Antagadadasao and Anuttarovavaidasao

Author(s): Madhusudan Modi
Publisher: Gurjar Granth Ratna Karyalay
Catalog link: https://jainqq.org/explore/002312/1

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THE
ANTAGADA-DASÃO
AND
TAE ANUTTAROVAVĀÍA-DASÃO.
THE EIGHTH AND THE NINTH ANGAS
THE JAIN CANON.
निग्गंथपावयणेसु अट्ठमनवमंगभूयाओ अंतगडाणुत्तरोववाइयदसाओ ॥
Edited With Introduction, translation, notes
and appendices,
__ BY _H. C. MODI M. A. LL. B. Formerly Fellow, Sir Parashurama Bhau
"College, Poona.

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Published By Shumbhulal Jagshi Shah, Gurjar Granth Ratna Karyalay
Gandhi Road, Abmedabad.
First Edition
1932
Printod by Molchadbhai Trikamlal Patel
at the Surya Prakash Printing Press Pankore nokr Abmodabad.

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॥ अनुक्रमणिका ॥
विषयः ।
पृष्ठांका। Introduction.
v-XL अंतगडदसाओ
१-६४ भगुप्तरोववाइयदसाओ
६५-८४ अपमं परिशिष्टं अभयदेवकृतांतकदशावृत्तिः अभयदेवरचिताबुत्तरोपपातिकदशावृत्तिः
१०७-११३ शुद्धिपत्रम्
११४-१२६ Translaion (Ant. & anu.)
1-16 Notes (,)
97-125 AppndixII (वर्णकादिविस्तारः स्कंदकचरितांशांतर्गतः) 126-14+ Appendix III (The Jain cosmography) 145-148 Glossary

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Introduction.
§ The idea underlying the present edition of Antagada-Dasão and Aṇuttarovavaiya-Dasão, the eighth and the ninth scriptures of the Jain Canon, is to supply their critically edited texts, in so far as it was possible for me to do, to the scholars and the students who are interested in the Jain Canon doctrinally or linguistically. The Jains have in their own way acquitted themselves of their duties by publishing the whole of their canon in their own way in various series viz. (1) Balusar Texts 1875-1886 Calcutta. (2) Hydrabad Series 1919-1920, Hydrabad (Deccan) (3) Agmodaya Samiti Texts. The first two series of the Jain texts are very carelessly edited and a serious student of the language would simply be disgusted with them. The last Agamodaya Samiti Texts are the only texts that are well printed and carefully edited. It should however be noted that, though they are workably good texts, they certainly can not appro. ximate to the standard which the scholar imbued with the modern ideas of critical accuracy would expect. These texts are out of print and not available. The attempts, to publish some scrip

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tures on modern critical lines have been made by scholars like Jacobi, Leumann, Schubring, Hoernle, Barnett, Charpentier and others. It is a matter of regret that the Jain Canon has not received the same critical attention which the Buddhist canon has received. Just like the Pali Text Society, there must come into being a body of scholars who would publish the whole Jain Canon in the form of a series using all available old materials, on duly chalked out lines. All the editions of stray scriptures, it must be pointed out, are merely tentative editions. Prof. Barnett1 has rightly observed about his text of Anuttarovavaiya-Daşão, "The Prakrit text of the Anutta rovavai which is here presented can make no claim to critical exactness. It aims merely at presenting the vulgate, inore or less faithfully, with the ordinary blunders corrected.” Unless an organised attempt is made to edit the whole of the Jain canon in the form of a series, on modern critical lines, we shall not have that long-felt desideratum of the critical texts of the Jain Canon fulfilled.
§ 2 My edition of the two stray scriptures. of the Jain Canon can not naturally go beyond a tentative effort to supply a good text, as it will be shown later under this very section that the difficulties about settling the spellings of some
1. Barnett. Ant. & Anu. Trans. P. 123.

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lear Me he readings emodaya SanD: (the Bhamas
forms and expressions, the extent of the reliability of the Mss. are not trivial. The text of Antagadadasao is based upon four Mss. and one printed edition [ Āgamodaya Samiti. Ed.] I received three Mss. from Patan through the kind offices of Mahārāja Shri Punyavijayaji and one Ms. from Bhavanagar. I have styled them as A. B. C. [ three Mss. of Fatan ] D. [ the Bhavanagar MS.] E. [Āgnodaya Samiti Ed.] while noting the readings belo, the text. The palmleaf Mss. of the Jain Canon written in the 13th century of Vikrama Era are available in the Mss. collections of the strongholds of Jainism like Patan and Cambay. But due to the want of sufficient time, I have not been able to use them though they alone would have been the earliest Mss, material, and therefore very useful. All Mss. that I have used are paper Mss, not earlier than the 15th century of Vikrania Era. The general features of the Mss. used, are given below.
Ms. A. (Patan) belongs to the Mss. collection in possession of Shrimad Hemchandracharya Jain Sabha; box ( Dābala) No. I. Ms. No. 19. 134x5 in. It is a very beautiful Ms, and has on its first page a painting in gold, blue and red colours, of Kanba Vasudeva with his eight queens before the saint Arit hanemi (Vide. Ant. P. 25

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Division. 5 Lesson1. ]. As to the style of painting, I may refer the reader to the publication of the Gujarati Translation of Nayadhammakaha by Pundit Bechardas Jivaraj Dosi where ia the beginning the picture of Meha's harem is given, in the very form and colours as those in the Ms. itself, which belongs to the same group as our Ms. This Ms. does not belong to the group of B. C. as the study of its readings cited below in our text will show. The Ms. contains 19 leaves. The colophon अट्ठम अंगं सम्मत्तं ॥ छ ॥ ग्रंथाप्र ७९० ॥ छ ॥ शुभं भवतु ॥ छ ॥ कल्याणमस्तु ॥ छ ॥ is not any way informative.
Ms. B. 1024x + 12 in Leaves. 22. Lerubhai Vakil's Bhandar, Patan Box No. 4. Ms. No. 19: seems to be the copy of C. looking to the readings and even similarities in faults with C. C. is certainly older than B. The colophon is like that of A. uninformative.
Ms. C. 112 × 51 in. Leaves 19. Lerubhai Vakil's Bhandar, Box. 6. 36. Patan. It has the colophon : ग्रंथाग्रं ७९० । शुभं भवतु ॥ श्रीश्रमणसंघस्स ॥ कल्याणमस्तु । संवत् १५५४ वर्षे शाके १४१९ प्रवर्तमाने प्रतिपदातिथौ चंद्रवारे अद्दिपुरे पं० श्रीसुविद्दतसिरश्चक्रचूडामणिकोविदसाधुरत्न शिष्यतपोरत्नेनतिगडसूत्रमलेखि
या
पुस्तकं दृष्ट्वा तादृशं लिखितं मया । यदि शुद्धमशुद्धं या मम दोषो न दीयते ॥ १ ॥

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- Ms. D. 101x51 in. Leaves 24. Box. 7. No. 8. Seth Dosabhai Abhechand-Jaina Sangha Bhandara. The only Ms. with the com. of अभयदेव which I have used in preparing the text of the commentary of Spiride together with the help of E edition. The Ms. is very clearly and legibly written with the upper and lower space of the leaf occupied by the Commentary while the middle portion by the text. It bears a colophon: संवत् १६६४ वर्षे जेष्टवदि सप्तम्यां बुधे अहादावादश्रीनगरे आचार्यश्रीश्रीमल्लजी प्रवर्तमाने धर्मराज्ये लिखिता वृत्ति ऋषिकेशव स्वयं वाचनार्थ ॥ शुभं भवतु कल्याणमस्तु । ___As to the Mss. of अणुत्तरोववाइयः
____Ms. A. 131x5 in. Leaves 5. Shrimad Hemachandracharya Jain Sabha, Patan Box 1. No. 20. Of the same type with the Ms. A. of अंतगड It bears a picture on the leaf 1 (b) of King Seniya with his queens before Mahāvīra.
Ms. B. 101x41 in. Leaves 5. Lerubhai Vakil's Bhandar, Patan Box 5. No. 15. Colophon: ग्रंथानं २०० ॥ पत्तने ॥ लेखक शवसी लिखित ॥ छः । श्रीरस्तु ॥ At rare places, the gloss on some words is written in Gujarati; it belongs to the group of अंतगड. B.
Ms. C. 111x51 Leaves. 5. Box. 6. No. 35. Lerubhai Vakil's collection. Colophon: ग्रंथाग्रं १९२ ॥७॥ श्रुतं भवतु ॥ संपत् १५५४ वर्षे ९ तिथौ ।। The

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Ms. C. belongs to site C. written by the same hand in the same year.
Ms. D. 101x41 in. Leaves. 8. Seth Dosabhai Abhechand-Jain Sangha, Bhavanager Box 7. No. S: with big margins on right and left sides of the leaf which with the space above and below the leaf, are utilized for writing commentary. This is the only Ms. containing area's commentary. At many places, it contains Gujarati gloss which I have used in the Notes,
To add to Ãgamo. [E] text, I had also Barnett's text of this scripture in Roman letters which, with the readings of his Mss. I have used. The readings of the Mss. of Barnett's text have been specified by writing like (A) (B) etc. in brackets, as their readings may not be confounded with those of my Mss.
As to the texts of both to and sgo, I have put the words like suurent, sira, etc. within square brackets for the facility of the readers.
As to the spellings and the grammatical forms of the Mss., a few things are necessary indeed to be pointed out. The instances of the form-part which is spelt in the majority of Mss. as center or acufe at a host of places. (See. Notes. P. 98.) ईरियासमिर is also written as इरियासमिए and even

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Mss. spell this expression most wrongly as afterefug, FreTefag etc (See. Text of suso P... 72. foot. note.14); of source and saferer, it. is most difficult to settle which is correct though अभयदेव's leaning seems to be towards अज्झत्थिय [ =847TFAF: a rare use as meaning 'inner' ) (See. sniega's Com. P. 90; also see Notes P. 103); great and ghee (See. Notes P. 101. See.. Text of ago P. 67. foot-note. 3.) aray, allfare, gfery-it is difficult to decide the original root in this case (See. Notes. P. 107); teigter or Tretfeet (See. Notes P. 99) etc. These instances show what damage is done to the scriptures by time, neglect and the inaccuracies of scribes.
I have not touched upon the question of a coming between two vowels (like u sfa) in the Mss. All the Mss. bear this trend. The vowels and 3 often are found carelessly written as Ę and at. The oft-repeated long passages sometime lead a scribe to forget a link and fall into a mistake or mistakes.
sreda is not helpful at all times to settle the texts in crucial cases, though of course his commentaries are useful as they can give a clue to us of the coudition of scriptural text in the 12th Cent, and thereabout. In the colophons of ma

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ny scriptural texts fitta has confessed how the difficulties of the textual interpretation were bewildering due to the obscurity of the text and the promiscuity of readings: e. g. अंत० वृत्ति [P. 106] अनंतरसपर्यये जिनवरोदिते शासने, यकेह समयानुगा गमनिका किल प्रोच्यते । गमांतरमुपैति सा तदपि सद्भि रस्यां कृतावरूढगमशोधनं ननु विधीयतां सर्वतः ॥ ( colophon); अणु० वृत्ति० [P. 113.] colophon: शब्दाः केचन नार्थतोऽत्र विदिताः केचित्तु पर्यायतः, सूत्रार्थानुगतेः समुह्य भणतो यजातमाग पदम् । वृत्तावत्र तकत् जिनेश्वरवचोभाषाविधौ कोविदः, संशोध्यं विहितादरैर्जिनमतोपेक्षा यतो न क्षमा ॥ So also in the colophon of नाया किमपि स्फुटीकृतमिह स्फुटेऽप्यर्थतः, सकष्टमतिदेशतो विविधवाचनातोऽपि यत् ॥ etc.; प्रश्नव्या० colophon; अशा वयं शास्त्रमिदं गभीरं, प्रायोऽस्य कूटानि च पुस्तकानि । etc. Thus though suga leads us inuch into the understanding of the text proper, he is still i seeker for the right text and the right interpretation both of which were not easy tven in his days.
_Lven in the days of अभयदेव, certain misreadings had already taken an established place as right readings e. g. अरहा, अरिहा, अरुहा ( See, Notes अंतo P. 100) which अभयदेव has tried to explain in the Com. of भगवती. सेणं कालेणं and तेणं समएणं (See Notes. P. 97) both have been explained to be correct by अभयदेव in भगवती. One who studies the commentaries on the scriptures comes

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across so many misreadings established in the text proper that a commentator must explain them any way.
In the text of अंत. and अणु०, अभयदेव himself discusses the readings in the commentaries, and himself points to the difficulties involved in the interpretation; e. g. sino comm. P. 49. where after citing two opinious he says: तवं तु बहुश्रुत
Fil; also wia. comm. P. 101. the discussion of कम्माययणेहिं and another reading कम्मावयणेहिं etc. In quo too, there are many expressiocs, which can be called obscure and even misread, in the portion in which the penance-worn limbs of Dha. nua are compared with various fruits and other objects. Terce himself is not sure of the meanings, he gives; e.g. see, fort, TantiENT etc. (See, comm. P. 109). In other Sūtras one comes across such cases very often.
Thus the settling of the texts of the scriptures of Jain canon is not an easy task. The systematic edition of the Jain canon will only be possible, if a band of scholars undertake to edit it by utilizing and sifting all available data his. torical, lexical, grammatical and doctrinal. “Some day” says Prof. Barnetta “When the whole of
2. Barnett. Ant & Anu. Trans P. ix

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jain scriptures will have been critically edited and their contents lexically tabulated together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature.” If this hope is fulfilled, then alone, we shall have critical texts of the Jain Canon in a proper sense; otherwise all the stray attempts to edit some scriptures here and there, will give only tentative texts.
33. Another question that logically should engross our attention is the place which our Scriptures, called the eighth and the ninth scriptures, occupy in the whole of the Jain Canon. Incidentally therewith, the age of the present canon, its history etc. are the other questions which require to be treated.
The data with reference to the above questions as found in अंतगडदसाओ and अणुत्तरोवधाइयदसामो are as follows:- .
(1) अंत० as well as अणु• presuppose previous 7 scriptures and the link of co with the seventh Ecripture galATÇET13 and that of mugo with the eighth scripture icto are achieved in the introductions of the respective works.
3. अंत० . १. पं. ५ भणु० १. १५. पं. ५

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(2) Strangely enough, the heroes of the eighth and the ninth scriptures are described as
गारसंगी* and बारसंगीs-a sound case of anachronism. Moreover, the mention of चोद्दस पुव्वा is also found. Profuse references are given in both these Sutras, of पण्णत्ती' [व्याख्याप्रज्ञप्ति or भगवती tne Fifth Scripture], of नांयाधम्मकहा [The Sixth scripture ] and even the heroes of the stories in the aoresaid scriptures-महब्बल, देवाणंदा, खंदा, गंगदत्त, उदायन, जमालि and थावयापुत्त.'
4. अंत० पृ. ३५० पं.३; पृ. ५१. पं. ११; भणु• पृ. १५. पं. १४ etc.
5. अंत. पृ. २४ पं. १६ etc. 6. अंत• पृ० ७. पं. १३; पृ० २३. प. १३ etc. 7. अंत. पृ. ३४ पं. १३;
8. अंत. पृ. ६४. पं. १४; अणु. पृ. ८४. १७; here it may be noted that though the naine of this scripture occurs at the end preouppose their existence as will be soen from the heaoes of both these Sūtras often referred to in the texts of stato and भणु. (See. foot-not. 9.
9.महखल-अंत• पृ. ३. पं, १५. देवाणदा-अंत० पृ. १. पं. १५; खंदग-अंत• पृ. ४ पं, १६; अणु-पृ. ६६. पं. २६. गंगदत्त मंत• पृ. ३४. पं. १३; उदायण-अंत. पृ.५१. पं. ९. जमाली अणु. १. ७२. पं. ५ भावच्चापुत्त-अणु• पृ. ७१. पं. ७.

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(3) What is therefore the quantum of the whole Jain Canon ? When it came about to be in its present form? How (1) and (2) are be explained !
The present Jain canon blongs to the Sveta haras alone; but it is indeed proclaimed by The Vgambaras as late and worthless. It consists of (1 11. BATELETS II 12 JOITEETS III 10 creures IV 6.30 S V 1. Fraga 2. etgartratt VI 4
Sees ] 45 works in all. sino and sayo are the eighth and the ninth Bites10 The oldest canonical works 14 qers however, are now lost, along with the 12th अंगसूत्र called दिट्ठिवाय. The traditional record that is given for this loss is found in Hemachandra's first gel canto 8. verse. 103 Canto 8. verse. 35–58.
Mahavira died in 467 B. C. Mahávīra of course, handed down the Pūrvas to all his eleven
The two references should be noted: (1) 695007=877740 TehFuret; also found in 31ao (341); (2) (P) FET (Fra) faece. sião g. v. 0. ? i. e. following Holari, FET 59919 [ Fra ] fete. Thus it is posible that our texts of अंत० & अणु• presuppose also 8177. . 10. Charpentier: Uttarajjhyana. Intro, P. 9-10.

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disciples. It must be here remembered that the historicity of Pars'va, the twenty-third Tirthankara, is an acknowledged fact and that Jainism in its old form with fourteen Purvas was taught by Mahavira who reformed and disciplined it and made his personality deeply felt upon the further course of its development. It is from these Purvas that Gosala Mankhaliputta, the leader of Ajivakas, Jamali11 the son-in-law of Mahavira and the propounder of a new sect, drew their inspiration. The Jain community rejuvenated by Mahavira lives on till now, while the sects of the latter teachers seem to have vanished soon
after their propounders passed away. It was an era when establishing of religious sects, formulation of religious doctrines, efforts of the religious teachers to gather under their doctrinal fold a number of followers, seem to be the fashion of the day as politics or economics is now. This
11. Indian Antiquary xi. P. 245-246. Extracts from the Historical Records of the Jainas' by Johannes Klatt. According to खरतरगच्छपट्टावली noted by him, I was the first schism-maker in the Jain church (Vira 15.) are is well-known; See. Notes. P. 238 onwards (P. L. Vaidya) where he has given all materials following Hoernle and others.
"

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fact is amply borne out by the scriptures of Buddhism and Jainism, Upanisads, 19 Mahābhārata and the contemporary literature.
To come to the subject proper, we do not know how the Pūrvas were taught by Mahāvīra how they were handed down, and what was in l'act the condition of Jain Siddhanta in these days. But looking to the nature of scriptures of the Jain canon as we have now, the Angas were formulated by the disciples of Māhavīra, by putting in order important matters legendary and doctrinal from the Pūrvas, the religious sermons of Mahāvia and the stories of the distinguished disciples whom Mahāvīra initiated into the order.18 Thus 12 Angas seem to have been forníulated with Ditthivaya as the 12th which being full of philosophic discussions and more difficult and abstruse than other Angas seems
12. Upnişads especially earlier Brhadaranyaka shows the existence of many heretical and non-heretical teachers. Ju S’vetas'vatara Upnisad I. २ कालः स्वभावो नियतियदृच्छा भूतानि योनिः पुरुष इति चित्यम् । संयोग एषां न तु आत्मभावादात्माप्यनीशः सुखदुःखहेतोः ॥
13. In zião, the analysis of its materials which will be given later on, will confirm this.

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xix to be neglected. 14 With the formulation of the Angas, the study of Pūrvas seems to have fullen in disuse and the study of Angas gained more importance as these works, not only contained the quintessence of Purvas, but were comparatively easy and had much to do with the reformed Jainism as was preached by Mahāvira. Thus the study of Pūrvas was made by only the pontiffs or at times very prominent Elders of the Jain Church. Thus after the death of Mahävira we come to the sixth pontiff of the Jain Church Sambhutivijaya15 and his younger colleague the famous Bładrabahu [ Vira 156=311 B. C; Vira
14. Charpentier: Uttara. Intro P. 18, 21, 23. etc. where the views about the loss of flagra and चोद्दस पुवs are mentioned.
15. Certain authorities go to show that संभूतिविजय and भद्रबाहु both were pontiffs at one and the same time. I. A Vol. xi. Klatt nerast of a es | JHraf 929248t I but this can not be called certain. One can very well imagine a rivalry between the eldest disciple salarazte becoming the pontiff by right, and the younger disciple are more brilliant, so much so that feesha the pontiff after संभूतिविजय had to go to him to learn पुव्वs. For the traditional dates mentioned I have relied upon पट्टावली in main.

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170=297 B. C. respectively the dates of the death of these two] Both of them were the disciples of Yas'obhadra after whose death as the eldest disciple Sambhutivijaya became the pontiff of the jain Church. Within a year or so about the death of Sambhūtijaya, Candragupta Maurya came on the throne of Magadha ( Vira= 155/156=B.C,311/312)according to Jain chroniclers. After Sambhūtivijaya, Sthulabhadra became the head of the church, though Bhadrabahu, at once the most eminent and learned wielded more influence and prestige in the Jain community. As the legend bears outs(See आवश्यकचूणि तित्थोगाली पइन्नया हेमचंद्र परिशिष्टपर्व सर्ग. ८. श्लो०१९३ and सर्ग. ९. श्लो. 46-4c.) in the time of Sthūlabhadra, a famine lasting for twelve years raged in the country of Magadha. One section of Jain community, with Bhadrabahu at the head thought that they would not be able to follow up their master's teachings with rigidity in those hard days; and they went to the southern part of India. During these days of disorder, the scriptures were neglected and were partially forgotten. When better times arrived, the council was convoked at Pataliputra at about 300 B. C. where with great efforts eleven Angas were stitched up while the twelfth could not be recovered as only Bhadrabahu knew it. The same was also, according to this legend the case with

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fourteen Purvas which also only Bhadrabahu knew.16 He seems to have retired at the time of this council to Nepal to undertake the Mahapraṇavrata. Sthulabhadra then went to him to learn Purvas He learned ten Purvas properly but of the last four he learnt only the text and not the interpretation. 17 He is regarded the last who knew Then we come to anything about 14 Purvas. Vajra, the thirteenth pontiff (Vira 496-584-A. C. 29-A. C. 117) who is reported to know 10 Purvas.18 Vajra, as the tradition the Ditthivaya from Bhadragupta, at Ujjain. Of course, it becomes clear from this tradition that and the study of दिट्ठिवाय was
goes
learnt
most rare
that the Anga itself must be very difficult to understand. In the times of pontiff Skandila (301-314 A. C. pontiffship) there came a famine of 12 years and the scriptures again suffered a great deal. At that time, he called a council at Mathura and
"
1
16. See हेमचन्द्र । परिशिष्टपर्व । सर्ग ९ । श्लो. ५७-५८ । See.Charpentier.uttar. Intro. P. 14; also foot note. 3 on the same page. See वीरनिर्वाण संवत्by कल्याणविजय P. 94ff. 17. See. पट्टावली of खरतरगच्छः दशपूर्वाणि वस्तुद्वयेन न्यूनानि सून्नतोऽर्थतश्च पपाठ, अन्त्यानि चत्वारि पूर्वाणि सूत्रत एवाधीतवान्नार्थतः इति वृद्धप्रवादः ।
18. See. पट्टावली of खरतरगच्छ ः- वज्रस्वामितो दशमपूर्व चतुर्थ· संहननादिव्युच्छेदः ।

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again brought into order the scriptural texts. 1 % Lastly, the Council of Valabhi met under Devardhi-ganin Ks’amās’ramana (Vira 980=A. C. 513) and the Jain Canon was written down in bookfrom.20
___At that time, the Purvas and the 12th Anga Ditt hivaya must have been forgotten as a whole, though scrappy information or passages of the same ___19. See. मेरुतुंग's विंचारश्रेणी; and the begining of the चूर्णी of नंदिसूत्र For the age of Skandila See. कल्याणविजय ibid. P. 106.
20. सामाचारीशतक of समयसुन्दरगणी (The passage is quoted by Pundit Bechardas: HATFECTAI fart arest थएली हानि. P. 16 where he discusses the question of वाचनाs of Scriptures very ably ): श्रीदेवधिंगणिक्षमाश्रमणेन श्रीवीरात् अशीत्यधिकनवशत ( ९८०) वर्षे जातेन द्वादशवर्षीयदुर्भिक्षवशाद् बहुतरसाधुव्यापत्तौ बहुश्रुतविच्छित्तौ च जातायां +++ भविष्यद्भव्यलोकोपकाराय, श्रुतभक्तये च श्रीसंघाग्रहाद् मृतावशिष्टतदाकालीनसर्वसाधून वलभ्यामाकार्य तन्मुखाद् विच्छिन्नावशिष्टान् न्यूनाधिकान् त्रुटिताऽत्रुटितान् आगमालापकान् अनुक्रमेण स्वमत्या संकलय्य पुस्तकारूढाः कृताः । ततो मूलतो गणधरभाषितानामपि तत्संकलनानंतरं सर्वेषामपि आगमानां कर्ता श्रीदेवर्धिगणिक्षमाश्रमणः एव जातः ।
The council of Valabhi was held under the protection of Dhruvasen I of Valabhi who succeeded to the throne 526 A. D. See. Charpentier: ibid P. 16.

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The linking
might be available in those days. 21 of one scripture with another in a rigid form, the addition of artificial descriptions, the references and cross-references of scriptures within the body of their texts, the memorial verses in the beginning of every division of the scriptures and the highly mechanical way of narrating stories-are later developments when the scriptural texts were rigidly fixed.
Another question of the anachronistic reference of heroes being बारसंगी and एकारसंगी requires to be answered here. Personally I think that this mention merely formed a part in the statement of the mechanical conclusion. Moreover, the antiquity of the twelve scriptures, which the Jains felt about their compositions at the later date, would have made such references less poignant as anachronisms. Moreover, it is astonishing that even the highly rigorous disciples of Mahavira could dispense with the study of the twelfth scripture-of course Ditthivaya. It gives us a reason therefore to conclude that the twelfth scripture was considered proverbially comprehensible to only very few and that the seeds of its neglect were Sown very early. 21. In नंदीसूत्र, the list of the names of 14 qas given. See Charpentier. P. 12.

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अभयदेव in his commentary on भगवती22 has already anticipated objection of anachronism which of course he answers as follows in his orthodox way:___ 'एक्कारसअंगाइ अहिज्जइत्ति । इह कश्चिदाह-'नन्वनेन स्कंदकचरितात्प्रागेवैकादशांगनिष्पत्तिरवसीयते, पंचमांगान्तर्भूतं च स्कंदकचरितमिदमुपलभ्यते इति कथं न विरोधः?' । उच्यते, श्रीमन्महावीरतीर्थे किल नव वाचनाः, तत्र च सर्ववाचनासु स्कंदकचरितात् पूर्वकाले ये स्कंदकचरिताभिधेया अर्थास्ते चरितांतरद्वारेण प्रज्ञाप्यन्ते, स्कंदकचरितोत्पत्तौ च सुधर्मस्वामिना जंबूनामानं स्वशिष्यमंगीकृत्याधिकृतवाचनायामस्यां स्कंदकचरितमेगाश्रित्य तदर्थप्ररूपणा कृतेति न विरोधः; अथवा सातिशायित्वाद् गणधराणामनागतकालभाविचरितनिबंधनमदुष्टमिति भाविशिष्यसंतानापेक्षयाऽतीतकालनिर्देशोऽपि न दुष्टः इति ।।
The explanation thus given by shea needs no comment as no body with any vestige of historical sense would accept it. In our scripture अंत० पृ. २४. पं. १६, the historic sense is flagrantly thrown to winds when जालि,-the son of वसुदेव and धारिणी, who became the disciple of Aritthanemi. the twenty-second Tirthankara, is described as बारसंगी. These anachronisms can not be explained historically unless we explain in the way I have done.
Coming back again to the legend of the 22. भगवती Com. of अभयदेव on II. i. leaf. 124.

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damage to the scriptures due to famines, it may be stated that though this at all times and alone be not the cause, it can not be controverted however that Jainism from the days of its founder Mahavira himself, suffered from internal dissensions, schisms and rival doctrines. The divisions of the Jainism into S'vetambaras and Digambaras (79 or 82 A. D.)93 finally dealt a fatal blow to the being of scriptures.
Thus the scriptures, that we have, have much of the old material incorporated in them but during the vicissitudes, they passed through, they suffered much in regard to language and also texts. The Jain Canon as we have it today has not suffered much after its formulation by Devardhi-ganin. Of Course, we come across in the cowmentary of Silanka on सुयगड II 2, 2 नागार्जुनीयास्तु पठन्ति । that there existed also a redaction of the school of Nagarjuna a contemporary of Skandila, 24 which had its Own recension of the scriptures. However, one may surmise, the text of Devardhi-ganin accepted as an official text of S'vetambaras led all the former texts into disuse and oblivion.
23. See Charpentier P. 15.
24. See Charpentier. P. 52-53. See, P. 116. foot-note where he gives all ref. of a in Comm.

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We then come in this history to the commentaries. The old Niryuktis attributed to Bhadrabahu are the oldest available; but the perusal of the same leads one to believe that there existed a cosiderable activity to comment upon the Scriptures even before the composition of Niryuktis. Then we come to Trors, the language, handling and the materials of which lead us to believe them to be the compositions of 5th to 7th century A. C. Afterwards comes the age of Haribhadrasūri, Yakinįsūnu, then of S'ilanka and then 37CC a who flourished in the first part of the 12th century of the Vikrama era. It may also be stated that in the days of these commentators many points lexical and etymological had become obscure.
§ 4. The language of the Jain Canon is called Ardhamagadlji. In the scriptures the statements to thls effect are found. In Samaváya, Bhagavati, Ovavaia and Pannavaņa, 25 the
25. apr 34 (BTTTH Ho Ed. P. 60) Ta a णं अद्भमागहीए भासाए धम्ममाइक्खइ । सा वि य णं अद्धमागही भासा भासिज्जमाणी तेसिं सव्वेसिं आरियमणारियाणं दुप्पयचउप्पयमियपसुplanepiferarui 34cququnt foafeagere HAFIT TRUTAS | For the other passages, Fran Viv leaf 231; 3120 $;56 qouiraoott (211. # Ed.) leaf. 56. All these quotations are given by L. B. Gandhi Intro, of 39372472 P. 84ff.

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mentions are clearly found to the effect that Mahāvira preached the doctrine in Addhamagahi dialect. Admitting on these authorities that the language of the Jain Canon is a dialect called Ardha-magadhi, the questions naturally arise as to why it came to possess this peculiar name, why it does not conform to Magadhi proper, which was the prevalent dialect of the country where Mahāyira taught his doctrine and what are then its distinguishing characteristics.
The characteristics of Magadhī have been described by Hem. VIII. iv 287–302. The main characteristics that stand out foremost are (1) The nom. sing. g Magadhizzi in Maharastrí (2) The Change of Ito and Ę to I invariably in cotrast to Mahārastrı where and a - both are preserved, (3) Hemcandra prescribes that all prescriptions excepting those given by him are to be followed according to intera (Hem. VIII. IV. 302.)
The earliest literary evidence (200 B. C.) of the existence of Magadhi is the inscription of Jogimar Cave, 26 The language of this inscri
26. As quoted by S. K. Chatterji ‘The origin and devolopment of Bengali language P. 59. Intro: ' शुतनुका नाम देवदाशिक्यी, तं कामयित्थ बालनशेये देवदिन्ने गाम लुपदक्खे'।

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ption betrays all the characteristies of Magadhĩ. Certain very meagre numismatic evidence is shown of the use of Magadhi on coins,37 Thus the Magadhi dialect flourished in the Far East i: E. in the country round Rayagina and Gayā. In point of the use of corrupt language, the Easterners or Pracyas have been much denounced in Vedic literature.28 Thus the tendency of the Pracyas for the use of their own dialect was well-known. Mahavira and Buddha preached their doctrines in a language if not this, very much akin to this as they wanted to make it populara 9 and easily comprehensible to a large mass of people who flocked round their standards.
27. Ibid. Chatterji Intro. P. 59. foot-note 1. The other evidences of the use of Maghdhi as found in Sanskrit dramas are later, and hence ignored.
28. Ibid. Chattarji Intro. P. 45 §. 37.; also read § 38 § 39 of the same work. They are informative of the history of the eastern dialects in the ancient times before Christ.
29. See, foot-note 24 the quotation of Haria; also e. g. shafer of faires : (P. 5) * BETTETE भासाए सव्वजीवहियजणणं । जलहरगंभीरवो कहेइ धम्मं जिणवरिंदो।
etc.

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According to the tradition again Gautama Buddha. taught in Māgadhi; the Buddhist canon however is in Pali. The scriptural tradition of Jainas says that Mahavira taught in Ardhamàgadhi. But however it must be noted that the tradition can be said only to date the fifth century A. C. and not before. It is however certain they flourished almost contemporaneously and preached in the same part of the country. And there is all the presumption that they preached in the same dialect of the country Moreover looking to the Eastern As'okan Inscriptions, there is found the definite leaning to the change of I to a e. g. Toetasvet, TFT-OFT and nom. Sing form 5.'to '30 tendency is not at all promiscuous in our Ardhamāgadhl. Thus in the country of Mahavira there is thus the evidence that Ardhamagadhi as we have in the Scriptures was not used. In the southern As'okan Inscriptions, we find and I together with Magadhan g. 31 Thus it becomes certain that Ardhamagadhi is a dialect of mixed influen
30–31. See the opinion of Pischel quoted in the introduction P. vi-vii by A. C. Woolner in the Ardha-Magadhi Dictionary of Ratnachandraji Vol. I.

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ces that is of Eastern Magadhi, South-western Maharastri and western adjoining S'aursenī.32
Two hypotheses can be laid down for the question why Ardhamagadhì came to bear such characteristics:
(A) That Mahavīra deliberately preached in the mixed dialect with a view that such a dialect would gain wider audience for his creed.
(B) Another hypothesis that the language during the calamitous vicissitudes of the Jain canon suffered much linguistically before it was taken down to writing.
It may be noted however that the activities of Mahavira were confined to the country of Behar and at the most to the western extremity of Benaras. Thus there was no ground for him to adopt deliberately the mixed dialect for his teachings. Hence the first hypothesis is of little value. The second hypothesis has more evidence to back it. That is as under:
(i ) As we saw in § 3., the attempt was made to remould and give proper shape and form to the Jain Canon at the councils of Pataliputra, and particularly in the Western towns like Mathurā and Vallabhi. It is well
32. Hem. VIII, iv. 302. stoi sittelali

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known that on account of schisms, calamities, and the general habit to remember it orally, at the time of every council the mutilated canon was required to be put in proper order.
(ii) The last two redactions of the Jain Canon took place particularly in the provinces where S'aurseni and Maharastri were prevalent.
(iii) Among Jainas in the west, from a very early time the Maharastri was a favourite dialect as is evidenced from the works like fuffs on the scriptures, वसुदेवहिडि of संघदास etc.
(iv) In the scriptures themselves, the nom, sing. 371.33 in manifestly later parts and even very rany 370734 in the absolutive is found. Thus all along the Maharastri influence did operate constantly upon the Jain Canon.
( v ) The influence of Maharastri is so much
33. See. Barnett. Ant & Anu. Trans. P. 123 "An attempt has been made to discriminate between the older and later Prakrit of the text. As is apparent, the narratives which are abbreviated by the use of het and dea often show Nom. in 347 as do also the colophons of several sections, whereas the full text regularly has the older nom. in 5."
34. See. Ant. Text, P. 12. 1. 23.

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xxxii upon the language of the Canon that though Hemcandra's Ārsa language 35 which he does call Ardhamāgadhi, 36 does not find the separate treatment as such in his grammar. Abhayadeva has in more than one place admitted that Ardhamāgadhi, though it has some peculiarties of Māgadhi, has not all of them.37 As to the S’aurseni influence, if at all it can be called influence, it is the the less drastis vocalization of the consonants than that found in Maharastri.
With all these, however, it does possess certain characteristies of its own which remind us of its antiquity and differentiate it from Mahārāştri. 38
35. Hem. VIII. i. 3. 36. Hem. VIII. iv. 287.
37. अभयदेव on भगवती V. 4. leaf. 231. मागधभाषा लक्षणं किंचित् किंचिच्च प्राकृतभाषालक्षण यस्यामस्ति सा 'अर्धे मागघ्याः' sfa zycyrell Bartet i On qouqur. 39777 says: 'अद्धमागही य' त्ति प्राकृतादीनां षण्णां भाषाविशेषाणां मध्ये या मागधी नाम भाषा 'रसोर्लशौ मागध्याम्' इत्यादि लक्षणवती सा असमाश्रितस्वकीयAHY SHUTT Båarirent' sta zeudi See. Intro. P. 87. BATTABLA by L. B. Gandhi (G. O. S. Baroda) where all the passages bearing on Ardha-Magadhi have been quoted in full; also see Pischel's Grammatik. Eint. § 16-§ 17.
38. The differentiating characteristics have

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Ardhamāgadhi has been mentioned by Bharata 39 and Markandeya 0 as a separate dialect to be used by low characters in the drama; but they represent later tradition. The fragments of the Buddhist plays found from the Central Asia and ascribed to As’vaghosa have been edited by Prof. Luders who says that they possess some passages of Old Ardha-māgadhi.41 It is all possible that As vaghosa might have used a dialect of hybrid character but that does not affect the main issues raised by the language of the Jain Canon.
§ 5. The contents of Antagada-Dasão are given in the sutra 27. Ant. Text. P. 64 1. 8-14. The whole scripture is divided into six divisions or Vaggas. It we look siarply at the contents. been treated in full in 95AHEHE OUTąt of Pundit Hargovinddas. Intro. P. 30-31. For want of space these things are not given in full here.
39. Bharat Natya. S'. XVII. 48; 50 Hrista falar प्राच्या शौरसेन्यर्धमागधी । वाल्हीका दक्षिणात्या च सप्त भाषाः प्रकीर्तिताः॥ चेटानां राजपुत्राणां श्रेष्ठिनां चार्धमागधी ।
40. a. of A. Arra atcerar sigrar awarkaitat i
41. See. Intro. (Ardha-magadhi Dictionary of Ratnachandraji) by Prof. Woolner. P. vi.

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xxxiv we shall find three strata in the formation of this scripture, which are.1 Vagga l. - Vagga 5:-Semi-legendary
stories of the heroes related to Kanha Vasudeva; in fact of the Dasaras of
Baravai. The Presiding Saint:-Aritthanemi, the twenty
-second Tirthankara. II Vagga 6. and Vagga 7:-The stories of
the disciples of Mahāvīra himself. The Presiding Saint:-Mahavīra, the twenty
fourth Tirthankara. III Vagga 8:- ilerely orthodox theological
details of 10 penances, which are pegged on the names of the ten wives of King Seniya.
The Presiding Saint:-Mahavīra. Each of the strata remains independent of and loosely joined with the other. The first stratum represents the pre-Mahāvīra stories and shares in common with the legends of Krisna prevalent also among the Hindus-as especially represented in Harivamsa; the other two strata represent the stories of the disciples of Mahavīra. Especially the seventh and the eighth Vaggas

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are taken up by the narratives of the queens of Seniya who entered the order under the influence of the teachings of Mahāvīra. The seventh Vagga is only the enumeration of the thirteen queen of Seniya and their stories are to be repeated mutatis mutandis with the story of Paumāral.
Only the sixth Vagga is important in so far as it sheds a good deal of light on the development of a short story in India. There are two stories in fact in this Vagga, the story of Mālāgāra Ajjunaya and the story of Prince Aimutta. The story of Mālāgāra Ajjuņaya represents the type of the romantic stories of Brihat-kathā which were much in vogue in those days. The story of Prince Aimutta is a riddle-story; the seed of the story, so to speak, is implanted in a riddle; जं चेव जाणामि तं चेव न SITUNISA I Ha a siunfo ä se tunfo 142 The last and eighth Vagga is occupied merely with the description 10 penances.
In the first stratum of Ant., the story of Gaya-sukumala is at once tragic and appealing To quote Barnett 4 3 “To me there seems to be an infinite pathos in these gloomy stories of the
42. See Ant, Text. P. 49 1. 23–25. 43. Barnett, Ant. & Aņu. Trans. Intro. P. viii

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gentle souls who have cut short the fitful fever of their life in a ghastly parody of 'the hope of a blessed resurrection'." This applies aptly to the story of Gayasukumala. Another important. feature of this stratum is the prediction by the Saint Aritt hanemi of the destruction of Baravai and the death of Kanha Vasudeva.
The contents of Anuttarovavā ia-Dasao are given in Sūtra 7. i, e. at the end of the work. P. 84 Text. The interest of this small scripture consists only in the story of Dhanna. As a story, it has hardly any value but to a student of the language, it gives much lexical information.
Otherwise, both the scriptures for the most part contain merely a dreary list of legendary devotees who to catch the Holy Grail beyond, renounced their lives, entered the ascetic-order of Nigganthas and gave up this mortal coil by starvation.
$6. As regards the style and structure, it may be remarked that both of them are mecha. nical. “One of the most curious features of the Jain scriptures is the mechanical character of their verbal structure. A vast number of phrases, eentences, the whole periods recur again and again with mathematical regularity; but instead of being written out in full, they are usually abbreviated,

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the first and the last words only given, with the word [until] to denote the intermediate words and often even this stenogrophic symbol is left out. "44 I have put [a], and [o] where the Mss. do not care to put, within square brackets to draw immediate attention of the reader. I have given these passages in full in some cases, and in other cases only references in the Appendix II at the end of the work. In this matter of repetitions, the Jain scriptures stand a very good comparision with the Buddhist scriptures. There such recurring passages are expressed by the word.' In regard to the introduction of the episode, the style of the Jain scriptures very much resembles that of the Buddhist scriptures. The loose constuctions, the want of econony in expressions are other features which are shared in common by both Jain and Buddhist scriptures. In fact this appears to be the mode of theological style in the ancient days. Brahmanas and Upniṣads also are remarkably at mary places, loose in style, wanting in compactness, full of dreary repetitions. Prof. Keith drew attention to the resemblance of Buddhistic scriptural prose and Brahmanical prose.45 In regard to the 44. Barnett: Ibid. P. ix.
45. Keith Aitareya Aranyaka. Intro. his

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looseness of style the discarding of the use of pronouns, I would like to cite an example:
तए णं से मोग्गरपाणी जक्खे सुदंसणे समणोवासयं सव्वओ समंताओ परिघोलेमाणे परिघोलेमाणे जाहे नो चेव णं संचाएइ तेयसा समभिपडित्तए, ताहे सुदंसणस्स समणोवासयस्स पुरओ सपक्खि सपडिदिसिं ठिच्चा सुदंसणं समणोवासयं अणिमिसाए दिहिए सुचिरं निरिक्खइ ।
Here atau is mentioned thrice where looking to the previous context only the use of a pronoun would have been sufficient to achieve brevity. The repetition of synonymous expressionsat times almost a volley of them, is a feature which one often comes across in the Sutras.47 The remarks on style; at the end of the section on style he draws the resemblance of Brahmana and Buddhist scriptural style.
46. Ant. Text. P. 42 1. 7-13. A wary reader will find a lot of such examples in the text. representing looseness of style.
47. For example पुन्वावरण्हकालसमयसि (अंत० पृ. १६ पं. १९) भडचडगरपहकरवंदपरिक्तित्ते (अंत० पृ. १८. पं, १९) कोसंबवणकाणणे (अंत० पृ. २८ पं. १.) पत्थियपिडगाइं (अंत० पृ. ३६. पं. १) पच्चूसकालसमयंसि ( अंत० पृ. ३६. पं. १५) etc.
Also अदीणे अकलुसे अणाइले etc. ( अंत. पृ. ४५. पं. ४) भासुरुते रुड़े कुविए etc. (अंत० पृ. १७. पं. १५) etc. are few. illustrations.

