the maximum porisī of the day is four and a half muhūrtas, and the minimum porisī of the night is three muhūrtas. When the night is at its maximum of eighteen muhūrtas and the day is at its minimum of twelve muhūrtas, then the maximum porisī of the night is four and a half muhūrtas, and the minimum porisī of the day is three muhūrtas.
When, Venerable Sir, is the day at its maximum of eighteen muhūrtas and the night at its minimum of twelve muhūrtas? And when is the night at its maximum of eighteen muhūrtas and the day at its minimum of twelve muhūrtas?
Sudarśana! On the full moon of Āṣāḍha, the day is at its maximum of eighteen muhūrtas and the night is at its minimum of twelve muhūrtas. On the full moon of Pauṣa, the night is at its maximum of eighteen muhūrtas and the day is at its minimum of twelve muhūrtas.
Are, Venerable Sir, days and nights ever completely equal? Yes, they are.
When, Venerable Sir, are days and nights completely equal?
Sudarśana! On the full moons of Caitra and Āśvina, here days and nights are completely equal: the day is fifteen muhūrtas and the night is fifteen muhūrtas. The porisī of the day or of the night is four muhūrtas minus one-fourth of a muhūrta. That is measurement time.

What, then, is lifespan-completion time?
Lifespan-completion time is that by which whatever lifespan has been completed by an inhabitant of hell, or by an animal, or by a human, or by a celestial being. That is lifespan-completion time.
What, then, is death time?
Death time is [the separation of] the jīva from the body or the body from the jīva. That is death time.
What, then, is continuous time?
Continuous time—that consists of the nature of a samaya, the nature of an āvali, up to the nature of an utsarpiṇī. That, Sudarśana, is continuous time which, when being cut by a two-edged cut, immediately does not undergo division; that is a samaya, by nature of a samaya. By the assemblage, coming together, and combination of an innumerable [number] of samayas, that is called one āvali. A numerable [number] of āvalis [form] a breath, as in the chapter on rice, up to:
Ten times a crore of crores of these palyopamas
would indeed be the measure of a single sāgaropama.
What, Venerable Sir, is the purpose of these palyopamas and sāgaropamas?
Sudarśana! By these palyopamas and sāgaropamas, the lifespans of inhabitants of hell, animals, humans, and celestial beings are measured.

Venerable Sir! For how long a time is the lifespan duration of inhabitants of hell stated to be?
In this way, the whole section on lifespan duration should be recited completely up to: the intermediate lifespan duration is stated to be thirty-three sāgaropamas.

"Is there, Venerable Sir, an exhaustion or diminution of these palyopamas and sāgaropamas?"
"Yes, there is."
"For what reason, Venerable Sir, is it said that there is an exhaustion or diminution of these palyopamas and sāgaropamas?"
"Thus indeed, Sudarśanā! In that period, at that time, there was a city named Hastināpura—[to be expanded as in standard] description. In the park Sahasrāmravana—description. There in the city of Hastināpura, there was a king named Bala—description. That King Bala had a queen named Prabhāvatī—tender hands and feet, description up to—she lived experiencing the fivefold human sensual pleasures.