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descriptive part containing long compounds, 48 and generally the descriptive passages, such as those of a garden, a temple etc. are later additions in imitation of the prevalent ornate style of long compounds and luxurious descriptions which was considered of literary prestige in those days. There are proofs to show that this ornate style enjoyed a good prestige in the beginning of the Christian era. 49
The work of editing these two scriptures was required to be finished within a very limited time. And the difficulties of concording the Mss. readings and settling the text out them when even the best Mss. are full of distortions and misreadings, are enormous and only known to those who work in this field.50 Interpretative difficulties are also not less as I have shown in § 2 of this introduction. With these difficulties already before me, the peculiar stress of hurry and the
48. See Appendix II quit fe facilit: also see Staro g. 92, . 7-4; 4. 95-98 etc
49. The historical evidences in point are:Girnara Inscriptions of Rudradaman (2nd cent. A.C.): Nasik Inscription (Prakrit); Kharavel Inscription etc; all these belong to the period within the first five centuries of the Christain era.
50. Branett: Ant. & Anu. Trans Int. P. xi.

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XL
inadequacies of press-conditions, are the factors also to be counted. The misprints, therefore, have crept in the text and they are gathered up in the separate errata which I request the rgader to use before beginning the text.
I take opportunity here to thank Maharāja Shri Puạyavijayji and the Bhāvangar Jain Sabha who arranged for the Mss. and also the publishers of this work who all along helped me in supplying almost all the works of reference.
Besides, my acknowledgements are due to Prof. Barnett whose invaluable translation of both these scriptures has been of much use to me particularly in the expressions of the translation.

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॥ अंतगडदसाओ॥

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|| अन्तगडदाओ ||
[ पढमो वग्गो ].
तेणं कालें तेणं समरणं चंपा नामं नयरी' | पुण्णभद्दे चेre वणसंडे' | [ वण्णओ] । तेणं कालेणं तेणं समएणं अजसुहम्मे समोसरिए । परिसा निग्गया । [ जाव] पडिगया । तेणं कालेणं तेणं समएणं अजसुहम्मस्स अंतेवासी अज्जजंबू [जाव] पज्जुवासइ । एवं वयासी ॥
"6 जणं भंते ! समणेणं आदिकरेणं' [ जाव ] संपत्तेणं सत्तमस्स अंगस्स उवासगदसाणं अयमट्ठे पण्णत्ते, अट्टमस्स णं भंते ! अंगस्स अंतगडदसाणं समणेणं [ जाव ] संपत्ते के अट्ठे पण्णत्ते ? ॥
"
5
" एवं खलू जंबू ! समणेणं [ जाव ] संपत्तेर्ण अट्टमस्स 10 अंगस्स अंतगडदसाणं अट्ट वग्गा पण्णत्ता ॥
""
1. A णगरी BCE नगरी D. 2 does not contain वणसंडे; all others do. 3 All Mss contain समोसरिते. 4. All Mss निग्गता except D निग्गया; so also in the case of पडिगया. 5. All Mss. वदासि except D. वयासि. 6. All जति. 7. All Ms. contain आदिकरेण; though आइगरे more in keeping with the language. 8. Hesitation at various places even in the same Ms between पन्नत्ते; and पण्णत्ते.

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"जइ णं भंते ! समणेणं [ जाव] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं अट्ठ वग्गा पण्णत्ता, पढमस्स णं भंते ! वग्गस्स अंतगडदसाणं समजेणं [जाव] संपत्तेणं कइ अज्झयणा पण्णता?॥" 5 "एवं खलु जंबू ! समणेणं [ जाव] संपत्तेणं अट्टमस्स अंग
स्स अंतगडदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता। तं जहा,
गोयमसमुद्दसागरगंभीरे चेव होइ थिमिए य
अयले कंपिल्ले खलु अक्खोभपसेणइविण्हू' ॥" 10 "जइ णं भंते ! समणेणं [जाव] संपत्तेणं अट्ठमस्स
अंगस्स अंतगडदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं भंते ! अज्झयणस्स अंतगडदसाणं समणेणं [जाव] संपत्तेणं के अट्ठे पण्णत्ते ?॥"
"एवं खलु जंबू ! तेणं कालेणं तेणं समएणं बारवई नामं 15 नयरी होत्था, दुवालसजोयणायामा नवजोयणवित्थिण्णा
धणवइमइणिम्माया चामीकरपागारा नाणामणिपंचवण्णकवि सीसगमंडिया सुरम्मा अलकापुरिसंकासा पमुदियपक्कीलिया पञ्चक्खं देवलोगभूया पासादिया [४.]। तीसे णं बारवई
णयरीए बहिया उत्तरपुरच्छिमे दिसीभाये एत्थ णं रेवयए 20 नामं पव्वए होत्था । तत्थ णं रेवयए पव्वए नंदणवणे नामं
उजाणे होत्था [वण्णओ] । सुरप्पिए नामं अक्खायतणे होत्था पोराणे [0] । से णं एगेणं वणसंडेणं [0] । असो. गवरपायवे [.] । तत्थ णं बारवईणयरीए11 कण्हे नामं 9. Barnett: augt; faue; our Mss all hesitate between these. 10 C. gives in full. All others पासादीया ४; पासादिया is my emendation. 11. E बारवतीनयरीए others बारवतीए न ण)य(ग)रीए.

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वासुदेवे राया परिवसइ । [ महया० रायवण्णओ] । से णं तत्थ समुद्दविजयपामोक्खाणं दसण्हं दसाराणं, बलदेवपामोक्खाणं पंचण्हं महावीराणं, पज्जुण्णपामोक्खाणं अद्भुट्ठागं कुमारकोडीणं, संबपामोक्खाणं सट्ठीए दुइंतसाहस्सीणं, महसेणपामोक्खाणं छप्पण्णाए बलवय1 साहस्सीणं, 5 वीरसेणपामोक्खाणं एगवीसाए वीरसाहस्सीणं, उग्गसेणपामोक्खाणं सोलसण्हं रायसाहस्सीणं, रुप्पिणीपामोक्खाणं सोलसहं देवीसाहस्सीणं, अणंगसेणापामोक्खाणं अणेगाणं गणियासाहस्सीणं, अन्नेसिं च बहूणं, ईसर [जाव] सत्थवाहाणं बारवईए नयरीए अद्धभरहस्स य समत्थस्स14 आहेवच्वं 10 [जाव ] विहरइ । तत्थ णं बारवईए नयरीए अंधगवण्ही15 नाम राया परिवसइ [ महया० रायवण्णओ] । तस्स णं अंधगवहिस्स रणो धारिणी नामं देवी होत्था [वण्णओ] । तए णं सा धारिणी देवी अण्णया कयाइं तंसि तारिसगंसि सयणिजंसि [ जहा महब्बले
मुमिणदंसणकहणा जम्मं बालत्तणं कलाओ य जोव्वणपाणिग्गहणं कण्णा पासायभोगा य ॥]
नवरं गोयमो नामेणं । अट्ठण्हं रायवरकण्णाणं एगदिव सेणं पाणि गेण्हावेति । अदृट्ठओ दाओ । तेणं कालेणं तेणं समएणं अरहा अरिट्ठणेमी आदिकरे [जाव ] विहरइ । चउ- 20 12. BC पामुक्खाणं all through AD hesitate पामोक्खाणंपामुक्खाणं e. p. बलदेवपामुक्खाणं E All along पामोक्खाणं. 13. E. only बलवग्ग, 14. ABC समंतस्स D समत्तस्स E -समत्थस्स. 15. hasitation bet. वण्णी, वही, विण्हू. 16. E कंता; probably the misreading.

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विहा देवा आगया । कण्हे वि निग्गए । तए णं तस्स गोयमस्स कुमारस्स० । जहा मेहे तहा णिग्गए । धम्मं सोचा "जं नवरं देवाणुप्पिया! अम्मापियरो आपुच्छामि। देवाणुप्पिया ०।" एवं जहा मेहे [जाव] अणगारे जाए इरियासमिए [जाव]17 इणमेव निग्गंथं पावयणं पुरओ काउं विहरइ । तए णं से गोयमे अण्णया कयाइं अरहओ अरिट्ठणेमिस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जेइ । अहिजित्ता बहूहिं च उत्थ [ जाव ] भावे
माणे विहरइ । ते अरिहा अरिट्ठणेमी अण्णया कयाई बारव. 10 ईओ नयरीओ नंदणवणाओ पडिणिक्खमइ, बहिया अणवयविहारं विहरइ । तए णं से गोयमे अणगारे अण्णया कयाई. जेणेव अरहा अरिट्ठणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिट्ठणेमिं तिक्खुत्तो आयाहिणपयाहिणं करेइ ।
करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी । 15 " इच्छामि णं भंते ! तुब्मेहि अब्भणुण्णाए समाणे मासियं
भिक्खुपडिमं उवसंपजिताणं विहरेत्तए"। एवं जहा खंदओ तहा बारस भिक्खुपडिमाओ फासेइ18 । गुणरयणं पि तवोकम्मं तहेव फासेइ निरवसेसं । जहा खंदओ तहा चिंतेइ।
तहा आपुच्छइ । तहा थेरेहिं सद्धि सेत्तुनं दुरूहइ । मासि20 याए संलेहणाए बारस वरिसाइं परियाए [ जाव ] सिद्धे ॥ [ Sutra. 1]
"एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं पढमस्स वग्गस्स पढमस्स19 अज्झय17. E drops इरियासमिते (which all Mss have); emended इरियासमिए. 18. D adds पालेपिति after फासेइ. 19. E पढमवग्गपढमअज्झयणस्स.

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णस्स अयमढे पण्णत्ते । एवं जहा गोयमो तहा सेसा । वही पिया । धारिणी माया । समुहे सागरे गंभीरे थिमिए अयले कंपिल्ले अक्खोभे पसेणई विण्हू एए एगगमा ० ।" पढमो वग्गो। दस अज्झयणा पण्णत्ता । [ Sutra. 2 ]
[दोच्चो वग्गो]
" जइ दोच्चस्स वग्गस्स० ॥” उक्खेवओ ॥
" तेणं कालेणं तेणं समएणं बारवईए नयरीए घण्ही पिया, धारिणी माया,
अक्खोभसागरे खलु समुद्दहिमवंतअचल नामे य। - धरणे य पूरणे वि य अभिचंदे चेव अट्ठमए ॥ 10
जहा पढमे वग्गे तहा सब्वे अट्ठ अज्झयणा । गुणरयणं तवोकम्मं । सोलसवासाइं परियाओ। सेत्तुले मासियाए संलेहणाए सिद्धे ।" [ sutrs 3 ]
[तच्चो वग्गो] "जइ तञ्चस्स० ॥” उक्खेवओ ॥
"एवं खलु जंबू ! तच्चस्स वग्गस्स अंतगडदसाणं .. तेरस अज्झयणा पण्णत्ता । तं जहा ।
15
20. A विण्हू एए एगगमा; BC विण्हू एगगमो D विन्हु एगेगमा E विण्हुए एए एगगमा; Barnett notes विण्हू and विण्ह. 21. All Mss अचल; अयल is more in keeping with the language.

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22.
अणीयसे अणंतसेणे अजियसेणे अणिहयरिक देवसेणे " सत्तुसेणे सारणे गए सुमुहे दुम्मुहे कूवए दारुए अणादिट्ठी ॥
66
' जइ णं भंते! समणेणं [जाव] संपत्तेणं तच्चस्स वग्गस्स अंतगडदसाणं तेरस अज्झयणा पण्णत्ता, तच्चस्स णं भेते ! वग्ग5 स्स पढमस्स अज्झयणस्स अंतगडदसाणं के अट्ठे पण्णत्ते ?
""
" एवं खलु जंबू तेणं कालेणं तेणं समरणं भहिलपुरे नाम नगरे होत्था [वण्णओ ] । तस्स णं भद्दिलपुरस्स उत्तरपुरच्छिमे दिसीभाष सिरिवणे नामं उज्जाणे होत्था [वण्णओ]। जियस राया । तत्थ णं भद्दिलपुरे नयरे नागे नामं गाहा - 10 वई होत्था अड्डे [जाव] अपरिभूप । तस्स णं नागस्स गाहा
23
वइस्स सुलसा नामं भारिया होत्था, सूमाला [जाव] सुरुवा । तस्स णं नागस्स गाहावइस्स पुत्ते सुलसाए भारियाए अत्तर अणीयसे नामं कुमारे होत्था । सूमाले [जाव] सुरुवे पंचधारपरिक्खिते । तं जहा । खीरधाइ [0] | जहां दढपइण्णे 15 [जाव] गिरि [0] सुहंसुहेणं परिवडेइ । तए णं तं अणीयसं कुमारं सातिरेगभट्ठवासजायं अम्मापियरो कलायरिय०
[ जाव० ] भोगस मत्थे जाए यावि होत्था । तप णं तं अणीयसं कुमारं उम्मुक्कबालभावं जाणित्ता अम्मापियरो
सरिसियाणं [ जाव] बत्तीसार इब्भवरकण्णगाणं एगदिवसे 20 पार्णि गेण्हावेंति । तए णं से नागे गाहावई अणीयसस्स कुमारस्स इमं एयारूवं पीइदाणं दलयइ । तं जहा । बत्तीसं हिरण्णकोडीओ० जहा महाबलस्स [जाव] । उप्पिंपासायवर
22. E does not mention अजियसेणे; and curiously enough misreads forgate as two personages under the names अणिह्य ३ विऊ ४ 23 E wrongly reads अणियजसे.

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गएफुट्टमाणेहिं मुइंगमथएहिं भोगभोगाइं भुंजमाणे विहरइ।24 तेणं कालेणं तेणं समएणं अरहा अरिहणेमी [जाव] समोसढे । सिरिवणे उज्जाणे । जहा [जाव] विहरइ । परिसा निग्गया। तए णं तस्स अणीयसस्स तं जहा गोयमे तहा । नवरं सामाइयमाइआइं चोदसपुवाइं अहिज्जइ । वीसं वासाइं 5 परियाओ। सेसं तहेव [जाव] सेत्तुओ पव्वए मासियाए संलेहणाए [जाव] सिद्धे ॥ ___“एवं खलु जंबू ! समणेणं (०] अट्ठमस्स अंगस्ल अंतगडदसाणं तच्चस्स वग्गस्स पढमस्स अज्झयणस्स अयमहे पण्णत्ते ॥"
10 __ एवं जहा अणीयसे एवं सेसा वि अणंतसेणे [ जाव ] सत्तुसेणे 5 । छ अज्झयणा एक्कगमा । बत्तीसओ दाओ । वीसं वासा परियाओ । चोइस पुव्वा । सेत्तुओ सिद्धा ॥
छट्टमज्झयणं सम्मत्तं ॥ [ Sutra. 4 ] - तेणं कालेणं तेणं समएणं बारवईए नयरोए जहा पढमं]। 15 वसुदेवे राया । धारिणी देवी । सीहो सुमिणे । सारणे कुमारे । पण्णासओ दाओ । चोइस पुव्वा । वीसं वासा परियाओ । सेसं जहा गोयमस्स [ जाव ] सेत्तुजे सिद्धे ॥ [sutra. 5.] ___ “जइ [0] " ॥ उक्खेवओ अट्ठमस्स ॥ 20 24 AD पचधातिपरिक्खित्ते । तं जहा। खीरभाती । जहा दढपइण्णे जाव गिरिकंदरमल्लीणे व्व चंपगवरपायवे सुहंसुहेण परिवडे । Others give briefer still. B. is faulty. 24 Mss. do not give the sentence in full after उप्पिं. 25 AD एव सेसा वि अणंतसेणे अजियसेणे etc BC. our text. 26 ABCE एक्कगमा D एगगमा. 27 E reads उक्खेओ.

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" एवं खलु जंबू ! तेणं कालेणं तेणं समएणं बारवईए नयरीए [जहा पढमे] । [ जाव] अरहा अरि?णेमी सामी समोसढे । तेणं कालेणं तेणं समएणं अरहओ अरिट्ठणेमिस्स
अंतेवासी छ अणगारा भायरो सहोदरा होत्था सरिसया 5 सरित्तया सरिब्वया निलुप्पलगुलियअयसिकुसुमप्पगासा
सिरिवच्छंकियवच्छा कुसुमकुंडलभद्दलया नलकुब्बरसमाणा। तए णं ते छ अणगारा जं चेव दिवसं मुंडा भवेत्ता अगाराओ अणगारियं पवइया, तं चेव दिवसं अरिडणेमि वंदंति
णमंसति । वंदित्ता नमंसित्ता एवं वयासी । 'इच्छामो णं 10 भंते ! तुब्मेहिं अब्भणुण्णाया समाणा जावजीवाए छटुंछट्टेण
अणिक्खित्तेणं तवकम्मसंजमेणं तवसा अप्पाणं भावेमाणे विहरित्तए । अहासुहं देवाणुप्पिया! मा पडिबन्धं करेह ।”
तए णं छ अणगारा अरहया अरिहणेमिणा अभणुण्णाया समाणा जावज्जीवाए छठंछठेण [ जाव ] विहरइ । 15 तए णं छ अणगारा अण्णया कयाई छट्ठक्खमणपार
णयंसि पढमाए पोरिसीए सज्झायं करेंति । जहा गोयमो । जाव] " इच्छामो णं छटुक्खमणस्स पारणए तुम्भेहिं अब्भ गुण्णाया समाणा तिहिं संघाडएहिं बारावईए नयरीए [जाव]
अडित्तए । अहासुहं देवाणुप्पिया ! मा पडिवंधं करेह ।" 20 तए णं छ अणगारा अरहया अरिटणेमिणा अब्भ
गुण्णाया समाणा अरहं अरिडणेमिं वंदंति नमसंति। वंदित्ता नमंसित्ता अरहओ अरिहणेमिस्स अंतियाओ सहसंबवणाओ पडिणिक्खमंति । पडिणिक्खमित्ता तिहिं संघाडपहिं अतुरियं [जाव] अडंति ।
तत्थ णं एगे संघाडए बारवईए नयरीए उच्चणीयमज्झिमाइं कुलाई घरसमुदाणस्स भिक्खायरियाए अडमाणे
25

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वसुदेवस्स रण्णो देवईए देवीए गेहे अणुपविट्टे । तए णं सा देवई देवी ते अणगारे एज्जमाणे पासइ । पासेत्ता हट्ट [जा] हियया आसणाओ अब्भुट्ठेइ । अब्भुट्ठित्ता सत्तट्ठपयाई तिक्खुत्तो आयोहिणपयाहिणं करेइ । करिता बंदर नर्मसह । वंदित्ता नर्मसित्ता जेणेव भत्तघरए तेणेव उवागया । सीहके 5 सराणं मोयगाणं थालं भरेइ । ते अणगारे पडिलाभेर । वंदइ नमसइ | वंदित्ता नमंसित्ता पडिविसज्जेइ ।
तयाणंतरं च णं दोच्चे संघाडए बारवईए उच्च ० [जा] विहरइ । तयाणंतरं च णं तच्चे संघाडए बारवई - ए नगरी उच्च० [ जाव] पडिलाइ । पडिला भेत्ता एवं 10 वयासी " किणं देवाणुप्पिया ! कण्हस्स वासुदेवस्स इमीसे बारवईए नयरीए [ नवजोयण० पच्चक्खदेवलोगभूयाए ] समणा निग्गंथा उच्च ० [ जाव ] अडमाणा भत्तपाणं नो लमंति, जण्णं ताइं चेव कुलाई भत्तपाणाए भुज्जो भुज्जो अणुष्पविसंति " |
15
तणं ते अणगारा देवई देवीं एवं वयासी । " नो खलु देवापिया ! कण्हस्स वासुदेवस्स इमीसे बारवईए नयरीए [जाव] देवलोग भूयाए समणा निग्गंधा उच्च० [जाव] अडमाणा भत्तपाणं णो लति । णो जं चेव णं ताई ताई कुलाई दो पि तच्चं पि भत्तपाणाए अणुपविसंति । एवं खलु देवाणु - 20 पिया ! अम्हे भद्दिलपुरे नगरे नागस्स गाहाबहस्स पुत्ता सुलसाए भारियाए अत्तया छ भायरो सहोदरा सरिसया० [ जाव] नलकुब्बरसमाणा अरहओ अरिट्टणेमिस्स अंतिए धम्मं सोच्चा संसारभउग्विग्गा भीया जम्ममरणाणं मुंडा [जाव] फव्वइया । तए णं अम्हे जं चेव दिवसं पव्वइआ तं चैव दिवस 25 अरहं अरिमिं चंदामो नर्मसामो । वंदित्ता नमंसित्ता इमं

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एयारूवं अभिग्गहं अभिगेण्हामो। 'इच्छामो णं भंते ! तुम्भेहिं अब्भणुण्णाया समाणा [ जाव | अहासुहं०' । तए णं अम्हे अरहओ अब्भणुण्णाया समाणा जावजीवाए छठंछठेणं [जाव] विहरामो। तं अम्हे अज्ज छठक्खमणपारणयंसि पढमाए पोरि5 सिए [जाव] अडमाणा तव गेहं अणुप्पविट्ठा। त णो खलु
देवाणुप्पिए ! ते चेव णं अम्हे, अम्हे णं अण्णे"।देवई देवों एवं वदंति । वदित्ता जामेव दिसंपाउन्भुया तामेव दिसं पडिगया । ___ तीसे देवईए अयमेयारूवे अब्भत्थिए [१] समु.
प्पण्णे । “ एवं खलु अहं पोलासपुरे नयरे अइमुत्तेणं कुमा10 रसमणेणं बालत्तणे वागरिआ। 'तुमण्णं देवाणुप्पिये !
अठ्ठ पुत्ते पयाइस्ससि सरिसए [जाव] नलकुब्बरसमाणे । नो चेव णं भरहे वासे अण्णाओ अम्मयाओ तारिसए पुत्ते पयाइस्संति । ' तंणं मिच्छा । इमं णं पच्चक्खमेव दिस्सइ।
भरहे वासे अण्णाओ वि अम्मआओ एरिस [ जाव ] पुत्ते 15 पयायाओ । तं गच्छामि । णं अरहं अरिडणेमि वंदामि ।
वंदित्ता इमं च णं एयारूवं वागरणं पुच्छिस्सामी” ति कट्ट एवं संपेहेइ । संपेहित्ता कोडुंबियपुरिसा सद्दावेइ । सद्दा. वित्ता एवं वयासी । " लहुकरणप्पवरं०” [जाव उवट्ठति ।
जहा देवाणंदा [जाव] पज्जुवासइ । 20 ते अरहा अरिठ्ठणेमी देवई देवीं एवं वयासी। "से
नूणं तव देवई ! इमे छ अणगारे पासेत्ता अयमेयारूवे अब्भथिए29 समुप्पण्णे । ‘एवं खलु अहं पोलासपुरे नयरे अइमुत्तेणं तं चैव जाव] ' निग्गच्छसि। निग्गमित्ता जेणेव ममं अंतियं हव्वमागया, से नूणं देवई ! अट्टे समढें । हंता,
28 A. अब्भत्थिए ४ BCDE अज्झ ४. All long various Mss., there is a confusion as regards ज्झ-ब्भ. 29 E reads अब्भत्थिए so also A.

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अत्थि ! । एवं खलु देवाणुप्पिए ! तेणं कालेणं तेणं समरणं भहिलपुरे नयरे नागे नाम गाहावइ परिवसइ [अ३०] तस्स णं नागस्स गाहावइस्स सुलसा नामं भारिया होत्था । सा सुलसा गाहावइणी बालत्तणे चेव नेमित्तिएणं वागरिया । 'एस णं दारिया जिंदू भविस्सइ । तए णं सा सुलसा 5 बालप्पभि६३० चेव हरिणेगमेसीभत्तया यावि होत्था । हरि णेगमेसिस्स पडिमं करेइ । करित्ता कल्लाकल्लिं व्हाया [जाव] पायच्छित्ता उल्लपडसाडया महरिहं पुप्फच्चणं करेइ । करित्ता जण्णुपायपडिया पणामं करेइ। तओ पच्छा आहारेइ वा 10 नीहारेइ वा वरइ वा । तए णं तीसे सुलसाए गाहावइणीए भत्तिबहुमाणसुस्सूसाए हरिणेगमेसी देवे आराहिए यावि होत्था । तए णं से हरिणेगमेसी देवे सुलसाए गाहावइणीए अणुकंपणट्ठाए सुलसंगाहावइणी तुमं च दो वि समउउयाओ करेह । तए णं तुम्मे दो वि सममेव गब्मे गिण्हह । सममेव 15 गब्मे परिवहह । सममेव दारए पयायह । तए णं सा सुलसा गाहावइणी विणिहायमावण्णे दारए पयायइ । तए णं से हरिणेगमेसी देवे सुलसाए अणुकंपणठाए विणिहायमाव. ण्णए दारण करयलसंपुडेणं गेण्हइ । गेण्हित्ता तव अंतियं साहरइ । तं समयं च णं तुमं पि नवण्हं मासाणं० सुकुमाल- 20 दारए पसवसि । जे विय णं देवाणुप्पिए ! तव पुत्ता ते विय तव अंतिआओ करयलसंपुडेणं गेण्हइ । गेण्हित्ता सुलसाए गाहावइणीए अंतिर साहारइ । तं तव चेब णं देवई ! एए पुत्ता। णो चेव सुलसाए गाहावइणीए ।”
तए णं सा देवई देवी अरहओ अरिट्ठणेमिस्स अंतिए 25 एयमट्ट सोच्चा निसम्म हट्टतुटुं [जाव हियया अरहं अरिट्टः मि बंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव ते छ अणगारा
30 All Mss afascy fait

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१२
तेणेव उवागच्छइ । उवागमित्ता ते छप्पि अणगारा बंदइ नमसइ | वंदित्ता नर्मसित्ता आगय पण्हया पप्फुयलोयणा कंचुयपडिक्खितया दरियवलयवाहा धाराहयक लंब पुप्फगंपि व समूससियरोमकूवा ते छप्पि अणगारे अणिमिसार दिट्ठीए पेहमाणी पेहमाणी 5 सुचिरं निरिक्खइ । निरिक्खित्ता वंदइ नसंसइ | वंदित्ता नर्मसित्ता जेणेव अरहा अरिट्टणेमो तेणेव उवागच्छइ । उवागमित्ता अहं अरिमिं तिक्खुत्ती आयाहिणपयाहिणं करेइ । करिता बंद नसइ | वंदित्ता नमंसित्ता तमेव धम्मियं जाणं दुरूह | 10 दुहत्ता जेणेव बारवई नयरी तेणेव उवागच्छइ । उवागमिता बारवई नयरों अणुष्पविसद | अणुपविसित्ता जेणेव er fre जेणेव वाहिरिया उवड्डाणसाला तेणेव उवागच्छइ । वागमत्ता धम्मियाओ जाणप्पवराओ पच्चोरुहइ । पच्चो रुहित्ता जेणेव सर वासवरे जेणेव सर सयणिज्जे तेणेव उवागच्छइ । उवागमिता सयंसि सय णिज्जंसिवा निसीयइ । तर णं तीसे देवईए देवीए अयं अभथिए [ ४ ] समुपपणे एवं खलु अहं सरिसए [जा] नलकुब्वरसमागे पत्त पुसे पयाया | नो चेत्र णं मए एगस्स वि वालत्तणर समुब्भूर | एस वि य णं कण्हे वासुदेवे छण्हं छण्हं मासाणं अंतियं पायवंद‍ हव्वमागच्छर । तं घण्णाओं णं ताओ जासि मण्णे णियगकुच्छिसंभूययाई थणदुद्धलुङया महरसमुल्लावयाई मंमण जंपियाई थणमूलकक्ख सभागं अभिसरमाणाई मुडबाई पुणो य कोमलकमलोवमेहिं हत्थे हिं गिहिऊण 31 उच्छंगि णिवेसियाई देति, समुल्लावर सुमहुरे पुणो पुणो मंजुलप्पभणिए । अहं णं अघण्णा अण्णा अकय25 पुण्णा तो एक्कतरमपि ण पत्ता । " ओहय० [जाव] झियायइ । इमं च णं हे वासुदेवे पहाए [जाव] विभूलिए देवईए 31 A गेण्हंति BCE गिव्हिऊण D गिहिति.
20
15

Page #55

१३
33
देवीए पायवंदए हव्वमागच्छइ । तए णं से कण्हे वासुदेवे देव देवों 32 [0] पासइ । पासित्ता देवईष्ट देवीए पायग्गहणं करे | करिता देवई देवों एवं वयासी । अण्णया णं अम्मो ! तुभे ममं पासेत्ता हट्ट [जाव] भवहः किण्णं अम्मो ! अज्ज तुम्मे ओहय० [जाव] झियायह ? |
"
तए णं सा देवई देवी कण्हं वासुदेवं एवं वयासी । " एवं खलु अहं पुत्ता ! सरिसए [ जाव] समाणे सत्त पुत्ते पयाया नो चेवणं मए एगस्स वि बालत्तणे अणुब्भूए तुमं पिणं पुत्ता ! ममं छण्हं छण्हं मासाणं ममं अंतियं पादवेदट हव्वमागच्छसि । तं धण्णाओ णं ताओ अम्मयाओ 10 [जाव] झियामि ।
""
""
तणं से कहे वासुदेवे देवई देवीं एवं वयासी माणं तुभे अम्मो ! ओहय० [जाव] झियायह । अहणणं तहा घस्सामि जहा णं ममं सहोदरे कणीयसे भाउ भविस्सती " ति कट्ट देवई देवीं ताहि इट्ठाहिं वग्गूहिं 15 समासres | तओ पडिणिक्खमइ । पडिणिक्खिमित्ता जेणेव पोसहसाला तेणेव उवागच्छइ । उवागमित्ता जहा अभओ । नवरं हरिणेगमेसिस्स अट्टमभतं पगेण्हइ [ जाव ] अंजलि कट्टु एवं वयासी । " इच्छामि णं देवाणुप्पिए ! सहोदरं कणीयसं भाजयं विदिष्णं । " तर में से हरिणगमेसी कण्हं 20 वासुदेवं एवं वयासी । “होहि णं देवाणुप्पिये । तव । देवलोयचुए सहोदरे कणीयसे भाउए । से णं उम्मुकः
।
32 A देवति देवि B. देवतिदेवि CED देवतिं देवि 33 A देव देवि B देवतीं देवीं B. देवतिं देवि CDE the same as B. S. I have systematically adopted long ई all along.

Page #56

[ जाव ] अणुप्पत्ते, अरहओ अरिडणेमिस्स अंतियं मुंडे [जाव पव्वइस्सइ ।” कण्हं वासुदेवं दोच्चं पि तच्चं पि एवं वदइ । वदित्ता जामेव दिसं पाउब्भूए तामेव दिसं पडिगए।
तए णं से कण्हे वासुदेवे पोसहसालाओ पडिणिवत्तइ । 5 जेणेव देवई देवी तेणेव उवागच्छइ । उवागमित्ता देवईए
देवीए पायग्गहणं करेइ । करित्ता एवं वयासी । “होहिद णं अम्मो ! सहोदरे कणीयसे" त्ति कट्ट देवई देवीं ताहिं इट्ठाहिं [ जाव ] आसासेइ । आसासित्ता जामेव दिसं पाउ
भूए तामेव दिसं पडिगए । । 10 तए णं सा देवई देवी अण्णया कयाई तंसि तारिसगंसि
[जाव] सीहं सुमिणे पासेत्ता पडिबुद्धा [जाव ] पाढया हहियया परिवहइ । तए णं सा देवई देवी नवण्हं मासाणं आसुमिणारत्तबंधुजीवअलक्खारससरसपारिजातकतरुणदि.
वायरसमप्पमं सव्वणयणकंतं सुकुमालं [जाव] सुरुवं गयतालु15 यसमाणं दारयं पयाया । जम्मणं जहा मेहकुमारे [ जाव ] ।
"जम्हा णं अम्हं इमे दारए गयतालुलमाणे, तं होउ णं अम्ह एयस्स दारगस्स नामधेज्जे गयसुकुमाले।" तए गं तस्स दारगस्स अम्मापियरे नामं करेंति ‘गयसुकुमालो' त्ति ।
सेसं जहा मेहे [जाव] भोगसमत्थे जाए यावि होत्था। 20 तत्थ णं बारवईए नयरीए सोमिले नाम माहणे परिवसइ [ अड्डे०] रिउव्वेदे [ जाव ] सुपरिणिट्ठिए यावि होत्था । तस्स सोमिलमाहणस्स सोमसिरी नामं माहणी होत्था [ सूमाल०] । तस्स णं सोमिलम्स धूआ सोमसिरीए माह.
णीए अत्तया सोमा नामं दारिया होत्था । सोमाला [ जाव] 25 सुरूवा; रूवेणं [जाव] लावण्णेणं उकिट्ठा; उकिट्ठसरीरा
यावि होत्था । तए णं सा सोमा दारिया अण्णया कयाइ

Page #57

१५
हाया [ जाव ] विभूसिया, बहूहिं खुजाहिं [ जाव ] परिraत्ता सयाओ गिहाओ पडिणिक्खिमइ । पडिणिक्खमित्ता जेणेव रायमग्गे तेणेव उवागच्छइ । उवागमित्ता रायमग्गंसि कणगतिंसणं कीलमाणी चिठ्ठह्न । तेणं कालेणं तेणं समपणं अरहा अरिट्ठणेमी समोसढे । परिसा निग्गया । तए णं से 5 कहे वासुदेवे इमीसे कहाए लद्धट्ठे समाणे पहाए [ जाव ] विभूसिए गयसुकुमालेणं कुमारेणं सद्धि हत्थिखंधवरगए सकोरंटमल्लदामेणं धरेजमाणेणं सेअवरचामराहिं उध्धुव्वमाणीहि बारवईए नयरीए मज्झंमज्झेण अरहओ अरिट्टणेमिस्स पायवंदए निग्गच्छमाणे सोमं दारियं पास । पासित्ता 10 सोमाए दारियाए रुषेणं य जोव्वणेणं य लावण्णेणं य [ जाव] विहिए | तर णं कण्हे [0] कोटुंबियपुरिसे सहावे । सदावि एवं वयासी । " गच्छह णं तुम्मे देवाशुप्पिया ! सोमिलं माहणं जायित्ता सोमं दारियं गेण्हह । गेण्डित्ता कण्णं उरंसि पक्खिवह । तए णं एसा गयसुकुमालस्स 15 कुमारस्स भारिया भविस्सइ । " तर णं कोटुंबिय [ जाव ] पखिवंति । तप णं से कण्हे वासुदेवे बारवईए नयरीए मज्झमज्झेणं निग्गच्छइ । निग्गमित्ता जेणेव सहसंबवणे उज्जाणे [ जाव] पज्जुवासइ । तर णं अरहा अरिट्ठणेमी कण्हस्स वासुदेवस्स गयसुकुमालस्स तीसे य धम्महार | 20 कण्हे पडिगए । तर णं से गयसुकुमाले अरहओ अरि
मिस्स अन्ति धम्मं सोच्चा “ जं नवरं अम्मापियरं आपुच्छामि " जहा मेहो महेलियावज्जं [जाव ] वढियकुले | तर णं से कहे वासुदेवे इमीसे कहाए लद्धट्ठे समाणे जेणेव गयसुकुमाले तेणेव उवागच्छइ । उवागमित्ता गयसुकुमाल 25 आलिंगइ | आलिंगित्ता उच्छंगे निवेसेह । निवेसित्ता एवं वयासी । " तुमं ममं सहोदरे कणीयसे भाया । तं माणं

Page #58

तुमं देवाणुप्पिया! इयाणिं अरहओ मुंडे [जाव पव्वयाहि । अहण्णं बारवईए नयरीए महया रायाभिसेएणं अभि. सिंचिस्सामि ।"
तए णं से गयसुकुमाले कण्हेणं वासुदेवेणं एवं वुत्ते 5 समाणे तुसिणीए संचिद्वइ । तए णं से गयसुकुमाले कण्हं
वासुदेवं अम्मापियरो य दोच्चं पि तच्चं पि एवं क्यासी। "एवं खलु देवाणुप्पिया ! माणुस्सया कामा खेलासवा [ जाव] विप्पजहियव्वा भविस्संति । तं इच्छामि णं देवाणु
प्पिया ! तुम्भेहिं अब्भणुण्णाए अरहओ अरिडणेमिस्स अंतिए 10 [ जाव ] पव्वइत्तए ।”
____तए णं तं गयसुकुमालं कण्हे वासुदेवे अम्मापियरो य जाहे नो संचाएइ बहुयाहिं अणुलोमाहिं [जाव] आघवित्तए ताहे अकामाई चेव एवं वयासी। "तं इच्छामो णं
ते जाया ! एगदिवसमवि रजसिरिं पासित्तए " निक्खमणं 15 जहा महाबलास [ जाव ] तमाणाए तहा [0] तहा [ जाव ]
संजमइ । ___ से गयसुकुमाले अणगारे जाए, ईरिया [जाव०] गुत्तवंभयारी । तए णं से गयसुकुमाले जं चेव दिवसं पव्वइए
तस्सेव दिवसस्स पुवावरण्हकालसमयंसि जेणेव अरहा 20 अरिडणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिदृणेमि
तिक्खुत्तो आयाहिणपयाहिणं [.] बंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी। " इच्छामि णं भंते ! तुब्भेहिं अब्भणुण्णाए समाणे महाकालंसि सुसाणंसि एगराइयं महापडिमं उवसंपन्जित्ता णं विहरित्तए । अहासुहं देवाणु25 प्पिया! मा पडिबंधं करेह ।"

Page #59

१७
तर णं से गयसुकुमाले अणगारे अरहआ अरिमिणा अमगुणगाए समाणे अरहं अरिमिं बंद नमंस | वंदिता नमसित्ता अरहओ अरिणेमिस्स अंतिर सहसंबवणाओ उज्जाणाओ पडिणिक्खमइ । पडिणिक्खमित्ता जेणेव महाकाले सुसागे तेगेव उवा- 5 गए । उवागमित्ता थंडिल्लं पडिलेहेइ । पडिलेहित्ता इसिप भारगरणं कारणं [जाव] दो वि पाए साहहु एगराई महापडिमं संपज्जित्ताणं विहरद्द |
इमं च णं सोमिले माहणे सामिधेयस्स अट्ठाए बारवईओ नगरीओ बहिया पुच्वणिग्गए । समिहाओ 10 दमे य कुसे य पत्तामोडं य गेण्हइ । गेव्हित्ता तभ पडिणियत्तइ । पडिणियत्तित्ता महाकालस्स सुसाणस्स अदूरसामंतेणं वीईवयमाणे संझाकालसमयंसि पविरलमणुसंसि गयसुकुमालं अणगारं पासइ । पासित्ता तं वेरं सरइ । सरिता आसुरुते रुट्टे कुविए चण्डिक्किए 15 मिसिमिसियमाणे एवं वयासी । " एस णं भो ! से गयसुकुमाले कुमारे अपत्थिय [ जाव ] परिवज्जिए, जेणं मम धूयं सामसिरीप भारियाए अत्तयं सोमं दारियं अदिदो सपइयं कालवत्तिणि विप्पजहेत्ता मुंडे [जाव] पव्वइ । तं सेयं खलु ममं गयसुकुमालहल कुमारस्स 20 वेरनिज्जायणं करेत्तए । " एवं संपेहेइ । संपेहित्ता दिलापडिलेहणं करेइ । करिता सरलं महियं गेण्हइ । गेण्हित्ता जेणेव गयसुकुमाले अणगारे तेथेव उवागच्छइ । उवागमित्ता गयसुकुमालल कुमारस्त मत्थर मट्टियाए पालि बंधइ । बंधित्ता जलंतोओ चिययाओ फुल्लियकि 25 सुयमाणे खइरंगारे कहल्लेण गेव्हइ । गेण्हित्ता गयसुकुमालस्स अणगारस्स मत्थर पक्खिवइ । पक्खिवित्ता
ર

Page #60

१८
भिए [५] तओ खिप्पामेव अवक्कमइ । अवक्कमित्ता जामेव दिसं पाउब्भूए तामेव दिलं पडिगए ।
.34 तर णं तस्स गयसुकुमालस्स उ अणगारस्स सरीरयंसि वेयणा पाउब्भूआ उज्जला [जाव] दुरहियासा । 5 तरणं से गयसुकुमाले अणगारे 35 सोमिलस्स माहणस्स मसावि अप्पदुस्समाणे तं उज्जलं [जाव) अदिवासेइ । तणं तस्स गय सुकुमालस्स अणगारस्स तं उज्जलं [जाव] अहियासेमाणस्स सुमेणं परिणामेणं पसत्थज्झवसाणेणं तदावरणिज्जाणं कम्माणं खरर्ण कम्मरयवि किरणकरं 10 अपुव्वकरणं अणुप्पविट्ठस्स अणते अणुत्तरे [जाव] केवलवरणाणदंसणे समुप्पण्णे । तओ पच्छा सिद्वे [ जाव ] ही । तत्थ णं अहासंनिहिहिं देवेहिं सम्म आराहिथं ' ति कट्ट दिव्वे सुरभिगन्धोदर वुट्ठे: दसवण्ण कुसुमे निवाडिय; चेलुक्खेवे कर दिव्वे य गीयगंध15 व्वणिणार यावि होत्था ।
तप णं से कण्हे वासुदेवे कलं पाउप्पभायार [जाव] जलते पहाए [जाव] विभूसिए हत्थिबंधवरगर सकोरेंटमलदामेणं छत्तेणं धरेज्जमाणे सेयवरचामरा हिं उद्धव्वमाणीहिं महया भडचडगरपहकरवंदपरिक्खित्ते 20 बारवई नयरीं मज्झमज्झेणं जेणेव अरहा अरिट्ठणेमी तेणेव पहारेत्थ गमणाए । तर णं से कन्हे वासुदेवे बारवईए नयरी मज्झमज्झेणं निग्गच्छमाणे एक 56
36
<
34 All mss and even the printed Ehesitate between गयसुकुमाल and गयसूमाल : I have selected the former and kept it uniformly in
the text. 35 A has peculiar way of writing this in short. त० से० गय अणगारे etc. 36 Aएगं E एक्कं

Page #61

पुरिसं पासह । जुण्गं जराजज्जरियदेहं [जाव] महइमहालयाओ इट्टगरासिओ एगमेगं इट्टगं गहाय बहियारस्थापहाओ अंतोगिहं अणुप्पविसमाणं पासइ । तए णं से कण्हे वासुदेवे तस्स पुरिसस्स अणुकंपणट्टाए हत्थिखंधवरगए चेव एगं इट्टगं गेण्हइ । गेण्हित्ता बहिया 5 रत्थापहाओ अंतोगिहं अणुप्पवेसेइ । तए णं कण्हेणं वालुदेवेणं प्रगाए इट्टमाए गहियाए समाणीए अणेगेहि पुरिससरहिं से महालए इट्टगस्ल रासि बहिया रत्थापहाओ अंतोघरंसि अणुप्पवेसिए ।
तए णं से कण्हं वासुदेवे बारवईए नगरीए 10 मझमज्झेणं निग्गच्छइ । निग्गमित्ता जेणेव अरहा अरिट्ठणेमी तेणेव उवागए । उवागमित्ता [जाव] वंदइ नमंसइ । वंदित्ता नमंसित्ता गयसुकुमालं अणगारं अपासमाणे अरहं अरिहणेमि वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी।
15 “कहि णं भंते ! से ममं सहोदरे कणीयसे भाया गयसुकुमाले अणगारे जो णं अहं वंदामि नमंसामि !!"
तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी।
20 “साहिए णं कण्हा! गयसुकुमालेणं अणगाहेमं अपणो अटे।"
तए णं से कण्हे वासुदेवे अरहं अस्हिणेमि एवं वयासी।
"कहण्णं गयसुकुमालेणं अणगारेणं साहिए 25 अप्पणो अढे !"

Page #62

10
वयासी ।
तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं
("
एवं खलु कण्हा ! गयसुकुमाले णं ममं कलं पुव्वावरण्ह कालसमयंसि वंदs नमसर । वंदित्ता नमं5 सित्ता एवं वयासी । इच्छामि णं [ जाव] ' उव संपज्जिताण विहरइ । तप णं तं गयसुकुमालं अणगारं एगे पुरिसे पासइ । पासित्ता आसुरुते [५] [जाव] सिद्वे । तं एवं खलु कण्हा ! गयसुकुमालेणं अणगारेणं साहिए अप्पणो अट्ठे ।
""
तपणं से कहे वासुदेवे अरहं अरिट्टणेमि एवं
वयासी ।
२०
८८
से के 3" भन्ते ! से पुरिसे अपत्थियपथिए [जाव] परिवज्जिए जेणं ममं सहोदरे कणीयसे भायरे गयसुकुमाले अणगारे अकाले चेव जीवियाओ 15 ववरोविए ? | "
तप णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी ।
""
"' मा कण्हा ! तुमं तस्स पुरिसस्स पदोसमा - वज्जाहि । एवं खलु कण्हा ! तेणं पुरिसेणं गयसुकु20 मालस्स अणगारस्स साहिज्जे दिण्णे ।
99
" कहण्णं भंते ! तेणं पुरिसेणं गयसुकुमालस्स णं साहिज्जे दिण्णे ? |
ܕܕ
37 E wrongly read etc. which is meaningless. ABCD से केणं

Page #63

10
तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी।
“से नूणं कण्हा! ममं तुमं पायवंदए हव्वमागच्छमाणे बारवईए नयरीए पुरिसं पाससि [जाव] अणुप्पविसिए । जहा णं कण्हा! तुमं तस्स पुरिसस्स 5 साहिज्जे दिण्णे, एवमेव कण्हा! तेणं पुरिसेणं गयसुकुमालस्स अणगारस्स अणेगभवसयसंचियं कम्मं उदीरेमाणेणं बहुकम्मणिज्जरत्थं साहिज्जे दिण्णे।"
तए णं से कण्हे वासुदेवे अरहं अरिट्ठणेमि एवं वयासी ।
“से णं भंते ! पुरिसे मए कहं जाणियव्वे ?।"
तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी।
"जे णं कण्ही ! तुमं बारवईए नयरीए अणुप्पविसमाणे पासेत्ता ठियए38 चेव ठिइभेएणं कालं करि- 15 स्सइ, तण्णं तुमं जाणिज्जासि 39 'एस णं से पुरिसे।"
तए णं से कण्हे वासुदेवे अरहं अरिट्ठणेमि वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव अभिसेयं हत्थिरयणं तेणेव उवागच्छइ। उवागमित्ता हत्थि दुरूहइ । दुरूहित्ता जेणेव बारवई नयरी जेणेव सए 20 गिहे तेणेव पहारेत्थ गमणाए। - तस्स सोमिलमाहणस्स कल्लं [जाव] जलंते अयमेयारूवे अब्भत्थिए [४] समुप्पण्णे । " एवं खलु
38. A ठिइए DE ठितए C. हितते चेव वठिते भेएण (?) 39. Mss hesitate in spelling : जाणिज्जासि-जाणेज्जासि. 40 A अभिसेये हत्थिरयणे; others follow the text.

Page #64

कण्हे वासुदेवे अरहं अरिठ्ठणेमि पायदए निग्गए । तं नायमेयं अरहया, विण्णायमेयं अरहया, सुयमेयं अरहया, सिट्ठमेयं अरहया भविस्सइ कण्हस्स वासुदेवस्स । तं न नज्जइ णं कण्हे वासुदेवे ममं केणवि कुमारेणं मारिस्सइ” त्ति कट्ट भीए [४] सयाओ गिहाओ पडिणिक्खमइ।
कण्हस्स वासुदेवस्स बारवई नयरी अणुप्पविसमाणस्स पुरओ सपक्खिं संपडिदिसिं हव्वमागए ।
तए णं से सोमिले माहणे कण्हं वासुदेवं सहसा पा10 सेत्ता भीए [४] ठियएचेव ठिइमेयं कालं करेइ । धरणितलंसि सव्वंगेहिं 'धस' त्ति संणिवडिए ।
तए णं से कण्हे वासुदेवे सोमिल माहणं पासइ । पासित्ता एवं वयासी । “एस णं देवाणुप्पिया!
से सोमिले माहणे अपत्थियपत्थिए [जाव] परिवज्जिए, 15 जेणं ममं सहोयरे कणीयसे भायरे गयसुकुमाले अण
गारे अकाले चेव जीवियाओ ववरोविए । " ति कुटु सोमिलं माहणं पाणहिं कट्टावेइ । कडावित्ता तं भूमि पाणिएणं अब्भोक्खावेइ । अब्भोक्खावित्ता जेणेव सए
गिहे तेणेव उवागए । सयं गिह अणुप्पवितु । 20 एवं खलु जंबू । [जाव] अट्ठमस्स अंगस्स अत
गडदसाणं तच्चस्स वग्गस्स अट्टमज्झयणस्स अयमट्ठ पण्णत्त ॥” [ Sutra. 6]
41 E ठिते य C. ठिततो चेव ठिभेयं etc. ct. footnoot 38 A. ठितए चेव ठितभेदेणं.

Page #65

नवमस्स उक्खेवओ॥
" एवं खलु जम्बू! तेणं कालेणं तेणं समएणं पारवईए नयरीए (जहा पढमए [जाव) विहरइ । तत्थ णं बारवईए बलदेवे नामं राया होत्था [वण्णओ] । तस्स णं बलदेवस्स रण्णो धारिणी नामं देवी होत्था 10 [वण्णओ] । तए णं सा धारिणी। सीहं सुमिणे [ जहा गोयमे]। नवरं सुमुहे नामं कुमारे । पण्णासं कण्णाओ। पण्णासओ दाओ । चोइस पुव्वाइं अहिज्जइ । वीसं वासाइं परियाओ । सेसं तं चेव सेत्तुञ्ज सिद्धे ।। निक्खेवओ ॥
15
एवं दुम्मुहे वि। कूवए वि। तिण्णिवि बलदेवधारिणीसुया । दारुए वि एवं चेव । नवरं वासुदेवधारिणीसुध । एवं अणादिठो वि वासुदेवधारिणीसुए।
एवं खलु जंबू ! समणेणं [जाव संपत्तेणं अहमस्स अंगस्स अंतगडदसाणं तच्चस्स वग्गस्स तेरस- 20 मस्स अज्झयणस्स अयमढे पण्णत्त।" [ Sutra 7.]
42 E reads कुवदारए वि। तिन्निवि बलदेवधारिणीसुया। दारुए वि एवं चेव। नवरं वासुदेवधारिणीसुए । एवं अणादिछी वि वसुदेवधारिणीसुए ॥ A. एवं दुमुहे वि कूवए एवं दारुए वि गवरं वासुदेवधारीणिसुया। छ । अणाधिट्ठी वि वासुदेवधारिणीभूते । B. कूदारए instead of कूवए C. कूवारए D. कूवए वि । Our text follows D which is the most cor. rect: D reads अणाधिट्टी।

Page #66

[ चउत्थो वग्गो]
“जइ भंते ! समणेणं [जाव संपत्तणं तच्चस्स वग्गस्ल अयमढे पण्णत्तेः चउत्थस्स के अहे पण्णत्ते।"
"एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं 5 चउत्थस्स वग्गस्स दस अज्झयणा पण्णत्ता । तं जहा।
जालिमयालिउवयाली पुरिससेणे य वारिसेणे य। पज्जुण्णसंबअणिरुद्ध सञ्चणेमो य दढणेमी॥" +5
" जइ णं भंते ! समणेणं [जाव] संपत्तेणं चउ-' स्थस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं 10 अज्झयणस्स के अटे पण्णत्ते ।”
___ " एवं खलु जंबू ! तेणं कालेणं तेणं समएण बारवई नयरी। तीसे [ जहा पढमे ] कण्हे वासुदेवे आहेवच्चं [जाव] विहरइ । तत्थ णं बारवईए नगरीए
वसुदेवे राया। तस्स णं वसुदेवस्स रण्णो धारिणी 15 नामं देवी होत्था [वण्णओ] । जहा गोयमो। नवरं जालिकुमारे। पण्णासओ दाओ। बारसंगी। सोलस वासा परियाओ। सेसं जहा गोयमस्स [जाव] सेत्तुओ सिद्धे ॥ एवं मयाली उवयाली पुरिससेणे य वारिसेणे य । एवं
पज्जुण्णे वि त्ति । नवरं कण्हे पिया; रुप्पिणी माया। 20 एवं संबे वि । नवरं जंबई माया । एवं अणिरुद्ध वि ।
43 Some mss ABC read दढणेमी य DE as in the text.

Page #67

नवरं पज्जुण्णे : श वेदब्भी माया । एवं सच्चणमी। नवरं समुद्दविजए ।..। सिवा माया। दढणेमी वि। सव्वे एगगमा । चउत्थस्स वग्गस्स निक्खेवओ॥ [Sutra. 8]
[पंचमो वग्गो]
" जइ णं भंते ! समणेणं [जाव] सपत्तेणं चउस्थस्स वग्गस्स अयमढे पण्णत्ते, पंचमस्स वग्गस्स - अंतगडदसाणं समणेणे जाव] संपत्तण के अढे पण्णत्ते।"
" एवं खलु जंबू ! समणेणं [जाव] संपत्तेणं पंचमस्स वग्गस दस अज्झयणा पण्णत्ता । तं जहा, 10
पउमावई य गोरी गंधारो लक्खणा सुसीमा य । जंबवइसचभामा रूपिणिमूलसिरिमूलदत्ता वि ॥4" -
" जइ णं समणेणं [जाव] संपत्तेणं 5 पंचमस्स वग्गस्स दस अज्झयणा पण्णता, पढमस्स णं भंते ! अज्झयणस्स के अठे पण्णत्ते ? ” ।
15 " एवं खलु जम्बू ! तेणं कालेणं तेणं समएणं बारवई नगरी। (जहापढमे [जाव]) कण्हे वासुदेवे आहेवच्च
44, Some Mss write enumeratingnumbers e. g. पउमावई १ य etc., like A, E etc. I have rejected the same in the text. 4; E. does not mention समणेणं [ जाव ] संपत्तेणं । The Mas. mention it.

Page #68

[जाव] विहरइ । तस्स णं कण्हस्स वासुदेवस्स पउमावई नाम देवी होत्था+6 [वण्णओ]। तेणं कालेणं तेणं समएणं अरहा अरिडणेमी समोसढे जाव] विहरइ ।
कण्हे वासुदेवे निग्गए [जाव ] पज्जुवासइ । तए णं 5 सा पउमावई देवी इमीसे कहाए लट्ठा हट्ट [0] (जहा
देवई [जाव]) पज्जुवासइ । तए णं अरहा अरिट्ठणेमी कण्हस्स वासुदेवस्स पउमावईए य धम्मकह।। परिसा पडिगया।
तए णं कण्हे वासुदेवे अरहं अरिढणेमि वंदह 10 नमंसइ । वंदित्ता निपंसित्ता एवं वयासी । “ इमीसे
णं भंते ! बारवईए नगरीए नवजोयण [जाव] देवलोगभूयाए किंमूलाए विणासे भविस्सइ ? ” ।
"कण्हाइ!" अरहा अगिट्टणेमी कण्हं वासुदेवं एवं वयासी " एवं खलु कण्हा! इमोसे बोरवईए नय15 रीए नवजोयण [जाव]० भूयाए सुरग्गिदीवायणमूलाए विणासे भविस्सइ ।”
____ कण्हस्स वासुदेवस्स अरहओ अरिट्ठणेमिस्स अंतिए एयं सोच्चा निसम्म एय अब्भत्थिए [४] “धण्णा णं ते जालिमयालिपुरिससेणवारिसेणपज्जु20 ण्णसंबअणिरुद्धदढणेमिसच्चणेमिप्पभियओ कुमारा जे
णं चइत्ता हिरणं [जाव] परिभाइत्ता अरहओ अरिद्वणेमिस्स अंतियं मुण्डा [ जाव ] पव्वइया ।' अहणणं
___46 A हुत्था; others होत्या. 47. A पव्वइये others पव्वइया; also in the preceding line E परिभाइत्ता ABC परिभाएत्ता D. परिभायत्ता.

Page #69

अधण्ण अकयपुण्णे रज्जे य[जाव] अंतेउरे य माणुस्सएसु य कामभोगेसु मुच्छिए [४] नो संचाएमि अरहओ अरिट्ठणेमिस्स [जाव पव्वइत्तए ।”
"कण्हाइ ! " अरहा अरिडणेमी कण्हं वासुदेवं एवं वयासी "से नूण कण्हा ! तव अयमन्भत्थिए [४] 5 'धण्णा णं ते [जाव] पव्वइया '। से नूर्ण कण्हा ! अढे समढे। हंता अत्थि !। तं नो खलु कण्हा! तं एवं भूतं वा भव्वं वा भविस्सइ वा जपणं वासुदेवा चइत्ता हिरणं [जाव पव्वइस्संति ।"
“से केणं अटेणं भंते ! एव वुच्चइ 'न एवं 10 भूय वा (जाव] पव्वइस्संति ?"
"कण्हाइ !" अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी एवं खलु कण्हा ! सव्वे वि य णं वासु• देवा पुव्वभवे निदाणगडा। से एतेणद्वेणं कण्हा ! एवं पुच्चइ 'न एयं भूयं [0] पव्वइस्सन्ति।" 15
तए णं से कण्हे वासुदेवे अरहं अरिडणेमि एवं वयासी।
" अहं णं भंते ! इतो कालमासे कालं किच्चा कहिं गमिस्सामि; कहिं उववज्जिस्सामि ?”
तए णं अरहा अरिडणेमी कण्हं वासुदेवं एवं 20 वयासी। ___ “एवं खलु कण्हा ! बारवईए नयरीए सुरग्गिदीघायणकोवनिवडाए अम्मापिइनियविप्पहूणे रामेणं बलदेवेणं सद्धि दाहिणवेयालिं अभिमुहे जोहिडिल्लपामोक्खाणं+8 पचण्हं पंडवाणं पंडुरायपुत्ताणं पासं 25
48 Some Mss like ABCD गुहिछिल्ल E जोहिछिल्ल.

Page #70

२८
9
पंडुमडुरं संपत्थिए कोसंबवणकाणणे नग्गोहवरपायवस्स अहे पुढविसिलापट्टप पीयवत्थपच्छाइयसरीरे जराकुमारेणं तिक्खेणं कोदंडविपमुक्केणं इसुणा वामे पादे विद्धे समाणे कालमासे कालं किच्चा तच्चाए 5 वालुयप्पभाए पुढवीए उज्जलिए नरए नेरइयत्ताप उववज्जिहिसि ।
""
तर णं कण्हे वासुदेवे अरहओ अरिदृणेमिस्स अंतिए एयमट्ठे सोच्चा निसम्म ओहय० [ जाव] झियाइ । << कण्हाइ !” अरहा अरिट्ठणेमी कण्हं वासुदेवं 10 एवं वयासी " मा णं तुमं देवाणुप्पिया ! ओहह्य० [ जाव] झियाहि । एवं खलु तुमं दवाणुप्पिया ! तच्चाओ पुढ-. वीओ उज्जलिआओ अनंतरं 30 उव्वट्टित्ता इहेव जंबुदवे भार वासे आगमेसाए उस्सप्पिणीप पुंडेसु 5 1 जणवसु सयदुवारे बारसमे अममे नामं अरहा भवि 15 स्ससि । तत्थ तुभं बहूई वासाई केवलपरियागं पाउणेत्ता सिज्झिहिसि [ ५ ] |
50
""
तप णं से कण्ह वासुदेवे अरहओ अरिट्ठणेमिस्स अंतिए एयमहं सोच्चा निसम्म हट्ठतुट्ठ [ • अप्फोडेइ । अप्फोडित्ता वग्गइ । वग्गित्ता तिवई छिंदइ । 20 छिंदित्ता सीहणायं करेइ । करिता अरहं अरिट्ठणेमिं वंदइ नमसइ | वंदित्ता नमंसित्ता तमेव अभिसेक्कं हथि दुरूहइ । दुरूहित्ता जेणेव बारवई नयरी जेणेव सए गिहे तेणेव उवागए । अभिसेयरयणाओ पच्चोरूहइ । जेणेव बाहिरया उवट्ठाणसाला जेणेव सए सीहासणे
1
49 CD अधे ABE अहे. 50 A reads णंतरं othrs अनंतरं 51 A alone पुण्णेसु BCDE पुंडे.

Page #71

तेणेव उवागच्छइ । उवागमित्ता सीहासणवरंसि पुरस्थाभिमुहे निसीयए । निसीहत्ता कोडंबियपुरिसे सद्दाघेइ । सद्दावित्ता एवं वयासी ।
___गच्छह णं तुम्मे देवाणुप्पिया! बारवईए नयरीए सिंघाडग० जाव] उवघोसेमाणे एवं वयह। 5 " एवं खलु देवाणुप्पिया ! बारवईए नयरीए नवजोयण जाव]० भूयाए सुरग्गिदीवायणमूलाए विणासे भविस्सइ, तं जो णं देवाणुप्पिया ! इच्छइ बारवईए नयरीए राया वा जुवराया वा ईसरे तलवरे माडंबियकोडुबियइब्भसेट्ठी वा देवी वा कुमारो वा कुमारी 10 वा अरहओ अरिडणेमिस्स अंतिए मुंडे [जाव पवइत्तए, तं णं कण्हे वासुदेवे विसज्जेइ। पच्छातुरस्त वि य से अहापवित्तं वित्तिं अणुजाणइ । महया इड्-ि सकारसमुदएण य से निक्खमणं करेइ । दोच्चं पि तच्वं पि घोसणयं घोसेह । घोसित्ता ममं एवं 15 पञ्चप्पिणह ।
तए णं ते कोढुंबिय [जाव पच्चप्पिणंति ।
तए णं सा पउमावई दवी अरहओ० अंतिए धम्म सोच्चा निसम्म हट्टतुट्ठ० [जाव] हियया अरहं अरिट्ठणेमिं वंदइ नमसइ। वंदित्ता नमंसित्ता एवं 20 वयासी।
“सद्दहामि णं भंते ! निग्गंथं पावयणं [0] । से जहेयं तुब्भे वयह । जं नवरं देवाणुप्पिया ! कण्ह
52 B. मम एयमाणत्तियं पच्चप्पिणह; DE as in the text.

Page #72

0
वासुदेवं आपुच्छामि । तप णं अहं देवाणुप्पियस्स अंतिर मुंडा [जाव] पव्वयामि । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह |
""
तर णं सा पउमावई देवी धम्मियं जाणप्पवरं 5 दुरुहित्ता जेणेव वारवई नयरी जेणेव सए गिहे तेणेव उवागच्छइ । उवागमित्ता धम्मियाओ जाणाओ पच्चीar |58 पच्चोरुहित्ता जेणेव कण्हे वासुदेवे तेणेव उवागच्छइ । उबागमित्ता करयल [.] अञ्जलिं कट्टु एवं वयासी । " इच्छामि णं देवाणुपिया ! तुम्भेहिं 10 अब्भणुण्णाया समाणी अरहओ अरिट्ठणे मिस्स अंतिए मुंडा [जाव] पव्वयामि । अहासुहं देवाणुप्पिया ! सा पडबंध करेह |
54
""
तर णं से कहे वासुदेवे कोदुंबिय सहावेइ । सावित्ता एवं वयासी । " खिप्पामेव पउमावईए 15 महत्थे निक्खमणाभिसेयं उवट्ठवेह । उवठ्ठवित्ता एयमाणन्तियं प्रच्चप्पिणह ।
"
तए णं ते [जाव] पच्चप्पिणंति ।
तप णं से कण्हे वासुदेवे पउमावई देवीं पट्टयंसि दुरूहे अट्टसरणं सोवण्णकलस [जाव] महा20 णिक्aमणाभिसेपणं अभिसिंचइ । अभिसिंचित्ता सव्वालं
55
53 A alone पच्चोरुभइ 54 ABCDE करयल without the mark showing the deletion of words. 55 E पट्ट्यं डुहेति, the text follovs the Mss.

Page #73

कारविभूसियं करेइ । करित्ता पुरिससहस्सवाहिणि सिवियं दुरूहेइ ।56 दुरूहित्ता बारवईए नयरीए मज्झंमझेण निग्गच्छइ । निग्गमित्ता जेणेव रेवयए पव्वए जेणेव सहसंबवणे उज्जाणे तेणेव उवागच्छइ । उवागमित्ता सीयं ठवेइ । पउभावई देवी सीयाओ पच्चोरुहइ। 5 पच्चोरुहित्ता जेणेष अरहा अरिट्ठणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिट्ठणेमिं तिक्खुत्तो आयाहिणपयाहिणं करेइ । करित्ता वंदइ नमंसह । वंदित्ता नमंसित्ता एवं वयासी।
। एस णं भंते ! मम अग्गमहिसी पउमावई 10 नामं देवी इट्टा कंता पिया मणुण्णा मणाभिरामाग [जाव किमंग पुण पासणयाए ?। तण्णं अहं देवाणुप्पिया ! सिस्सिणिभिक्खं दलयामि । पडिच्छंतु णं देवाणुप्पिया ! सिस्सिणिभिक्खं । अहासुहं देवाणुप्पिया! मा पडिबंधं करेह ।"
तए णं सा पउमावई उत्तरपुरच्छिमं दिसी. भागं53 अवकमइ । अवकमित्ता सयमेव आभरणालंकारं ओमुयइ । ओमुयित्ता सयमेव पंचमुट्ठियं लोयं करेइ । करित्ता जेणेव अरहो अरिद्रणेमी तेणेव उवागच्छइ ।
15
56 A दुरूहेति BC रुहावे [ति] इ D डहावेति E रदावेति. 57 E मणुन्ना मणामा अभिरामा which is wrong%3; the text acc. to A B C D.
58 A उत्तरपुरच्छिमे दिखीभागे B उतरपुरच्छिमं feftari; others give the former or the latter E उत्तरपउच्छिमं wrong.

Page #74

उवागमित्ता अरहं अरिट्ठणेमि वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी। "आलित्ते [जाव] धम्ममाइक्खिउं।"
तए णं अरहा अरिट्टणमी पउमावई देवीं सयमेव पवायेइ । पव्वायित्ता सयमेव मुंडावेइ; सयमेव जक्खिणीए अज्जाए सिस्तिणि दलयइ । तए णं सा जक्खिणी अज्जा पउमावई दवीं सयमेव पवाइये जाव] संजमियत्वं । तए णं सा पउमावई अज्जा जाया। ईरियासमिया [जाव गुत्तबंभयारिणी । तए णं सा पउमावई
अज्जाए जक्खिणीए अंतिए सामाइयमाइयाई एक्कारस 10 अंगाई अहिज्जइ । बहुहिं चउत्थछट्टमट्ठमदसमदुवालसेहिं
मोसद्धमासखमणेहिं विविहेहिं तवोकम्मेहिं अप्पाण भावेमाणा59 विहरइ । तए णं सा पउमावई अज्जा बहु . पडिपुण्णाई वीस वासाई सामण्णपरियागं पाउणइ । 0
पाउणित्ता मासियाए संलेहणाए अप्पाणं झूसेइ । 15 झूसित्ता सहि भत्ताई अणसणाए 61छेदइ । छेदित्ता
जस्सट्टाए कीरइ नग्गभावे 62[जाव] तमढे आरोहेइ । चरिमुस्सासेहि सिद्धा [५] ॥ [Sutra. 9.]
तेणं कालेणं तेणं समएणं बारवई; रेवयए; उज्जाणे नंदणवणे । तत्थ णं बारवईए नयरीए कण्हे 20 वासुदेवे०। तस्स णं कण्हस्स वासुदेवस्स गोरी देवी [वण्णओ]। अरहा समोसढे। कण्हे णिग्गए । गोरी
59 A. भावेमाणी 60 E drops पाउणइ, the text follows AD. 61 A अणसणेणं; all others अणसणाए (ते) 62 The text follows BCE A मुंडभावे जाव D नग्गभावे मंडभावे जाव 63 (५) is ignored by the majority of Mss.

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जहा पउमावई तहा निग्गया। धम्मकहा। परिसा पडिगया। कण्हे वि। तए णं सा गोरी जहा पउमावई तहा निक्खंता [जाव] सिद्धा [५] । एवं गन्धारी64 । लक्खणा । सुसीमा । जंबवई । सच्चभामा। रुप्पिणी । अट्ट वि पउमावइसरिसाओ । अट्ठ अज्झयणा । [Sutra10] 5
तेणं कालेणं तेणं समएणं बारवईए नयरीए रेवयए नंदणवणे कण्हे वासुदेवे० । तत्थ णं बारवईए नयरीए कण्हस्स वासुदेवस्स पुत्ते जंबवईए देवीए अत्तए संबे नामं कुमारे होत्था अहीण.] । तस्स गं संबस्स कुमारस्स मूलसिरी नामं भारिया होत्था 10 [ वण्णओ । अरहा समोसढे । कण्हे निग्गए। मूलसिरी.
वि निग्गया। जहा पउमावई । “जं नवरं देवाणुप्पिया ! 15 कण्हं वासुदेवं आपुच्छामि " [जाव] सिद्धा। एवं मूल
दत्ता वि । पंचमो वग्गो । [ Sutra. 11 }
64 A गांधारी; others as in the text.

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[छट्ठो वग्गो] " जइ " । छट्ठस्स उक्खेवओ॥
नवरं सोलस अज्झयणा पण्णत्ता । तं जहा। मकाई किंकमे चेव मोग्गरपाणी य कासवे
खेमए घिइहरे चेव केलासे हरिचंदणे ॥ वारत्तसुदंसणपुण्णभद्दसुमणभहसुपइटे मेहे अइमुत्ते अह अलक्खे अज्झयणाणं उसोलसयं ॥१७
"जइ सोलस अज्झयणा पण्णत्ता [0] पढमस्स अज्झयणस्स के अढे पण्णत्ते ?।" 10 तेणं कालेणं तेणं समएणं समणे भगवं .
महावीरे आदिकरे गुणसिलए [जाव] विहरइ । परिसा निग्गया। तए णं से मकाई गाहावई इमीसे कहाए लद्धटे। जहा पण्णत्तीए गंगदत्ते तहेव इमा वि जेट्टपुत्तं कुटुंबे ठवेत्ता पुरिससहस्सवाहिणीए सीयाए नि
65. A wrongly writes सम्मत्ता 66 E reads मंकाई Aमकःइणा B मकाई C मकायी or मकाइ D मकायी. The next name has not the unanimity of Mss. too, Barnett offers following remarks p. 85. foot-ilute " Afife or 49:13, is the form of the name given in the Mss.; it is obviously corrupted, perhaps form मका [य] ई. The next name is written variously as किंकमे, किंकम्मे, or किंकमिए." 67 Both the stanzas are very corrupt in all Mss. except D. I have relied upon D and E and the order in the narrative itself.

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क्खते [जाव] अणगारे जाए [ ईरियासमिए० ] । तए णं से मकाई अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए समाइयमाइयाई एक्कारस अंगाई अहिज्जइ। सेसं जहा खंदगस्स । गुणरयणं तवोकम्मं । सोलसवासाइं परियाओ। तहेव विउले सिद्धे । किंकमे 5 वि एवं चेव [जाव] विउले सिद्धे । [ Sutra 12 ]
तेणं कालेणं तेणं समएणं । रायगिहे। गुणसिलए चेइए । सेणिए राया । चेल्लणा देवी [वण्णओ]। तत्थ णं रायगिहे अज्जुणए नाम मालागारे परिवसइ ( अड्डे० [जाव]० परिभूए )। तस्स णं अज्जुणयस्स 10 मालायारस्स बंधुमई नाम भारिया होत्था, सूमाला०] । तस्स णं अज्जुणयस्स मालायारस्स रायगिहस्स नय. रस्स बहिया एत्थ णं महं एगे पुप्फारामे होत्था, किण्हे [जाव] निउरंबभूए दसद्धवण्णकुसुमकुसुमिए पासाइए [४] । तस्स णं पुष्फारामस्स अदूरसामंते तत्थ 15 णं अज्जुणयस्समालायारस्त अज्जयपज्जयपिइपज्जयागए अणेगकुलपुरिसपरंपरागए मोग्गरपाणिस्स जक्खस्स जक्खाययणे होत्था। पोराणे दिव्वे सच्चे जहा पुण्णभद्दे । तत्थ णं मोग्गरपाणिस्स पडिमा एगं महं पलसहस्तणिप्फण्णं अयोमयं मोग्गरं गहाय चिट्टइ। तए 20 णं से अज्जुणए मालागारे बालप्पभिइ चेव मोग्गरपाणि
68 E reads कण्हे जाव निउरंभूते, the comment. in the same किण्हे etc. A किण्हे जाव निगुरंबभूते BCD as in the text. 69 A. पासादिते BCD पासातीते E पासातीए Cf. foot-note 10 p. 2.

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10
जक्खभत्ते यावि होत्था । कल्लाकल्लिं पत्थियपिडगाई10 गेण्हइ । भेण्हित्ता रायगिहाओ नयराओ पडिणिक्खमइ । पडिणिक्खमित्ता जेणेव पुप्फारामे तेणेव उवागच्छइ ।
उवागमित्ता पुप्फुच्चयं करेइ ।' करित्ता अग्गाई वराई 5 पुप्फाई गहाइ । गहित्ता जेणेव मोग्गरपाणिस्ल जक्खाययणे तेणेव उवोगच्छइ । उवागमित्ता मोग्गरपाणिस्स जक्खस्त महरिहं पुप्फच्चणयं करेइ । करित्ता जण्णुपायपडिए72 पणामं करेइ । तओ पच्छा रायमग्गंसि वित्तिं कप्पेमाणे विहरइ ।
तत्थ णं रायगिहे नयरे ललिया नाम गोट्ठी परिवसइ (अडा० [जाव]० परिभूता) जं कयसुकया यावि होत्था । तए णं रायगिहे नगरे अण्णया कयाइ पमोदे घुढे यावि होत्था । तए णं से अज्जुणए माला
गारे । कल्लं पभूयतरेहिं पुष्फेहिं कज्जं' इति कट्ट 15 पच्चूसकालसमयंसि बंधुमईए भारियाए सद्धिं पत्थि
यपिडयाई गेण्हइ । गेण्हित्ता सयाओ गिहाओ पडिणिक्खमइ । पडिणिक्खमित्तारायगिह नगरं मझमझेणं निग्गच्छइ । निग्गमित्ता जेणेव पुप्फारामे तेणेव उवा
गच्छद । उवागमित्ता बंधुमईए भारियाए सद्धिं पुप्फु20 च्चयं करेइ । तए णं तीसे ललियाए गोट्टीए छ गोहिल्ला पुरिसा जेणेव मोग्गरपाणिस्स जक्खस्स जक्खाययणे
70. A पत्थियपिडमाइं though later पिडगाई BC पत्थियपडियातिं D. पत्थियापडियाति E पच्छियपिडगाई later पिडयाई 71. Ms. B. muddles all along this part onward and the next. 72 A जणुपातपडितं B जणुपातपडिते C D जण्णुपातपडिते E जंनुपायवडिए.

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तेणेव उवागया अभिरममाणा चिट्ठति । तए णं से अज्जुणए मालागारे बंधुमईए भारियाए सद्धिं पुप्फुच्चयं करेइ । अग्गाइं वराइं पुप्फाइं गहाय जेणेव मोग्गरपाणिस्स जक्खस्स जक्खाययणे तेणेव उवागच्छइ । तए णं छ गोहिल्ला पुरिसा अज्जुणयं मालागारं 5 बंधुमईए भारियाए सद्धि एज्जमाणं पा ति ! पासित्ता अण्णमण्णं एवं वयासी । “ एस णं देवाणुप्पिया ! अज्जुणए मालागारे बंधुमईए भारियाए सद्धि इह हव्वमागच्छइ । तं सेयं खलु देवाणुप्पिया ! अम्हं अज्जुणयं मालागारं अवओडयबंधणयं' 3 करेत्ता 10 बंधुमईए भारियाए सद्धिं विउलाई भोगभोगाइं भुंजमाणाणं विहरित्तए " त्ति कट्ठ एयमढे अण्णमण्णस्स पडिसुणेति । पडिसुणित्ता कवाडंतरेसु निलुक्कैति । निच्चला निष्कंदा तुसिणोया पच्छण्णा चिट्ठति । तए णं से अज्जुणए मालागारे बंधुमइभारियाए सद्धि जेणेव 15 मोग्गरपाणिजक्खाययणे तेणेव उवागच्छइ। आलोए पणामं करेइ । महरिहं पुप्फच्चणं करेइ । 74जण्णुपायपडिए पणाम करेइ । तए णं छ गोहिल्ला पुरिसा दवदवस्स कवाडंतरेहितो निग्गच्छति । निग्गमित्ता अज्जुणयं मालागारं गेण्हति । गेण्हित्ता अवओडयबंधणं करेंति । 20 बंधुमईए मालागारीए सद्धिं विउलाई भोगभोगाई भुंजमाणा विहरति ।
तए णं तस्स अज्जुणयस्स मालागारस्स अयमब्भत्थिए [४] । “ एवं खल अहं बालप्पभि चेव
73 The majority of Mss अवउडय-, E भवओडय while cominent. in the same अव उडय74 A जनुपडितं BC जण्णपायडिए D जण्णु-E जंनु cf. foot-note 72.

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मोगरपाणिस्स भगवओ कलाकलिं [जाव] कप्पेमाणे विहरामि । तं जइ णं मोग्गरपाणी जक्खे इह संणिहिए होते, सेणं किं ममं श्यारूवं आवई पावेज्जमाणं पासते ? । तं नत्थ णं मोग्गरपाणी जक्खे इह संणिहिए । सुव्वन्तं णं एस कट्टे ।
""
तर णं से मोग्गरपाणी जक्खे अज्जुणयस्स 5 मालागारस्स अयमेयारूवं अब्भत्थियं [जाव] वियाणेत्ता' अज्जुणयस्त मालागारस्स सरीरयं अणुष्पविसइ । अणु'पविसित्ता तडतडतडस्स बंधाई छिंदइ । छिंदित्ता तं पलसहस्सणिफण्णं अयोमय मोग्गरं गेण्हइ । गेण्हित्ता ते इथिसत्तमे पुरिसे घाएइ । तए णं से अज्जुणए मालागारे 10 मोग्गरपाणणा जक्खेणं अण्णाइट्टे समाणे रायगिहस्स नगरस्स परिपेरंतेणं कल्लाकलिं छ इत्थिसत्तमे पुरिसे घामाणे विहरइ |
-75
रायगिहे नयरे (सिंघाडग[जाव] महापहप हेसु) बहुजणी अण्णमण्णस्स एवमाक्वर [४] । “ एवं खलु 15 देवाणुप्पिया ! अज्जुणए मालागारे मोग्गरपाणिणा अण्णाट्ठे समाणे रायगिहे नयरे बहिया छ इत्थिसत्तमे पुरिसे घाटमाणे " विहरइ ।
20
तर णं से सेणिए राया इमोसे कहाए लद्धट्ठे समाणे कोडुंबिय [0] सहावेइ | सहावेत्ता एवं वयासी । " एवं खलु देवाणुप्पिया ! अज्जुणए मालागारे [ जाव] घामाणे [जाव] विहरः । तं मा णं तुम्भे केइ कट्टस्स वा तणस्स वा पाणियस्स वा पुप्फफलाणं वा अट्ठाए सहरं निग्गच्छउ । मा णं तस्स सरीरस्स वावत्ती भविस्सइ ।”
75 AB वियाणित्ता while E वियात्ता 76. Some Mss repeat घाएमाणे; B reads घायमाणे.

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त्ति कट्ट दोच्चं पि तच्चं पि घोसणयं घोसेह । घोसेत्ता खिप्पमेव ममेयं पच्चप्पिणह ।"
तए णं ते कोडंबिय० [जाव] पच्चप्पिणन्ति ।
तत्थ णं रायगिहे नगरे सुदंसणे नामं सेट्ठी परिवसइ [अड्डे । तए णं से सुदंसणे समणोवासए 5 यावि होत्था, अभिगयजीवाजीवे [जाव विहरइ । तेणं कालेणं तेणं समरणं समणे भगवं [जाव समोसढे [0] विहरइ । तए णं रायगिहे नगरे (सिंघाडग [0] बहुजणो) अण्णमण्णस्स एवमाइक्खइ [ जाव ] । “किमंग पुण विपुलस्स अट्ठस्स गहणाए [0]।" एवं तस्स सुदं- 10 सणस्त बहुजणस्स अंतिए एयं सोच्चा निसम्म अयं अब्भत्थिए [४] । “ एवं खलु समणे [जाव] विहरइ । तं गच्छामि । णं [0] वंदामि [0]' । एवं संपेहेइ । संपेहित्ता जेणेव अम्मापियरो तेणेव उवागच्छइ । उवागमित्ता करयल [0] अञ्जलिं कटु एवं वयासी । " एवं खलु 15 अम्मयाओ! समणे [जाव विहरइ । तं गच्छामि । णं समणं भगवं महावीरं वंदामि नमसामि [ जाव ] पज्जुवासामि । ”
तए णं सुदंसणं सेट्टि अम्मापियरो एवं वयासी । " एवं खलु पुत्ता ! अज्जुणए मालागारे [जाव घाएमाणे 20 विहरइ । तं मा णं पुत्ता! समणं भगवं महावीरं वंदए निग्गच्छाहि । मा णं तव सरीरयस्स वावत्तीभविस्सइ। तुमण्णं इहगए चेव समणं भगवं महावीरं वंदाहि नमंसाहि ।”
77. ACDE अभिगय. B. अभिमय.

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४०
- तए णं सुदंसणे सेट्ठी अम्मापियरंग एवं वयासी । " किण्णं अहं अम्मयाओ !79 समणं भगवं महावीरं इहमागयं इह पत्तं इह समोसढं इह गए चेव
वंदिस्सामि ।। 80 तं गच्छामि णं अहं अम्मयाओ ! 5 तुब्मेहिं अब्भणुण्णाए समाणे भगवं महावीरं वंदए।"
तए णं सुदंसणं ले6ि1 अम्मापियरो जाहे नो संचाएंति बहूहिं आघवणाहिं [४] [जाव परूवेत्तए ताहे एवं वयासी। " अहासुहं देवाणुप्पिया! मा पडिवंधं
करेह ।" 10 तए णं स सुदंसणे अम्मापिइहिं 2 अब्भणु
ण्णाए समाणे पहाए सुद्धप्पा वेसाई [जाव] सरीरे 3 सयाओ गिहाओ पडिणिक्खमइ । पडिणिक्खमित्ता पायविहारचारेणं रायगिहं नगरं मझमज्झेणं
निग्गच्छइ । निग्गमित्ता जक्खस्स जक्खाययणस्स 15 अद्रसामंतेणं जेणेव गुणसिलए चेइए जेणेव समणे
भगवं महावीरे तेणेव पहारेत्थ4 गमणाए । तए णं से मोग्गरपाणी जक्खे सुदसणं समणोवासयं अद्रसा.
78 A अम्मापितरो; others as in the text. 79 A अम्मतातो later अम्मतायो BC अम्मयातो both the times D अम्मयातो, अम्मयाओ;printed E huctuates as others do; E wrongly puts T#; BCD अहं; A none. 80 A वंदिस्सामो obviously wrong; all others वंदिस्सामि. 81 A सेठी BCDE सेटिं 82 ADE अम्मापितीहिं BC अम्हापितीहिं 83 A सुद्धवत्यसरोरे BCDE as in the text. 84 ABCD पाहारेत्य, E so also when it occures later.

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5
मंतेणं वीईवयमाणं पासइ । पासित्ता आसुरुते [५] तं पलसहस्सणिप्फण्णं अयोमयं मोग्गरं उल्लालेमाणे उल्लालेमाणे जेणेव सुदंसणे समणोवासर तेणेव पहारेत्थ गमणाए 1 तर णं से सुदंसणे समणोवासर मोग्गरपाणि जक्खं एज्जमाणं पासइ । पासित्ता अभीए अतत्थे अणुव्विग्गे अक्खुभिर अचलिए असंभंते वत्थंतेण भूमिं पमज्जइ । पम्मज्जित्ता करयलपरिग्गहियं सिरसावत्तं दसनहं अंजलि मत्थर कट्टु Sवं वयासी । " नमोऽत्थु णं अरहंताणं [जाव] संपत्तागं । नमोऽत्थु णं समणस्स [ जाव] संपाविउका- 10 मस्स । वि पि णं मए समणस्स भगवओ महावीरस्स अंतिर थूलए पाणाइवाए पच्चक्खाए जावज्जीवाए । थूलए मुसावार, थूलए अदिण्णादाणे, सदारसंतो से कर जावज्जीवाए। इच्छापरिमाणे कट जावज्जीवाए । तं इदाणिं पि तस्सेव अंतियं सव्वं पाणाइवायं पञ्चक्खामि 15 जावज्जीवाए । मुसावायं अदत्तादाणं मेहुणं परिग्गहं पच्चक्खामि जावज्जीवाए । सव्वं कोहं [जाव] मिच्छादंसणसलं पच्चक्खामि जावज्जीवाए । सव्वं असणं पाणं खाइमं साइमं चउव्विहं पि आहारं पच्चक्खामि जावजीवाए । जइ णं एत्तो उवसग्गाओ मुच्चिस्सामि तो 20
86
85 Mss. give this करयल • क्यासी; details incorporated from the commentary. 86 Ea other Mss. f; some texts where this passage occures eg. ओववाइयसुत्त Suru's edition P. 70. Sutra 87 णं.

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५२
मे कप्पेइ पारेत्तए । अह णो एत्तो उवसग्गोओ मुच्चिस्सामि तओ मे तहा पच्चक्खाए चेव । ” त्ति कट्ट सागारं पडिमं पडिवज्जइ ।
तए णं से मोग्गरपाणी जक्खे तं पलसहस्स5 णिप्फण्णं अयोमयं मोग्गरं उल्लालेमाणे उल्लालेमाणे जेणेव
सुदंसणे समणोवासगे तेणेव उवागए । नो चेव णं संचाएइ तेयसा समभिपडित्तए । तए णं से मोग्गरपाणी जक्खे सुदंसणं समणोवासयं सव्वओ समंताओ
परिघोलेमाणे परिघोलेमाणे जाहे नो चेव णं 10 संचाएइ सुदंसणं समणोवासयं तेयसा समभिपडित्तए,
ताहे सुदंसणस्स समणोवासयस्स पुरओ सपक्खि सपडिदिसि ठिच्चा सुदंसणं समणोवासयं अणिमिसाए दिट्ठीए सुचिरं निरिक्खइ। निरिक्खित्ता अज्जुणयस्समा
लागारस्ल सरीरं विप्पजहइ । विप्पजहित्तातं पलसहस्स15 णिप्फणं अयोमयं मोग्गरं गहाय जामेव दिसं पाउब्भूए
तामेव दिसं पडिगए। तए णं से अज्जुणए मालागारे मोग्गरपाणिणा जक्खेणं विप्पमुक्के समाणे धस' त्ति धरणियलंसि सव्वंगेहिं निडिए।
तए णं से सुदंसणे समणोवासए निरुवसग्ग'. 20 मिति कट्ट पडि पारेइ ।
तए णं से अज्जुणए मालागारे तत्तो मुहुत्तंतरेणं आसत्थे समाणे उठेइ । उद्वित्ता सुदंसणं समणोवासयं एवं वयासी।
___ "तुब्मे णं देवाणुप्पिया! के 8 कहिं वा 25 संपत्थिया?।"
87 AD संनिवडिते BCE निवडिते 88 A कं BC drop this DE के.