Then, once upon a time, that Queen Prabhāvatī was in a bedchamber of such kind: internally adorned with pictorial artwork; externally rubbed, polished, and smoothed; its ceiling variegated and shining; its darkness dispelled by jewels and gems; its floor extremely level and well-partitioned; provided with an offering of heaps of fresh, fragrant flowers of five colors; delightful with the surging scent of black aloe, superior kundurukka, and Turkish incense wafting through; richly endowed with excellent fragrances; resembling a perfumed incense stick;
and on a couch of such kind: fitted with cylindrical bolsters, with pillows at both ends, elevated at both ends and deep in the middle, resembling a mound of sand on the banks of the Ganges, covered with silk, linen, and woven cloth, with a well-fashioned bedspread, enclosed by a red cloth canopy, utterly charming, with a touch like that of buckskin, fine wool, soft fiber, fresh butter, and cotton, provided with the arrangement of a bed of excellent fragrant flower-powders; at the midnight hour, half asleep and half awake, drifting off into slumber, she saw such a noble, auspicious, blessed, fortunate, propitious, splendid great dream and awoke:
A lion, white and exceedingly lovely to behold, whiter than a pearl necklace, silver, the milk-ocean, the rays of the moon, water-spray, and a great mountain of silver; its mouth wide open, displaying firm, charming, prominent, rounded, plump, well-joined, distinguished, and sharp fangs; its lips beautiful, refined, delicate as a choice lotus, well-formed, and lovely; its palate and tongue soft and tender like the petal of a red lotus; its eyes round, flawless like lightning, turning and flashing like superior gold refined and melted in a crucible; its thighs broad and plump; its shoulders full and massive; adorned with soft, clear, fine-pointed, auspicious, spread mane-hairs; its tail raised, well-formed, well-developed, and striking [its flanks]; gentle, of mild appearance, playful, yawning, descending from the sky, and entering her own mouth—having seen such a lion in a dream, she awoke. Being joyful, delighted, gladdened in mind, rejoiced, glad-hearted, having supreme cheerfulness, her heart expanding with joy, the pores of her skin bristling like a kadamba flower struck by showers of rain, she retained that dream. Having retained it, she arose from the bed.
Having arisen, with an unhurried, steady, unhurried, undelayed gait like that of a royal swan, she went to where King Bala's bed was. Having gone there, she awoke King Bala, conversing softly in pleasant, agreeable, beloved, delightful, charming, noble, auspicious, blessed, fortunate, propitious, splendid, measured, sweet, and pleasing words. Having awakened him, being permitted by King Bala, she sat upon an auspicious seat variegated with various jewels and gems. Having sat down, comforted, confident, seated on the excellent comfortable seat, speaking gently to King Bala with those pleasant, agreeable, up to measured, sweet, and pleasing words, she spoke thus: 'Indeed, Beloved of the Gods, today, lying on a couch of such kind, with cylindrical bolsters—up to—having seen in a dream a lion entering my own mouth, I awoke. Therefore, Beloved of the Gods, what auspicious outcome and special consequence do you think there will be of this noble, up to great dream?'
Then that King Bala, having heard and understood this matter from Queen Prabhāvatī, joyful, delighted, gladdened in mind, rejoiced, glad-hearted, having supreme cheerfulness, his heart expanding with joy, his body bristling like the fragrant blossom of a nīpa tree struck by showers of rain, with the hair of his body standing erect, retained that dream. Having retained it, he entered upon reflection. Having entered [reflection], by means of his innate intellect preceded by understanding and wisdom, he comprehended the meaning of that dream. Having comprehended it, he spoke to Queen Prabhāvatī, conversing softly in those pleasant, agreeable, up to propitious, measured, sweet, and splendid words, saying thus:
'O Queen, you have seen a noble dream; O Queen, you have seen an auspicious dream; up to, O Queen, you have seen a splendid dream; O Queen, you have seen a dream that produces health, contentment, long life, auspiciousness, and good fortune! You will obtain wealth, Beloved of the Lady! You will obtain enjoyment, Beloved of the Lady! You will obtain a son, Beloved of the Lady! You will obtain a kingdom, Beloved of the Lady! Indeed, Beloved of the Lady, after the passage of nine full months and seven and a half nights and days, you will give birth to a son who will be a banner of our lineage, a light of the lineage, a mountain of the lineage, an ornament of the lineage, a mark of the lineage, a creator of fame for the lineage, a creator of joy for the lineage, a creator of glory for the lineage, a support of the lineage, a sheltering tree of the lineage, a promoter of the lineage; having tender hands and feet, a complete body without deficiency in the five senses, endowed with favorable signs and secondary marks, with all limbs well-formed, beautiful, and complete according to the standards of measure, height, and dimension; gentle of appearance like the moon, lovely, charming to behold, handsome, and radiant like a divine youth.