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तर णं से सुदंसणे समणोवासम् अज्जुणयं मालागारं एवं वयासी ।
" एवं खलु देवाणुप्पिया ! अहं सुदंसणे नामं समणोवासए अभिगयजीवाजीचे गुणसिलए चेइए समणं भगवं महावीरं वंदर संपत्थिए । "
तर णं से अज्जुणए मालागारे सुदंसणं समणोवासयं एवं वयासी ।
5
" तं इच्छामि णं देवाणुप्पिया ! अहमवि तुमए, सद्धिं समणं भगवं महावीरं वंदित्तए [ जाव ] पज्जुवासित्तए । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह । " 10 तर णं से सुदंसणे समणोवासए अज्जुणणं मालागारेणं सद्धि जेणेव गुणसिलए चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । उवागमित्ता अज्जुएणं मालागारेणं सद्धि समणं भगवं महावीरं तिक्खुतो [जाव] पज्जुवास । तए णं से समणे भगवं महा 15 वीरे सुदंसणस्स समणोवासगस्स अज्जुणयस्स मालागारस्त तीसे य [0] धम्मकहा [0] सुदंसणे पडिगए ।
तर से अज्जुण मालागारे समणस्स भगवओ महावीरस्स अंतियं धम्मं सोच्चा निसम्म [go] | " सद्दहामि णं भंते । निग्गंथं पावयणं 20 [जाव] अभुडेमि । अहातुर्ह देवाणुप्पिया ! मा पडिबन्धं करेह
""
तर णं से अज्जुणए मालागारे उत्तर [0] सयमेव पंचमुट्ठियं लोयं करेइ । करिता [जाव] अणगारे जाए [ जाव] विहरइ । तर णं से अज्जुणए अणगारे 25 जं चेव दिवस मुंडे [ जाव ] पव्वइए तं चैव दिवसं

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४४
समणं भगवं महावीरं वंदइ नमसइ | वंदित्ता नमसित्ता इमं एयारूवं अभिग्गहं उग्गिves | 89 “ कप्पर मे जावज्जीवार छछड़ेणं अणिक्खित्तेणं तवोकम्मेणं अपाणं भावेमाणस्स विहरित्तर " त्ति कट्टु अयमेयारूवं 5 अभिग्गहं ओगे हइ । ओगेण्हित्ता जावज्जीवार [जाव] विहरइ । तर णं से अज्जुणए अणगारे छठ्ठक्खमणपारणयति पढमाए पोरिसीए सज्झायं करेइ । जहा गोयमसामी [जाव] अडई 190
तर णं तं अज्जुणयं अणगारं रायगिहे नयरे
92
10 उच्च० [जाव] अडमाणं बहवे इत्थीओ' " य पुरिसा य डहरा य महल्ला य जुवाणा य एवं वयासी । इमेणं मे पिता मारिए | माता मारिया । भाया भगिणी भज्जा पुत्ते धूया सुहा० इमेण मे अण्णयरे सयण संबंधिपरियणे मारिए । "त्ति कट्टु अप्पेगइया 15 अक्कोसंति अप्पेगइआ होलंति निंदंति खिंसंति गरिहंति तज्जंति तार्लेति । तए णं से अज्जुणर अणगारे तेहि बहूहिं इत्थीहि य पुरिसेहि य डहरेहि य महल्लेहि य जुवाणएहि य आतोसिज्जमाणे [जाव] तालेज्जमाणे
•
89 There is fluctuation in Mss. about ओगेण्हइ; उग्गिण्हइ; उग्गेण्हइ; AE अभिग्गहं; others उग्गहं or ; so also later when the same occures. 90 ABCD अडई E विहरइ 91 A इत्थियाओ E इत्थीओ. 92 A माता मारिता CD माता मारिया BE drop; CE has भाया others not; as E implies मारिया or मारिए as it fits, is to be put after each word.

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४५
तेसिं मणसा वि अपउस्समाणे सम्म सहइ सम्मं खमइ तितिक्खइ अहियासेइ । सम्मं सहमाणे ०] रायगिहे नयरे उच्चणीयमज्झिमकुलाइं अडमाणे जइ भत्तं लहइ तो पाणं न लभइ; जइ पाणं तो भत्तं न लभइ । तए णं से अज्जुणए मालागारे अदीणे अविमणे अकलुसे 5 अणाइले अविसादी अपरितंतजोगी अडइ। अडित्ता रायगिहाओ नगराओ पडिणिक्खमइ । पडिणिक्खमित्ता जेणेव गुणसिलए चेइए जेणेव समणे भगवं महावीरे (जहा गोयमसामी [जाव]) पडिदंसेइ । पडिदंसित्ता समणेणं भगवया महावीरेणं अब्भणुण्णाए अमुच्छिए [४] 10 बिलमिव पण्णगभूएणं अप्पाणेणं तमाहारं आहारेइ ।
___ तए णं समणे भगवं महावीरे अण्णया रायगिहे पडिणिक्खपइ । पडिणिक्खमित्ता बहिं जणवए विहरइ । तए णं से अज्जुणए अणगारे तेणं ओरालेणं पयतेणं पग्गहिएणं महाणुभागेणं तवोकम्मेणं अप्पाणं 15 भावेमाणे बहुपुण्णे छम्मासे सामण्णपरियागं पाउणइ । पाउणित्ता अद्धमासियाए संलेहणाए अप्पाणं झुसेइ । झुसित्ता तीसं भत्ताई अणसणाए छेदेइ । छेदित्ता जस्सट्ठाए कीरइ [जाव] सिद्धे ॥4 [Sutra. 13]
तेणं कालेणं तेणं समएणं रायगिहे नगरे गुण- 20 सिलए चेइए । सेणिए राया । कासवे नाम गाहावई
93 उरालेणं and ओरालेणं both are found in the Mss. 94 D is systematic in giving the end of the अज्झयण all through; here छठस्स वग्गस्स तीयं अज्झयणं सम्मत ।

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10
परिवसइ । जहा मकाई । सोलस वासा परियाओ। विपुले सिद्धे ।
एवं खेमए वि गाहावई । नवरं कायंदी 5 नयरी । सोलस वासा परियाओ । विपुले पव्वए सिद्धे ।
एवं धिइहरे वि गाहावई । कायंदीए नयरीए। 5 सोलस वासा परियाओ । विपुले सिद्ध ।
एवं केलासे वि गाहावई । नवरं सागेए नयरे। वारस वासाइं परियाओ। विपुले सिद्धे ।
एवं हरिचंदणे वि गाहावई । साएए । बारस वासा परियाओ । विपुले सिद्धे ।
एवं वारत्तए वि गाहावई । नवरं रायगिहे . नगरे । बारस वासा परियाओ। विपुले सिद्धे ।
एवं सुदंसणे वि गाहावई । नवरं वाणियग्गामे नयरे । दूइपलासए चेइए। पंच वासा परियाओ। विपुले सिद्धे ।
15 ____एवं पुण्णभद्दे विगाहावइ । वाणियग्गामे नयरे। पंचवासा परियाओ । विपुले सिद्ध ।
___एवं सुमणभद्दे वि गाहावई । सावत्थीए नयरीए। वहुवासाइं परियाओ । विपुले सिद्धे ।
___ एवं सुपइढे वि गाहावई । सावत्थीए नयरीए । 02 सत्तावीसं वाला परियाओ । विपुले सिद्धे ।
एवं मेहे वि गाहावई । रायगिहे नयरे । बहूई वासाइं परियाओ । विपुले सिद्धे। [ Sutra. 14 ]
95 E reads कागंदी and later in धिइहर's case frict on the evidence of Mss in both the cases I have acccepted कायंदी.

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तेणं कालेणं तेणं समएणं पोलासपुरे नगरे। सिरिवणे उज्जाणे । तस्स णं पोलासपुरे नयरे विजये नाम राया होत्था । तस्स णं विजयस्स रण्णो सिरी नाम देवी होत्था [वण्णओ । तस्स णं विजयस्स 5 रण्णो पुत्ते सिरीए देवीए अत्तए अइमुत्ते नामं कुमारे होत्था सूमाले [०।
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे [जाव] सिरिवणे विहरइ । तेणं कालेणं तेणं सम
एणं समणस्स भगवओ महावीरस्स जेढे अंतेवासी 10 इंदभूती ( जहा पण्णत्तीए [जाव।) पोलासपुरे नयरे
उच्च० [जाव] अडइ । इमं च णं अइमुत्त कुमारे पहाए जाव] विभूसिए बहूहिं दारएहिं य दारियाहिं य डिभएहि य डिभियाहि य कुमारएहि य कुमारियाहि
य सद्धिं संपरिवुडे सओ गिहाओ पडिणिक्खमइ । 15 पडिणिक्खमित्ता जेणेव इंदट्ठाणे तेणेव उवागए । तेहिं
बहूहिं दारएहि य[६] संपरिखुडे अभिरममाणे अभिरममाणे विहरइ । तए णं भगवं गोयमे पोलासपुरे नयरे उच्च [जाव] अडमाणे इंदट्ठाणस्स अदूरसामंतेणं वीईवयइ ।
तए णं से अइमुत्ते कुमारे भगवं गोयमं अदूरसामंतेणं 20 वीईवयमाणं पासइ । पासित्ता जेणेव भगवं गोयमे तेणेव उवागए । उवागमित्ता भगवं गोयम एवं वयासी ।
"के णं भंते ! तुब्भे ? । किं वा अडह ।" तए णं भगवं गोयमे अइमुत्तं कुमारं एवं वयासी।
96 Mss are hesitating in the terminations हि-हिं; both are allowable.

Page #90

४८
" अम्हे णं देवाणुप्पिया ! समणा निग्गंथा ईरियासमिया [ जाव] बंभयारी उच्च० [जाव] अडामो। " तर णं अहमुत्ते कुमारे भगवं गोयमं एवं
वयासी ।
5
" एह णं भंते! तुब्भे जा णं "" अहं तुब्भं " भिक्खं दवावेमी । " ति कट्टु भगवं गोयमं अंगुलीए गेves | गेण्हित्ता जेणेव सए गिहे तेणेव उवागए । तर णं सा सिरिदेवी भगवं गोयमं एज्जमाणं पासइ । पासित्ता हट्ट [0] आसणाओ अब्भुट्ठेइ । अन्भुट्ठित्ता 01 जेणेव भगवं गोयमे तेणेव उवागया । भगवं गोयमं तिक्खुतो आयाहिणपयाहिणं वंदइ [२] विउलेणं असण० [४] पडिविसज्जेइ । तर णं से अइमुत्ते कुमारे भगवं गोयमं एवं वयासी ।
15
" कहि णं भंते ! तुब्भे परिवसह ? | " तर णं से भगवं गोयमे अइमुत्तं कुमारं एवं वयासी ।
एवं खलु देवाणुपिया ! मम धम्मायरिए धम्मोवएसए भगवं महावीरे आइगरे [जाव] संपाविउकामे इहेव पोलासपुरस्स नगरस्स बहिया सिरिवणे 20 उज्जाणे अहापडिरूवं उग्गहं उग्गिण्हित्ता' संजमेणं [जाव] भवेमाणे विहरइ । तत्थ णं अम्हे परिवसामो ।” तर णं से अइमुत्ते कुमारे भगवं गोयमं एवं वयासी ।
८८
97 AE जा णं BCD जेणेव; the commentory in D and E both sanction जा णं 98 D तुहं 99 Cf. note 85

Page #91

४९
" गच्छामि णं भंते ! अहं तुम्मेहिं सद्धिं समणं भगवं महावीरं पायवंदए । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह ।”
तए णं से अइमुत्ते कुमारे भगवयां गोयमेणं सद्धिं जेणेव समणे महावीरे तेणेव उवागच्छइ । उवा- 5 गमित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ । करित्ता वंदइ [जाव] पज्जुवासइ । तए णं भगवं गोयमे जेणेव समणे भगवं महावीरे तेणेव उवागए [जाव] पडिदंसेइ । पडिदंसित्ता संजमेणं तवसा विहरइ । तए णं समणे अइमुत्तस्स तीसे 10 य धम्मकहा । तए णं से अइमुत्ते समणस्स भगवओ महावीरस्स अंतिए धम्म सोच्चा निसम्म हट्ट [जाव] हियया[0] " जं नवरं देवाणुप्पिया! अम्मापियरो आपुच्छामि । तए णं अह देवाणुप्पियाणं अंतिए [जाव पध्वयामि । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह।" 15
तए णं से अइमुत्ते कुमारे जेणेव अम्मापियरो तेणेव उवागए [जाव] पव्वइत्तए" । अइमुत्तं कुमारं अम्मापियरो एवं वयासी ।
"बाले सि [जाव तुमं पुत्ता ! असंबुद्धे सि जाव] तुमं पुत्ता ! किं णं तुमं जाणसि धम्मं ?।" 20
तए णं से अइमुत्ते कुमारे अम्मापियरो100 एवं वयासी।
"एवं खलु अम्मयाओ ! जं चेव जाणामि तं चेव न जाणामि । जं चेव न जाणामि तं चेव जाणामि ।" 100 cf foot note 74 ABCDE all stulpaert
25

Page #92

तए णं तं अइमुत्तं कुमारं अम्मापियरो एवं वयासी।
__ " कहं णं तुमं पुत्ता ! जं चेव जाणसि तं जाव चेव जाणसि ?।”
, तए णं से अइमुत्त कुमारे अम्मापियरो101 एवं वयासी।
" जाणामि अहं अम्मयाओ ! जहा जारणं अवस्समरियव्वं । न जाणामि अहं अम्मयाओ ! काहे वा
कहिं वा कहं वा के चिरेण वा? । न जाणामि अम्म10 याओ ! केहिं कम्माययणेहिं103 जीवा नेरइयतिरिक्ख
जोणिमणुस्सदेवेनु उववज्जंति । जाणामिणं अम्मयाओ! जड़ा सएहिं कम्माययणेहिं10 3 जीवा नेरइय० [जात्र] . उववज्जंति । एवं खलु अहं अम्मयाओ ! जं
चेव जाणामि तं चेव न जाणामि । जं चेव न 15 जाणामि तं चेव जाणामि । इच्छामि णं अम्मयाओ ! तुब्मेहि अब्भणुण्णाए [जाव पव्वइत्तए ।”
तए णं तं अइभुत्तं कुमारं अम्मापियरो जाहे नो संचाएंति बहूहिं आघवणाहिं ०] " इच्छामो ते जाया ! एगदिवसमवि रायसिरि पासेत्तए ।” तए णं 101. Cf footnote. 100. 102. AE. कम्माययणेहिं BC. कमायाणेहिं D क्रम्माबंधणेहि; the commentary has also before itself कम्मावयणेहि, or possibly gauged from its sanskrit equivalent कर्मादानैः कम्मायाणेहिं; Barnett's Ms. Br. Mus Or. 2100 and edition of Bombay which is before him read कम्मबंधणेहिं. See Notes.103 कम्माययणेहिं BC किंमायाणेहिं D कम्माबं. धणेहिं E कम्मायाणेहिं

Page #93

से अमुत्ते कुमारे अम्मापिउवयणमणुयत्तमाणे तुसिणीए संचिट्ठइ । अभिसेओ जहा महाबलस्स । निक्खमणं । [जाव] सामाइयमाइयाइं अहिज्जइ । बहूई वासाइं सामण्णपरियागं गुणरयणं [जाव विपुले सिद्ध ।
तेण कालेणं तेणं समएणं वाणारसीए नय- 5 रीए काममहावणे चेइए । तत्थ णं वाणारसीए104 अलक्खे नाम राया होत्था । तेणं कालेणं तेणं समएणं समणे जाव] विहरइ । परिसा० । तए णं से अलक्खे राया समणस्स भगवओमहावीरस्स अंतिए जहां उदायणे तहा निक्खंते । नवरं जेठपुत्तं रज्जे अहिसिंचइ । 10 एक्कारस अंगाई । बहू वासा परियाओ [जाव] विपुले सिद्धे ।
एवं जंबू ! समणेणं [जाव] छट्ठस्स वग्गस्स अयम? पण्णत्ते ॥' [Sutra 15] [सत्तमो वग्गो]
15 " जइ णं "॥ सत्तमस्स वग्गस्स उक्खेवओ०॥ [जाव] तेरस अज्झयणा पण्णत्ता ॥ तं जहा । नंदा तह नंदवई नंदुचर नंदिसेणिया चेव
मरुय सुमरुय महमरुय मरुदेवा य अट्ठमा ॥ 105 · भद्दा य सुभदा य सुजाया सुमणा वि य
20 ___104 A वाणारसी BC बाणारसीए D वाणारसीए E वाणारसीइ 105 A. णंदा णंदवती चेव णंदुत्तरा णंदिसेणिया मरुता। सुमरुता महामरुता महदेवा य अहमा ॥ B: तं नंदा तं नंदसती नंदुत्तर नंदिसेणिया चेव । ममता सुमरुता महाम

Page #94

५२
भूयदिण्णा य बोधव्वा सेणियभज्जाणं नामाई ।। "106
" जइ णं भंते ! [ ] तेरस अज्झयणा पण्णत्ता पढमस्स णं भंते ! अज्झयणस्स समणेणं[0] के अट्ठे पणते ? |
"
5
even
" एवं खलु जंबू ! तेणं कालेणं तेणं समएणं रायगिहे नयरे गुणसिलए चेइए । सेणिए राया । तस्स णं सेणियस्स रण्णो नंदा नाम देवी होत्था [ वपणओ ] | सामी समोसढे । परिसा निग्गया । तए णं सा नंदा देवी इमीसे कहाए लद्धट्टा कोडुंबिय पुरिसे 10 सद्दावेइ | सहावेत्ता जाणं ( जहा पउमावई [ जाव] ) । एक्कारस अंगाई अहिज्जित्ता वीसं वासाई परियाओ रुता मरुदेवा य असा ( ? मा) | C Just like B. in point of mistakes D. नंदा १ तह नंद. वती२ नंदुत्तरा ३ नंदिसेणया चेव ४ । मरुता ५ सुम. रुता ६ मरुदेवाय अद्रमा | E. नंदा १ तह नंदमंती २ नंदोत्तर ३ नंदसेणिया ४ चेव । महया ५ सुमरुत ६ महमस्य ७ मरुदेवा ८ य अट्ठमा ।।१।। Barnett for the eighth queen मरुदेवी. I have emended मस्य सुमरुय महमरुय to con form it to metre 106 A भट्टा सुभद्दा य सुजाता सुमणातिया भूतदिण्णा य बोधव्वा सेणियभज्जाणं णामाई ॥ B. भद्दा सुभद्दा य सुजया सुमणाइया भूयदिण्णा य बोधव्वा सेणिय'भज्जा' नामति । C exactly as B. D भद्दा य ९ सुभद्दा य १० सुजया ११ सुमणाइया । भूयदिण्णा य १३ बोधव्वा सेणियभज्जाणं नामानि ॥ भद्दा९य सुभद्दा १० य सुजाता ११ सुमणातियो १८ । भूयदित्ता १३ य बोद्धव्त्रा सेणियभज्जाण नामाई । I have emended सुमणा वि य ।

Page #95

५३
जाव] सिद्धा । एवं तेरस वि देवीओ नंदागमेण नेयव्वाओ ॥
सत्तमो वग्गो समत्तो ॥ [ Sūtra 16. ]
[ अट्टमो वग्गो ]
66 जइ णं " ॥ भंते ! अट्ठमस्स वग्गस्स उक्खे- 5 ओ ॥ [ जाव] दस अज्झयणा पण्णत्ता । तं जहा काली काली महाकाली कण्हा सुकण्हा महाकण्हा । वीरकण्हा य बोधव्वा रामकण्हा तहेव य । fuseraण्डा नवम दसमी महासेणकण्हा य ॥ "
" जइ[0] दस अज्झयणा [0] पढमस्स अज्झयणस्स 10 के अट्ठे पण्णत्ते ? । ”
66
एवं खलु जंबू ! तेणं कालेणं तेणं समपणं चंपा नामं नगरी होत्था । पुण्णभद्दे चेहe | तत्थ णं sure नयरी कोणिए राया [ वण्णओ ] । तत्थ णं चंपाए नयre सेणियस्स रण्णो भज्जा, कोणिस्स 15 रण्णो चुलमाउया, कालो नामं देवी होत्था [वण्णओ] । जहा नंदा [जाव] सामाइयमाइयाई एक्कारस अंगाई अहिज्जइ । बहूहिं चउत्थ० [जाव] अप्पाणं भावेमाणी विहरइ । तर णं सा काली अण्णया कयाइ जेणेव अज्जचन्दणा अज्जा तेणेव उवागया । उवागमित्ता एवं 20 वयासी ।
इच्छामि णं अज्जाओ ! तुब्भेहिं अब्भणुष्णाया समाणा रणावलिं तवं उवसंपज्जेताणं विहरेत्तए ।
66

Page #96

im
" A
gnv.
अहासुहं देवाणुप्पिया ! मा पडिबन्धं करेह ।”
तए ण सा काली अज्जा अज्जचंदणाए अष्भगुण्णाया समाणा उवर्सपज्जित्ताणं विहरई । तं जहा ।
चउत्थं करेइ । चउत्थं करेत्ता सव्वकामगुणियं 5 पारेइ । सव्वकामगुणियं पारेत्ता छटुं करेइ । छठें करेत्ता
सव्वकामगुणियं पारेइ २। अट्ठमं करेइ २ । सव्वकाम २। अट्ठ छट्ठाई करेइ । सव्वकाम०२। चउत्थं करेइ२ । सव्वकाम०२। छ8 करेइ । सव्वकाम०२। अट्ठमं करेइ
२। सव्वकाम० २। दसमं करेइ२ । सव्वकाम०२। दुवा10 लसमें करेइ २॥ संव्वकाम०२। चोईसमं०२। सव्व०२॥
सोलसमं०२। सव्व० २। अट्ठारसम० २। सव्व०२। वीसइम०२। सव्व० २। बावीसइमं० २ । सव्व०२। चउवीसइम० २ । सव्व०। छव्वीसइमं० २। सव्व०२।
अट्ठावीसइमं० २। सव्व० । तीसइमं०२। सव्व०२। 15 बत्तीसइमं०२ । सव्व०२। चोत्तीसइमं० २। सव्व० २।
चौत्तीसं छटाई करेइ २। सव्व०२ । चौतीसं करेइ २। सव्व २। बत्तीसं०२। सव्व०२ । तीस०२। सव्व०२। अट्ठावीसं०२। सव्व०२ छव्वीसं०१ । सव्व चउवास०
२॥ सव्व०२। बावीसं०२। सव्व०२। वीसं०२॥ सव्व०२। 20 अट्ठारसं०२॥ सव्व०२। सोलसमं०२ सिव्व०२। चोइसमं०२
सव्व० २। बारसमं०२। सव्व० २। दसमं०२। सव्व ०२ । अट्टमं०२। सव्व। छटुं०२. सव्व०२। चउत्थं०२। सव्व० २। अट्ट छठाई करेइ २। सव्व०२। अट्ठम करेइ२। सव्व० २। छठं करेइ।107 सव्व०२। चउत्थं०२। सव्व० ॥
___107 Printed E wrongly reads अठ्ठावी० २ while the correct reading is ; करेइ । which is supported by all the Mss.
lliil!1i10.

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एवं खलु एसा रयणावलीए तवोकम्मस्स - ढमा परिवाडी एगेणं संवच्छरेणं तिहिं मासेहिं बावीसाए य अहोरत्तेहिं अहासुत्ता [जाव] आराहिया भवइ ।
___ तयाणंतरं च णं दोच्चाए परिवाडीए वउत्थं करेइ२ । विगइवज्जं पारेइ २। छटुं करेइ। विगइवज्ज 5 पारेइ । एवं जहा पढमाए वि। नवरं सव्वपारणए वि. गइवज्जं पारेइ [जाव आराहिया भवइ ।
तयाणंतरं च तच्चाए परिवाडीए चउत्थं करेइ । अलेवाडं पारेइ । सेसं तहेव ।
एवं चउत्था परिवाडी। नवरं सव्वपारणए 10 आयंबिलं पारेइ । सेसं तहेव । तं चेव, पढमंमि सव्वकामं पारणयं बिइयए विगइवज्ज । सइयंमि अलेवाडं आयंबिलं चउत्थम्मि ॥ . तए णं सा काली अज्जा रयणावली तवोकम्म पंचहिं संवच्छरेहिं दोहि य मासेहिं अट्ठावीसाए ये 15 दिवसेहिं अहासुतं [जाव आराहेत्ता जेणेव अज्जचंदणा अज्जा तेणेव उवागया । उवागमित्ता अज्जचंदणं अज्जं वंदह नमसइ । वंदित्ता नमसित्ता बहूहिं चउत्थ० जाव] भावेमाणी विहरइ।
तए णं सा काली अज्जा तेणं उरालेणं [जाव] 20 धमणिसंतया जाया यावि होत्था से जहा इंगाल[जाव सुहुयहुयासणे इव भासरासिपलिच्छण्णा109 तवेणं तेएणं तवतेयसिरीए अतीव उवसोहेमाणी चिट्ठइ ।
तए णं तीसे कालीए अज्जाए अण्णया कयाइ
. 108 A आयंबिलंमो BCDE आयंबिलमो 109 A भासारासिपलिततवेण BCDE as in the text.

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५६
पुब्वरत्तावरत्तकाले अयमब्भतिथए । जहा खंदयस्स चिंता । " जहा जाव अत्थि उट्ठाणे [५] 110 तावता 111 मे सेयं कल्लं [ जाव] जलंते अज्जचंदणं अज्जं आपुच्छित्ता अज्जचंदणार अज्जाए अब्भणुष्णायाए समाणीए 5 संलेहणाझूसणाझसियाए भत्तपाणपडियाडक्खियाए पा योवगयाe कालं अणवर्कखमाणीए विहरेत्तर त्ति कट्टु एवं संपेहेइ | संपेहित्ता जेणेव अज्जचंदणा अज्जा तेणेव उवागच्छइ । उत्रागमित्ता अज्जचंदणं वंदह नमंसइ । वंदित्ता नमंसित्ता एवं वयासी ।
10
""
20
" इच्छामि णं अज्जो ! तुमेहिं अब्भणुष्णाया समाणी संलेहणा० [जाव] विहरेत्लए । अहासुहं [0] ।"
काली अज्जा अज्जचंदणाए अब्भणुण्णाया समाणी संलेहणा [जाव] विहरइ । सा काली अज्जा अज्जचंदणार अंतिए सामाइयमाइयाई एक्कारस अंगाइ 15 अहिज्जित्ता बहुपडिपुण्णाई अट्ठ संवच्छराइ सामण्णपरियागं पाउणित्ता मासियाए संलेहणार अत्ताणं झूसेत्ता सट्ठि भत्ताइं अणसणाए छेदित्ता जस्सट्ठाए कीरs [जाव] चरिमुस्सासनीसासेहिं सिद्धा [५] ॥ निक्खेवओ ॥
पढमं अज्झयणं समत्तं ॥ [Sūtra 17]
तेणं कालेणं तेणं समएणं चंपा नामं नयरी । पुण्णभe are | काणिए राया । तत्थ णं सेणियस्स रणो भज्जा, कोणियस्स रण्णो चुल्लमाउया, सुकाली नाम देवी होत्था । जहा काली तहा सुकाली वि 110 A अस्थि उहाणे ति वा B अत्थि उहा. CE अस्थि उट्ठाo D उठ्ठाइ ५.वा. 111 E reads ताव ताव; A तावत BCD ताव ता.

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निक्खंता [जाव] बहूहिं चउत्थ० [जाव] भावेमाणी विहरइ । तए णं सा सुकाली अज्जा अण्णया कयाइ जेणेव अज्जचंदणा अज्जा [जाव] “ इच्छामि णं अज्जो ! तुब्भेहिं अब्भणुण्णाया समाणी कणगावलीतवोकम्म उवसंपजित्ताणं विहरेत्तए ।”
5 __एवं जहा रयणावली तहा कणगावली वि । नवरं तिसु ठाणेसु अट्ठमाई करेइ, जहा रयणावलीए छट्ठाई । एकाए परिवाडीए संवच्छरो पंच मासा बारस य अहोरत्ता । चउण्हं पंच वरिसा नव मासा अट्ठारस दिवसा । सेसं तहेव । नव वासा परियाओ [जाव] 10 सिद्धा ॥ [ Sutra 18 ]
एवं महाकाली वि । नवरं खुड्डागंसोहनिकीलियं तवोकम्भ उवसंपज्जित्ताणं विहरइ । तं जहा । चउत्थं करेइ । करित्ता सव्वकामगुणियं पारेइ । पारेत्ता छठं करेइ । करित्ता सव्वकामगुणियं पारेइ । पारित्ता चउत्थं 15 करेइ । सव्वका० २ । अट्टमं करेइ २ । सव्वका० २। छटुं० २ । सव्व० २ । दसमं० २ । सव० २ । अट्ठमं० २। सव्व०२ । दुवालसं०२।सव्व०२ । दसमं०२। सव्व० २।चोदसं० २ । सव्व०२। दुवालसं०112 २ । सव्व० २। सोलसम० २ । सव्व० २। चोदसं० २ । सव्व. 20 २। अट्ठारसं० २ । सव्व० २ । सोलसमं०२ । सव्व० २ । वीसमं० २। सव्व० २। अट्ठारसं० २ । सव्व० २ । वीसमं० २ । सव्व० २। सोलसमं० २। सव्व० २। अट्ठारलं०२ । सव्व० २ । चोदसं० २। सव्व०२। सोलसमं० २ । सव्व० २। दुवालसं० २ । सम्व० २ । 25 112 AD दुवालसं B. दुवालसमं E बारसमं.

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५८
वोsसं० २ । सव्व० २ | दसमं० २ । सव्व० २ । दुवालसं० २ । सव्व० २ । अट्टमं० २ । सव्व० २ । इसमें ० २ । सव्व० २ । छठ्ठे २ । सव्व० २ । अट्ठमं० २ । सव्व० २ | चंडत्थं । सव्वं ० २ । छट्ठ- २ । सव्व० २ । 5 चउत्थं० २ । सव्वकामगुणियं पारे ।
तहेव चत्तारि परिवाडीओ । एक्काए परिवाडीए छम्मासा सत्त य दिवसा । चउण्हं दो वरिसा अठ्ठावीसा य दिवसा [जाव] सिद्धा || [Sūtra 19]
एवं कण्हा वि । नवर महालय सीहणिक्कीलियं 10 तवोकम्मं जहेव खुड्डागं । नवर चोत्तीसमं जाव नेयव्वं । तहेव ऊसारेयव्वं । एक्काए वरिसं छम्मासा अट्ठारस य दिवसा । चउन्हं छव्वरिसा दो मासा बारस य अहो - रत्ता । सेसं जहा कालीए [जाव] सिद्धा ॥ [ Sūtra 20]
एवं सुकण्हा वि । नवरं सत्तसत्तमियं भिक्खु15 पंडिम उपसंपज्जित्ताणं विहरइ । पढमे सत्तर एक्केक्क मोयणस्स दत्ति पडिगार एक्केककं पाणयस्स । दोच्चे सत्तर दो दो मोयणस्स दो दो पाणयस्स पडिगाहेई । तच्चे सत्तर तिरिणः । वउत्थे० । पंचमे० | सत्तमें सत्तए सत्त दत्तीओ भोयणस्स पडिगाहेइ सत्त 20 पाणयस्स |
एवं खलु पयं सत्तसत्तमिये भिक्खुपडिमं एगूणपण्णा रातिदिएहिं एगेण य छण्णउएणं भिक्खासएणं । अहासुत्ता [जाव] आहारेत्ता जेणेव अज्जचंदणा अज्जा तेणेव उवागया । उवागमित्ता अजचंदणं अजं 25 वदइ नमसइ | वंदित्ता नमसित्ता एवं वयासी । " इच्छामि णं अज्जाओ ! तुम्भेहिं अब्भणुण्णाया

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५९
समाणी अट्ठट्ठमियं भिक्खुपडिमं उवसपज्जित्ताणं विहरेतर । अहासु देवाणुप्पिया ! मा पबिंधं करेह । " तए णं सा सुकण्हा अज्जा अज्जचंदणाए अब्भगुणाया समाणी अट्ठट्ठमियं भिक्खुपडिमं उवसंपज्जि - ताणं विहरs |
5
पढमे अट्ठए एक्केक्कं भोयणस्स दत्ति पडिगाहेइ एक्क्कं पाणयस्स । [ जाव] अट्टमे अट्ठए अट्ठट्ठ भोयणस्स पंडिंगाहें अट्ठ पाणयस्स ।
एवं खलु एयं अट्ठट्ठमियं भिक्खुपडिमं चउसट्ठीए रातिदिएहि दोहि य अट्ठासीग हिं भिक्खा एहिं | 10 अहासुत्ता [जाव] नवनवमियं भिक्खुपडिमं उवसंपज्जि - ताणं विहरs |
पढमे नवए एक्केक्कं भौयणस्स दत्ति पडिगाहेइ एक्केकं पाणयस्स [जाव] नवमे नवए नव दत्तीओ भोयणस्स नव पाणयस्स ।
एवं खलु नवनवमियं भिक्खुपडिमं एकासीह राइदिएहिं चउहिं पंचोत्तरेहिं भिक्खासएहिं । अहासुत्ता [ जाव ] दसदसमियं भिक्खुपडिमं उवसंपज्जित्ताणं विहरइ |
15
पढमे दस एक्केक्कं भोयणस्स दत्ति पडि- 20 गाइ एक्केक्कं पाणयस्स । [ जाव] दसमे दस दस दस दत्तीओ भोयणस्स पंडिंगाहेइ दस दस पाणयस्स । एवं खलु एयं दसदसमियं भिक्खुपडिमं एक्केणं राइदिसणं अद्धछट्ठेहिं भिक्खासएहिं । अहासुत्तं [ जाव] आराहेइ । आराहित्ता बहूहिं चउत्थ [ जाव] मासद्ध - 25 मासविविहतवोकम्मेहिं अप्पाणं भावेमाणी विहरइ ।

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६०
तर णं सा सुकण्हा अज्जा तेणं उरालेणं [ जाव ] सिद्धा ||
॥ निखेवओ || पंचमज्झयणं ॥ [Sūtra 21] एवं महाकण्हा वि । नवरं खुड्डागं लव्वओभदं 15 पडिमं उवसंपज्जित्ताणं विहरइ । चउत्थं करेइ । करित्ता सव्वकामगुणियं पारेइ । पारिता छटुं करेइ २ । सव्व० २ । अट्ठमं० २ । सव्व० २ | दसमं० २ । सव्व० २ । दुवालसमं० २ । सव्व० २ । अङ्कुमं २ । सव्व० २ | दसमं० २ । सव्व० २ । दुवालसमं० २ । 10 उत्थं० २ । सव्व० । छटुं २ । सव्व २ । २ । सव्व० २ | चउत्थं० २ । सव्व० २ । सव्व० २ । अट्ठमं० २ । सव्व० २ । दसमं० २ । छहुँ० २ । सव्व० २ । अट्टमं० २ । दसमं० २ । सव्व० २ । दुवालसं० २ । 15 चउत्थं० २ | दसमं० २ । सव्व० २ । दुवालसमं० २ | सव्व० २ | चउत्थं० २ । सव्व० २ । छटुं० २ । सव्व० २ । अट्ठमं० २ । सव्व० ॥
सव्व० २ । दुवाल सं
O
छटुं० २ ।
२ । सव्व०
सव्व० २ । सव्व० २ ।
एवं खलु एवं खुड्डागसव्वओभहस्स तवोकमस्स पढमं परिवार्डि तिर्हि मासेहिं दसर्हि दिवसेहिं 20 अहासुत्तं [जाव] आराहित्ता दोच्चाए परिवाडीए चउत्थं करे । करिता विगइवज्जं पारेइ । पारित्ता जहा रयणावली तहा । एत्थ वि चत्तारि परिवाडीओ । पारणा तहेव । चण्हं कालो संवच्छरो मासो दस य दिवसा । सेसं तव । [जा] सिद्धा ।
॥ निक्खेवओ ॥ छंटुं अज्झयणं ॥ [Sūtra 22] एवं वीरकण्हा वि । नवरं महालयं सव्वओ
25

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६१
सव्व०२ | 5
छट्ट०२ |
सव्व०२ |
अट्ठमं० २ |
भद्दं तवोकम्मं उवसंपज्जित्ताणं विहरइ । तं जहा । वउत्थं करेइ२ । सव्व०२। छठ्ठे०२॥ सव्व०२ अट्ठमं०२ । सव्व०२| दसमं०२॥ सव्व०२ | दुवालसमं०२ ॥ सव्व०२ | चोद्दसं०२ । सव्व०२ | सोलसमं० २ | सव्व२ | दसमं०२ | सव्व०२॥ दुवालसमं०२ । सव्व०२। चोद्दसं०२ । सोलसमं०२ । सव्व ०२ | चउत्थं ०२ । सव्व०२ । सव्व०२ | अट्टमं ०२ । सव्व०२ | सोलसमं ०२ । चउत्थ०२ | सव्व०२। छट्ठ०२॥ सव्व०२ । सव्व२० | दसमं०२ । सव्व०२ | दुवालसं ०२ । चोद्दसं०२ | सव्व०२| अट्ठमं०२ | सव्व०२ २। सव्व०२। दुवालसं ०२ । सव्व०२ | चोहसमं०२ । सव्व०२ | सोलसमं० २|सव्व०२। चउत्थं०२॥ सव्व०२। छट्ट२। सव्व०२ | वोह सं० २ सव्व ०२ । सोलसमं० २। सव्व ०२ चउत्थं ०२ । सव्व० २। छट्ट० सव्व ०२ । अट्ठ मं०२ संव्व ०२ दसमं०२ सञ्च०२ दुवालसमं०२ । सव्व०२ । छटुं०२। सव्व०२। अट्ठमं०२॥ सव्व० 15 २। दसमं०२। सव्व०२ । दुवालसं० २। सव्व ०२ | चोदसं०२ | सव्व०२ | सोलसमं०२ । सव्व०२ । चउत्थं०२ । सव्व०२/ दुवालसं०२ । सव्व०२ । चोद्दसं० २। सव्व०२ | सोलसमं०२ । सव्व०२। चउत्थं०२ । सव्व०२ छट्ठ०२ । सव्व०२ | अट्टमं० २। सव्व०२ दसमं ०२ । सव्व० ॥
सव्व०२ | दसमं० 10
20
एक्केक्काए लयोए अष्ट्ठमासा पंच य दिवसा । चउन्हं दो वासा अट्ठमासा वीसं दिवसा । सेसं तहेव [ जाव] सिद्धा । [ Sutra 23 ]
एवं रामकण्हा वि । नवरं भद्दोत्तरपडिमं उवसंपज्जित्ताणं विहरइ । तं जहा । दुवालसमं करेइ२ | 25 सव्व०२ | चोदसमं० २। सव्व०२ | सोलसमं० २ । सव्व०२ | अट्ठारसमं०२। सव्व०२ । वीसइमं ०२ । सव्व०२ | सोलसमं०

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६२ २। सव्व०२। अट्ठारसमं०२ सम्ब०२। वीसहम०२। सब्बा २। दुवालसमं०२। सव्व०२॥ चोदलमं०२। सव०२। वीसइमं०२। सव्व०२। दुवालसं०२। सव्व०२। चोइसमं०२।
सव्व०२। सोलसमं०२। सव्व०२। अट्ठारसमं०२। सव्व०२। 5 चोइसमं०२। सव्व०२। सोलसमं। सव्व०२। अट्ठारसमं०
सव्व२०। वीसमं०२। सव्व०२। दुवालसमं०२। सव्व० अट्ठारसमं०२। सव्व०२। वीसहमं०२। दुवालसमं०२। सव्व० २॥ चोदसमं०२। सव्व०२। सोलसमं०२। सव्व०॥
एकाए कालो छम्मासा वीस य दिवसा । 10 चउण्हं कालो दो वरिसा दो मासा वीस य दिवसा । सेसं तहेव जहा काली [जाव] सिद्धा ॥ [Sutra 24]
एवं पिउसेणकण्हा वि । नवरं मुत्तावलीतवोकम्मं उवसंपज्जित्ताणं विहरइ । तं जहा । चउत्थं
करेइ २ । सव्व०२। छटुं०२। सव्व०२। चउत्थं०२। सव्व०२। 15 अट्ठमं०२। सव्व०२। चउत्थं०२। सव्व०२। दसमं०२। सव्व०
२।चउत्थं०२। सव्व०२। दुवालसमं०२। सव्व०२। चउत्थं० २। सव्व०२। चोद्दसम०२। सव्व०२। चउत्थं०२। सव्व०२। सोलसमं०२। सव्व०२। चउत्थं०२। सव्व०२। अट्ठारसमं०
२। सव्व०२। चउत्थं०२। सव्व०२। वीसइमं०२ । सव्व०२। 20 चउत्थं०२। सव्व। बावीसइमं०२। सव्व०२। चउत्थं०२।
सव्व०२। चउवीसइमं०२। सव्व। चउत्थं०२। सव्व०२। छब्बीसइमं०२। सव्व०२। चउत्थं०२। सव्व०२। अट्ठावीसं० २॥ सव्व०। चउत्थं०२। सव्व०२। तीसइमं०२। सव्व०२।
चउत्थं०२। सव्व०२। बत्तीसइमं०२। सव्व०२) चउत्थं०२। 25 सव्व९२। चोत्तीसइमं०२। सव्व० ॥
एवं तहेव ओसारेइ [जाव] चउत्थं करिता

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६३
सव्वकामगुणियं पारे । एक्काए कालो पक्कारस मासा पणरस य दिवसा । चउण्हं तिण्णि वरिसा दस य मासा | सेसं [जाव] सिद्धा || [ Sūtra 25] एवं महासेणकण्हा वि । नवरं आयंबिलवडमाणं तवोकम्मं उवसंपज्जित्ताणं विहरइ । त जहा । 5 आयंबिलं करेइ २ । चउत्थं करेइ बे आयंबिलाई करेइ २। चत्थं करेइ२। तिण्णि आयंबिलाई करेइ२ । चउत्थं ० २। चत्तारि०२। चउत्थे०२ | पंच०२ ॥ चउत्थं०२॥ छ०२ | चउत्थे ०२ । एवं एकोत्तरियाए वढाए आयंबिलाई वडूंति चउत्थतरियाई [ जाव] आयबिलसयं करे २ । चत्थं 10 करेइ ॥
तर णं सा महासेणकण्हा अज्जा आयंबिलवडूमाणं तवोकम्मं वोइसहिं वासेहिं तिहि य मासेहिं वीसह य अहोरत्तेहि, अहासुतं [जाव] सम्मं कारणं फासे (जाव] आराहित्ता जेणेव अज्जचदणा अज्जा 15 तेणेव उवागया । उवागमित्ता वंदइ नमसइ | वंदित्ता नमसित्ता बहूहिं चउत्थ [ जाव] भावेमाणी विहरs | तणं सा महासेणकण्हा अज्जा तेणं उरालेणं [जाव] उसोमाणी चिट्ठइ । तए णं तीसे महासेणकण्हाए अज्जाए अण्णया कयाई पुव्वरत्तावरत्तकाले चिंता जहा 20 खंदयस्स । [ जाव] अज्जचंदणं पुच्छइ [ जाव ] संलेहणा [] कालं अणवकखमाणी विहरइ । तर णं सा महासेणकण्हा अज्जा अज्जचंदणाए अज्जाए अंतिम सामाइया हूं एक्कारस अंगाइ अहिज्जित्ता बहुपडिपुण्णाई सत्तरस वासाइं परियायं पालहत्ता मासि - 25 या संलेहणाए अप्पाणं झूसित्ता सर्द्वि भत्ताई अणसणार

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छेदित्ता जस्सठ्ठाए कीरइ [जाव] तमढें आराहेइ । आराहित्ता चरिमउस्सासणीसासेहिं सिद्धा बुद्धा [०]॥ अट्ठ य वासा आई एक्कोत्तरयाए जाव सत्तरस ।
एसो खलु परियाओ सेणियभज्जाणं नायव्वो ॥ 5 " एव खलु जंबू ! समणेणं [जाव] संपत्तेणं अट्ठमस्स
अंगस्स अंतगडदसाणं अयमढे पण्णत्ते॥ अंगं समत्तं ॥ 113 [Sutra 26]
___ अंतगडदसाणं अंगस्स एगो सुयखंघो । अट्ठ वग्गा । असु चेव दिवसेसु उद्दिस्सिज्जंति । तत्थ 10 पढमबिइयवग्गे दस दस उद्देसगा । तइयवग्गे तेरस ।
उद्देसगा । चउत्थपंचमवग्गे दस दस उद्देसगा। छ?वग्गे सोलस उद्देसगा । सत्तमवग्गे तेरस उद्देसगा । अट्ठमवग्गे दस उद्देसगा ॥
सेसं जहा नायाधम्मकहाणं ॥ [Sutra 27]
॥ अंतगडदसाओ समत्ताओ ॥114
113 A E संमत्तं BCD समत्तं A does not contain the Sutra. 27 at all BCDE have the ending as found in the text. 114 The colophons of the various Mss. will be found in the Introduction.

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॥ अणुत्तरोववाइयदसाओ॥
___ [पढमो वग्गो]
तेणं कालेणं तेणं समएणं रायगिहे नयरे । अजसुहम्मस्स समोसरणं । परिसा निग्गया [ जाव] जम्बू पज्जुवासइ [0] एवं वयासी ।
"जइ णं भंते ! समणेणं [जाव ] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं अयमढे पण्णत्ते, 5 नवमस्स णं भंते ! अंगस्स अणुत्तरोववाइयदसाणं समणेणं [जाव संपत्तणं के अढे पण्णत्ते !"
तए णं से सुहम्मे अणगारे जंबु अणगारं एवं वयासी।
" एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं 10 नवमस्स अंगस्स अणुत्तरोववाहयदसाणं तिण्णि वग्गा पण्णत्ता ।”
___“जइ णं भंते समणेणं [जाव] संपत्तेणं नवमस्स अंगस्स अणुत्तरोववाइयदसाणं तओ वग्गा पण्णत्ता, पढमस्स णं भंते ! वग्गस्स अणुत्तरोववाइय. 15 दसाणं समजेणं [जाव] संपत्तेणं कह अन्झयणा पण्णत्ता ? | "
"एवं खलु जंबू ! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता । तं जहा,
20.

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जालि-मयालि-उवयाली पुरिससेणे य वारिसेणे य । दीहदंते य लट्ठदंते य वेहल्ले वेहायसे
अभए इ य कुमारे ॥1 “जइ णं भंते ! समणेणं [जाव ] संपत्तणं 5 पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स
णं भंते ! अज्झयणस्स अणुत्तरोववाइयदसाणं समजेणं [ जाव ] संपत्तेणं के अटे पण्णत्ते ? ।"
"एवं खलु जंबू! तेणं कालेणं तेणं समएणं रायगिहे नयरे रिद्धथिमियसमिद्धे । गुणसिलए 10 चेइए । सेणिए राया। धारिणी देवी । सीहो सुमिणे।
जाली कुमारो । जहा मेहो । अट्ठओ दाओ । [जाव उप्पि पासाय [ ० ] विहरइ । सामी समोसढे । सेणिओ निग्गओ । जहा मेहो तहा जाली वि निग्गओ।
तहेव निक्खंतो जहा मेहो । एकारस अंगाई अहिजइ। 15 गुणरयणं तवोकम्मं जहा खंदयस्स । एवं जा चेव'
खंदगस्स वत्तव्वया, सा चेव चिंतणा, आपुच्छणा। 1. The spellings of the different names in this verse are in MSS, given in a variety of ways. The first line of the verse is found in अंतग. डदसाओ। वग्गो ४ । (Page. 24). The reading of the first line is settled in collation with it. ABD read उवमालि E उवयालि Barnett (C.) उवजालि; (D) दीहसेणे etc. 2. A drops जहा खंदयस्स and only writes जहा खंदयवत्तव्वया B. After गुणरयणं तवोकंमं, there is जहा खंदयस्स and after it जा चेव खंदयवत्तवया C. जा व D. जं चेव E drops जहा खंदयस्स and only

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थेरेहिं सद्धिं विउलं तहेव दुरूहइ । नवरं सोलस वासाइं सामण्णपरियागं पाउणित्ता कालमासे कालं किच्चा उड् चन्दिमसोहम्मीसाण [ जाव ] आरणच्चुए कप्पे नवयगेवेज्जविमाणपत्थडे उद्धं दूरं वीईवइत्ता विजयविमाणे देवत्ताए उववण्णे । तए णं थेरा भग- 5 वंतं जालिं अणगारं कालगयं जाणित्ता परिणिव्वाणवत्तियं काउस्सग्गं करेंति । करित्ता पत्तचीवराई गेण्हंति । तहेव उत्तरंति [ जाव] इमे से आयारभंडए 'भंते' त्ति भगवं गोयमे [जाव] एवं वयासी।
"एवं खलु देवाणुप्पियाणं अंतेवासी जाली 10 नामं अणगारे पगइभदए । से णं जाली अणगारे कालगए कहिं गए, कहिं उववण्णे ?।"
"एवं खलु गोयमा ! ममं अंतेवासी तहेव जहा खंदयस्स [ जाव ] कालगए उडू चंदिम [जाव] विजए विमाणे देवत्ताए उववण्णे।"
15 - "जालिस्स: णं भंते ! देवस्स केवइयं' कालं ठिई पण्णत्ता ?।" writes एवं जा चेव खंदगवत्तव्बया etc. Barnett has गुणरयणं तवोकम्मं जहा खंदयस्स । एवं जा चेव खंदयस्स वत्तव्वया etc. (A) जं चेव (C) जावेव (D)(E) जाव 3. Barnett दुरुहइ AC दुरुहति BDE दुरूहति 4. Barnett. वीइवइत्ता ABCD वीतिवइत्ता E वीतीवतित्ता 5. Barnett. ABCD उत्तरंति E ओयरंति 6. It is remarkable that MSS. awefully blunder even in spelling जालिस्स A जारिस B. जाणिस CE जालिस्स D जालिस 7. Barnett ABDE केवइ (ति) यं C केवईयं ।

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६८
" गोयमा ! बत्तीसं सागरोवमाइं लिई पण्णत्ता ।”
___" से णं भंते ! ताओ देवलोयाओ आउक्खएणं [३] कहिं गच्छिहिइ [२] ?।" 5 "गोयमा ! महाविदेहे वासे सिज्झिहिइ।"
__ " एवं खलु जंबू ! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स पढमस्स अज्झ. यणस्स अयमट्टे पण्णत्ते।"
एवं सेसाणं वि अट्ठण्हं भाणियव्वं । नवरं 10 छ धारिणिसुआ। वेहल्लवेहायसा चेल्लणाए । आइ
ल्लाणं पंचण्हं सोलस वासाइं सामण्णपरियाओ। तिण्हं बारस वासाइं । दोण्हं पंच वासाइं । आइल्लाणं पंचण्हं आणुपुवीए उववायो विजए वेजयंते जयंते अपराजिए
सव्वट्ठसिद्धे । दीहदंते सव्वट्ठसिद्धे। उक्कमेणं10 सेसा । 15 अभओ विजए । सेसं जहा पढमे। अभयस्स नाणत्तं,
रायगिहे नयरे, सेणिए राया, नंदा देवी । सेसं तहेव । 8.Barnett ABCD छ; E सत्त is wrong. 9. Barnett and some MSS. वेहलवेहासा which in conformity with the enumerating verse, I have emended वेहल्लवेहायसा. The jumble in spelling the. name persists in all MSS. 10 ABCDE Barnett उक्कमेणं; but Barnett's MSS (E) अणुक्कमेणं, (E) उक्कमेणं, (C) उक्कसेणं, (A) उक्कोसेणं (with the gloss अनुक्रमे उत्कृष्टा स्थिति छइ)

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“एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स अयम? पण्णत्ते । " [ Sutra 1] पढमो वग्गो समत्तो ॥
[दोच्चो वग्गो] ___“जइ णं भंते ! समणेणं [जाव] संपत्तेणं अगुत्तरोववाइयदसाणं पढमस्स वग्गस्स अयमढे पण्णत्ते, दोच्चस्स णं भंते ! वग्गस्स अगुत्तरोववाइयदसाणं समणेणं जाव] संपत्तेणं के अहे पण्णत्ते? ।”
"एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं 10 अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स तेरस अज्झयणा पण्णत्ता। तं जहा, दीहसेणे महासेणे लट्ठदंते य गूढदंते य मुददंते य हल्ले दुमे दुमसेणे महादुमसेणे य आहिए ॥ सोहे य सीहसेणे य महासोहसेणे य आहिए 15 पुण्णसेणे य बोधब्बे तेरसमे होइ अज्झयणे ॥"
“जइ णं भंते ! समगेणं [जाव संपत्तेणं अगुत्तरोववाइयदसाणं दोच्चस्त वग्गस्स तेरस अज्झयणा पण्णत्ता, दोच्चस्ल णं भंते ! वग्गस्स पढमस्ल अज्झयणस्स समणेणं जाव] संपत्तेगं के अट्टे पण्णत्ते ?।" 20
___ "एवं खलु जंबू! सेणं कालेणं तेणं समरणं । रायगिहे नयरे । गुणसिलए चेइए । सेणिए राया। धारिणी देवी । सीहो सुमिणे । जहा जाली तहा जम्म बालत्तणं कलाओ। नवरं दीहसेणो कुमारो। सम्वेव वत्तव्वया जहा जालिस्स [जाव] अंतं काहिइ।” 25

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एवं तेरस वि । रायगिहे । सेणिओ पिया। धारिणी माया । तेरसहं वि सोलस वासा परियाओ । आणुपुवीए विजय दोण्णि, वेजयंते दोण्णि, जयंते दोण्णि, अपराजिए दोणि, सेसा महादुमसेणमाई पंच 5 सव्वसिद्धे ।
७०
15
""
" एवं खलु जंबू ! समणेणं [0] अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स अयमडे पण्णत्ते । मासियाए संलेहणार दोसु वि वग्गेसु । [Sūtra.2]. त्ति दोच्चो वग्गो समत्तो ।
10.
[ तच्चो वग्गो ]
" जइ णं भंते ! समणेणं [जाव] संपत्तेणं अणुतरोववाइयदसाणं दोच्चस्स वग्गस्स अयमठ्ठे पण्णत्ते, तच्चस्स णं भंते ! वग्गस्स अणुत्तरोववाइयदसाणं समणं [जाव] संपत्तेणं के अट्ठे पण्णत्ते ? । "
“ एवं खलु जंबू ! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं तच्चस्स वग्गस्स दस अज्झयणह पण्णत्ता । तं जहा
धण् य सुणक्खत्ते य इसिदासे य आहिए पेल्लए रामपुत्ते य चंदिमा पिट्ठिमा इ य ।।
20 पेढालपुत्ते अणगारे नवमे पोट्ठिले विय
वेहल्ले दस वृत्ते इमे य दस आहिया ||
"

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७१
"जइ णं भंते ! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं तच्चस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं भंते! अज्झयणस्स समजेणं [जाव] संपत्तेणं के अटे पण्णत्ते।"
___“एवं खलु जंबू ! तेणं कालेणं तेणं समएणं 5 कायंदी नामं नयरी होत्था रिद्धथिमियसमिद्धा । सहसंबवणे11 उज्जाणे सव्वउउ [0] जियसत्तू राया। तत्थ णं कायंदीए नयरीए भद्दा नामं सत्थवाही परिवसइ, अड्रा [जाव] अपरिभूया। तीसे णं भहाए सत्थवाहीए पुत्ते धण्णे नाम दारए होत्था, अहीण [ जाव ] सुरूवे 10 पंचधाइपरिग्गहिए12 । तं जहा, खीरधाईए जहा महब्बलो [जाव बावत्तरिं कलाओ अहीए [ जाव ] अलं भोगसमत्थे जाए यावि होत्था । तए णं सा भद्दा सत्थवाही धणं दारयं उम्मुक्कबालभावं [जाव] भोगसमत्थं यावि जाणित्ता बत्तीसं पासायवर्डिसए कारेइ 15 अब्भुग्गयमूसिए [जाव] तेसि मज्झे भवणं अणेगखंभसयसंणिविटुं [जाव] बत्तीसाए इब्भवरकण्णगाणं एगदिवसेणं पाणिं गेण्हावेइ । बत्तीसओ दाओ [ जाव ] उप्पि पासाय [0] फुटुंतेहि [जाव] विहरइ ।।
तेणं कालेणं तेणं समएणं समणे [0] समोसढे । 20 परिसा निग्गया । राया जहा कोणिओ तहा जियसत्तू
__11 All Mss. write सहसंबवणे; whereas to spell it according to the sense of the name, it would be FeFiTCU as Barnett has it. 12 All Mss. परिग्गहिए; merely a variant of-परिक्खित्ते.

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निग्गओ। तए णं तस्स धण्णस्स तं महया जहा जमाली तहा निग्गओ। नवरं पायचारेणं। [जाव] "जं नवरं अम्मयं भदं सत्थवाहिं आपुच्छामि । तए णं देवाणुप्पियाणं अंतिए [जाव] पव्वयामि ।" [जाव] जहा जमाली तहा आपुच्छइ । मुच्छिया13 वृत्तपडिवुत्तया जहा महब्बले [जाव जाहे नो संचाएइ । जहा थावच्चापुत्तो जियसत्तुं आपुच्छइ । छत्तचामराओ० । सयमेव निक्खमणं जहा थावच्चापुत्तस्स कण्हो [ जाव ]
पव्वइए अणगारे जाए ईरियासमिए14 [ जाव ] 10 गुत्तबंभचारी।
तए णं से धण्णे अणगारे जं चेव दिवसे मुंडे भविन्ता जाव] पव्वइए, तं चेव दिवसं समणं भगवं महावीरं वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी।
"एवं खलु इच्छामि णं भंते ! तुम्भेहिं अब्भ15 गुण्णाए समाणे जावज्जीवाए छटुंछट्टेणं अणिक्खित्तेणं
आयंबिलपरिग्गहिएणं तवोकम्मेणं अप्पाणं भावेमाणे विहरित्तए । छहस्स वि य णं पारणयसि कप्पेइ मे आयंबिलं पडिगाहेत्तए, नो चेव णं अणायंबिलं । तं पि य
संसट्ठ,नो चेव णं असंसर्ट । तं पिय णं अणुज्झियधम्मियं । 20 तं पियजं अण्णे बहवे समणमाहणअतिहिकिवणवणीमगा नावकंखंति । अहासुहं देवाणुप्पिया!मा पडिबंधं करेह।"
13 A B D gizgar C E glezat Barnetttext मुच्छिया but notes the reading (C) पुच्छिया; B has of course wrongly after पुच्छिया, बुत्तपडिबुत्तिया. 14 Barnett इरियासमिए etc. A रियासमिते B. the same as A; C. इरियासमिते D अरियासमिते E ईरियासमिते.

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७३ तए णं से धण्णे अणगारे भगवया महावीरेणं अब्भणुण्णाए समाणे [हढ०] जावज्जीवाए छटुंछठेणं अणिक्खित्तेणं तवोकम्मेणं अप्पाणं भावेमाणे विहरइ। तए णं से घण्णे अणगारे पढमछट्टखमणपारणयंसि पढमाए पोरिसीए सज्झायं करेइ । जहा गोयमसामी 5 तहेव आपुच्छइ [जाव] जेणेव कायंदी नयरी तेणेव उवागच्छइ । उवागमित्ता कायंदीए नयरीए उच्च० [जाव] अडमाणे आयंबिलं नो अणायंबिलं [जाव] नावकंखंति । तए णं से धण्णे अणगारे ताए अब्भुज्जयाए पयत्ताए पग्गहियाए एसणाए एसमाणे जइ भत्तं न 10 लभइ तो पाणं न लभइ, अह पाणं तो भत्तं न लभइ । तए णं से धण्णे अणगारे अदीणे अविमणे अकलुसे अविसादी अपरितंतजोगी जयणघडणजोगचरित्ते अहापज्जत्तं समुदाणं15 पडिगाहेइ । पडिगाहित्ता कायंदीओ नयरीओ पडिणिक्खमइ । पडिणिक्खमित्ता जहा गोयमे 15 [जाव] पडिदंसेइ। तए णं से धणे अणगारे समणेणं भगवया अब्भणुण्णाए समाणे अमुच्छिए जाव] अणज्झोववण्णे बिलमिव पण्णगभूएणं अप्पाणणं आहारं आहारेह । आहारित्ता संजमेणं तवसा [जाव] विहरइ ।
तए णं समणे भगवं महावीरे अण्णया कयाइ 20 कायंदीओ नयरीओ सहसंबवणाओ उज्जाणाओ पडिणिक्खमइ । पडिणिक्खमित्ता बहिया जणवयविहारं विह
15 A अहापज्जत्तसदाणं BCE अहापज्जतं समुदाणं D अहापज्जत्तं सदाण; the reader has made it समदाणं by the addition of म. Barnett-text समुदाणं; his (C) समुदाणं which he is inclined to prefer.

Page #116

७४
रह। तए णं से धण्णे अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाझ्याई एक्कारस अंगाई अहिज्जइ । अहिज्जित्ता संजमेणं
तवसा अप्पाणं भावेमाणे विहरइ । तए णं से घण्णे 5 अणगारे तेणं उरालेणं18 जहा खंदओ [जाव] उवसोमेमाणे चिट्ठइ।
धण्णस्स णं अणगारस्स पायाणं अयमेयारूवे तवरूवलावण्णे होत्था, से जहा नामए सुक्कछल्ली इ वा.
कट्ठपाउया इ वा जरग्गओवाहणा17 इ वा; एवामेव 10 धण्णस्स अणगारस्स पाया सुक्का निम्मंसा अहिचम्मछिरत्ताए पण्णायंति, नो चेव णं मंससोणियत्तोए ।
धण्णस्स णं अणगारस्स पायंगुलियाणं अयमेयारूवे [0] से जहा नामए कलसंगलिया इ वा मुग्गमा
ससंगलिया इ वा तरुणिया छिण्णा उण्हे दिण्णा 15 सुक्का समोणी मिलायमाणी मिलायमाणी चिट्ठति,
पवामेव धण्णस्स पायंगुलियाओ सुक्काओ [ जाव ] सोणियत्ताए।
16. ACE ओरालेणं BD उरालेणं; Barnett prefers उरालेगं 17 ABD जरग्गउवाहणा CE जरग्गओवाहणा Barnett's text latter, though he notes (D) उवाहणे, his (A) (C)(E) like our CE. So also अभयदेव like our CE. 18 ABCE सुक्का निम्मंसा D the same as ABCE but in the margin grer is added. Barnett's (C) (E) have yfer after सुक्का ; though his (A) has not it. Is. भुक्खा a misreading for लुक्खा ?

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धण्णस्स जंघाणं अयमेयासवे [0] से जहा [0] कंकाजंघा इ वा काकजंघा इ वा ढेणियालियाजंघा इ वा [जाव] सोणियत्ताए । . धण्णस्स जाणूणं अयमेयारूवे [0] से जहा [.] कालिपोरे इ वा मयूरपोरे इ वा टेणियालियापोरे इ वा 5. एवं [जाव] सोणियत्ताए।
धण्णस्स उरुस्स [0] जहा नामए सामरिल्ले इ वा बोरीकरिल्ले इ वा सल्लइकरिल्ले इ वा सामलिकरिल्ले इ वा तरुणिए उण्हे [जाव ] चिट्ठइ, एवामेव धण्णस्स उरू [जाव सोणियत्ताए ।
10 धण्णस्स कडिपत्तस्स19 इमेयारूवे [0] से जहा [0] उट्टपादे इ वा जरग्गपाए इ वा महिसपाए इ वा [जाव सोणियत्ताए । न धण्णस्स उयरभायणस्स इमेयारूवे [0] से जहा [0] सुक्कदिए इ वा भज्जयणकभल्ले इ वा कट्ठकोलंबए 15. इ वा, एवामेव उदरं सुक्कं [0] ।
धण्णस्स पासुलियाकडयाणं इमेयारूवे [0] से जहा [0] थासयावली इ वा पाणावली इ वा मुंडावली इ वा [0] ।
19 अभयदेव in addition to the reading noted above livs कडिपट्टस्स. ABCD कडिपट्टस्स; but E कडिपत्तस्स; Barnett कडिपत्तस्स (C) the sa. me; his (A) (E) (D) कडिपट्टस्स 20 ABD इमेरूवे; CE इमेयारूवे; Barnett comments accepting इमेया. रुवे "Thus all the sources, and so below; perhap s it is only agraphic variant for अयं."

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धण्णस्स 21पिट्टिकरंडयाणं अयमेयारूवे [0] से जहा [0] कण्णावलो इवा गोलावली इ वा वट्टयावली इ वा, एवामेव [.] ।
धण्णस्स उरकडयस्स अयमेयारूवे [0] से 5 जहा [0] चित्तकट्टरे इ वा वियणपत्ते इ वा तालियंतपत्ते इ वा, एवामेव [0] ।
धण्णस्स बाहाणं [ ०] से जहा नामए [0] समिसंगलिया इ वा पहायासंगलिया इ वा 35अग
त्थियसंगलिया इ वा, एवामेव [०] । 10 धण्णस्स हत्थाणं [0] से जहा [0] सुक्छगणिया इ वा वडपत्ते इ वा पलासपत्ते इ वा, 6एवामेव [0] ।
धण्णस्स हत्थंगुलियाणं [0] से जहा [0] कलसंगलिया इ वा मुग्गमाससंगलिया इ वा तारुणिया
छिण्णा आयवे दिण्णा सुक्का समाणी, एवामेव [०] । 15 धण्णस्स गीवाए [0] से जहा [0] करगगीवा इ वा कुंडियागीवा इ वा उच्चट्ठवणए इ वा, एवामेव [0] !
21 ADE पिट्टिकरंडयाण BC पिढ़करंडयाण; Barnett prefers the though he has Mss reading पिट्ठ; cf.later पिडिकरंडगसंघीढि (P.79 L.8)22 ACD उरकरंडयस्स B उरुकरंडयस्स E उरकडयस्स; अभयदेव-उरकडयस्स Barnett; उरकडयस्स. Barnett's (A) (E) उरकरंडयस्स 23 Some Mss read टालियंट. 24 A drops it. B has in the margin पाहायासंमलिया इ वा C पहाया D original drops added below पहाया; E वाहाया Barnett accepts पहाया but his (C) वहाया. 25 A. अगत्थिय- 26 E एवमेव.

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धण्णस्स णं हणुयाए [0] से जहा [0] लाउफले इ वा हकुवफले " इ वा अंबगठ्ठिया इ वा,एवामेव [0]।
धण्णस्स उट्ठाणं [ 0] से जहा [ • ] सुक्कजलोया इ वा सिलेसगुलिया इ वा अलत्तगुलिया इवा, एवामेव [.]।
धण्णस्स जिब्भाए [ 0] से जहा [ 0] वडपत्ते इ वा पलासपत्ते 8 इ वा सागपत्ते इ वा, एवामेव [0] ।
धण्णस्स नासाए 9 [0] से जहा [० ] अंबगपेसिया इ वा अंबाडगपेसिया इ वा माउलुंगपेसिया० इ वा तरुणिया, एवामेव [ 0]। 10
धण्णस्स अच्छीणं [ 0] से जहा [0] वीणा
27 ABCDE हकुव Barnett हेकुव with (C)He notes "हकुव ( B ) हेकुच the commentary of (D) हऊव text of ( D ); हंकुब ( A) हकुन ( E ) The word is plainly corrupt. 28 A B both note पलासपत्ते इ वा but drop सागपत्ते इ वा C उंबर-D in the text पलास though उबर is added above the line e gore - Barnett's (A) (D) as our text but (E) has both उंबर & पलास 29 All MSS नासाए; (E) नासियाए 30 A माउलुंग B As fast added in the space at the page. bottom .CE मातुलिंग D माउलुंगउ; Barnett has also such varicties; अभयदेव in DE माउलुंग

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७८
छिड्डे इ वा वद्धीसगछिडे 1 इवा, एवामेव [0]।
इ वा पाभाइयतारगा
धण्णस्स कण्णाणं [0] से जहा [] मूलाछल्लिया 33 इ वा वालुंकछल्लिया 34 इवा कारेल्लय5 छल्लिया इ वा, एवामेव [०] ।
धण्णस्स सीसस्स [0] से जहा [0] तरुणगलाउए इ वा तरुणगएलालुए इ वा सिन्हालए 35 इ वा तरुणए [ जाव ] चिट्ठा, एवामेव धण्णस्स अणगारस्स सीसं सुक्कं लुक्खं 36 निम्मंसं अट्ठिचम्मछि10 रत्तार पण्णायइ, नो चेव णं मंससोणियत्ताए ।
एवं सव्वत्थ | नवरं उयरभायणं कण्णा जीहा
31 AB पव्वीसछिद्दे CE and अभयदेव वद्धीसगछिड्डे (C-६); D वीसगछिड्डे Barnett's (C) Comm. वच्चीसक= वाद्यविशेषः (A) बद्धीसम (D) वट्ठीसम - Mark hesitation between छिद्द - छिड 32 All MSS as the text; अभयदेव notes the text-reading but has also another probably पभायतारिंगा, which Barnett selects in his text. Com. E has पासाइयतारिंगा which is pro bably a misprint. 33 ABDE मूलाछल्लिया इ वा (C) मूलिया इ वा 34 AB वालुं ( Bलु ) ककारेल्लयवल्लिया इ वा C छल्ली – both separate D वालुंककारेल्लयछल्लिया; अभयदेव seems to consider them separate. 35 All MSS with E/s अभयदेव as in the text; (E) सिन्हालुए 36 cf. foot-note 18 ABCD [ drop सुक्कं ] लुक्खं; some of Barnett's भुक्खं as before.

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७९
उठा एएसि अट्ठी न भण्णइ, चम्मछिरत्ताए पण्णायइ त्ति भण्णइ । 37
3
41
4
धण्णे णं अणगारे णं सुक्केणं लुक्खेणं 38 पायजंघरुणा विगयतडिकरालेणं कडिकडाहेणं १ पिट्ठिमस्सिरणं उदरभायणेणं जोइजमाणेहिं पासुलिय* ० 5 कडाएहिं अक्खसुत्तमाला विव गणेज्जमाणेहिं पिट्ठिकरंडगसंधी हिं+1 गंगातरंगभूषणं उरकडगदे सभारणं सुक्कसपमाणेहिं बाहाहिं सिढिलकडाली +2 विव लंबतेहि य अग्गहत्थेहिं कंपमाणवाइए 3 विव वेवमाणीए सीसघडीए पव्वायवयणकमले उन्भडघडमुहे 10 उब्बुडुणयणकोसे +4 जीवंजीवेणं गच्छइ जीवंजीवेणं चिट्ठइ, भासं भासिस्सामि त्ति गिलाइ [ ३ ] से जहा नामए इंगालसगडिया इ वा [ जहा खंदओ तहा ] [ जाव ] हुयासणे इव भासरासिपलिच्छपणे तवेणं तेषणं तवतेयसिरी उवसोभेमाणे [२] चिट्ठइ । [ Sūtra. 3] 15 37 ABDE भण्णति C भणति 38 ABD सुखेणं भुखेणं C only E as in text; see previous and poster ier similar texts. 39 ACD faftagi B drops this E पिमवस्सिएणं and अभयदेव's commentary seems to support it. Barnett पिमस्सिएणं 40 majority of MSS पांसुलिया; पासुलिया philologically better. 41 ADE and Barnett as in the text BC पिट्ठकरंडगसंधीहिं 42 ACD Barnett सढिल B सेढिल E सिढिल. 43 AB कंपणकएण CD कंपणवाएण E कंपणवातिओ विव; Barnett कंपणवाइए which I have accepted in the text. 44 ABD उच्छद्ध C उद्धत्थ E उब्बुड्ड and अभयदेव therein confirms it; Earnett उच्छुद्ध

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तेणं कालेणं तेणं समएणं; रायगिहे नयरे; गुणसिलए चेइए, सेणिए राया । तेणं कालेणं तेणं समएणं समणे भगवं महावीरे समोसढे । परिसा निग्गया। सेणिए निग्गए । धम्मकहा । परिसा 5 पडिगया । तए णं से सेणिए राया समणस्स भग
वओ महावीरस्स अंतिए धम्मं सोचा निसम्म समणं भगवं महावीरं वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी।
"इमासिं णं भंते ! इंदभूइपामोक्खाणं चोद्द10 सण्हं समणसाहस्सीणं धण्णे अणगारे महादुक्करकारए चेव महाणिज्जरयराए चेव ? ।
" एवं खलु सेणिया ! इमासिं इंदभूइपामोक्खाणं चादसण्हं समणसाहस्सीणं धण्णे अणगारे महा.
दुक्करकारए चेव महाणिज्जरयराए45 चेव।" 15 "से केणद्वेणं भंते ! एवं वुच्चइ 'इमासिं [जाव] साहस्सीणं धणे अणगारे महादुक्करकारए चेव महाणिज्जरयराए चेव?'"।
"एवं खलु सेणिया! तेणं कालेणं तेणं समएणं कायंदी नामं नयरी होत्था [ • ] । उप्पि पासा20 यवडिसए विहरइ । तए णं अहं अण्णया कयाइ
पुव्वाणुपुव्वीए चरमाणे गामाणुगामे दूइज्जमाणे जेणेव कायंदी नयरी जेणेव सहसंबवणे उज्जाणे तेणेव उवा45 MSS hesitate between णिज्जर-णिज्जरा Barnett prefers the latter

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गए । उवागमित्ता अहापडिरूवं उग्गहं उग्गिण्हामि । संजमेणं [जाव] विहरामि । परिसा निग्गया। [तहेव जाव] पव्वइए [जाव ] बिलमिव [जाव] आहारेइ । धण्णस्स णं अणगारस्स पादाणं सरीरवण्णओ सव्वो [जाव ] उवलोभेमाणे २ चिट्ठइ । से तेणटेणं सेणिया! 5 एवं वुच्चइ 'इमासिं चउदसण्हं साहस्सीणं धण्णे अणगारे महादुक्करकारए महाणिज्जरयराए चेव'।"
तए णं से सेणिए राया समणस्स भगवओ महावीरस्स अंतिए एयमढे सोच्चा निसम्म हद [ ] समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं 10 करेइ । करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव धण्णे अणगारे तेणेव उवागच्छइ । उवागमित्ता धण्णं अणगारं आयाहिणपयाहिणं करेइ । करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी। - “धण्णे सि णं तुमं देवाणुप्पिया!; सुपुण्णे 15 सुकयत्थे कयलक्खणे सुलद्धे णं देवाणुप्पिया ! तव माणुस्सए जम्मजीवियफले।" त्ति कट्ठ वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । उवागमित्ता समणं भगवं महावीरं तिक्खुत्तो वंदइ नमसइ। वंदित्ता नमंसित्ता जामेव 20 दिसं पाउब्भूए, तामेव दिसं पडिगए । [ Sutra 4 ]
तए णं तस्स धण्णस्स अणगारस्स अण्णया कयाइ पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं [२] इमेयारूवे अब्भत्थिए [४] ।
“एवं खलु अहं इमेणं उरालेणं [ • ]" जहा 25 खंदओ तहेव चिंता । आपुच्छणं । थेरेहिं सद्धिं

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विउलं दुलहइ । मासिया संलेहणा । नव मासा परियाओ । [जाव ] कालमासे कालं किच्चा उहूं चंदिम [ जाव ] नवयगेवेज्जविमाणपत्थडे उडूं दूरं वीईवइत्ता
सव्वट्ठसिद्धे विमाणे देवत्ताए उववणे । 5 "धण्णस्स णं भंते ! केवइयं ठिई पण्णत्ता?"
" गोयमा ! तेत्तीसं सागरोवमाई ठिई पण्णत्ता।"
___“से णं भंते ! ताओ देवलोगाओ कहिं गच्छिहिइ ?।" 10 "गोयमा ! महाविदेहे वासे सिज्झिहिइ।" '
एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं पढमस्स अज्झयणस्स अयम? पण्णत्ते ॥" [ Sutra 5]
पढमं अज्झयणं समत्तं ॥
15
" जइ णं भंते ! [0]" ॥ उक्खे वओ॥
"एवं खलु जंबू ! तेणं कालेणं समएणं । कायंदी नपरी । जियसत्तु राया । तत्थ णं कायंदीए नयरोए भद्दा नामं सत्थवाही परिवसइ [अड्डा० ] । तीसे णं भदाए सत्थवाहीए पुत्ते सुणक्खत्ते नाम दारए होत्था अहीण० [जाव] सुरूवे पंचधाइपरिक्खित्ते
तेणं कालेणं तेणं समएणं । समोसरणं । जहा धण्णो तहा सुणक्खत्तो वि निग्गओ । जहा थावच्चा.. पुत्तस्स तहा निक्खमणं [जाव] अणगारे जाए ईरिया25 समिए [जाव] बंभयारी ।

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तए णं से सुणक्खत्ते जं चेव दिवसं सम'णस्स भगवओ महावीरस्स अंतिए मुंडे [जाव पव्वइए तं चेव दिवसं अभिग्गहं तहेव [ जाव ] बिलमिव [0] आहारेइ, संजमेणं [जाव विहरइ [0] । बहिया जणवयविहारं विहरइ । एक्कारस अंगाई अहिज्जइ 5 [0] संजमेणं तवसा अप्पाणं भावेमाणे विहरइ।
तए णं से सुणक्खत्ते तेणं उरालेणं [0] । जहा खंदओ।
तेणं कालेणं तेणं समएणं । रायगिहे नयरे । गुणसिलए चेइए । सेणिए राया। सामी समोसढे । 10 परिसा निग्गया । राया निग्गओ । धम्मकहा । राया पडिगओ । परिसा पडिगया । तए णं तस्य सुणक्खत्तस्स अण्णया कयाइ पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं जहा खंदयस्स । बहू वासा परियाओ । गोयमपुच्छा । तहेव कहेइ [ जाव ] 'सव्वट्ठसिद्धे विमाणे 15 देवत्ताए उववण्णे । 'तेत्तीसं सागरोवमाई ठिई'। 'सेणं भंते ! [0]' । 'महाविदेहे सिज्झिहिइ' ॥
बीयं अज्झयण समत्तं ॥
एवं सुणक्खत्तगमेणं सेसा वि अट्ठ भाणियव्वा । नवरं आणुपुव्वीए, दोण्णि रायगिहे, दोणि 20 साएए, दोण्णि वाणियग्गामे । नवमो हत्थिणापुरे,दसमो रायगिहे । नवण्हं भद्दाओ जणणीओ । नवण्ह वि बत्तीसओ दाओ । नवण्हं निक्खमणं थावच्चापुत्तस्स सरिसं । वेहल्लस्स पिया करेइ । छम्मासा वेहल्लए । नव धण्णे । सेसाणं बह वासा । मासं संलेहणा । 25 सवठ्ठसिद्धे । महाविदेहे सिज्झिस्संति ॥

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एवं दस अज्झयणाणि ॥ ___एवं खलु जंबू ! समणेणं भगवया महावीरेणं आइगरेणं तित्थगरेणं सयंसंबुद्धणं लोगणाहेणं लोगप्पदीवेणं लोगपज्जोयगरेणं अभयदएणं सरणदएणं चक्खुदएणं धम्मदएणं धम्मदेसएणं धम्मवरचाउरंतचक्कट्टिणा अप्पडिहयवरणाणदंसणधरेणं जिणेणं जाणएणं बुद्धेणं बोहएणं मोक्केणं मोयएणं तिण्णेणं तारएणं सिवं अयलं अरूयं अणतं अक्खयं अव्वाबाहं अपुणरावत्तयं सिद्धि
गइणामधेयं ठाणं संपत्तेणं अणुत्तरोववाइयदसाणं तच्च10 स्स वग्गस्स अयमढे पण्णत्ते" ॥ [ Sutra. 6]
___अणुत्तरोववाइयदसाओ समत्ताओ। नवमं अंगं समत्तं ॥
अणुत्तरोववाइयदसाणं एगो सुयखंधो । तिणि वग्गा । तिसु चेव दिवसेसु उहिस्सइ। तत्थ पढमे 15 वग्गे दस उद्देसगा। बिइए वग्गे तेरस उद्देसगा। तइए वग्गे दस उद्देसगा।
सेसं जहा धम्मकहा नेयव्वा ॥ [ Sutra 7. ]46
॥ अणुत्तरोववाइयदसाओ समत्ताओ॥
46. Barnett's text; and A B D give the Sutra 7. अणुत्तरोववाइयदसाणं एगो सुयखंधो etc; C_E do not give this. For colophons of MSS. see Introduction.