And that boy, having left childhood behind, having just attained understanding and maturity, on reaching youth, will be heroic, valiant, powerful, possessing vast and extensive troops and vehicles, a sovereign king over a kingdom. Therefore, O Queen, you have seen a noble dream, up to: O Queen, you have seen a dream that produces health, contentment, long life, auspiciousness, and good fortune.' Thus speaking, he comforted Queen Prabhāvatī a second and a third time with those pleasant, up to [sweet] words.
Then Queen Prabhāvatī, having heard and understood this matter from King Bala, joyful and delighted, folded her hands into a hollow bowl with the ten fingernails brought together, placed them upon her head, and spoke thus: 'It is so, Beloved of the Gods! It is true, Beloved of the Gods! It is unerring, Beloved of the Gods! It is without doubt, Beloved of the Gods! It is desired by me, Beloved of the Gods! It is welcomed by me, Beloved of the Gods! It is desired and welcomed by me, Beloved of the Gods! It is just as you say.' Thus speaking, she duly accepted that dream. Having accepted it, being permitted by King Bala, she arose from the auspicious seat variegated with various jewels and gems. Having arisen, with an unhurried, steady, unflustered, undelayed gait like that of a royal swan, she went to where her own bed was. Having gone there, she sat on the bed. Having sat down, she said thus: 'May this excellent, foremost, auspicious dream of mine not be repelled by other, evil dreams.' Thus reflecting, she remained awake through the dream-vigil with auspicious, pious tales connected with gods and elders.
Then King Bala summoned his household servants. Having summoned them, he spoke thus: 'Quickly indeed, O Beloved of the Gods, today make ready and cause to be made ready the outer assembly hall, exceedingly sprinkled with scented water, cleansed, swept, and smeared; furnished with an offering of excellent fragrant five-colored flowers; delightful with the surging scent of black aloe, superior kundurukka, and Turkish incense wafting through; richly endowed with excellent fragrances; resembling a perfumed incense stick; and having made it ready and caused it to be made ready, set up a throne; and having set it up, report back to me the execution of this command.'
Then those household servants, having consented, up to quickly made ready and caused to be made ready the outer assembly hall, exceedingly sprinkled with scented water, cleansed, swept, and smeared, furnished with an offering of excellent fragrant five-colored flowers, delightful with the surging scent of black aloe, superior kundurukka, and Turkish incense wafting through, richly endowed with excellent fragrances, resembling a perfumed incense stick; and having set up a throne, they reported back the execution of the command.
Then, at the time of dawn, King Bala arose from his bed. Having arisen, he stepped down from the footstool. Having stepped down, he went to where the gymnasium was. He entered the gymnasium—just as described in the Aupapātika, so also the gymnasium, so also the bath-house, up to the lord of men, charming to behold like the moon, went to where the outer assembly hall was. Having gone there, he sat down upon the excellent throne facing east. Having sat down, in the northeast quarter of his own position he had eight auspicious seats arranged, covered with white cloth, with auspicious offerings of white mustard seeds performed. Having had them arranged, not far and not too close to himself, he had an inner curtain drawn, decorated with various jewels and gems, highly picturesque, made of costly choice woven cloth, variegated with hundreds of delicate woven designs, decorated with patterns of deer-like beasts of fantasy, bulls, horses, men, makaras, birds, infants, kinnaras, ruru deer, sarabhas, cāmaras, elephants, forest-vines, and lotus-creepers. Having had it drawn, he had an auspicious seat arranged for Queen Prabhāvatī, variegated with various jewels and gems, spread with a soft bolster-cushion, covered with white cloth, pleasant to the touch of the body, and very soft. Having arranged it, he summoned his household servants. Having summoned them, he spoke thus: 'Quickly, O Beloved of the Gods, summon the dream-interpreters, who are keepers of the Eightfold Great Omens with their scriptures and meanings, and skilled in various treatises.'
Then those household servants, having consented up to, departed from King Bala. Having departed, swiftly, rapidly, briskly, vigorously, and speedily, passing through the middle of the city of Hastināpura, they went to where the houses of those dream-interpreters were. Having gone there, they summoned those dream-interpreters.