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॥ प्रथमं परिशिष्टम् ॥ [श्रीचन्द्रगच्छीयश्रीमदभयदेवसूरिविरचिता श्रीमदन्तकृद्दशावृत्तिः ।] [ पृष्ट० १. ]
___ अथान्तकृद्दशासु किमपि विवियते-तत्रान्तो-भवान्तः कृतो-विहितो यैस्तेऽन्तकृतास्तद्वक्तव्यताप्रतिबद्धा दशाः-दशाध्ययनरूपा ग्रन्थपद्धतय इति अन्तकृद्दशाः, इह चाष्टौ वर्गा भवन्ति । तत्र प्रथमे वगै दशाध्ययनानि । तानि शब्दव्युत्पत्तेनिमित्तमङ्गीकृत्यान्तकृतद्दशा उक्तास्तत्र चोपोद्घातार्थमाह(१) तेण' मित्यादि सर्वमिदं शाताधर्मकथायामिवावसेयं । [ पृष्ट० २. ]
(८) 'गोयमे'त्यादिगाथाऽप्यध्ययनसंग्रहार्था । (१६)'धणवइमइनिम्माया'इति वैश्रमणबुद्धिविरचिता (१७) अलयापुरिसंकासा'त्ति अलकापुरीवैश्रमणयक्षपुरी तत्सदृशी 'पमुइयपक्कीलिय'त्ति तन्निवासिजनानां प्रमुदितत्वप्रक्रीडितत्वाम्यामिति । [ष्टष्ट० ३. ]
(१) 'महया० रायवण्णओ'त्ति 'महयाहिमवंतमहंतमलयमंदरमहिंदसारे' इत्यादी राजवर्णको वाच्यः। स च यथा प्रथमज्ञाते मेघकुमारराज्याभिषेकावसरे तथा दृश्यः। (२)'दसण्हं दसाराणं'ति तत्रैते दश-'समुद्रविजयोऽक्षोभ्यः स्तिमितः सागरस्तथा । हिमवानचलश्चैव, धरणः पूरणस्तथा ॥१॥ अभिचन्द्रश्च नवमो, वसुदेवश्च वीर्यवान् । वसुदेवानुजे कन्ये, कुन्ती मद्री च विश्रुते ॥२॥"दश च तेऽश्चि-पूज्या इति दशार्हाः। (११) 'तत्थ' त्ति तस्यां च द्वारिकावत्यां नगर्यामन्धकवृष्णिर्यावविशेष

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८६
<
एषः । ( १५ ) ' महब्बले' त्ति यथा भगवत्यां महाबलस्तथाऽयं वाच्यः । तत्र च यद्वक्तव्यं तद्गाथया दर्शयति । ( १६ - १७) सुमिदंसण - कहणे'त्ति स्वप्नदर्शनं स्वप्ने सिंहदर्शनमित्यर्थः ; 'कहणे 'ति 'कथना'; स्वप्नस्य राज्ञे निवेदना | जन्म दारकस्य । बालत्वं तस्यैव । एवमादि सर्वमस्य तदक्षरं महाबलवद्वक्तव्यम् । अस्ति परं विशेषः 'अट्टहओ दाओत्ति परिणयनानन्तरमष्टौ हिरण्यकोटीरित्यादि 'दाओ'त्ति दानं वाच्यं ।
[ पृष्ट० ४ ]
मेयारूवे
"
(१) ' तर ण ' मित्यादौ तस्य गौतमस्य 'अयअब्भत्थिए [४] संकप्पे समुप्पज्जित्था इत्यादि सर्वे यथा मेघकुमारस्य प्रथमज्ञाते उक्तं तथा वाच्यम् । अत वाह ( २ ) जहा मेहे तहा निंग्गe धम्मं सोच्चा' इत्यादौ सर्वत्रोचितक्रियाऽध्याहारो वाच्यो मेघकुमारचरितमनुस्मृत्येति । ( १६ - १७) एवं सर्व गौतमाख्यातकं भगवती प्रतिपादितस्कन्दककथानकसमानं तदनुसारेण सनिगमनं वाच्यमिति, नवरं भिक्षुप्रतिमा एवम् - एकमासपरिमाणा एकमासिकी एवं द्वयादिसप्तान्तमासपरिमाणा द्विमासिक्याद्याः सप्तमासिक्यन्ताः, तथा सप्तरात्रंदिवप्रमाणाः प्रत्येकं सप्तरात्रिदिवास्तिस्रः अहोरात्रिकी एकरात्रिकी चेति, स्वरूपं चासां विशेषेण दशाश्रुतस्कन्धादवसेयं । (१७) तथा गुणरत्नसंवत्सरं तपः एवंरूपं तत्र हि प्रथमे मासे निरन्तरं चतुर्थ तपः, दिवोत्कटुकस्य सूराभिमुखस्यावस्थानं रात्रौ वीरासनेनाप्रावृतस्य, एवमेव द्वितीयादिषु षोडशावसानेषु मासेषु षष्ठभक्तादि चतुत्रिंशत्तमभक्तपर्यन्तं तप इति ।
,

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[ पृष्ट० ५.]
(१) एवमन्यानि नव प्रागुक्तगाथोद्दिष्टा नां समुद्रादीनां नवानामन्धकवृष्णिघारिणीसुतानामायानकानि वाच्यानि, एवं दशभिरध्ययनैः प्रथमो वर्गो निगमनीयः ।
(६) 'जइ दोच्चस्स उक्खेवओ'त्ति 'जइ णं भंते ! समणेणं भगवया महावीरेणं अट्ठमस्स अंगस्य पढमवग्गस्स अयमढे पण्णत्ते, दोच्चस्स णं भंते ! वग्गस्स के 'अट्टे पण्णत्ते ?,' 'एवं खलु जंबू ! तेणं कालेणं० समणेणं भगवया महावीरेणं दोच्चस्स वग्गस्स अट्ट अज्झयणा पण्णत्ता" इत्येवं द्वितीयवर्गस्योपक्षेपो वाच्यस्तत्र चाष्टावध्ययनाभिधानगाथा एवमध्येया (९-१०) "अक्खोभसागरे खलु समुद्द ३ हिमवंत ४ अचलनामे य ५ । धरणे य ७ अभिचंदे चेव अट्ठमए ॥ १ ॥"
( १५ ) — जइ तच्चस्स उक्खेवओ 'त्ति 'जइ णं भंते ! समणेण० अंतगडदसाणं दोच्चस्स अयम? पण्णत्ते' 'एवं खलु जंबू ! समणेणं भगवया महावीरेणं तच्चस्स वग्गस्स तेरस अज्झयणा पण्णत्ता तंजहा[ पृष्ट० ६. ]
(१) । अणीयसे 'त्यादि, ' जइ तच्चस्स वग्गस्स तेरस अज्झयणा पण्णता, पढमस्स णं भंते ! के अटे पण्णत्ते?' 'एवं खलु जंबू ! तेण मित्यादि । ( १४ ) 'खीरधाईमज्जणधाई मंडणधाईकीलावणधाईअंकधाइ'त्ति 'जहा दढपइण्णे'त्ति दृढप्रतिज्ञो राजप्रश्नकृते यथा वर्णितस्तथाऽयं वर्णनीयो यावद् ‘गिरिकदरमल्लीणेव्व चंपगवरपायवे सुहंसुहेणं परिवड्डइ, तए

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णं तमणीयसं कुमार मित्यादि सर्वमभ्यूह्य वक्तव्यम् , अभिज्ञानमात्ररूपत्वात् पुस्तकस्य, (१९) 'सरिसियाण' मित्यादौ यावत्करणात् 'सरित्तयाणं सरिसलावण्णरुवजोव्वणगुणोववेयाणं सरिसेहितो कुलेहितो आणिल्लियोणमिति दृश्य ।(२२) जहा महब्बलस्स'त्ति भगवत्यभिहितस्य तथाऽस्यापि दानं सर्व वाच्यम् , 'उप्पि पासायवरगए फुट्टमाणेहिं मुइंगमत्थएहिं भोगभोगाई भुंजमाणे विहरइ, [पृष्ट० ७.]
(६ ) सेत्तुंजे पव्वए मासियाए संलेहणाए सिद्धे, (८-१० ) एवं खलु जंबू ! समणेणं तच्चस्स वग्गस्स पढमस्त अज्झयणस्स अयमढे पण्णत्तेत्ति निक्षेपस्तृतीयवर्गप्रथमाध्ययनस्य । अग्रेतनानि पश्चाध्ययनान्यतिदिशन्नाह-( ११ ) एवं जहा अणीयसेत्यादि षडध्ययनानि प्रथमाध्ययनस्यापरित्यागेन (१२) 'एक्कगमे'त्ति षड्भ्योऽप्यन्तेऽङ्क एव पाठः केवलं नामसु विशेषः, यतः सर्वेषामेषां द्वात्रिंशद्भार्याः, द्वात्रिंशत्क एव दायो दानं,विशतिर्वर्षाणि पर्यायः, चतुर्दश पूर्वाणि श्रुतं, शत्रुञ्जये सिद्धा, इति षडपि चैते तत्त्वतो वसुदेवदेवकीसुताः ।
(१५) एवं सप्तमाध्ययनस्योपक्षेपमभिधायेदं वाच्यं'तेण, मित्यादि । 'जहा पढमे त्ति यथा तृतीयवर्गस्य प्रथमाध्ययनं तथेदमप्यध्ययनं नवरमिहायं विशेषो वसुदेव इत्यादि, चतुर्दशपूर्वादिकं तु प्रथमसमानमपि स्मरणार्थ. मुक्तमिति (२०)जइ उक्खेवओ त्ति।'जइ णं भंते ! अंतगडदसाणं तच्चस्स वग्गस्स सत्तमस्स अज्झयणस्स अयमढे पण्णत्ते' 'अट्ठमस्स 'त्ति 'अट्ठमस्स णं भंते ! के अढे पण्णत्ते ?' इत्युपक्षेपः ।

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[ पृष्ट० ८.
(१) तत एवं खल्वित्यादि निर्वचनं । (५६) 'सरिसय' सदृशाः-समानाः 'सरित्तय'त्ति सदृक्त्वचः 'सरिव्वय 'त्ति सदृग्वयसः, नीलोत्पलगवलगुलिकाअतसीजकुसुमप्रकाशाः ‘गवलं' महिषशृङ्गं अतसीधान्यविशेषः श्रीवृक्षाङ्कितवक्षसः 'कुसुमकुण्डलभद्दलय' त्ति कुसुमकुण्डलं-धत्तूरकपुष्पसमानाकृतिकर्णाभरणं तेन भद्रकाः-शोभना ये ते तथा, बालावस्थाश्रयं विशेषणं न पुनरनगारावस्थाश्रयमिदमित्येके, अन्ये पुनराहुःदर्भकुसुमवद्भद्राः सुकुमारा इत्यर्थः, तत्वं तु बहुश्रुत. गम्यं, 'नलकुब्बरसमाणा' वैश्रमणपुत्र तुल्याः , इदं च लोकरूढ्या व्याख्यातं यतो देवानां पुत्रा न सन्ति । (७) 'जं चेव दिवस' मिति यत्रैव दिवसे ते मुण्डा भूत्वा अगारादनगारितां प्रव्रजिताः 'तं चेव दिवस'मिति तत्रैव दिवसे । (२६) 'कुलाइं 'ति गृहाणि । [ पृष्ट० ९. ] ___ (१४) 'भुज्जो भुज्जो'त्ति भूयोभूयः पुनः पुनरित्यर्थः। [ पृष्ट० १०.]
(१८) 'लहुकरणे'ति लघुकरणेत्यादिवर्णकयुक्तं यानप्रवरमुपस्थापयन्ति । (१९) 'जहा देवाणंद'त्ति भगवत्यभिहिता यथा देवानन्दा भगवन्महावीरप्रथममाता गता तथेयमपि भणनीया । [ पृष्ट० ११. ]
(५) 'निंदु'त्ति मृतप्रसविनी। (२७) यत्रैत षडप्यनगारास्तत्रोपागच्छति तांश्च सा वन्दत इति ।

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[ पृष्ट० १२. ]
(२-४) आगयपण्हय'त्ति आगतप्रश्रवा-पुत्रस्नेहात् स्तनागतस्तन्या 'पप्फुयलोयणे ति प्रप्लुते आनन्दजलेन लोचने यस्याः सा तथा 'कंचुयपरिक्खित्त'त्ति परिक्षिप्तो विस्तारित इत्यर्थः कञ्चुकः-वारवाणो हर्षातिरेकस्थूरीभूतशरीरतया यया सा तथा 'दरियवलयबाह' त्ति दीर्णवलयौ-हर्षरोमाञ्चस्थूलत्वात् स्फुटितकटको बाहू -भुजौ यस्याः सा तथा प्राकृतत्वेन दरियवलयबाहा 'धाराहयकयंवपुप्फगंपि व समूससियरोमकूवा' धारामिः मेघजलधाराभिराहतं यत्कदम्बपुष्पं तदिव तमुच्छ्रितानि रोमाणि कूपकेषु यस्याः सा तथा । (१५) ' अयमन्भत्थिए 'त्ति इहैवं दृश्यम्-'अयमेयारूवे अन्भत्थिए चिंतिए पत्थिए मणोगए संकप्पे समुप्पज्जित्था' तत्रायमेतद्रूपः अध्यात्मिकः-आत्माश्रितःश्चिन्तितः-स्मरणरूपः प्रार्थितः-अभिलाषरूपो मनोगतो-मनोविकाररुपः सङ्कल्पो-विकल्पः समुत्पन्नः । (१९-२४)'धण्णाओ णं ताओ' इत्यादि, धन्या धनमर्हन्ति लप्स्यन्ते वा यास्ता धन्या इति, यासामित्यपेक्षया अन्या अम्बाः-स्त्रियः पुण्याः-पवित्राः कृतपुण्याः कृतार्थाः-कृतप्रयोजनाः कृतलक्षणा:-सफलीकृतलक्षणाः 'जासिं 'ति यासां मन्ये इति वितर्कार्थो निपातः निजकुक्षिसंभूतानि डिम्भरूपाणीत्यर्थः स्तनदुग्धे लुब्धानि यानि तानि तथा, मधुराः समुल्लापो येषां तानि तथा मन्मन-अव्यक्तमीषत्स्खलितं प्रजल्पितं येषां तानि तथा स्तनमूलात्कक्षदेशभागमभिसंचरन्ति मुग्धकानि-अत्यव्यक्तविज्ञानानि भवन्तीति गम्यते, पुनश्च कोमलकमलोपमाभ्यां हस्ताभ्यां गृहीत्वा उत्सङ्गे निवेशितानि सन्ति

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ददति समुल्लापकान् सुमधुरान् पुनः पुनर्मज़ुलप्रमणितान् मञ्जुलं-मधुरं प्रभणितं-भणितिर्येषु ते तथा तान् , इह सुमधुरानित्यभिधाय यन्मञ्जलप्रभणितानित्युक्तं तत्पुनरुक्तमपि न दुष्टं सम्भ्रमभणितत्वादस्येति । ( २५ ‘एत्तो 'त्ति विभक्तिपरिणामादेषामुक्तविशेषणवतां डिम्भानां मध्यात् एकतरमपि-अन्यतरविशेषणमपि डिम्भं न प्राप्ता इत्युपहतमनःसङ्कल्पा भूगतहष्टिका करतले पर्यस्तितमुखी ध्यापति । [ पृष्ट० १३.]
(१३) 'तहा घइस्सामि त्ति यतिष्ये 'कणीयसे' त्ति कनीयान्-कनिष्ठो लघुरित्यर्थः । ( १७ ) 'जहा अभओ 'त्ति यथा प्रथमे ज्ञातेऽभयकुमारोऽष्टमं कृतवान् तथा यमपीति नवरं-केवलमयं विशेषः अयं हरिणेगमेषिणआराधनायाष्टमं कृतवान् , स तु पूर्वसङ्गतिकस्य देवस्येति, (२०) 'विइण्णं' ति वितीणदत्तं युष्माभिरिति गम्यते, [ पृष्ट० १४. ]
( १०-११ ) ' तंसि तारिसगंसी ' त्ति त्यादौ यावत्करणात् शयनसिंहवर्णको साद्यन्तौ दृश्यौ, 'सुमिणे पासित्ता णं पडिबुद्धा जाव'त्ति इत्तो यावत्करणात् हृष्टा तुष्टा स्वप्नावग्रहं करोति शयनीयात्पादपीठाच्चावरोहति राज्ञे निवेदयति, स तु पुत्रजन्म तत्फलमादिशति, 'पाढग'त्ति स्वप्नपाठकानाकारयति, तेऽपि तदेवादिशन्ति, ततो राज्ञा तदादिष्टमुपश्रुत्य 'परिवहइत्ति सुखसुखेन गर्भ परिवहतीति द्रष्टव्यमिति । ( १३-१७ ) 'जासुमिणे 'त्यादि जपा-वनस्पतिविशेषस्तस्याः सुमनसः-पुष्पाणि रक्तबन्धुजीवक-लोहितबन्धुकं

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९२ 'तद्धि पश्चवर्णमपि भवतीति रक्तग्रहणं लाक्षारसो- यावकः 'सरसपारिजातकम्' अम्लानसुरद्रुमविशेषकुसुमं ' तरु'दिवाकरः' उदयदिनकरः एतैः समा - एतत्प्रभातुल्ये - त्यर्थः प्रभा - वर्णो यस्य स तथा रक्त इत्यर्थः तं सर्वस्य जनस्य नयनानां कान्तः - कमनीयाऽभिलषणीय इत्यर्थः । सर्वनयणकान्तस्तं ' सूमाले 'त्ति 'सुकुमालपाणिपाय ' मित्यादिवर्णको दृश्यो यावत्स्वरूपमिति राजतालुकसमानं कोमलरक्तत्वाभ्यां । (२०) 'रिउव्वेदे' इत्यादि ऋग्वेदयजुर्वेद सामवेदाथर्ववेदानां साङ्गोपाङ्गानां सारको धारकः पारग इत्यादिवर्णको यावत्करणाद् दृश्यः । [ पृष्ट० १५. ]
(१) ' बहूहिं' इत्यत्र वह्नीभिः कुब्जिकामिः याव त्करणाद्वामनिकामिः चेटिकाभिः परिक्षिप्ता इत्यादिवर्णको दृश्यः । ( २३ ) 'जहा मेहो महेलियावज्जं 'ति यथा प्रथमे ज्ञाते मेघकुमारो मातापितरौ सम्बोधयति एवमयमपि । केवलं तत्र मात्रा । तं प्रतीदमुक्तं । एतास्तव भार्याः सहगूंवयसः सदशराजकुलेभ्य आनीता भुङ्क्ष्व तावदेताभिः सार्द्धं विषयसुखमित्यादि तदिह न वक्तव्यं, अपरिणीतत्वात्तस्य, कियत्तद्वक्तव्यम् ? इत्याह-' जाव वड्रियकुले' त्तित्वं जातोऽस्माकमिष्टपुत्रो नेच्छामस्त्वया वियोगं सोढुं ततो भुंक्ष्व भोगान् यावद्वयं जीवाम इत्यत आरभ्य यावदस्मासु दिवं गतेषु परिणतव्याः वर्द्धिते कुलवशतन्तुकार्ये निरपेक्षः सन् प्रव्रजिष्यसीति । [ पृष्ट० १६. ]
"
(७-८) 'खेलासवा' इह यावत्करणात् ' सुक्कासवा' सोणिया सवा' यावदवश्यं विप्रहातव्याः । ( १२ ) ' आघवित्तपत्ति आख्यातुं भणितुमित्यर्थः ।

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९३
(१४-१५) निक्खमणं जहा महाबलस्स' यथा भगव-त्यां महाबलस्य निष्क्रमणं राज्याभिषेकशिबिकारोहणादिपूर्वकमुक्तमेवस्यापि वाच्यं । किमन्तम् ? इत्याह- 'जाव तमाणाए तहा २ जाव संजमइ'त्ति तस्य प्रव्रजितस्य किल भगवानुपदिशति स्म एवं देवाणुप्पिया ! गंतव्वं चिट्ठियव्वं निसीयव्वं तुयट्टियव्वं भुंजयव्वं भासियत्वं एवं उट्ठाए २ पाणेहिं भूतेहिं सत्तेर्हि संजमेणं संजमेणं संजमियव्वं अस्सि च णं अट्ठे नो पमाइयव्वं, तर णं गयसुकुमाले अणगारे अरहओ अरिट्ठनेमिस्स अंतिर इमं एयारूवं धम्मियं उवएसं सम्मं पडिच्छइ तमाणाए तह गच्छइ तह चिट्ठह तह निसीयइ तह निसीयइ तह तुयट्टइ तह भुंजइ तह उट्ठाए २ पाणेहिं ४ संजमेणं संजमइ' । (१८-१९) 'जं चेव दिवसं पव्वइए' इत्यादि, यदिह तद्दिनप्रव्रजितस्यापि गजसुकुमारमुनेः प्रतिमाप्रतिपत्तिरभिधीयते तत्सर्वज्ञेनारिष्टनेमिनोपदिष्टत्वादविरुद्धमितरथा प्रतिमाप्रतिपत्तावयं न्यायो यथा'पडिवजइ एयाओ संघयणधिईजुओ महासत्तो । पडिमाओ भावियप्पा सम्मं गुरुणा अणुण्णाओ ॥१॥ गच्छेच्चिय निम्माओ जा पुव्वा दस भवे असंपुण्णा | नवमस्स तइयवत्थं होइ जहण्णो सुयाभिगमो ||२||” [ प्रतिपद्यते एताः संहननधृतियुतो महासत्त्वः प्रतिमा । भावितात्मा सम्यग् गुरुणाऽनुज्ञातः ॥ १॥ गच्छे एव निर्मातः यावत् पूर्वाणि दश भवेयुरसंपूर्णानि । नवमस्य तृती वस्तु भवति जघन्यः श्रुताधिगमः || २ || ] इति, [ पृष्ट० १७. ]
(७) ईसिप भारगरणं' ति ईषदवनतवदनेन 'जाव' त्ति करणात् एतद्दष्टव्यं 'वग्धारियपाणी' प्रलम्ब

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९४
- भुज इत्यर्थः ' अणिमिसनयणे सुक्कपोग्गलनिरुद्धदिट्ठी । (९१२) 'सामिधेयस्स' त्ति समित्समूहस्य 'समिहाओ 'त्ति इन्धनभूताः काष्ठिकाः 'दब्भे'त्ति समूलान् दर्भान् 'कुसे' त्ति दर्भाग्राणीति 'पत्तामोडयं य'त्ति शाखिशाखाशिखामोटितपत्राणि देवतार्चनार्थानीत्यर्थः । ( १२ ) 'अदिदोसपइयेति दृष्टो दोषश्चौर्यादिर्यस्याः सा तथा सा चासौ पतिता च जात्यादेर्बहिष्कृतेति दृष्टदोषपतिता न तथेत्यदृष्टदोषपतिता अथवा न दृष्टदोषपतितेत्यदृष्टदोषपतिता, 'कालवत्तिणिन्ति काले-भोगकाले यौवने वर्त्तत इति कालवर्त्तिनी, तां 'विप्पजहित्ता' विप्रहाय । ( २५-२६) 'फुल्लियर्किसुयसमाणेति विकसित पलाशकुसुमसमानान् रक्तानित्यर्थः 'खादिराङ्गारान्' खदिरवारुविकारभूताङ्गारान् 'कहल्लेणं' कर्परेण । [ पृ० १८. ]
3
(४) अत्यर्थ यावत्करणाद्वहव एकार्थाः विपुला तीव्रा चust प्रगाढा कट्टी कर्कशा इत्येवंलक्षणा द्रष्टव्याः । (६) 'अप्पदुस्समाणे'त्ति अप्रद्विषन् - द्वेषमगच्छन्नित्यर्थः ( ९ ) ' कम्मरयविकिरणकरं कर्म्मरजोवियोजकम् ' अपुव्वकरणं 'ति अष्टमगुणस्थानकम् । ( १० ) ' अ" इह यावत्करणादिदं दृश्यम् -' अणुत्तरे निव्वाधार निरावरणे कसिणे पडिपुण्णे ति । (११) 'सिद्धे' इह यावत्करणात् 'बुद्धे मुत्ते परिणिव्वुर'त्ति दृश्यं, (१५) 'गीतगंधव्वनिनापत्ति गीतं सामान्यं गन्धर्व तु मृदङ्गादिनादसम्मिश्रमिति, (१९) 'भडचडगरपहकरवंदपरिक्खित्ते' भटानां ये चटकरप्रहकरा - विस्तारवत्समूहास्तेषां यद्वृन्दं तेन परिक्षिप्तः । (२१) पहारेत्थ गमणाए ति गमनाय संप्रधारितवानित्यर्थः ।

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[ पृष्ट० १९. ]
- (१) 'जुण्णं' इह यावत्करणात् ' जराजज्जरियदेहं आउरं झुसियं' बुभुक्षितमित्यर्थः ‘पिवासियं दुब्बलं' इति द्रष्टव्यमिति । 'महइमहालयाओत्ति महातिमहतः इष्टकाराशेः सकाशात् । [ पृष्ट० २१. ]
(८)बहुकम्मणिज्जरत्यं साहिज्जे दिण्णे त्ति प्रतीतमिति । (१५) 'ठिइभेएणं ति आयुःक्षयेण भयाध्यवसानोपक्रमेणेत्यर्थः । [ पृष्ट० २२. ] . (२-३) 'तं नायमेयं अरहय'त्ति तदेवं ज्ञातं सामान्येन एतद्गजसुकुमालमरणमर्हता-जिनेन 'सुयमेयं' स्मृतं पूर्वकाले ज्ञातं सत् कथनावासरे स्मृतं भविष्यति विज्ञातं-विशेषतः सोमिलेनैवमभिप्रायेण कृतमेतदित्येवमिति शिष्टं-कृष्णवासुदेवाय प्रतिपादितं भविष्यतीति । (८) 'सपक्खि सपडिदिसिंति समक्षं-समानपार्श्वतया सप्रतिदिक्-समानप्रतिदिक्तया अत्यर्थमभिमुख इत्यर्थः, अभिमुखागमने हि परस्परसमावेव दक्षिणवामपाश्वौ भवतः,एवं विदिशावपीति। (२०-२२) 'एवं खलु जंबू !समणेणं भगवया जाव संपत्तेणे अट्ठमस्स अंगस्स अंतगडदसाणं तच्चस्स वग्गस्स अट्ठमस्स अज्झयणस्स अयम? पण्णत्तेत्तिबेमी ति निगमनम् । एवमन्यानि पञ्चाध्ययनानि, एवमेतैस्त्रयोदशमिस्तृतीयो वर्गों निगमनीयः । [ पृष्ट० २४. ]
- चतुर्थे वर्ग दशाध्ययनानि ।

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[ पृष्ट० २६. ] __पञ्चमेऽपि तथैव, तत्र प्रथमे ( १५ ) 'सुरग्गिदीवायणमूलाए 'त्ति सुरा च-मद्यं कुमाराणामुन्मत्तताकारणं अग्निश्च-अग्निकुमारदेवसंधुक्षितो द्वीपायनश्च–सुरापानमत्तयुष्मत्कुमारखलीकृतः कृतनिदानो बालतपस्वी सम्प्राप्ताग्निकुमारदेवत्वः एते मूलं-कारणं यस्य विनाशस्य स तथा, अथवा सुरश्वासावग्निकुमारश्चाग्निदाता द्वीपायनश्चेति सुराग्निद्वैपायनः शेषं तथैव । ( २१ ) 'परिभाइत्ता' इह 'दाणं च दाइयाणं'ति संस्मरणीयं । [पृष्ट० २८. ]
(१-२) 'कोसंबवणकाणणे' पाठान्तरेण 'कोसंबकाणणे' 'पुढवित्ति 'पुढवीसिलापट्टए'त्ति दृश्यं, पीयवस्थति 'पीयवत्थपच्छादियसरीरे'त्ति दृश्यं। (१९) 'तिवई' न्ति त्रयाणां पदानां समाहारस्त्रिपदी-मल्लस्येव रङ्गभूमौ पदत्रयविन्यासविशेषस्तां छिनत्ति-करोति । [ पृष्ट० २१. ]
(९-१०) राजा-प्रसिद्धो राजा युवराजः-राज्याहः ईश्वरः प्रभुरमात्यादिः तलवरो-राजवल्लभो राजसमानः मोडम्बिकः-मडम्बाभिधानसन्निवेशविशेषस्वामी कौटुम्बिकः-द्वित्रादिकुटुम्बनेता ईभ्यादयः प्रतीताः।(१२-१३) 'पच्छाउरस्सवित्ति पच्छत्ति प्रव्रजतायद्विमुक्तं कुटुम्बकं तन्निर्वाहार्थमातुरः-साबाधमानसो यस्तस्यापि यथाप्रवृत्तां-यथाप्ररूपितां वृत्ति-आजीवनम् 'अनुजानाति' पूर्ववद्ददाति न पुनवृत्यर्जकस्य प्रव्रजित्वेन पाश्चात्यनिबर्बाह्यतत्कुटुम्बस्य तामपहरतीति ।

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९७
[ पृष्ट० ३१. ]
(१२) 'जाव किमंग पुण' इत्यत्र 'उदुम्बरपुप्फंपिव दुल्लभा सवणया किमंग पुण पासणयाए' त्ति, द्रष्टव्यमिति ।
[ पृष्ट० ३२. ]
च
(२) 'आलित्ते ण 'मित्यादाविदं दृश्यम् - आदीप्तो भदन्त ! लोकः एवं प्रदीप्तः आदीप्तप्रदीप्तश्च जरया मरणेन च, तत इच्छामि देवानां प्रियैः स्वयमेवात्मानं प्रव्राजितुं यावत् आचारगोचरविनयवैनयिकचरणयात्रामात्रप्रवृत्तिकं धर्ममाख्यातुमिति, यात्रामात्रार्थं वृत्तिर्यत्र स तथा तम् । (८) 'ईरियासमिया' इत्यादौ यावत्करणाद्ग्रन्थान्तरेषु 'भासासमिया' इत्यादि 'मणगुत्ता' इत्यादि 'वयगुत्ता गुत्तिदिया गुत्तबंभचारिणी' ति द्रव्यं । (१०) बहूहिं' इत्यत्रैवं द्रष्टव्यं - 'छट्टट्ठमदसमदुवालसेहिं मासद्धमासखमणेहिं विविहेहिं तवोकम्मे हिं अप्पा भावे माणा विहरइति । (१६)' जस्सट्ठाए कीरइ नग्गभावे ' इत्यादौ यावत्करणादिदं दृश्यं - ' मुंडभावे केसलोए बंभचेरवासे अण्हाणगं अच्छत्तयं अणुवाहणयं भूमिसेज्जाओ फलगलसिज्जाओ परघरप्पवेसे लद्वावलडाई माणीवमाणाइं परेसिं हीलणाओ निंदणाओ खिसणाओ तालणाओ गरहणाओ उच्चावया विरूवरूवा बावीसं परीसहोवसग्गा गामकंटगा अहियासिज्जंति तमट्ठमाराहेइ' त्ति कण्ठ्यं । नवरं 'हीलना' अनभ्युत्थानादि । 'निन्दना' स्वमनसि कुत्सा । 'खिंसणा 'लोकसमक्ष एव जात्याद्युद्घट्टनं । 'तर्जना' शास्यसि रे जाल्मेत्यादि भणनं । 'ताडना' चपेटादिना । 'ग' गर्हणीयसमक्षं कुत्सा । 'उच्चावचा' अनुकूलप्रतिकूलाः असमञ्जसा इत्यर्थः। ' विरूपरूपाः '
७

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विविधस्वभावा द्वाविंशतिः परीषहाः । उपसर्गाश्च षोडश । 'ग्रामकण्टका' इन्द्रियग्रामस्य बाधकत्वेन कण्टका इवेति। [पृष्ट० ३३. ]
(५) ' अट्ठवि पउमावइसरिसाओ' त्ति पद्मावत्या सहाष्टौ, ताश्च पद्मावतीसदृशाः । समानवक्तव्यता इत्यर्थः। परं नामसु विशेषः । एवं च 'अट्ठ अज्झयण'त्ति एतान्यष्टावध्ययनानि च वासुदेवभार्याष्टकप्रतिबद्धत्वात् । अन्त्यं तु अध्ययनद्वयमष्टकविलक्षणं वासुदेवस्नुषाप्रतिबद्धत्वादिति । पञ्चमस्य वर्गस्य निक्षेपो वाच्यः । [ पृष्ट० ३४ ]
(३-७) षष्ठस्य चोपक्षेपस्तत्र च षोडशाध्ययनानि, तेषु श्लोकेनाष्टावष्टौ तु गाथयोक्तानीति । [ष्टष्ट० ३५. ]
(१४) 'किण्हे जाव 'त्ति इह यावत्करणात् “किण्हे किण्होभासे नीले नीलोभासे' इत्यादि मेघनिकुरभ्वभूत इत्येतदन्त आरामवर्णको दृश्यः । [ पृष्ट० ३६. ]
(१०-११ ) 'ललिय'त्ति दुर्ललितगोष्ठी भु. जङ्गसमुदायः । आढ्या यावच्छब्दाद्दीता बहुजनस्यापरिभूता । 'जं कयसुकय 'त्ति यदेव कृतं शोभनमशोभनं वा तदेव सुष्टु कृतमित्यभिमन्यते पितृपौरादिभिर्यस्याः सा यत्कृतसुकृता। ( १३ ) 'पमोए त्ति महोत्सवः। [ पृष्ट० ३७. ]
(३) 'अग्गाई 'त्ति अने भवान्यग्राणि प्रधानानीत्यर्थः वराणि तान्येव, एकार्थशब्दोपादानं तु प्राधा

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न्यप्रकर्षख्यापनार्थ ।(१०) 'अवओडयबंधणयंति अवमोटनतोऽवकोटनतो वा पृष्ठदेशे बाहुशिरसा संयमनेन बन्धनं यस्य स तथा । ( १८ ) 'दवदवस्स 'त्ति द्रुतं द्रुतं। [ पृष्ट० ३८. ]
(५) 'सुवत्तं णं एस कडे ' व्यक्तं स्फुटम् एषः यक्षः प्रतिमारूपः 'काष्ठं' दारु तन्मयत्वाद्देवताशून्यत्वेनाकिश्चित्करत्वादिति । ( २१-२३ ) 'सइरं निग्गच्छउ 'त्ति स्वैरं-यथेष्टं निर्यातु। [ पृष्ट० ३९.]
(१२) 'इह आगय' मित्यादि, इह नगरे आगतं प्रत्यासन्नत्वेऽप्येवं व्यपदेशः स्यात् । अत उच्यते-इह संप्राप्तं प्राप्तावपि विशेषाभिधानायोच्यते इह समवसृतंधर्मव्याख्यानप्रह्वतया व्यवस्थितं, अथवा इह नगरे पुनरिहोद्याने पुनरिह साधूचितावग्रहे इति । [ पृष्ट० ४०. ]
- (११) 'सुद्धप्पत्ति शुद्धात्मा यावत्करणात् 'वेसियाई पवरवत्थाइं परिहिए अप्पमहग्धाभरणालंकियसरीरे'। [ पृष्ट० ४१. ]
(७) 'वत्थंतेणं ति वस्त्राश्चलेन 'करयलपरिग्गहियं सिरसावत्तं दसनहं अंजलि मत्थए कट्ट' इति द्रष्टव्यं । [ पृष्ट० ४२. ]
(६-७) 'नो चेव णं संचाएइ सुदंसणं समणोवावासयं तेयसा समभिपडित्तए' त्ति न शक्नोति सुदर्शनं समभिपतितुम् आक्रमितुमित्यर्थः। केन ? तेजसा प्रभावेन सुदर्शनसम्बन्धिनेति ।

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[ पृष्ट० ४५. ]
(१) सहत इत्यादीनि एकार्थानि पदानीति केचित्। अन्ये तु सहते भयाभावेन क्षमते कापाभावेन तितिक्षते दैन्याभावेन अधिसहते आधिक्येन सहत इति। (५-५) 'अदीणे' त्यादि तत्रादीनः शोकाभावात् अविमना न शुन्यचित्तः अकलुषो द्वेषवर्जितत्वात् अनाविलः जनाकुलो वा निःक्षो भत्वात् अविषादी किं मे जीवितेनेत्यादिचिन्तारहितः अत एवापरितान्तः अविश्रान्तो योगः समाधिर्यस्य स तथा स्वार्थिकेनन्तत्त्वाच्चापरितान्तयोगी । ( ११ ) 'बिल'मिवेत्यादि, अस्यायमों-यथा बिले पन्नगः पार्थ्यासंस्पर्शनात्मानं प्रवेशयति तथा यमाहारं मुखेनासंस्पृशन्निव रागविरहितत्वादाहारयति-अभ्यवहरतीति । [ पृष्ट० ४७. ]
(१) अतिमुक्तककथानके किश्चिल्लिख्यते (१५) 'इंदट्ठाणे त्ति यत्रेन्द्रयष्टिरू/क्रियते । [ पृष्ट० ४८. ]
(५) 'जा णं'ति येन भिक्षां दापयामि णमित्यलङ्कारे । [ पृष्ट० ४९.
(९) 'जाव पडिदंसेइ' त्ति इह यावत्करणात् 'गमणाए पडिक्कमइ भत्तपाणं आलोएइ'त्ति द्रष्टव्यं । [ पृष्ट० ५०. ]
(९-१०) काहे वत्ति कस्यां वेलायां प्रभातादिकायां 'कहिं वत्ति क्व क्षेत्रे, 'कह व 'ति केन प्रकारेण, 'किच्चिरेण' कियति कालेऽतिक्रान्ते, इत्यर्थः । 'कम्माययणेहिं ' ति कर्मणां-ज्ञानावरणादीनामायतनानिआदानानि तैः । कर्मणां शानावरणादीनामायतनानि

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१०१
आदानानि वा बन्धहेतव इत्यर्थः । इति कर्मायतनानि कर्मादानानि वा पाठान्तरेण 'कम्मावयणेहिं ' ति तत्र कर्मापतति आत्मनि संभवति तानि तथा ।, [ पृष्ट० ५३. ]
(२२) अष्टमे तु किमपि लिख्यते-'रयणावलि' त्ति रत्नावली आभरणविशेषः । रत्नावलीव रत्नावली। यथा हि रत्नावली उभयत आदिसूक्ष्मस्थूलस्थूलतरविभागकाहलिकाख्यसौवर्णावयवद्वययुक्ता भवति, पुनर्मध्यदेशे स्थूलविशिष्टमण्यलङ्कता च भवति, एवं यत्तपः पट्टादावुपदृश्यमानमिममाकारं धारयति तद्रत्नावलीत्युच्यते। तत्र चतुर्थमेकेनोपवासेन षष्ठं द्वाभ्यामष्टमं त्रिभिः। ततोऽष्टौ षष्ठानि,तानि च स्थापनायां चत्वारि चत्वारि कृत्वा पङ्कित्रयेण नव कोष्टकान् कृत्वा मध्यकोष्टे शुन्यं विधाय शेषेस्वष्टास्वष्ट षष्ठानि रचनीयानि। ततश्चतुर्थादि चतुस्त्रिंशत्तमपर्यन्तं । चतुस्त्रिंशत्तमं च षोडशभिरुपवासैः। ततो रत्नावलीमध्यभागकल्पनया चतुस्त्रिंशत्षष्ठानि, एतेषां स्थूलमणितया कल्पितत्वात् , एतानि चोत्तरार्धेण द्वे त्रीणि चत्वारि पञ्च षट् पञ्च चत्वारि त्रीणि द्वे च स्थापनीयानि, अथवाऽष्टाभिः षड्भिश्च रेखाभिः पञ्चत्रिंशत्कोष्ठकान् विधाय मध्ये शुन्यं कृत्वा शेषेषु चतुस्त्रिंशत्षष्ठानि स्थापनीयानीति । एवं चतुस्त्रिंशत्तमादीनि चतुर्थान्तानि पुनरप्यष्ट च षष्टानि। स्थापना त्वेषां पूर्ववत् । पुनरण्यष्टमषष्ठचतुर्थानीति । प्रथमायां परिपाट्या सर्वकामगुणितं पारयति। तत्र सर्व कामगुणा अभिलषणीया रसादिगुणाः साता यस्मिन् तत्तथा सर्वरसोपेतमित्यर्थः। भोजन मिति गम्यते । पारणकसंग्रहगाथा-' पढमंमि सव्वकामं पारणयं बीइए

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१०२ विगइवज्जं । तइयं च अलेवाडं आयंबिलमो चउत्थंमि" ॥ पारणक इति गम्यते । वाचनान्तरे-“पढममि सव्वगुणिए पारणक” मिति दृश्यते । [ पृष्ट० ५५. ]
(२०) 'ओरालेण'मिह यावत्करणादिदं दृश्य‘पयत्तेणं पग्गहिए। कल्लाणेणं सिवेणं धणेणं मंगल्लेणं सस्सिरीएणं उदग्गेणं उत्तमेणं उदारेणं तवोकम्मेणं सुक्का भुक्खा निम्मंसा अट्ठिचम्पावणद्धा किडिकिडियभूया किसणा धमणिसंतया जाया यावि होत्था, जीवंजीवेणं गच्छइ जीवंजीवेणं चिट्ठइ भासं भासिस्सामित्ति गिलाइ से जहा नामए कट्ठसगडिया इ वा पत्तसगडि.. या इ वा इंगालसगडिया इ वा उण्हे दिण्णा सुक्का समाणी ससहं गच्छइ ससई चिट्टइ, एवामेव काली वि अन्जा ससदं गच्छइ ससई चिट्ठइ उवचिया तवेणं तेएणं अवचिया मंससोणिएणं हुयासणेव भासरासिपलिच्छण्णा तवेणं तेएणं तवतेयसिरीए अईव २ उवसोमेमाणी २ चिट्ठइत्ति, इह तपोविशेषणशब्दा एकार्थाः, अर्थमेदविवक्षायां तु प्रथमज्ञातविवरणानुसारेण ज्ञेयाः । 'जीवंजीवेणे ति-जीवबलेन न शरीरबलेनेत्यर्थः । [ पृष्ट० ५७. ]
(४) 'कणगावलि 'त्ति कनकमयमणिकरूप आभरणविशेषः ।
___ (१२) 'खुड्डागं सीहनिक्कीलिय'ति वक्ष्यमाणमहदपेक्षया क्षुल्लकं ह्रखं सिंहस्थ निष्क्रीडितं विहृतं गमनमित्यर्थः । सिंहनिष्क्रीडितं तदिव यत्तपस्तत्सिहनिष्क्री

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१०३ डितमुच्यते । सिंहो हि गच्छन् गत्वा गत्वा अतिक्रान्तदेशमवलोकयति । एवं यत्र तपसि अतिक्रान्तं तपोविशेषं पुनः पुनरासेव्यातनं तत्तत् प्रकरोति तत्सिहनिक्रीडितमिति । इह च एकद्वयादय उपवासाश्चतुर्थषष्ठादिशब्दवाच्याः । एतस्य च रचनैवं भवति । एकादयो नवान्ताः क्रमेण स्थाप्यन्ते । पुनरपि प्रत्यागत्य नवादय एकान्तास्ततश्च द्वयादीनां नवान्तानामने प्रत्येकमेका. दयोऽष्टान्ताः स्थाप्यन्ते । ततो नवोद्येकान्तप्रत्यागतपउक्तयां अष्टादीनां द्वयन्तानामादौ सप्तादय एकान्ताः एकान्ताः स्थाप्यन्त इति । स्थापना चेयं-१२।१।३।२।४। ।३।५।।६।५।७।६।८।९।८।९।९।७।८।६७५।६।४।५।३।४।२।३ ॥१॥२॥१॥ दिनसङ्ख्या चैवम् । इह द्वे नवकसङ्कलने । तत एका ४५ । पुनः ४५ । अन्त्या चाष्टसङ्कलना ३६ । अपरा च सप्तसङ्कलना २८ । तथा पारणकानि ३३ । तदेवं सर्वसङ्ख्या १८७। एते चैवं षण्मासाः सप्तदिनाधिका भवन्ति, एतेषु च चतुर्गुणितेषु द्वे वर्षे अष्टाविशतिदिनाधिके भवतः। [ पृष्ट० ५८. ]
(९) एवं महासिंहनिष्क्रीडितमपि । नवरमेकादयः षोडशान्ताः षोडशादयश्चैकान्ताः स्थाप्यन्ते। ततश्च द्वयादीनां षोडशान्तानामग्रे प्रत्येकमेकादयः पञ्चदशान्ताः षोडशादिषु त्वेकान्तेषु पञ्चदशादीनां द्वयन्तानामादौ प्रत्येकं चतुर्दशादयः एकान्ताः स्थाप्यन्ते । दिनमानं त्वेवम्-इह षोडशसङ्कलनाद्वयं १३६ पञ्चदशसङ्कलना १२० चतुर्दशसङ्कलना १०५ पारणकानि ६१ सर्वाग्रं ५५८ ।

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१०४
[ पृष्ट० ६०.]
(४) 'खुड्डियं सव्वओभई पडिम'ति क्षुद्रिका-महत्यपेक्षया । सर्वतः सर्वासु दिक्षुविदिक्षु १/२/३ | ४ || च भद्रा-समसङ्खयेति सर्वतोभद्रा । त- ३ ४ ५ १२ थाहि-एकादीनां पञ्चान्तानामङ्कानांस- ५! १२ ३/४ र्वतोभावात् पञ्चदश पञ्चदश सर्वत्र २ ३ ४ ५/१ तस्यां जायन्त इति । स्थापना चेयम्। ४/५! १२/३ स्थापनोपायगाथा-"एगाई पंचंते ठविउं मझं तु आइमणुपंति । सेसे कमसो ठविउं जाण लहुसवओभई ॥ १ ॥” इति । तपोदिनानीह पश्चसप्ततिः, पारणकदिनानि तु पञ्चविंशतिरिति, सर्वाणि दिनानि शतमेकस्यां . परिपाटयां, चतसृषु त्वेतदेव चणुर्गुणम् । [पृष्ट० ६१] १ | २ | ३ | ४/५/६७ (२६) एवं महासर्वतोभद्रा
४/५/६/७ | १ | २३ ऽपि । नवरमेकादयः सप्तान्ता उE७/१/२/३ / ४/५.६
पवासाः। तस्यां स्थापनोपायगा३ | ४/५/६/७/१/२/
था-“एगाई सत्तंते ठविउ मज्झं ६/७/१/२/३४५ २/३ ४ ५ ६७१तु आइमणुपंति । सेसे कमसो
५/६/७/१/२/३ ४ ठविउं जाण महासवओभदं॥१॥ इह षण्णवतिशतं तपोदिनानां एकोनपश्चाशच पारणकदिनानि ततोऽस्यां द्वे शते पंचचत्वारिंशदधिके दिनानां भवति । इत्येवमेकस्यां परिपाट्यां। चतसृषु त्वेतदेव चतुर्गुणमिति।
(२४) भद्रोत्तरप्रतिमायाः स्थापनोपायगाथेयं -"पंचाई य नवंते ठविउ मझं तु आदिमणुपंतिं । सेसे कमसो ठविउं जाण भद्दोत्तरं खु९ ॥१॥" इह पंचसप्तत्यधिकं
महासर्वतोभद्रा

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१०५
शतं तपोदिनानां । पंचविंशतिस्तु पारणक दिनानां । एवं शतद्वयं दिनानामेकस्यां पारिपाठ्यां भवति । तच्चतुष्टये त्वेतदेव चतुर्गुणमिति । वाचनान्तरे प्रतिमात्रयस्य लक्षणगाथा उपलभ्यन्ते । यथा-' -" आई दोण्ह चउत्थं आई भदोत्तराए बारसमं । बारसमं सोलसमं वीसइमं चेव चरिमाइं॥ | १ || " आदिः प्रथमं तपः द्वयोः क्षुद्र सर्वतोभद्र महासर्वतोभद्रयोः प्रतिमयोश्चतुर्थ- एकोपवासः, तथा आदि : - आद्यं तपो भद्रोत्त रायां- तृतीयप्रतिमायां द्वादशं उपवास पंचकं, ततः क्रमेण द्वादशं उपवासपञ्चकं षोडशं-उपवास सप्तकं विंशतितमं चैव-उपवासनवकम्, एवं च चरमानि सर्वान्तिमतपांसि शेषाणि तु क्रमेण स्थाप्यन्त इति तपस्त्रयेऽपि प्रथम पंक्तिरचनेति । अथ द्वितीयादिपंक्तिरचनार्थमाह"पढमं तइयं तो जाव चरिमयं ऊणमाइओ पूरे | पंच य परिवाडीओ खुड्डगभद्दुत्तरा य ॥ २ ॥ प्रथमपंक्तौ 'तइयं'ति तृतीयमंङ्कं पढमं - द्वितीयपंक्तिरचनायां प्रथमं स्थापयेत् । स च क्षुद्रसर्वतोभद्रायां त्रिको भवति । भद्रोत्तरायां तु सप्तकः । 'तो'त्ति ततोऽनन्तरं क्रमेणोत्तरान् स्थापयेद् यावच्चरमं । स च सर्वतोभद्रायां चतु
चरमात्परत
कानन्तरः पंचको भवति । भद्रोत्तरायां त्वष्टकान्तरो नवक इति । ततश्चरमानन्तरं यदूनं कोष्टकाञ्जातं तदादितः - एककादेरारभ्य पूरयेदिति, एवं एकको द्विश्च सर्वतोभद्रायां । इतरस्यां तु पंचकः षट्कश्चेति द्वितीयपंक्तिस्थापना । एवमेवोपरितन्यपेक्षयाऽधस्तनो इत्येवं सर्वाः पंच परिपाठ्याः - पंकयो रचनीयाः । खुड'ति क्षुद्रकसर्वतोभद्रायां भद्रोत्तरायां चेति । गाथार्थश्चायं प्रागुक्तयन्त्रकादवसेय इति । अथ महासर्वतोभद्राया द्वितीयादिपंक्तिरचनार्थमाह - "पढमं तु चउत्थं जाव चरिमयं ऊणमाइओ पूरे । सत्त य परि
-

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१०६
वाडीओ महालए सव्वओभद्दे ॥ ३ ॥ " महासर्वतोभद्रायां द्वितीयायां पंक्तौ कर्तव्यतायां प्रथमं - आदौ चतुर्थ - प्रथम पंक्तयपेक्षया चतुर्थस्थानवर्त्तिनं यथा प्रथमपंतौ चतुष्ककस्ततः क्रमेणान्यानवस्थाप्य यावच्चरमं यथा सप्तकस्ततोऽनन्तरं यदूनं पंक्तेस्तदादितः पूरयेत् । एवं च सप्त परिपाट्यः - पंक्तयः पूरयितव्याः । 'महालये 'त्ति महति सर्वतोभद्रे - सर्वतोभद्रप्रतिमायामिति । [ पृष्ट० ६२. ]
( १२ ) मुक्तावली सुज्ञानैव । नवरं तस्यां चतुर्थ । ततः षष्ठादीनि चतुस्त्रिंशत्तमपर्यन्तानि चतुर्थभक्तान्तरितानि । ततश्चतुर्थ । ततः प्रत्यावृत्त्या द्वात्रिंशत्तमादीनि षष्ठान्तानि । ततश्चतुर्थ च करोति । एवं चेयं तपसि इयत्प्रमाणा भवति - षोडशसङ्कलनादिना : २६६ पंचदशसङ्कलना च १२० चतुर्थानि २८ पारणकानि ६९ । एषां च मीलनेन मासाः ११ दिनानि १३ भवन्ति । सूत्रे तु दिनानि १५ दृश्यन्ते तत्तु नावगम्यत इति । [ पृष्ट० ६४. ]
( ३ - ४ ) अथानन्तरोदितानां काल्यादिसाध्वीनां पर्यायपरिमाणप्रतिपादनायाह- 'अट्ठ य' गाहा, अष्ट च वर्षा - म्यादिं कृत्वा एकोत्तरिकया - एकोत्तरतया क्रमेण यावत सप्तदश तावच्छ्रेणिकभार्याणां पर्याय इति ॥ यदिह व्याख्यातं तज्ज्ञाताधर्मकथाविवरणादवसेयम् ॥ एवं च समाप्तमन्तकृद्दशाविवरणमिति ॥
न
अनन्तरसपर्यये जिनवरोदिते शासने, यह समयानुगा गमनिका किल प्रोच्यते । गमान्तरमुपैति सा तदपि सद्भिरस्यां कृतावरूढगमशोधनं ननु विधीयतां सर्वतः ॥ १ ॥ इत्यन्तकृद्दशावृत्तिः सम्पूर्णा ॥

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१०७
[ श्रीचन्द्रगच्छीयश्रीमदभयदेवविरचितानुत्तरौपपातिकदशावृत्तिः ।। [ पृष्ट० ६५ ]
अथानुत्तरौपपातिकदशासु किञ्चिव्याख्यायते । तत्रानुत्तरेषु विमानविशेषेषूपपातो जन्म अनुत्तरोपपातः स विद्यते येषां तेऽनुत्तरौपपातिकास्तत्प्रतिपादिका दशाः। दशाध्ययनप्रतिवद्धप्रथमवर्गयोगाद्दशाः ग्रन्थविशेषोऽनुत्तरौपपातिकदशास्तासां च सम्बन्धसूत्रं । तयाख्यानं च ज्ञाताधर्मकथाप्रथमाध्ययनादवसेयं शेषं सूत्रमपि कण्ठ्यं ॥ [ पृष्टः ७२ ]
(५) नवरं तृतीयवर्गे 'वुत्तपडिवुत्तयत्ति प्रव्रज्याग्रहणश्रवणमूच्छितोत्थिताया मातुः पुत्रस्य च परस्परं प्रव्रज्याग्रहणनिषेधनविषया तत्समर्थनविषया चोक्तिप्रत्युक्तिरित्यर्थः ।(६-७) महाबलोभगवत्यां । थावच्चापुत्रःपश्चमे ज्ञाताध्ययने । (१७)तथा 'आयंबिलं ति शुद्धौदनादि । (१९) 'संसटुं'ति संसृष्टहस्तादिना दीयमानं संसृष्टम् । 'उज्झियधम्मियं 'ति उज्झितं-परित्यागः स एव धर्मः-पर्यायो ययास्ति तदुज्झितधर्मिकं. (२०) 'समणे'त्यादि श्रमणो-निर्ग्रन्थादिः ब्राह्मणः-प्रतीतः अतिथि:भोजनकालोपस्थितः प्राघूर्णकः कृपणो-दरिद्रः वनीपको याचकविशेष.. [ पृष्ट० ७३ ]
(९-१० ) 'अब्भुजयाए'त्ति अभ्युद्यताः-सुविहितास्तत्सम्बन्धित्वादेषणाऽभ्युद्यता तया, 'पयययाए' त्ति प्रयतया प्रकृष्टयत्नवत्या, ‘पयत्ताए'त्ति प्रदत्तया गुरुभिरनुज्ञातयेत्यर्थः. 'पग्गहियाए'त्ति प्रगृहीतयाप्रकर्षणाभ्युपगतया (१२-१४)अदीनः अदीनाकारयुक्त इत्यर्थ: अ,

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१०८
विमनाः' अविगतचित्ता अशून्यमना इत्यर्थः, अकलुषः क्रोधादिकालुष्यरहितत्वात्, 'अविषादी' विषादवर्जितः, 'अपरितन्तयोगी' अविश्रान्तसमाधिः, 'जयणघडणजोगचरिते 'ति यतनं - प्राप्तेषु योगेषूद्यमकरणं घटनं चअप्राप्तानां तेषां प्राप्त्यर्थं यत्नः, यतनघटनप्रधाना योगाः संयमव्यापारा मनःप्रवृत्तयो वा यत्र तत्तथा तदेवंभूतं चरित्रं यस्य स तथा । 'अहापजत्तं 'त्ति यथा पर्याप्तं यथालब्धमित्यर्थः । ' समुद्दाणं 'ति भैक्ष्यं । (१८) 'बिलमिवे'त्यादि, अस्यायमर्थः यथा बिले पन्नगः पाश्र्वसंस्पर्शनात्मानं प्रवेशयति तथाऽयमाहारं मुखेनासंस्पृशनिव रागविरहितत्वादाहारयति - अभ्यवहरतीति ।
[ पृष्ट० ७४ ]
( ८ ) ' तवरूवलावण्णे ' त्ति-तपसा करणभूतेन रूपस्य - आकारस्य लावण्यं - सौन्दर्य तपोरूपलावयमभूत् । (८) शुष्कछल्ली - शुष्कत्वक् काष्ठस्य सत्का पादुका काष्ठपादुका प्रतीता 'जरग्गओवाहण' त्ति जरत्काजरती जीर्णेत्यर्थः सा चासावुपानच्चेति जरत्कोपानत् । (१०) 'अट्ठिचम्म छिरत्ताएत्ति अस्थीनि च चर्म च शिराश्च - स्नायो विद्यन्ते ययोस्तौ तथा तद्भावस्तत्ता तथा अस्थिचशिरावत्तया प्रज्ञायेते यदुत पादावेताविति न पुनर्मासशोणितवत्तया तयोः क्षीणत्वादिति । (१२-१३) 'अयमेयारूवे तवरूवलावण्णे होत्था से जहा नाम 'त्ति प्रत्यालापकं द्रष्टव्यं, (१३) 'कल'त्ति कलायो धान्यविशेषस्तेर्षा 'संगलिय'त्ति फलिका मुद्रा माषाश्च प्रतीताः । (१४) 'तरुणय'त्ति अभिनवा कोमलेत्यर्थः । (१५) 'मिलायमाणित्ति म्लायन्ती - म्लानिमुपगता ।

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१०९ [ पृष्ट० ७५ ]
(२) 'काकजंघा इ वत्ति काकजङ्घा-वनस्पतिविशेषः, सा हि परिदृश्यमानस्नायुकास्थूलसन्धिस्थानाच भवतीति । तया जङ्घयोरुपमानम् । अथवा काको वायसः कङ्कः ढेणिकालिके च पक्षिविशेषौ तजङ्घा च स्वभावतो निर्मासशोणिता भवतीति ताभ्यामुपमानमिहोक्तमिति । (५) कालिपोरित्ति काकजङ्घावनस्पतिविशेषपर्व मयूरटेणिकाकालिके पक्षिविशेषौ अथवा ढेणिकालः-तिड्डः । (८-९) 'बोरीकरील्ले इ' बदरी-कर्कन्धूः करीरं-प्रत्यग्रं कन्दलं, शल्यकी शाल्मली च वृक्षविशेषौ पाठान्तरेण 'सामकरिल्ले इ वा' तत्र च श्यामा-प्रियङ्गः । ( ११ ) · कडिपत्तस्से 'त्ति कटी एव पत्रं-प्रतलत्वेनावयवद्वयरूपतया च सर्गादिवृक्षदलं कटीपत्रं तस्य, पाठान्तरेण कटीपट्टस्य, उष्ट्रपाद इति वा, करभचरणो हि भागद्वयरूपोऽनुन्नतश्चाधस्तात् भवतीति तेन युतप्रदेशस्य साम्यं, 'जरग्गपाए इ' जरद्वपादः, 'उदरभायणस्स'त्ति उदरमेव भाजनं क्षाममध्यभागतया पिठरोद्युदरभाजनं तस्य । (१५) 'सुक्कदिए इ वा' इति शुष्कःशोषमुपगतो दृतिः-चर्ममयजलभाजनविशेषः। 'भज्जणयकभल्ले'त्ति चणकादीनां भर्जनं-पाकविशेषापादनं तदर्थ यत्कभल्लं-कपालं घटादिकर्परं तत्तथा। 'कट्ठकोलंबए इ' शाखिशाखानामवनतमग्रं भाजनं वा कोलम्ब उच्यते काष्ठस्य कोलम्ब इव काष्ठकोलम्बः परिदृश्यमानावनत. हृदयास्थिकत्वात् । 'एवामेवोदरं सुक्कं लुक्खं निम्मंस' मित्यादि पूर्ववत् , 'पासुलियकडयाणं ति पांशुलिकाःपास्थिीनि तासां कटकौ-कटौ पांशुलिकाकटौ तयोः (१८) थासयावली इ वत्ति स्थासका-दर्पणाकृतयः स्फुर

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११०
कादिषु भवन्ति तेषामुपर्युपरिस्थितानामावली -पद्धतिः स्थासकावली देवकुलामरसारकाकृतिरिति भावः । 'पाणावली इव'त्ति पाणशब्देन भाजनविशेष उच्यते तेषामावली या सा तथा, 'मुंडावलि'त्ति वा मुण्डाः - स्थाणुविशेषा येषु महिषीवाटादौ परिघाः परिक्षिप्यन्ते तेषां निरंतरव्यवस्थितानामावली - पक्तिर्या सा तथा, तथा 'पिट्ठकरंडयाणं ति पृष्ठवंशाभ्युन्नतप्रदेशानां । [ पृष्ट० ७६ ]
(२ - ३ ) ' कण्णावली' ति कर्णा मुकुटादीनां तेषामावली - संहतिर्या सा, तथा 'गोलावली'ति गोलका - वर्तुलाः पाषाणादिमयाः । वट्टय'त्ति वर्त्तका जत्वादिमया बालरमणकविशेषाः । ' एवामेवे ' त्यादि पूर्ववत् । ( ४ ) उरकडयस्स 'त्ति उरो-हृदयं तदेव कटकमुरःकटकं तस्य । ( ५-६ ) 'चित्तकट्टरे इव'त्ति इह चित्तशब्देन किलिञ्जदिकं वस्तु किञ्चिदुच्यते तस्य कट्टं - खण्डं तथा 'वियणपत्ते' त्ति व्यजनकं - वंशादिदलमयं वायुदीरणं तदेव पत्रमिव पत्रं व्यजनपत्रं 'तालियंटपत्ते इ 'त्ति तालवृन्तपत्र-व्यजनपत्रविशेषः एभिश्चोपमानमुरसः प्रतलतयेति । (८८) 'समिसंगलिय'त्ति शमी वृक्षविशेषस्तस्य सङ्गलिका फलिका, एवं बाहाया अगत्थिओ य वृक्षविशेषाविति (१०) 'सुक्कच्छगणिय'त्ति छगणिया - गोमयप्रतरः वटपत्र पलाशपत्रे प्रतीते (१५) 'करगगीवा इव'त्ति वाघटिकाग्रीवा । कुण्डिका-आलुका । 'उच्चत्थवणए इ वत्ति उच्चस्थापनकम् एभिस्त्रिभिरुपमानैग्रीवायाः कृशतोक्तेति । [ पृष्ट० ७७ ]
(१-२) 'हणुयाए ति चिबुकस्य 'लाउयफले इ
6

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१११
व'त्ति अलाबुफलं तुम्बिनीफलं । 'हकुवफले'त्ति हकुवीवनस्पतिविशेषस्तस्य फलमिति । 'अंबगट्टिया इ वत्ति आम्रकस्य - फलविशेषस्यास्थीनि मज्जा आतपे दत्तानि शुष्कानीत्यादि सर्वमनुसर्तव्यं । (३-४) 'सुक्क जलोया इव'त्ति जलौका - द्रोन्द्रियजलजन्तुविशेषः । ' सिलेस गुलिय 'ति श्लेष्मणो गुटिका | 'अलत्तगुलिय'त्ति अलक्तको एतानि हि वस्तूनि शुष्कानि विच्छायानि सङ्कोचवन्ति भवन्तीति ओष्ठोपमाननयोक्तानि । जिह्नावर्णकः प्रतीतः । (९) 'अंबगपेसिय'त्ति आम्रं प्रतीतं तस्य पेशिका खण्डम् । (९) अम्बालकं- फलविशेषः । मातुलुङ्गं - बीजपूरकमिति । (११) 'वीणाछि ति वीणारन्ध्रं ।
लाक्षारसः।
[ पृष्ट० ७८ ]
"
(१) 'वद्धीसगच्छिडे इ वत्ति वृद्धीसको - वाद्यविशेषः । पासाइयतारिगा इव 'त्ति प्रभातसमये तारि का - ज्योतिः ऋक्षमित्यर्थः सा हि स्तोकतेजोमयी भ वतीति तया लोचनमुपमितमिति पाठान्तरेण प्राभातिकतारा इति । ( ३-४ ) 'भूलाछल्लो इ वत्ति मूलकःकन्दविशेषस्तस्य छल्ली --त्वक् । सा हि प्रतला भवतीति । तयोरूपमानं कर्णयोः कृतं । 'वालुंकछल्ली' वालुकं - चिट । 'कारेल्लाछल्ली'ति कारेल्लकं वल्लीविशेष फलमिति । कचिश्च नीतिपदं न दृश्यते न चावगम्यते । (६) 'धण्णस्स सोस'त्ति 'धण्णस्स णं अणगारस्स सीसस्स अयमेयारूवे तवरूवलावण्णे होत्था' (७) 'तरुण गलाउए वत्ति तरुणकं-कोमलं'लाउयं' अलाबु तुम्बकमित्यर्थः । ' तरुण गए लालुय'त्ति आलुकं कन्दविशेषः तञ्चानेकप्रकारमिति विशेषपरिग्रहार्थमेलालुकमित्युक्तं । 'सिन्हालुए इ वत्ति सिस्तालकं फलविशेषो यत्सेफालकमिति लोके प्रतीतं तच्च तरुणं

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११२
यावत्करणात् 'छिण्णमुहे दिण्णं सुक्कं समाणं मिलायमाणं चिट्ठइत्ति दृश्यम् । 'एव'त्ति 'एवामेव धण्णस्स अणगारस्स सीसं सुक्कं लुखं निम्मंसं अठिचम्मछिरत्ताए पण्णायइ नो चेव णं मंससोणियत्ताए'त्ति, अयमप्यालापकः प्रत्यङ्गवर्णके दृश्यो नवरमुदरभाजनकर्णजिह्वोष्ठवर्णकेष्वस्थीति पदं न भण्यते अपि तु 'चम्मछिराए पण्णायइत्ति वक्तव्यमिति । पादाभ्यामारभ्य मस्तकं यावद्वर्णितो धन्यकमुनिः । पुनस्तथैव प्रकारान्तरेण तं वर्णयन्नाह[ पृ० ७९ ]
(३-१५) 'धण्णे णमित्यादि धन्योऽनगारो शंकारो वाक्यालङ्कारार्थः । किंभूतः ?-शुष्केण मांसाद्यभावात् 'भुक्खेणं'ति बुभुक्षायोगात् रूक्षेण पादजङ्घोरुणाऽवयवजातेन लक्षित इति गम्यते, समाहारद्वन्द्वश्चायमिति । तथा 'विगयतडिकरालेणं कडिकडाहेणं'ति विकृतंबीभत्सं तच्च तत्तटीषु-पार्श्वेषु करालं-उन्नतं क्षीणासतयोन्नतास्थिकत्वात् विकटतटीकरालं तेन कटी एव कटाह-कच्छपपृष्ठं भाजनविशेषो वा कटीकटाहं तेन लक्षित इति गम्यते। एवं सर्वत्रापि। 'पिट्ठमवस्सिएणं'ति पृष्ठं-पश्चाद्भागमवाश्रितेन तत्र लग्नेन यकृत्प्लीहादीनामपि क्षीणत्वात् , उदरमेव भाजनं क्षाममध्यत्वात् उदरभाजनं तेन । 'जोइज्जमाणेहिं ति निर्मासतया दृश्यमानैः 'पांसुलिकडएहिं ति पाऑस्थिकटकैः, कटकता च तेषां वलयाकारत्वात् । अक्खसुत्तमाले इ वत्ति अक्षाःफलविशेषास्तेषां सम्बन्धिनी सूत्रप्रतिबद्धा मालाआवली या सा तथा सैव गण्यमाननिर्मासतयाऽतिव्यक्तत्वात्, पृष्ठकरण्डकसन्धिभिरिति प्रतीतं । तथा गङ्गा

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११३
तरङ्गभूतेन-गङ्गाकल्लोलकल्पेन परिदृश्यमानास्थिकत्वात् उदर एव कटकस्य- वंशदलमयस्य देशभागो - विभाग इति वाक्यमतस्तेन । तथा शुष्कसर्पसमानाभ्यां बाहुभ्यां 'सिढिलकडाली विव' कटालिका - अश्वानां मुखसंयमनोपकरणविशेषो लोहमयस्तद्वलम्बमानाभ्यामग्रहस्ताभ्यां बाह्वोरभूताभ्यां शयाभ्यामित्यर्थः । 'कंपणवाइओ इवत्ति कम्पनवातिकः - कम्पनवायुरोगवान् 'वेवमाणीए ति वेपमानया कम्पमानया शीर्षघटया-शिरःकटिकया लक्षितः प्रम्लानवदनकमलः प्रतीतम् । 'उब्भडघडमुहे 'ति उद्भटं विकरालं क्षीणप्रायदशनच्छदत्वाद् घटकवदेव मुखं यस्य स तथा । 'उब्बुडूनयणकोसे' त्ति 'उब्बु त्ति अन्तः प्रवेशितौ नयनकोशौ - लोचनकौशकौ यस्य स तथा 'जीवंजी - वेणं गच्छइ' जीववीर्येण न तु शरीरवीर्येणेत्यर्थः, शेषमन्तकृद्दशावदिति ॥
शब्दाः केचन नार्थतोऽत्र विदिताः केचित्तु पर्यायतः, सूत्रार्थानुगतेः समूह्य भणतो यज्जातमागः पदम् । वृत्तावत्र तकत् जिनेश्वरवचोभाषाविधौ कोविदैः, संशोध्यं विहितादरैर्जिनमतोपेक्षा यतो न क्षमा ॥ १ ॥ प्रत्यक्षरं निरूप्यास्य ग्रन्थमानं विनिश्चितम् । द्वाविंशतिशतमिति, चतुणीं वृत्तिसङ्ख्यया अनुत्तरोपपातिकाख्यनवमाङ्गप्रदेशविवरणं समाप्तमिति ।।
॥ २ ॥

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॥ शुद्धिपत्रम् ॥
पृष्ठ पंक्ति अशुद्धं
शुद्धं ४ देवाणुप्पिया णं देवाणुप्पियाणं ४ ९ अरिहा
अरहा ४ ९-११ कयाई
कयाइ पण्णत्ते । एवं
पण्णत्ते।" एवं सम्मत्तं
समत्तं भावेमाणे
भावेमाणा विहरइ
पडिविसज्जइ अरहओ
अरहया गाहावइ
गाहावई हरिणेगमेसीभत्तया हरिणेगमेसिभत्तया ११ १८ अणुकंपणठाए अणुकंपणट्ठाए ११ २६ एयमह...हहतुळं एयमढ...हतुट्ट... अण्णया
"अण्णया पडिणिक्खिमित्ता पडिणिक्खमित्ता १३. २१ देवाणुप्पिये।
देवाणुप्पिए ! सोमिलम्स
सोमिलस्स १५ २ पडिणिक्खिमइ पडिणिक्खमइ हत्थिखंधवरगए सकोरंट हत्थिखंधवरगए
छत्तणं सकोरंट १५ २० धम्मकहाए
धम्मकहा एगराई...संपज्जित्ताणं एगराइयं [0]
उवसंपज्जित्ताणं १८ १८ अहिवासेइ
अहियासेह

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१२५
२९ १० कण्हं
कण्हे २२ २० जंबू ।
जंबू! २२ १९-२२ गिह । अहम? पण्णत्त गिहं । अयमढे पण्णत्ते २३ १४-२१ चेव सेत्तुन्न । पण्णत्त चेव जाव] सेत्तुजे ।
पण्णत्ते पव्वइया
पव्वइत्तए . १११०। अधण्ण। एव। भूय। अधण्णे । एवं । पुत्ताण
भूयं । पुत्ताणं पव्वयामि
पव्वइत्तए पउमावई देवी पउमावई देवीं देवाणुप्पिया! देवाणुप्पिया पव्वाइये
पव्वाएइ पउमावई
पउमावद ३४ । १३ इमा। अयोमय
अयोमयं भंते ।
भंते!
इमो
मे
R
आतोसिज्जमाणे अक्कोसिज्जमाणे मालागारे
अणगारे ४७ २०११ तस्स । अइगुत्त तस्सि । अइमुत्ते
पायाहिणं वंदह पायाहिणं [.] वंद ५३ ५ "जइणं " ॥ भंते ! "जइ णं भंते !॥" ५४ ३११८ समाणा । छन्वीस १ समाणा[0]। छब्बीस२ २२ पलिच्छण्णा
पलिच्छण्णे ३ अहासुत्ता
अहासुत्तं ९।१०। नवर। नवर। एक्केक। नवरं । नवरं । ११२५ वदह
एक्केक्कं । वंदइ

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५८ २३ भिक्खासरणं । अहासुत्ता भिक्खासएणं अहासुर्त
५९ १०।१७।२४ भिक्खासएहिं । अहासुत्ता भिक्खासएहिं अहासुतं ..६२ २४ सामाइयाई
समाइयमाझ्याई ६७ ९ भंते'
भंते' ७२ १९ य णं
य [0] णं भत्तं न लभ
भत्तं लभइ ७५ २ कंकाजंघा
काकजंघा -प्पिया!
प्पिया ! ८१ १६ कयलक्खणे
कयलक्खणे।
१०६
१४
१६६
Instead of u in the Commentary read y at every place.
Books of Reference. [ References of the following works to be particularly understood from the editions noted below ] 1. नायाधम्मकहा (नाया०) Edited by Sastri Jethalal
Harishakar with Guj. Trans. Published by the Jain Dharma Prasaraka Sabha,
Bhavanagar. 2. ओववाइयसुत्त (ओव०) Ed. by Prof. Suru-Poona. 3. भगवती ( आगमोदयसमिति Ed. ) 4. The Translation of Antagad-dasao and
Anuttarovavaiya ( Ant & Anu. Trans. ) By Prof. Barnett.

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ANTAGADA-DASAO
THE FIRST DIVISION In that age, at that time, there was a city, named Campā; & sanctuary, Punnabhadda; a wood, [a description]. In that age, at that time, the reverend Suhamma arrived. The congregation went out [until] went back. In that age, at that time, the disciple of the reverend Suhamma, the reverend Jambū [until] waited upon him. Thus he said,
“ If, sir, this matter of the seventh Scripture, the Fortunes of the Worshippers, has been preached by the Ascetic, the firstmakers until 1 attained, what matter is preached, Sir, of the eighth Scripture, the Fortunes of End-winners, by the Ascetic, the first-maker (until] attained ? "
“Thus, verily, Jambū, eight divisions of the eighth Scripture, the Fortunes of the End-winners, are preached by the Ascetic, [until] attained.”
“ If, Sir, eight divisions of the eighth Scripture of the Fortunes of the End-win

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ners, are preached by the Ascetic, [ until ] attained, how many are the lessons of the Fortunes of End-winners preached by the Ascetic (until] attained ?”
“Thus, verily, Jambū, ten lessons are preached of the first division of the eighth Scripture, the Fortunes of the End-winners by the Ascetic (until] attained-namely • Goyama, Samudda, Sāgara, Gam
bhira, Thimia. .: Ayala, Kampilla, Akkhobha, Pasepai and Vinhū.
"If, sir, the ten lessons in the first division of the eighth Scripture, the Fortunes of the End-winners are preached by the Ascetic [ until ] attained, what matter, Sir, of the first lesson in the Fortunes of the End-winners, is preached by the Ascetic [until] attained ?"
“ Thus verily, Jambū, in that age, at the time, there was a city named Bâravai. It was twelve yojanas in length and nine yojanas in breadth. It was built by the intellect of the Lord of Wealth. It had gold ramparts. It was adorned by the five coloured cornices of varied jewels. It was very

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beautiful and resembled the city of Alakā. It was full of happiness and sport, to all sight the heaven itself. It was comforting [4]. Outside this city of Bāravai, at the north-eastern side, there was a mountain named Revaya. There, on the "mountain Revaya, there was a garden, named Nandanavana. [tne description]. There was the old (etc.) temple of Jakkha, named Surappia. That (was surrounded) by a wood (etc.). (There was) a fine As'oka tree (etc.) In this city of Baravai, dwelt the king of the clan of Vasudeva, named Kanha [great etc, the description of the king). Here, he held lordship over ten Dasaras headed by Sammuddavijaya; over five great warriors headed by Baladeva; over three and a half crores of princes headed by Pajjunna; over sixty thousand fighters headed by Samba; over fifty-six thousand mighty men headed by Mahasena; over twenty-one thousand warriors headed by Virasena; over sixteen thousand kings headed by Uggasena; over sixteen thousand queens headed by Ruppnii; over many thousands of courtesans headed by Anangasenā; over many other rich persons [until ] merchants; over, the city of

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Baravai and the whole of the half of 'Bharaha, Here, in the city of Baravai, dwelt a king named Andhagavanhi [ great....the description of the king ] This king Andhagavanhi had a queen named Dharini [ The description.]
Now once upon a time this queen Dharini was on a bed of this sort ( as in the case of Mahabbala.
The description of the seeing of a dream, the birth, the childhood the youth, the marriage, the wives and the enjoymens of the palace, ]
Excepting that his name was Goyama; and they made him hold the hands of eight noble maidens in marriage within a day; the gifts were eight of each sort.
In that age, at that time the reverend Aritthạemi, the first-maker [ until ] abode; Gods of four orders came. Kanha also went out. Then to Prince Goyama etc...He went forth like Meha. Prince Goyama, having heard ( the doctrine...spoke ) "...But only, Beloved of Gods, I will bid farewell to my father and mother; then in the vicinity of the Beloved of Gods etc..." Thus he beca

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*
me like Meha (until] a homeless (friar); he, heedful in walking [until] abode putting in front this very Niggantha doctrine. Some other time then, in the presence of saint Aritthņemi and the Elders of such sort this Goyama studied the Laws of Peace etc. also the Eleven Sciptures; and abode exercising himself by many fasts until the fourth setc). Then, some other time, Saint Arithnemi set out from the city of Bāraval, from Nan. danavana and travelled about in other countries. Then, some other time, that Friar Goyama made his way towards the place where Saint Aritthnemi was; thrice walked round him from right to right; praised and worshipped him; and said " I, sir, on being permitted by you, intend to abide observing a month's Monastic Standard.” In the same way as Khanda-, he underwent the twelve Monastic standards; also the Gunarayana mortification, in the same way entirely be observed; in the same manner as Khanda-a he thought; so also he took farewell, together with the elders mounted Settumja; by a month's starvation (he came to his death); his period was twelve years [until] he was beatified.

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6
“ Thus verily, Jambū, is the matter of the first lesson of the first division of the eighth Scripture, the Fortunes of the End. winners, preached by the Ascetic [until] attained."
Thus in the same way as Goyama are to be described the remaining –Vanhi father; Dharini mother;-Samudda, Sagara, Gambhira, Thimi-a Ayala, Kampilla, Pasenai and. Vinhu; these in the same course.
Thus the First Division; ten lessons reached.
THE SEGOND DIVISION “ If..., of the second division etc.” The Introduction,
“ In that age, at that time, in the city of Bāravai — Vanhi father, Dhārini mother,
Verily, Akkobha, Sāgara, Samudda.. Himawata and Ayala by name, Dharana Purana and eighth Abhichanda.
All the eight lesson are as in the first division. Gunarayana is the mortification, the period sixteen years; he was beatified on Settumja by a month's starvation.

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THE THIRD DIVISION “ If..., of the third division... etc.” The Introduction.
" Verily, Jambū, in the third division... of the Fortunes of End-winners, thirteen lessons are preached. They are namely,
Aniyasa, Anantsena, Ajiyaseņa, Anihayariū, Devasepa, Sattusena; Sarana, Gaya, Sumuha, Dūmmuha Kūvaria, Darua; Anaditthì.
"If, Sir, by the Ascetic [until] attained, of the third division of the Fortunes of Endwinners thirteen lessons are preached, what is the matter, Sir, of the first lesson of the third division of the Fortunes of Endwinners preached ?
“ Verily, Jambū, in that age, at that time, there was a city named Bhaddilapura. [ A description. ] At the north-east direction of Bhaddilapura there was a garden named Sirivana [A description. ] The king was Jiyasattu. In this city of Bhaddilpura, there was a householder named Nāga, rich (until] unsurpassed. This householder Naga had
wife named Sulasā, delicate ( until ]

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of handsome form. This householder Naga had a son by the name of Aniyasa born to himself by his wife Sulasā... delicate [until] of handsome form..., attended by five nurses viz. a milk-nurse etc....grew in comfort like Dadhapainna [etc.] (like a fine champakatree by the side of) mountain(-cavern) [etc.]. Then when his father and mother saw that young Aniyasa was partly eight years of age, (they brought him to) the teacher of arts [etc. until] ripe for enjoyment Then when his father and mother saw that young Aņiyasa had passed his childhood, they made him take the hands of thirty-two excellent daughters of rich merchants, within a day. Then this householder Naga gave to young Aniyasa the gift of gladness of the following types viz. thirty-two crores of gold [etc.] just in the same way as in the case of Mahabbala; [until] he led his time enjoying varied pleasures, with the tops of the tabors breaking, on the top-floor of his excellent palace. In that age, at that time, saint Aritthnemi [until] arrived. The garden was Sirivana, so (until] (the saint) abode. The congregation went out. Then of this Aniyasa [etc.] same (is to be narrated)

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ats of Goyama. Excepting, he studied Laws of Peace étc. and fourteen Pūrvas, and his period was twenty years. The rest is the same [until] he became beatified by a month's starvation on Settumja.
« Thus, verily, Jambū, by the Ascetic (etc.), this matter of the first lesson of the third division of the eighth Scripture, the Fortunes of End-winners, is preached.”
Thus, like Aniyasa are to be taken the rest Añantsena (until] Sattusena. The six chapters are of one type. The gifts were thirtytwo each; the period was twenty years; (the study was) fourteen Purvas. They were beatified on Settumja.
* Thus ends the sixth lesson.
In that age, at that time in the city of Baravai (as the first). Vasudeva was the king. Dhariņi was the queen. The dream was of the lion, The Prince was Sārana. The gifts were of fifty each. The study was of fourteen Purvas. The rest is to be narrated the same as Goyama's. He was beatified on Settumja.
"If (etc.)” The Introduction to the eighth lesson.

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10
Thus verily, Jambū, in that age, at that time in the city of Baravai [as in the first division). [until] Saint Aritthnemi, the master, arrived. In that age, at that time, there were six friars, brothers by the same mother, who were the desciples of saint Aritthņemi; exactly alike, they were of the same complexion, of the same age of the colour of a blue lotus, indigo, or the flower of flax, with the mark of s’rivatsa on the breasts, resplendent with Aowery ear-rings, resembling Nalakubbara. Now on the day on which these six friars, having shaved their heads, went out from the house-hold to go to the order of homeless friars, they praised and worshipped Saint Aritthņemi. Having praised and worshipped him they thus said; “ We intend Sir, being permitted by you to abide for all our lives constantly mortifying ourselves with constraints and mortifications; if it pleases you, 0 Beloved of Gods, do not put a stop to us.”
Then these six homeless friars, being permitted by saint Aritt hạemi abode for all their lives observing fasts until the sixth meal [etc.]
Then these six friars, some other occasion

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when the time came round for allowing themselves the sixth meal, read their lections. in the first watch of the afternoon......slike Goyama] [until] “ By your permission, we intend to go round the city of Baraval in three open places, on the fast-breaking time after the sixth meal; if it pleases you, Beloved of Gods, do not put a stop to us.”
Then these six friars on being permitted by saint Aritth nemi praised and worshipped; sallied forth from Sahasambavaņa from the presence of Saint Aritthnemi and went round without haste in three open places.
Now (two of them), wandering for seeking alms by gathering them from house to house, in the families, high, middle-classand low, entered the house of Devai, queen of king Vasudeva. Then this Queen Devaì saw these friars coming. Having seen them, she became glad [until], got up from the. seat, thrice walked round them from right to right at a space of eight feet, praised and worshipped them, went in the direction. of the pantry, lilled the the tray with Sihakesara sweet-balls, offered it to the friars praised and worshipped them and let them return.

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Thereafter (the other two) in the city of Bäravaī, in the second open place in the families high etc. (until] let them go. Thereafter [the third two) in the city of Baravai in the third open place in the families high etc. (until] offered them the tray of Sihkesara sweet-balls. Having offered the tray, she thus said “Do, Beloved of Gods, in this city of Baravai of Kanha Vāsudeva (nine yojanas...the heaven to all sight] Niggantha monks, wandering in the families high [etc.] not get food and drink that they enter again and again the same families for food and drink?"
Then those friars spoke to Queen Devai "Verily, Beloved of Gods, it is not that Niggåntha monks, wandering in the families, high [etc.] in the city of Baraval of Kanha Vasudeva [until] which is the veritable heaven to all sight, do not get food or drink nor is it that they enter the same families even twice or thrice for food and drink, Thus verily, Beloved of Gods, we, the song of householder Naga, by himself through his wife Sulasā, brothers by the same mother, exactly alike [until] resembling Nalakubbara -having heard the doctrine in the presence

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: 13 of saint Aritth ņemi, have become stricken with the litfe's wanderings, shaved our heads [until] gone into the order. And on the day that we went into the Order, we praised and worshipped the saint Aritthnemi and took the following vow. On being permitted by you, we intend, sir (until]; if it pleases you, [etc.)' Then, being permitted by the saint, we go round all through life observing fasts until every sixth meal [etc.). Therefore we, to-day at the time of breaking the fast on the sixth meal, going about in the first watch of the day (etc.] have entered your house. But, Beloved of Gods, we are not they; we are others.” Thus they spoke to Queen Devai, and went back by the way, they had come.
Then in Queen Devai arose the following resolve [etc.] “ Thus truly, I was foretold in my childhood at Polaspura, by the boyfriar, Aimutta "Truly you will, Beloved of Gods, give birth to six sons, exactly alike [until] resembling Nalakubbara. No other mothers, in the land of Bharata shall bear sons peer of them'; this (foreboding) is false. This appears surely manifest, that in the country of Baraha there are other mothers

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too who have born similar [until] sons, Hence shall I go, shall praise the saint Aritthnemi and ask him of this prophecy." Thus she pondered. Having pondered, she called the chamberlains and said to them "(Bring forth quickly, Beloved of Gods) the stately [car) supplied with excellent equipment [etc.] ” Like Devanandā she [until] waited before the Saint.
Then the saint Aritthnemi said this to Queen Devai " Thus verily, Devai, when you saw these six friars, there arose in you the following resolve [etc.] Thus verily I, in the city of Polaspur was foretold by the boy-friar Atimutta that (until]. You set out, and thereupon you come soon here in my presence. Verily, Devai, the matter is indeed right; yes, it is! Thus verily, Beloved of Gods, there dwelt in those days a householder named Nāga [rich etc). He had a wife named Sulasā. This housewife Sulasā was indeed foretold in the childhood by an astrologer “This girl will surely be sterile.' Thereafter this Sulasā was from childhood the devotee of Harinegamesi. She made the image of Hari negmesi. Every morning, then she bathed [until] made

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lustratory rites, with a moist robe, made flower-offerings of great worth and fell upon her knees. Thereafter, she took food went for stools or decorated herself. Then by services, great veneration and devotion of housewife Sulasā, the god Harinegamesi was pleased. So in compassion for housewife Sulasā the god Harinegmesi made both her and you pregnant at the same time. Both of you coneived, then together were big with child, both together bore babes. Then housewife Sulasā gave birth to still-born babes. The god Harinegmesi then in compassion for the housewife Sulasā took away her still-born babes in the hollow of his hands and brought them to you. At that time, you too did bear after nine months tender babes. Those very sons who were born of you, he took away from you in the hollow of his hand and brought to the housewife Sulas:, Devai, thus these are your sons; not of the housewife Sulasa.”
Then this Queen Devas, having heard and listened this matter in the presence of the saint Aritthnemi became glad and satisfied [etc.] and praised and worshipped the saint, Then she went to the place where those six

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friars were, praised aud worshipped them and observed them for a long time. She gazed at them with unwinking eyes, her milk rising, her eyes streaming, her bodice spread. ing out, her bracelets splitting on her arms, the root-cells of her hair swelling like kadambaflowers beaten by rain-showers. Having observed them, she praised and worshipped them, went to saint Aritthanemi, praised and worshipped him, mounted her car of state and set out towards the city of Bāravai. Then she entered the city of Baravai, made her way to her own house, towards the outer audience-chamber. Then she alighted from her goodly car of state and made her way towards her own bed-hall, towards her couch and lay down on it
Then there arose in the mind of Queen Devaì, the following thought [etc.] “Verily, thus I have born seven sons, exactly alike [until] resembling Nalakubbara; but indeed, I have not known joy of the childhood of even one of them. There is but Kanha Vasudeva, who comes here every sixth month to me, to do reverence at my feet, Happy then are those mothers to whom I believe, such who are born from their own

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wombs, greedy for the milk of their breasts, lisping sweetly, babbling and prattling, moving to their armpits wherefrom the breasts rise up, childlike, give a sitting in their laps, having held them by the hands resembling a tender lotus, give sweet talks and pleasing words. Verily I am hapless, meritless, with no meritorious deeds ever done that I did not obtain even a single thing out of these." Thus she, with the hopes of her mind set at naught [until] brooded.
-
Then Kanha Vasudeva bathed [until] decorated his body and came to do reverence to the feet of Queen Devai there. Then Kanha Vasudeva saw Queen Devai [etc.]; and having seen her, he held her feet and said "At former times, mother, you used to become glad [etc.] on seeing me; how is it that you are with the hopes of your mind set at naught [until] brooding?"
Then Queen Devai said to Kanha Vasudeva Verily thus, my son, I bore seven sons exactly alike [etc.] but not of a single one have I enjoyed the childhood. You even, my son, only come here to me every six months to do reverence to my
2
"<

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feet. Hence happy are those mothers (until] I brood."
Then Kanha Vasudeva said to her “ No, mother, do not be with the hopes of your mind set at naught (until] brood; I shall so strive that I shall have a younger brother." Thus he comforted her by pleasing, agreeable words. Then he returned and took his way towards the oratory. (Then to be under. stood as is with Abha.a.) The only difference was that he set himself to keep a fast until the eighth meal in the name of god Harinegamesi [until] with hands folded he said " I wish, Beloved of Gods, to be given a younger brother born to my mother. "Then that Harinegmesi spoke thus to Kanha V-sudeva “ You will have, Beloved of Gods, a younger brother, fallen from the celestial world, born to your mother. When he has passed his childhood [until] arrived at youth, he, in the presence of the saint Aritthanemi will get himself shaved [until] go into the Order.” Then he sail this to Kanha Vāsudeva twice or thrice. Having thus spoken, he went back in the same direction from which he came.

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Then that Kanha Vasudeva returned from the oratory and came to the place where Queen Devai was. He held the feet of Queen Devai and said “There will be to me, mother, a younger brother." Having so done, he comforted Queen · Devai by pleasing [etc.] expressions. Having comforted her, he returned to the direction from which he came.
Then Queen Devas, some other time, in the bed of that sort [...until] having seen the lion in a dream woke up (until]... readers of dreams... with a glad heart carried a child in the womb. Then that Queen Devaī after nine months gave birth to a boy,-having the beauty of the rising sun, of the tender Parijataka flower, of lac-pigment, of a red Bandhujivaka Aower and of a Jasumina flower-quite tender [ until] of good shapeliness, like an elephant's palate. The birth is to be narrated in the same way as that of Meha. [until] “ For that this our child is like the elephant's palate, therefore let Gayasukumāla be the name of this our child.” So the father and mother give him the name * Gayasukumāla ,' The rest as with Meha (until] became fit for worldly enjoyment.

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There in the city of Bāravai there dwelt a Brahmana, (rich...etc.) named Somila, very well-versed in Rgveda [etc.] This Brahmana Somila had a wife named Somasiri [quite tender etc.). He had a daughter of his own by his wife Somasirī, named Somā, quite tender (until] of excellent shapeliness; best in shape liness [until] beauty, very fair of body. Then that maiden Somā, some other time, bathed [until] decked, attended by many hunchback women [etc), set out from her house. Having set out, she went towards the high road. On the high road, she stood playing with a ball. In that age, at that time, the Saint Aritthanemi arrived there. The congregation went out. Then that Kanha Vāsudeva, having heard the matter of this story, bathed [until] decked, sitting on ihe goodly back of an elephant, with an umbrella garlanded with korenta-flowers, with white and beautiful chowries fanning him, while going out to bow down at the feet of the saint Aritthanemi through the city of Baraval saw the maiden Somā. He was struck with shapeliness, youth, beauty [etc.] of the maiden Somā. Then Kanha [etc.] called the chamberlains and ordered them "Go ye, Beloved of

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Gods, to Brāhmana Somila, take hold of his daughter Somā, and cast her in the harem of brides; then she shall be the wife of Prince Gayasukumàla. Then the chamberlains [until] cast her in the harem. Then Kanha Vāsudeva went through the city of Bāravai and going to the Garden Sahasamhava na [etc.] waited before the lord. Then the saint Aritthanemi before Kanha Vāsudeva and Prince Gayasukumāla and that [ congregation, preached] the docrtine, Kanha went back. Then that Gayasukumāla, having heard the doctrine before the saint Ariţthìņemi... Here the story is to be narrated in the same way as of Meha, repeating “ Only that I shall bid farewell to my father and mother "...but leaving out the mention of princesses (until] the task of carrying onward increasingly the family-line... Then that Kanha Vasudeva, having understood the matter of this story, went to the place where Gayasukumāla was, embraced him, put him in the lap and said. thus, “You are my younger brother born of the same mother; hence you, Beloved of Gods, do not thus have your head shaved (until]...go into the Order. I shall anoint you with a big royal coronation in this city of Bāravai. "

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Then that Gayasukumāla so spoken by Kanha Vasudeva stood in silence. Then that Gayasukumala spoke thus twice or thrice to the father and mother and Kanha Vasudeva. “ Thus verily, Beloved of Gods, these delights of mortal love, which make the phlegm stream out [ etc ). are to be abandoned. I desire, therefore, Beloved of Gods, on being permitted by you to go to the order [etc).”
Then Kanha Vāsudeva, and his father and mother, when were not able to prevail upon him by many expressions in accord: (with sense-enjoyments etc) said thus to him únwillingly "We are desirous, child, then to see you in royal state for but one day.” Here is to be told the withdrawal from this world as in the case of Mahabbala ( until ] according to their bidding (until] abstained.
So Gayasukumala became a friar heedful in walking [until] guarded in celibacy. Now in the first part of the afternoon of the same day on which he went into the order, he went to the place where the Saint Aritthanemi was, thrice walked round him from right to right, praised and worshipped.