Then those dream-interpreters, having been summoned by King Bala's household servants, joyful and delighted, bathed, having made offerings, performed auspicious and expiatory rites, dressed in auspicious clothes suitable for entering a royal presence, their bodies adorned with a few costly ornaments, their heads made auspicious with white mustard and green dūrvā grass, went forth from their respective houses. Having gone forth, passing through the middle of the city of Hastināpura, they went to where King Bala's excellent palace was. Having arrived, they assembled together at the entrance-gate of the excellent palace. Having assembled, they went to where the outer assembly hall was, where King Bala was. Having gone there, folding their hands with ten fingernails brought together upon their heads, they greeted King Bala with wishes of victory and triumph. Then those dream-interpreters, having been greeted, worshipped, honored, and respected by King Bala, each sat down on the previously appointed auspicious seats.
Then King Bala placed Queen Prabhāvatī behind the curtain. Having placed her there, with hands filled with flowers and fruits, with great humility, he spoke thus to those dream-interpreters: 'Indeed, Beloved of the Gods, today Queen Prabhāvatī, in a bedchamber of such kind, up to having seen a lion in a dream, awoke. Therefore, Beloved of the Gods, what auspicious outcome and special consequence do you think there will be of this noble, up to great dream?'
Then those dream-interpreters, having heard and understood this matter from King Bala, joyful and delighted, apprehended that dream. Having apprehended it, they entered upon reflection. Having entered upon reflection, they comprehended the meaning of that dream. Having comprehended it, they conferred with one another. Having conferred, having discovered the meaning of that dream, comprehended the meaning, inquired into the meaning, determined the meaning, and ascertained the meaning, reciting the treatises on dreams before King Bala, spoke thus: 'Indeed, Beloved of the Gods, in our treatise on dreams, forty-two dreams and thirty great dreams—seventy-two dreams in all—are recognized. Therein, Beloved of the Gods, the mothers of tīrthaṅkaras or the mothers of cakravartins, when a tīrthaṅkara or a cakravartin descends into the womb, awake having seen these fourteen great dreams out of those thirty great dreams; namely—'

An elephant, a bull, a lion, anointment, a garland, the moon, the sun, a flag, and a pitcher;
a lotus lake, an ocean, a celestial abode, a heap of jewels, and a fire.

"Mothers of Vāsudevas, when a Vāsudeva descends into the womb, awake after seeing any seven great dreams among these fourteen great dreams. Mothers of Baladevas, when a Baladeva descends into the womb, awake after seeing any four great dreams among these fourteen great dreams. Mothers of Māṇḍalika [kings], when a Māṇḍalika descends into the womb, awake after seeing any one great dream among these fourteen great dreams. And now, O Beloved of the gods, queen Prabhāvatī has seen one great dream; so a noble dream, O Beloved of the gods, has queen Prabhāvatī seen, up to [a dream] that brings health, contentment, long life, welfare, and auspiciousness has queen Prabhāvatī seen, O Beloved of the gods! There will be gain of wealth, O Beloved of the gods! Gain of pleasures, O Beloved of the gods! Gain of a son, O Beloved of the gods! Gain of a kingdom, O Beloved of the gods! Truly in this way, O Beloved of the gods, when nine full months and seven and a half nights and days have elapsed, queen Prabhāvatī will give birth to a boy who will be a banner of your lineage, up to possessing splendour equal to that of a prince of the gods.
And that boy, having passed childhood, having gained knowledge and attained maturity, arriving at youth, will be a valiant, heroic, brave king ruling over a kingdom with extensive and abundant armies and vehicles, or a homeless ascetic with a cultivated soul. Therefore a noble dream, O Beloved of the gods, has queen Prabhāvatī seen, up to a dream that brings health, contentment, long life, welfare, and auspiciousness has queen Prabhāvatī seen."
Then King Bala, having heard and understood this matter from the interpreters of dream-signs, joyful and delighted, folding his ten fingernails in his palms and placing an añjali upon his head like a garland, spoke thus to those interpreters of dream-signs: "So it is, O Beloved of the gods! It is true, O Beloved of the gods! It is unfailing, O Beloved of the gods! It is without doubt, O Beloved of the gods! It is desired, O Beloved of the gods! It is accepted, O Beloved of the gods! It is desired and accepted, O Beloved of the gods! It is just as you say," and taking it so, he duly accepted that dream. Having accepted it, he honoured and respected the interpreters of dream-signs with abundant food, drink, delicacies, savouries, flowers, clothes, scents, garlands, and ornaments, and having honoured and respected them, he gave them an abundant gift of affection worthy of a livelihood, and having given it, dismissed them. Having dismissed them, he rose from the lion-throne, and having risen, went to where queen Prabhāvatī was. Having arrived, conversing with queen Prabhāvatī in agreeable, up to measured, sweet, and splendid words, he spoke thus:
"Truly thus, O Beloved of the gods! In the treatise on dreams, forty-two dreams [and] thirty great dreams—seventy-two total dreams—are recognized. Therein, O Beloved of the gods, the mothers of tīrthaṅkaras or the mothers of cakravartins, when a tīrthaṅkara or a cakravartin descends into the womb, awake after seeing these fourteen great dreams out of those thirty great dreams—the same up to—mothers of Māṇḍalika [kings], when a Māṇḍalika descends into the womb, awake after seeing any one great dream among these fourteen great dreams. And you, O Beloved of the gods, have seen one great dream; so a noble dream, O Queen, have you seen, up to he will be a king ruling over a kingdom, or a homeless ascetic with a cultivated soul; therefore a noble dream, O Queen, have you seen, up to a dream that brings health, contentment, welfare, and auspiciousness have you seen, O Queen!" Speaking thus, he cheered queen Prabhāvatī a second and a third time with those agreeable, up to measured, sweet, and splendid words.
Then queen Prabhāvatī, having heard and understood this matter from King Bala, joyful and delighted, folding her ten fingernails in her palms and placing an añjali upon her head, spoke thus: "So it is, O Beloved of the gods!" up to she duly accepted that dream. Having accepted it and being permitted by King Bala, she rose from the auspicious seat decorated with designs of various gems and jewels, and with an unhurried, steady, unconfused, undelayed gait like that of a royal swan, went to her own palace, and having arrived, entered her own palace.
Then queen Prabhāvatī, bathed, having performed the oblations, up to adorned with all ornaments, nourished that fetus with food, clothing, scents, and garlands that were neither too cold nor too hot, neither too bitter nor too pungent, neither too astringent nor too sour nor too sweet, seasonable and pleasant, whatever was beneficial, moderate, wholesome, and nourishing to the fetus, consuming nourishment suited to place and time; on isolated, soft couches and seats, in a delightful, pleasant, mind-agreeable promenade; with her pregnancy longings fulfilled, praised, respected, unslighted, ended, and quieted, freed from illness, sorrow, delusion, fear, and panic, she comfortably bore that fetus.
Then queen Prabhāvatī, when nine full months and seven and a half nights and days had elapsed, gave birth to a boy with tender hands and feet, with a body unblemished and complete in five sense-organs, endowed with auspicious marks and secondary traits, of complete, well-formed, entirely handsome limbs according to measure, weight, and proportion, moon-like in gentle appearance, lovely, pleasing to behold, and handsome.
Then the personal maidservants of queen Prabhāvatī, knowing that queen Prabhāvatī had given birth, went to where King Bala was, and having arrived, folding their ten fingernails in their palms and placing an añjali upon their heads, congratulated King Bala with wishes of victory and success, and having congratulated him, spoke thus: "Truly thus, O Beloved of the gods! Queen Prabhāvatī, when nine full months, up to have elapsed, has given birth to a handsome boy. Therefore, for your pleasure, we announce this pleasant news to the Beloved of the gods. May it bring you joy!"
Then King Bala, having heard and understood this matter from the personal maidservants, with a heart joyful, delighted, gladdened, rejoiced, glad-minded, extremely pleased, his heart surging with waves of joy, his body bristling with horripilation like a kadamba flower drenched by a shower of rain, gave to those personal maidservants his ornaments, as arranged, except for the crown. Having given them, he took a silver jug filled with pure water, washed their heads, and having washed them, gave an abundant gift of affection worthy of a livelihood, honoured and respected them, and having honoured and respected them, dismissed them.

Then King Bala summoned his personal attendants and having summoned them, spoke thus: 'Quickly, O beloved of the gods! Clear the prisons in the city of Hastināpura; having done so, increase the standards of weights and measures; having done so, sprinkle, sweep, and smear the city of Hastināpura, both within and without, up to making it fragrant as a scent-pellet; do and have this done, and having done and caused it to be done, raise up a thousand sacrificial posts or a thousand wheels accompanied by great worship and festivity, and having raised them up, report back this order to me.'
Then those personal attendants, having been thus addressed by King Bala, joyful and pleased, up to reported back that order.
Then King Bala went to the gymnasium; having gone there, just as before, up to he came out of the bathhouse; having come out, he celebrated a ten-day birth-festival for the citizens and countrymen: free of customs, free of taxes, exempt from forced labour, free of toll, immune from confiscation, with no entry of soldiers, free of fines and corporal punishment, free from debt, accompanied by the dramatic performances of top courtesans, attended by numerous musicians and dancers, with the continuous beating of mṛdaṅga drums, unfading flower garlands, and rejoiced, festive crowds.
Then, while the ten-day birth-festival was taking place, King Bala lived giving and causing to be given sacrifices, gifts, and shares by the hundreds, thousands, and hundreds of thousands, and receiving and causing to be received revenues by the hundreds and hundreds of thousands.
Then, on the first day, the parents of that boy performed the birth-ceremony; on the third day, the showing of the moon and sun; on the sixth day, the night vigil; and when the eleventh day had passed and the period of impurity due to childbirth was completed, on the arrival of the twelfth day, they had abundant food, drink, delicacies, and snacks prepared; having had them prepared, they invited their friends, kinsmen, blood relatives, cognates, affine connections, and royal attendants, as well as kings and kṣatriyas; having invited them, afterwards having bathed, just as before up to they honored and welcomed them; having honored and welcomed them, in the presence of those very friends, kinsmen, blood relatives, cognates, affine connections, attendants, kings, and kṣatriyas, they bestowed on him a secondary name derived from virtues, handed down through grandfather, great-grandfather, and paternal ancestry, established by the lineage of many men, worthy of the family, befitting the family, and sustaining the continuing thread of the family line: 'Since this boy of ours is the son of King Bala and the born offspring of Queen Prabhāvatī, therefore let the name of this boy of ours be Mahābala, Mahābala.' Then the boy's parents bestowed the name Mahābala.
Then that boy Mahābala was attended by five wet-nurses, [namely: a milk-nurse], and so forth as for Dṛḍhapratijña up to he grew happily in a shelter free from drafts and obstacles.
Then the parents of that boy Mahābala successively performed the birth-ceremony, the showing of the moon and sun, the night vigil, the naming, taking him to another village, walking on hands and knees, taking steps, increasing the morsel, causing him to speak, ear-piercing, the annual celebration, the tonsure ceremony, or the investiture, and many other auspicious rites beginning from conception and birth.
Then, knowing the prince Mahābala to be a little over eight years old, on an auspicious tithi, karaṇa, nakṣatra, and muhūrta, his parents brought him to a master of arts, just as in the case of Dṛḍhapratijña, up to he became capable of the pleasures of senses.
Then, knowing the prince Mahābala had left behind childhood up to had become capable of the pleasures of senses, his parents had eight palace-temples built—lofty, towering, as if laughing, the description being as in the Rājapraśnīya up to charming. In the very middle part of those palace-temples, they had a great mansion built there, resting on many hundreds of pillars, the description being as for the theatre pavilion in the Rājapraśnīya, up to charming.