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him and said "I intend, Sir, on being per mitted by you to abide observing the Great Standard of one night in the cemetary of Mahikāla. If it please you, Beloved of Gods, do not put a stop."
So Friar Gayasukumala, on being per mitted by the saint Aritṭhanemi praised and worshipped him and started out from the Sahasambavana park from the presence of the saint Aritthanemi, and went to the cemetary of Mahakala, looked for clean spot and abo de observing the Great Standard of one night, his body bent a little forward [ until] his two feet placed together.
Now Brahmana Somila went towards the east, outside the city of Baravai for sacrificial faggots, gathered samidh-fuels, Darbha -grass and pluckd-up leaves; then he returned thence. Passing not very near or far from the cemetary of Mahākāla, at the time of evening twilight when very few men were about, he saw Friar Gayasukumāla. Then he remembered his spite, became quickly enraged, angry, raging, hot and burning to the quick and said thus " This is Prince Gayasukumala, desirous of the undesirable [until].

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devoid of shame and fortune, who abandoning maiden Somā, my daughter,-although no fault was seen in her or shortcoming and she was full mature,-has shaved his head [until] has entered the order. Hence it is indeed better for me to wreak my spite on Prince Gayasukumala." Thus he pondered, looked about, took moist clay and approached Friar Gayasukumāla, made the raised-up sides on the head with clay, took in a pot-shred from burning pyres the burning coals of Khadira-wood, like blooming kims'uka -flowers, threw them on the head of Friar Gayasukumala, departed quickly thence, being frightened [5] and direction whence he had
in the
went away come.
Then in the body of Friar Gayasukumāla there arose pain, fiery [until] intolerable. He bore the pain fiery [etc.] not even with mind becoming wrathful against Brahmana Somila. Then in Friar Gayasukumāla, enduring thus the pain fiery [etc.] and entering the eighth Apuvva-Karana stage which scatters the dirt of work by means of the destruction of the hindering works, in a blessed mood of the soul and with fine resolution, there arose absolute knowledge and vision.

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Then he was beatified [until] free from all sorrow. Then, in order to convey that, he was duly hailed by the gods that were near," the divine rain of fragrant-scented water poured down, the flowers of five colours fell, cloaks were waved and a celestial sound of melody and minstrelsey was heard.
Then, Kanha Vasudeva, on the morrow, when the night waned to twilight dawn [until] when the sun shone bright with lustre, bathed, adorned his body, and riding on the back of an excellent elephant, with an umbrella garlanded with korenta-flowers held over him, with fine chowries fanning him and numerous throng of mighty soldiers surrounding him, started forth to go to the place where the saint Aritthanemi was. Then while passing out through the city of Bāravaī, he saw one man. He saw a man, old, with body battered with old age [etc.] carrying bricks to the inner hall from the street out. side, taking them one by one from a big pile of bricks. Then Kanha Vasudeva out of compassion to the man, took one brick, though indeed he was on the back of the excellent elephent, and carried it from the street outside, to the inner hall. No sooner

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had Kanha Vāsudeva taken one brick than those numerous hundreds of persons carried that big pile of bricks from the street outside, to the inner hall.
Then Kanha Vāsudeva passed out through the city of Baravai, approached the saint Aritthanemi, praised and worshipped him. He did not see Friar Gayasukumāla. He therefore praised and worshipped the saint Aritthanemi and said thus,
“Where, sir, is my younger brother, born of my mother; Friar Gayasukumāla that I may praise and worship him ? "
Then the saint Aritthnemi replied;
“ Friar Gayasukumala, O Kanha, hasattained his end.”
So Kanha Vasudeva thus inquired of the saint Arithanemi;
“How has Friar Gayasukumala attained his end ?"
Then the saint Ariţthaņemi said this to Kanha Vasudeva; : "Verily, thus, Kanha, Gayasukumala pra, ised and worshipped me yesterday in the first part of the afternoon, and said 'I intend, sir"

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[until] abode observing [etc.] Then oneman saw Friar Gayasukumala. The man became quickly enraged [5]...[until] (Friar) Gayasukumala) was beatified. Verily thus,. Kanha, Friar Gayasukumāla attained his end. "
So Kanha Vasudeva inquired thus of the saint Aritt hanemi.
"Who is he, sir,-that man, desirous of the undesirable [until] devoid of shame and fortune, by whom my younger brother, born of my mother, Friar Gayasukumāla is plucked out of life indeed unseasonably?"
Then the saint Aritthanemi spoke thus to Kanha Vasudeva;
"Do not, O Kanha, have wrath against that man; verily, Kanha, that man has lent an aid to Friar Gayasukumala.
""
How, sir, has that man lent an aid to Friar Gayasukumāla ? "
So the saint Aritthanemi spoke thus to Kanha Vasudeva;
CL
"Verily, Kanha, when you were coming here to do reverence at my feet, you saw a man in the city of Baraval, [until] carrying

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[etc.] Just as, you, indeed, Kanha, lent aid to that man, even so that man lent aid to Friar Gayasukumāla, letting loose the works gathered by him in many hundreds of births, to wipe away his manifold works."
Then Kanha Vasudeva said thus to the saint Aritthanemi;
“How, sir, should I know that man ?”
So the saint Aritthanemi said thus to Kanha Vasudeva;
“ You must know him to be that man who, indeed, on beholding you entering the city of Bāravai, standing there and then, shall die with his standing posture breaking off.”
Then Kanha Vasudeva praised and worshipped the saint Aritthaņemi, approached his excellent elephant of state, mounted it and set forth to go to the city of Bāravai, towards his own house.
On the morrow [ until ] when the sun shone with lustre, such thought [+] arose in his mind "Verily, Kanha Vasudeva has gone forth to do reverence to the feet of the saint Aritthanemi; it will be known by the Saint, understood by the Saint, heard by

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the Saint; and must have been imparted by the Saint to Kanha Vāsudeva; it is albeit not koown to me whether Kanha Vasudeva will kill me through some prince." So cogitating he, being frightened [ 4 ) set out from his house.
He came just in the front of Kanha Vasudeva, entering the city of Bāravai, neither minding directions nor cross-directions. Then that Brahmana Somila, on beholding all of a sudden, Kanha Vasudeva and as he stood he got frightened [4] and died loosing bold over his standing posture, and fell with a thud on the ground with all his limbs.
Then Kanha V sudeva saw Brāhmana Somila and said thus “ Here indeed, Beloved of Gods, is this Brahmana Somila, desirous of the undesirable (until] devoid of shame and fortune by whom my younger brother, born of the same mother, Friar Gayasukumála was deprived of his life unseasonably.” So sạying he got Brahmana Somila dragged by Chandālas, got the ground sprinkled with water. Then he went towards his own home and entered it. . “Verily, thus Jambū, [etc. until] this is the matter of the eighth lesson of the third

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division of the eighth Scripture, the Fortunes of the Endwinners, preached. [Sutra 6.]
The introduction of the Ninth lesson.
“Verily, thus, Jambu, in that age, at that time, in the City of Barvas (as in the First Chapter [until]) Kaņha Vasudeva held sway. There in the city of the Barnvai there was a king named Baladeva sa description]. This king Baladeva had à queen named Dharini (a description). Then that Dharios [etc.); a lion in a dream [Just like Goyama). Excepting, Sumuha was the prince; fifty brides; wedding gifts of fifty each; learnt fourteen Pürvas; the period twenty years; the rest the same [until] beatified on the Settumja.
The Conclusion.
So also Dummuha and also Kūva-a; all three the sons of Baladeva and Dharini. Darua also the same, but that he was the son of Vasudeva and Dharini; Anaditthi also so, the son of Vāsudeva and Dhārini
Verily, thus, Jambū by the Ascetic [until] attained, this matter is preached of the thirteenth lesson of the third division of the eighth Scripture, the Fortunes of "the End-winners-"

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THE FOURTH DIYISION " If, Sir, by the Ascetic (until) attained, this is the matter of the third division preached, what is the matter preached of the fourth ?”
“Verily thus, Jambū, by the Ascetic (untill attained, ten lessons of the Fourth Division are preached; they are.
Jali, Mayāli, Uvayāli, Purisasena and Varisena; Pajjuna, Samba, Aniruddha Saccanemi and Dadhaņemi.”
“If, Sir, by the Ascetic [until] attained ten lessons are preached of the fourth division, what is the matter of the first lesson preached ?"
“Verily thus, Jambū, in that age, at that time, there was a city of Bāravai; in that city [Just as in the First Division] Kanha Vasudeva held sway. Here in the city of Baravai, Vasudeva was the king. He had a queen named Dharini [a description). The other things as in the case of Goyama. Excepting, the prince is Jali; wedding-gifts of fifty each; having the Brudy of twelve scriptures; the period sixteen years. The rest as that of Goyama [until] beatified on the Settumja.

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In the same way, Mayali, Uvayali, Purisasena and Varisena. So also Pajjunnaexcepting, Kanha, father and Ruppini, mother. So also Samba-excepting Jambavai, mother. So also Aniruddha-excepting Pajjunna, father and Vedabbhi mother. So also Saccaņemi--excepting, Samuddavijaya father, Sivā mother; so also Dadhanemi. All in one one course. The conclusion of the Fourth Division.
[ THE FIFTH DIVISION ] If sir, by the Ascetic [until] attained, this is the matter of the fourth division preached, what is the matter of the Fifth Division of the Fortunes of the Endwinners preached by the Ascetic (until] attained ?"
“Verily, thus Jambū, ten lessons are preached of the Fifth Division by the Ascetic (until] attained, they are,
Paumāvai, Gori, Gandhari, Lakkhana and Susīma; Jambavai, Saccabhāmā, Ruppini, Mulasiri also Mūladattā."
“ If, sir, by the Ascetic [until] attained ten lessons are preached of the Fifth Division what is the matter, sir, of the first leson preached ? "

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:
“ Verily thus, Jambū, in that age, at that time, there was a city of Baraval; (same as in the first division (until]) Kanha Vasudeva held sway [etc.]. This Kanha Vāsu. deva had a queen named Paumāvai [a description ). In that age, at that time, the saint Arithanemi arrived there [until] waited before him. Then that queen Paumāvai, hearing the matter of this tale became glad (like Devai (until]) waited before him. Then the saint Aritthanemi preached before Kanha Vasudeva the doctrine. The congregation went back.
So Kanha Vasudeva praised and worshipped the saint Aritthanemi and said thus, " By what sources, sir, will the destruction of this city of Bāravai, nine yojanas [ etc. until] the very heaven itself to all sights, come about ?”
"Kanha " the saint Aritthaņemi said thus to Kanha Vasudeva“ verily, thus, Kanha, by the sources of wine, fire and Divāyana, the destruction of the city of Baravai, nine yojanas (etc.) will come about.”
On hearing and listening to this in the presence of the saint Aritthanemi Kanha Vasudeva had the thought " Blessed

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are those Jāli, Mayāli, Uvayali, Purisaseņa, Varisena, Pajjunna, Samba, Aniruddha, Dadhanemi, Saccaņemi and other princes, who giving up gold, [until], apportioning, in the presence of the saint Aritthanemi have shaved their heads [until] entered the order. Unblessed, with no meritorious act done, being deep down [4], in the passionate pleasures of mortal world, in the kingdom [until] in the harem, I do not give up, in the presence of the saint: Aritthanemi [until] to enter the order. "
"Kanha," the saint Aritthaņemi said thus to Kanha Vāsudeva“ This indeed, Kanha, was your inner thought [4] ^ Blessed are they (until] to enter the order.' This matter is indeed right. Lo, it is! Therefore that Vasudevas giving up gold [until] will enter the order, never is, was or will be."
"By what reason, sir, that is thus said • Therefore that Vasudevas suntil] will enter the order, never is, was or will be.?"
“Kanha,” the saint Aritthaņemi said thus to Kanha Vasudeva "verily, thus, Kanha, all Vasudevas in their previous births have made a sinful resolve. By that reason

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Kanha, it is so said “Therefore [ until ] will be. "
Then that Kanha Vasudeva said thus to the saint Arit:hanemi.
“And, sir, coming to death in the death-month -where shall I go from here ; where shall I be born?”
Then the saint Aritthanemi said thus to Kanha Vasudeva.
." Verily thus Kanha, you will be sent by your father and mother—while in the meantime, the city of Bāravas shall be consumed by the wrath of Divayana, fire and wine-; sent forth with Rāma Baladeva on the southern coast to Pandu-Mahura in the presence of five Pandavas - the sons of king Pandu, Johitthilla and others, and there in the Kosamba forest, under an excellent Nyagodhra tree, on a slab of stone on earth, your body covered with a yellow robe, you will be pierced in the left foot by a sharp arrow released from the bow by Jarākumāra So will you come to death in the deathmonth and will be reborn as a hell-dweller in a flaming hell in the third earth, Vāluyappabhā.”

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Then that Kanha Vasudeva, having heard and listened to this matter, with all hopes laid low [etc.] thought inwardly.
“Kanha,” the Saint Aritthanemi said thus to Kanha Vasudeva“ Do not you, Beloved of Gods, brood with all hopes laid low [etc.]. Verily thus, Kanha, you will get out of the flaming third earth and thereafter here of course, in Jambudiva, in the country of Bhāraha in the land of Punda, in the coming Ussappiní cycle, in the city of Saya: duvāra, you will be the twelfth saint. Amama. There when you shall be beati. fied [5] attaining for many years the period of the condition of a Kevali."
So Kanha Vasudeva having heard and listened to this matterin the presence of the saint Aritthaņemi became glad, satisfied [etc.] clapped, broke into a three-step dance, made a lion's roar, praised and worshipped the saint Aritthaņemi, clomb his state-ele. phant and made his way to the city of Bāravai to his own house. Then he got off from the excellent state-elephant, went to the outer audience-chamber towards his own throne, lay dowm with his face towards the east and said thus;

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"Go ye, Beloved of Gods, declare proclaiming in the open places [ etc. ] thus; *Verily, Beloved of Gods, the destruction arising from Divāyana, fire and wine, will come upon the city of Baravai, nine yojanas [ etc. ). Therefore, if any king, heir-apparent, prince, baron, prefect, mayor, banker, merchant, queen, young man or maid in the city of Baravai intends to shave his (or her) head in the presence of the saint Ariţthanemi and to enter the order, Kanba Vasudeva permits him (or her) to go; and to him who will become slack, permits the same life which was his normal one before; he will celebrate his withdrawal from the world with great splendour, entertainment and gathering.' Twice or thrice proclaim this proclamation and bring its report to me."
Then the chamberlains [ until ] bring the report.
Then Queen Paumăvai, hearing and listening to the doctrine in the presence of the saint Aritt hanemi, was glad, satisfied [ until ] with heart moving under the influence of delight and thus said.
“I have faith, sir, in the Niggantha doctrine [etc.] which is as you declare;

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but only, Beloved of Gods, I shall bid farewell to Kanha Vasudeva. Then I, in the presence of the Beloved of Gods, shall get my head shaved [until ] enter the order. If it pleases you, Beloved of Gods, do not put a stop to it."
Then Queen Paumavai, ascending the excellent car of state went to the city of Baravaí towards her own house. Then she descended from the state-car, went to Kanha Väsudeva and making the folded hands etc. 1 said “ I intend, Beloved of Gods, on being permitted by you, to have my head shaved ( until ] enter the order. If it pleases you, Beloved of Gods, do not put a stop to it."
Then Kanha Väsudeva summoned the chamberlains, and said thus “ Quickly arrange for the magnificient annointment-ceremony for her withdrawal and bring back to me the report of this my command.”
Then they [ until ] brought back the report.
Then this Kanha Vāsudeva set Queen Paumāvas upon a throne and made the anointment-ceremony for the great withdrawal with one hundred and eight jars of gold, adorned her with all the ornaments, made her mount on a litter, borne by thousand men, went

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out through the city of Baravai, came to the mountain Re vaya-a in the Sahasambavana park, made the litter place there, made Queen Paumāvai come down from the litter, went to the saint Aritthanemi, turned round thrice right to right, praised and worshipped him and thus said.
“This is, sir, my chief queen, Queen Paumavai, pleasing, charming, beloved, beautiful, enchanting to the mind [until] ...what even for seeing ? Therefore, I, Beloved of Gods, offer unto you the gift of a lady-disciple. Accept, Beloved of Gods, the gift of a lady-disciple. If it pleases you, Beloved of Gods, do not put a stop to it."
So that Paumavai departed to the north-eastern side, and with her own hands removed her ornaments, with her own hands plucked out her hair in five handfuls, went to the saint Arittha nemi, praised and worshipped him and spoke “ The world is burning (until] to tell me doctrine. ”
Then the saint Aritthaņemi made her himself enter the order, shave her head and himself gave her as a disciple to nun Jakkhini

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Then that nun Jakkhiņi.........“ When... entered the order [until] should constrain oneself.” Then that Paumāvai became a nun...heedful in walking ( until ] guarded in continence. Then that Paumăvai studied the Eleven Scriptures, Laws of Peace etc. She abode exercising herself by many fasts until the fourth, sixth and the eighth meal in divers mortifications. Then that nun Paumāvai finished her period of nunship for complete twenty years, wasted herself with month's starvation, cut off sixty meals by not eating, achieved the end for which she had stripped herself [etc.], and was beatified [5] with last breaths. [Sūtra. 9].
In that age, at that time, there was a city of Bāravat; the hill of Revaya-a; the Garden of Nandanavana. Here in the city of Baraval, Kanha Vasudeva held sway (etc.) That Kanha Vasudeva had a queen named Gori [a description). The saint arrived. Kanha went out. Gori went out in the same way as Paumāvai did. The story of the doctrine. The congregation went back. Even Kanha. Then that Gori withdrew in the same way as Paumával [until] beatified (5] So also Gandhārī, Lakkhanā, Susīmā, Jam

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bavai, Saccabhamā, Ruppinī; all eight too like Paumāvai. Eight lessons. [Sutra, 10.]
In that age, at that time...a city of Bāraval; Revaya; Nandanavana; Kanha Vasudeva held sway [etc.] Here, in the city of Baravai, there was a prince named Samba, [perfect in body etc.] the son of Kanha Vasudava through Queen Jambavai, by himself. This Prince Samba had a wife named Mūlasiri, [ a description ]. The saint arrived Kanha went out. Mulasiri' even went out, just like Paumavai..." But only, Beloved of Gods! I shall bid farewell to Kanha Vasudeva" [until] beatified. So also Muldattā. Thus the Fifth Division. [Sutra, 11.]
THE SIXTH DIVISION
"If"...The Introduction of the Sixth. Only that, sixteen lesson are preachednamely.
Makai, Kimkama, Moggarapāni, Kasava, Khema-a Dhi-i-hara, Kelāsa too, Harichandaṇa, Vāratta, Sudamsana Punnabhadda, Sumanabhadda, Supa

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ittha, Meha, Aimutta, and Alakkha;thus sixteen lessons.
" If sixteen lessons are preached [etc.] what is the matter of the first lesson preached ? "
“In that age, at that time the Ascetic -Lord Mahavira, the first-maker [etc.] (the city of Rayagiha...) abode in the sanctuary Gunasīla-a... (the king was Seņiya...) [until] the congregation went out. Then that householder Makal understood the matter in this tale. Just like Gangadatta in Pannatti, he also, having put the eldest son at the head of the family withdrew...in a litter, that was carried by thousand persons [until] became a friar (heedful in walking etc.). Then that householder Makal learnt the Eleven Scriptures, the Laws of Peace etc., in the presence of Lord Mahavíra and the Elders of such sort. The rest like that of Khandaga. Gunarayana mortification. The period sixteen years. In the same way, he was beatified on Settumja. Kimkama even same [until] beatified on Viula. [Sūtra. 12.].
In that age, at that time,... the city of Rāyagiha; the sanctuary of Gunasila-a; the

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43 King Seņiya; the queen Chellanā [ a description ). Here in Rāyagiha dwelt a garland-maker named Ajjunaya (rich: [until ] unsurpassed ). This garland-maker Ajjunaya had a wife named Bandhumai [ tender etc. ). This garland-maker Ajjunaya had one big Aower-garden here outside the city of Rāyagiha. (The garden was ) black [ until ] like a mass of clouds, blossoming with the flowers of five kinds... pleasing [4]. Not very far from this flower-garden, here, this garland-maker Ajjunaya had a shrine of Jakkha Moggarapāņi which had devolved upon him from a line of many ancesters of the family, from grand-father great-grandfather, great-great-grand-father. Ancient, divine, true, [etc.] just lik: Punnabhadda.
There the idol of Moggarapani stood having held the iron mace made of thousand palas. Then that garland-maker Ajjunaya was the devotee of Jakkha Moggarapāni from the very childhood. Every morning, he took baskets, went out of the city of Rayagiha, arrived at the flower-garden, made the collection of flowers. Then he took the foremost and best flowers, appro

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ached the temple of Jakkha, made the flower-offerings of great worth, bowed falling on the knees and thereafter would go on carrying on his trade on the high road.
Here in the city of Rayagiha, there dwelt a gang named Laliya (rich ( until ] unsurpassed ) to which whatever it did was a good action. There in the city of Rāyagiha, was, some other time a festival announced. Then that garland-maker Ajjunaya, under the idea 'I shall need more flowers on the morrow', took baskets early morning, with his wife Bandhuma! went out of his own house, passed through the city of Rayagiha, approached the flowergarden and made the collection of flowers with his wife Bandumai. Now, of that gang Laliyā six gangsters came to the shrine of Jakkha and were having there a good time. Then that garland-maker Ajju. naya gathered flowers with his wife Bandhumai, took the foremost and best flowers and approached the shrine of Moggarapāni. Now those six fellows saw the garland-maker Ajjunaya, coming over with his wife Bandhumai' and said thus to one another “Here, Beloved of Gods, comes Ajjunaya the garland

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maker with his wife Bandhumai. Hence: indeed it is better, Beloved of Gods, for us. to bind him fast ( i. e. by twisting the arms. and the head and tying them to the back ) and to have our pleasures full well with his wife Bandhumas. Then they swore this object to one another, hid behind the doors and stood hidden, silent, without a stir or without a wink. Then that garland-maker
Ajjunaya approached the shrine of Jakkha. Moggarapāni with his wife Bandhumai, did reverence on seeing it, made flower-offeringsof great worth and bowed down falling upon his knees. In the meanwhile those six fellows come out all of a sudden from behind the doors, catch the garland-maker Ajjunaya, bind him fast and regale themselves having pleasures to the fullest with Bandhumai, the wife of the garland-maker.
Then this was the inward thought of Ajjunaya, the garland-maker" Thus indeed, from my childhood, I go on doing reverence to Jakkha Moggarapani (until] carrying on my trade. Had there been Jakkha Moggarapāņi present here, would he have seen me coming to misery of this sort'? Therefore Jakkha Moggarapāni is not present here.

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Very clear it is that this is merely a piece of wood.”
Then that Jakkha Moggarapāni, having understood the inward thought of such sort [etc.] of Ajjunaya, the garland-maker, entered his body, shattered off his bonds, took hold of his iron mace of the weight of thousand palas, killed those six fellows with the woman as the seventh. Then that garlandmaker Ajjunaya, possessed by Jakkha Moggarapani, went on killing six men with a woman as the seventh, round about the city of Rāyagiha, every day.
In the city of Rayagiha (in open places [until] on high roads) many people used to say [4] to one another thus “ Thus, indeed, Beloved of Gods, the gariand-maker Ajjunaya possessed by Moggarapani, goes on killing six persons with a woman as the seventh."
Then king Seniya, having understood the matter of this story called his chamberlains [etc) and said thus, “Thus indeed, Beloved of Gods, that garland-maker Ajjunaya [etc.] goes on killing [etc.]. No one of you, must go on wandering according to sweet will for wood, grass, water flowers and fruits, lest

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a calamity befall his body;' make this declaration twice or thrice; and make a report of this to me soon."
Then those chamberlains [until] make a report.
Here in the city of Rayagiha there dwelt a merchant named Sudamsana (rich etc.] Now that Sudamgana was a worshipper of the Ascetic, lived on his life, knowing the living and the lifeless [etc.]. In that age, at that time, the Ascetic (until] arrived [etc.] abode.
Then in the city of Rayagiha (in the open places [etc.]. many people) said thus to one another [ until ]... What good is there of holding more possessions...? [ etc.] ' Hearing this from many people, this inward thought [4] arose in the mind of Sudamsana “ Thus indeed, the Ascetic (until] abides; I go to him; [etc.] I shall bow down to him.” Thus he pondered, went to his parents and with folded hands [etc] said “ Thus indeed, mother and father, the Ascetic (until] abides. I go to him; I shall praise and worship the Ascetic, Lord Malāvīra [until] wait before him.”
Then the father and mother said thns to merchant Sudamsaņa “Thus, indeed, son, the

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garland-maker Ajjunaya moves about killing [etc.]; go, you, not, son, to worship the Ascetic Lord Mahavsra, lest a calamity befall your body. You may praise and worship the Ascetic, Lord Mahavira keeping yourself here."
Then the merchant Sudmsana said thus to his father and mother “ How can I, keeping myself here praise the Ascetic Lord Mahāvīra who is come here, arrived here, making a visit here ?" I, father and mother, on being permitted by you, go to praise Lord Mahāvīra."
Now when his parents could not prevail upon the merchant Sudamsana by many declarations [4] [until] to think over, they thus said " If it please you, Beloved of Gods, do not stop."
Then the merchant Sudamsana, on being permitted by his father and mother bathed, purified himself, (put on) dresses [until] on the body and went out of his own house on foot. Then he passed through the city of Rāyagiha and resolved to go to the sanctuary of Gunasîla-a, not very far from the shrine of Jakkha. Then that Jakkha.

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Moggarapani saw the worshipper of the Ascetic coming over. Having seen him, he enraged [5] resolved to go towards the worshipper of the Ascetic, Sudamsana, brandishing his iron mace of the weight of thousand palas Then that worshipper of the Ascetic, Sudamsana saw Jakkha Moggarapāņi coming up. Sudamsana unafraid, unterrified, unalarmed, undisturbed, unmovedandunpurturbed cleansed the ground by the flap of garment, and making the folded hands, made up with palms of his hand, covered by the (bowed) head, with ten nails together on the head, said thus; "Homage to the saints [until] attained. Homage to the Ascetic [ until ) who intends to attain. Even before, by me in the presence of the Ascetic, Lord Mahávìra, for for all my life. I have renounced gross harm to living things, gross falsehood, gross taking of things not given; I have vowed to satisfy also myself with my own wife for all my life. I have vowed for all my life to limit my desires. Even now

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50 I renounce for all my life in his presence all harm to animals; I renounce falsehood, the taking of things not given, sexual intercourse, the possessions for all my life. I renounce for all my life anger [until] the shaft of false doctrine. I renounce for all my life four-fold food-eating, drinking, sweets and dainties. If I be delivered from this calamity, it behoves me to follow it up; if I be not delivered from this calamity, I have already renounced these.” Thereupon, he took upon himself to observe the house, hold standard.
Then that Jakkha Moggarapani came to the worshipper of the Ascetic Sudamsana, brandishing his iron mace of the weight of thousand palas. But he could not overpower him on account of his spiritual strength. Then when Jakkha Moggarapani was not able to overpower the worshipper of the Ascetic, Sudamsna, on account of his spiritual strength-though he moved oft and on round about the worshipper of the Ascetic, Sudanısana, -he looked at the worshipper of the Ascetic, Sudamsana, with unwinking eye for a long time, standing in front of him, looking to the very direction and cross

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direction, gave up the body of Ajjunaya, the garland-maker, and having taken the iron mace of the weight of thousand palas, went back in the direction from which he had appeared. Then that garland-maker Ajjunaya, abandoned by Jakkha Moggarapāni fell on the ground with a thud with all his limbs.
Then Sudamsana, the worshipper of the Ascetic, seeing that he was free from the calamity, observed the standard.
Then that Ajjunaya, the garland-maker, on coming back to senses after a while, got up, and said thus to Sudamsana, the worshipper of the Ascetic;
.“ Who are you, Beloved of Gods and whitherward are you bound ?”
Then that worshipper of the Ascetic, Sudamsaņa said thus to the garland-maker Ajjunaya.
“I am, in sooth, Beloved of Gods, the worshipper of the Ascetic, Sudamsana, who comprehend the living and the lifeless; and I am bound to the sanctuary Gunasıla-a to offer respects to the Ascetic lord Mahāvīra."

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Then that garland-maker, Ajjunaya said thus to the worshipper of the Ascetic, Sudamsana.
"I too desire then, Beloved of Gods, to come with you to offer my respects to the Ascetic, Lord Mahavira [until] wait before him. If it please you, Beloved of Gods, do not put a stop to me.
""
Then that worshipper of the Ascetic, Sudamsana, with the garland-maker, Ajjunaya, arrived at the sanctuary Gunasila-a before the Ascetic Lord Mahavīra, ( walked from right to right about) the Ascetic Lord Mahavira thrice, [until] waited before him. Then the Ascetic, Lord Mahāvīra (preached) the story of the doctrine to the (congrega. tion) to the garland-maker Ajjunaya and the worshipper of the Ascetic, Sudamsana [etc.] Sudamsana went back.
Then the garland-maker, Ajjunaya, on hearing and listening to the doctrine from the Ascetic, Lord Mahāvīra...[glad etc.]...“ I have faith, sir, in Niggantha doctrine [until] stand by it. If it please you, Beloved of Gods, do not put a stop to me.
Then that garland-maker Ajjunaya, mo
39

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53 ving north [etc,), plucked himself his hair in five handfuls, became a friar (until] abode. Then that Friar Ajjuņaya on the day on which he shaved himself [until] entered the order, praised and worshipped the Ascetic, Lord Mahāvīra and took the vow of this sort “ It behoves me, for all my life to abide exercising myself in constant mortification with fasts until the sixth meal.” With this idea he took the vow of such sort and abode [etc.] all his life. Then that Friar Ajjunaya on the fast-breaking time after the fasts until the sixth meal, read his lection in the first watch. Just like Goyama [etc.] he wandered about.
Then to that Friar Ajjunaya, wandering in the families high [etc.] in the city of Rāyagiha, many women, men, young people, old people and youths said, “ By this man was ny father killed; by him my mother... h:other, sister, wife, son, daughter, daughter -1 -14iv [etc.]...by him, my other kinsmen, relations and retainers.” So some abused him; some caviled at him; chided, censured, rebuked, reviled, look down upon him in contempt, struck at him. Then that Friar Ajjunaya, abused [until] struck at, by many

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women, men, young people, old people and youths, not becoming wrathful even by mind towards them, bore, put up with patience, endured and suffered with equanimity. Bearing with equanimity [etc.], wandering in the city of Rayagiha, in the families high, low and middle-class, he when he got food, did not get water; when he got water, he did not get food. Then that garland-maker Ajjunaya, never sorrowful, despirited, with mind not turbid, unpurturbed, ungrieved, not exhausted in self-restraint,-moved about went out of the city of Bāravaí, arrived at the sanctuary Guņasıla-a before the Ascetic Lord Mahavira ( [until] like Master Goyama ) showed (him his food and drink) and took himself the food (as untouched in the mouth) as a serpent ( getting ) in the hole.
Then the Ascetic Lord Mahāvīra, some other time, came up to the city of Rayagiha and abode in the country outside. Then that Friar Ajjunaya completed his period of friarhood, exercising himself by that noble, abundent, zealous, lucky mortification full well for six months, wasted himself by a half-month's starvation, cut off thirty meals by

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not eating, achieved the end for which she did... (until] beatified. [Sūtra 13.]
In that age, at that time; a city of Rayagiha; the sanctuary Gunasila-a; king Seniya... There dwelt z householder named Kāsava. Just like Makāi. The period sixteen years... beatified on the Vipula.
So also the householder Khema-a. Excepti. ng, the city of Káyandi. The period sixteen years. .. beatified on the Mount Vipula.
So also the house-holder Dhi-i-hara. .. In the city of Kāyandı. ..period sixteen years...was beatified on the Vipula.
. So also the house-holder Kelasa. Exceptting, Sage-a was the city. The period twelve years...was beatified on the Vipula.
So also the house-holder Harichandana... Sage-a... the period twelve years...was beatified on the Vipula.
So also the householder Vāratta ... Except. ing, the city of Rāyagiha... the period twelve years...beatified on the Vipula.
So also the householder Sudamsaņa... in the city of Savatthi... the period many years... beatified on the Vipula.
So also the householder Supaittha.., in the

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56 city of Sāvatthī; the period twenty-seven years...beatified on the Vipula.
So also the householder Meha...the city of Rāyagiha...the period many years;... beatified on the Vipula.
In that age, at that time there was a city of Polasapura. The garden was Sirivana. In that city of Polāsapura, there was a King by the name of Vijaya. This King Vijaya had a queen named Siri [a description ). This King Vijaya had a son by himself through Queen Siri— a prince named Aimutta, delicate [etc.].
In that age, at that time, the Ascetic, Lord Mahāvīra ( until ] abode in Sirivana, In that age, at that time, the eldest disciple of the Ascetic Lord Mahāvīra ( as in Pannattī [ until ]) moved about in the city of Polasapura in the families, high [etc). Now this Prince Aimutta, bathed (until] decked surrounded by many little boys, little girls, lads, lasses, youths, maidens went out of his own house. Then the reverened Goyama, moving about in the city of Pola sapura, made his way not very far from the Place of Indra. Now that Prince

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Aimutta saw the reverend Goyama, making his way not very far, went to him and thus said.
“Who are you, Sir ?-where do you move about ?”
Then the reverend Goyama said thus to Prince Aimutta;
“We are, Beloved of Gods, Niggantha ascetics, heedful in walking [until] observing continence, move about in the families high [ etc. ).”
“Come you, sir, so that I may get you alms." So saying he held the reverend Goyama by a finger, and went to his own house. Then that Queen Siri saw the reverend Goyama coming, becoming [glad etc.] got up from her seat, went to the reverend Goyama, walked round him thrice from right to right, praised and worshipped him, gave him abundent food [etc.] and let him go. Then that Prince Aimutta said thus to the reverend Goyama.
“Where, sir, do you dwell ?"
Then the reverend Goyama said thus to Prince Aimutta.
“Verily thus, Beloved of Gods, my doctrine-precepter, my doctrine-preacher Lord

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Mahāvīra, the first-maker (until] desirous to attain, abides exercising himself (until] by constraint, having taken a proper place, in the park Sirivana outside the city of Polasapura here. There we dwell."
Then that Prince Aimutta said thus to the reverend Goyama;
“I go with you. Sir, tu do reverence to the feet of the Ascetic, Lord Mahavīra. If it pleases you, Beloved of Gods, do not put a stop to it.”
Then that Prince Aimutta with the reverend Goyama approached the Ascetic Mahāvīra, walked thrice from right to right, praised [until] waited before him. Then the reverend Goyama approached the Ascetic Lord Mahā. vira [ until] showed ( him, food etc. ] and abode with mortification and constraint. Then the Ascetic (preached)...the story of the doctrine...before Aimutta and that (congregation). Then that Aimutta, having heard and listened to the doctrine from the Ascetic, Lord Mahavira became glad [ etc. ]... heart [etc.] ...(and said) “But only, Beloved of Gods, I shall take leave of my father and mother; then

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shall I enter, the order in the presence of the Beloved of Gods. If it pleases you, beloved of Gods, do not put a stop to it."
Then that Prince Aimutta approached his father and mother ...[ until ] “to enter the order." The father and mother said thus to Prince Aimutta.
“You are a child, son, and have no understanding. What do you know of the doctrine ?"
Then that Prince Aimutta said thus to his mother and father.
"Thus indeed, mother and father, what I know, I do not know; and what I do not know, I know."
Then the mother and father said thus to Prince Aimutta.
“How do you, son, know that (until] know?"
Then that Prince Aimutta said thus to his mother and father. . “ I know, mother and father, that one who is born, must surely die; but I do not know, mother and father when or where or in what manner or at what length of time. I do not know, mother and father, by what accumulation of works, the souls are born

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among hell-dwellers, lower lives, men and gods; but I know mother and father that they are born among the hell-dwellers, [etc.] by their own accumulation of actions. Thus indeed, mother and father what I know, I do not know and what I do not know, I know. I desire, therefore, mother and father, on being permitted by you, (until] to enter the
order."
Then when his mother and father could not prevail upon him by many declarations [etc.] “We desire, child, to see your royal splendour for even one day.” Then that Prince Aimutta stood quiet following the words of his mother and father. The anointment-ceremony as in the case of Mahabala The withdrawal...studied the Laws of Peace etc...For many years the period of friarship... Gunarayana...(until] beatified on the Vipula.
In that age, at that time, in the city of Vanarasi... Kamamahavaņa sanctuary... There in the city of Vānārasī, there was a King named Alakkha, In that age, at that time, the Ascetic [until] abode. The congregation etc... Then that King Alakkha in the presence of the Ascetic Lord Mahavira,

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like Udayana, withdrew. Only, he anointed his eldest son ( to rule over ) his kingdom. Eleven Scriptures... the period many years [until] beatified on the Vipula.
“Thus, Jambū, this matter is preached of the Sixth Division, by the Ascetic [etc.].” [Sūtra. 15.]
THE SEVENTH DIVISION.
"If etc.” The Introduction of the Seventh Division. (Until] thirteen lessons are preached They are namely,
Nanda; Nandavai, Nanduttara Nandiseniya also;Maruya, Sumaruyā, Mahamaruyā, Marudevā eighth; Bhaddā Subhaddā, Sujaya also, Bhuyadinna should be known as the names of the wlves Senīya."
“If sir, [etc.] thirteen lessons are preached, what is the matter, sir, preached of the first lesson by the Ascetic [ etc. 7 ?"
"Thus, indeed, Jambu, in that age at that time,.., a city of Rayagiha... Guñasila-a sanctuary... the king, Seniya. This King

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Seņiya had a Queen named Nandā (a description]. The master arrived. The Congregation went out. Then that Queen Nanda, having understood the matter of this doctrinal talk called her chamberlains... a vehicle (like Paumaval [until]). Having learnt Eleven Scriputures... the period twenty years [until] beatified. Thus all thirteen Queens are to be understood in the way of Nandā." The Seventh Division is over. [Sutra. 16.).
THE EIGHT DIVISION “If Sir” The introduction of the Eighth Division. [until] ten lessons are preached; namely.
Kāli, Sukali, Mahākālī, Kanhā, Sukanha,Mahakanha, Virhkanhā should be known so also Rāmakanhā; Piusenakanhā ninth and tenth Mahasenakanha."
"If ten lessons [etc.], what is the matter preached of the first lesson ?”
“This, indeed, Jambū, in that age, at that time there was a city named Campā... the sanctuary Punnabhadda... There in the

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city of Campā, there was a King named Koniya sa description). There in the city of Campa, there was a Queen named Kali the consort of Seniya, and the stepmother of King Koniya. [ a description. ). Like Nandā (until] she learnt Eleven Scriptures, the Laws of Peace etc. She abode exercising herself with many fasts until the fourth meal... Now that Kalī some other time came to Nun Ajja-Chandana and thus said,
"I intend, lady, being permitted by you to abide observing Rayanavali penance. If it please you, lady, do not put a stop to me."
Then that lady Kāli, on being permitted by Nun Ajja-chandana abode observing [etc.], namely,
She fasted until the fourth meal; then indulged in all modes of desire: then fasted until the sixth meal; then indulged in all modes of desire............then she fasted until the sixth meal; then indulged in all modes of desire; then she fasted until the fourth meal; then she indulged in all modes of desire.*
* The Tractat: is thoroughly explained by the commentator 3779a (See

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Thus this series of the Rayaņā vali penance becomes accomplished according to the scriptures [ etc. ] by one year, three months and twenty-two days and nights.
Thereafter, in the second series, she fasted until the fourth meal; then indulged in all kinds of foods except Vigai foods; then she fasted until the sixth meal; then indulged in all kinds of foods except Vigai foods. Thus as in the first series; only that she took all sorts of food except Vigai foods, on all fast-breaking days [until] it becomes accomplished.
Thereafter in the third series, she fasted until the fourth meal; then she took the food without even the smearing of Vigai foods. The rest the same as before.
So also the fourth series. Only that on all fasting-days she took Ayambila gruel. The rest the same as before. It is therefore,
In the first series the indulgence in all modes of desires; in the second Appendix I. P. 101. 1. 5. of this book ]; also see Notes. The translation of the same not given fully as it is superflous for the understanding of its English rendering.

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64 (a) series the taking of foods except Vigai foods; in the third series, the taking of foods even without the smearing of Vigai foods; and in the fourth series the taking of Ayambial gruel.
Then that Nun Kälī,-after having accomplished... according to the scriptures the Rayaudvalì Penance by five years, two months and iwenty-eight days,--approached Nun Ajja-Chandaņa, praised and worshipped her and abode exercising herself with many fasts until the fourth meal [etc.].
Then that Nun Kali, by that noble (etc.). overspread with veins, and became, like well-lit fire covered over with ashes. mightily resplendent with the glow, with the lustre, with the beauty of the lustre of the glow.
Then to that Nun Kāli, some thergo time, at the midnight hour (literally—at the time between the first part of the night and the latter part of the night ) the inward thought arose... the pondering like that of Khanda-a “Thus so long as I have strength [5], it is better for me on the morrow [until] (when the sun) shines (with lustre) after taking leave of Nun Ajja-Chandaņā and on being permitted by her, to abide... being at her feet... renouncing food and drink

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wasting myself with starvation...not being eager for death..." With this idea, she pondered, went to Nun Ajja-Chandana, praised and worshipped her and said;
"I desire, lady, on being permitted by you to abide...wasting myself in starvation (etc.). If it please you, [etc.].”
Nun Kāli, on being permitted by Nun Ajja-Chandaņā abode, wasting herself in starvation [etc.]. That Nun Käli learnt before Nun Ajja-Chandanā Eleven Scriptures, Laws of Peace etc, completed the period of nunship of eight complete years, wasted herself by a month's starvation, cut off sixty meals by not eating, ( fulfilled ) the end for which she stripped herself etc...] was beatified [5] with her last breaths.
The conclusion. The First Lesson ends. [Sūtra. 17]
In that age, at that time, there was a city of Campā...the sanctuary Punnabhadda; the King was Koniya. There was a queen named Sukālī, the wife of King Seniya and and the step-mother of King Koniya. Just like Kali, Sukalī also withdrew (until] abode exercising herself with many fasts until the

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fourth meal [etc.] Then that Nun Sukāli, some other time, approached Nun AjjaChandana ..[until] "I intend, lady, on being permitted by you, to abide observing Kanagavall penance."
Thus like Rayaṇavali, Kan agāvall also the same. Excepting, on the three occasions she fasted until the eighth meal, unlike Rayanāval] where she fasted until the sixth meal. In one series, one year, five months, and twelve days and nights. Of four series, four years, nine months, eighteen days. The rest the same as before. Nine years her period of nunship (until] beatified (Sutra. 18].
So also Mabākāli. Excepting, she abode observing the penance smaller Siha-nikkīliya (Lion's Play). It is as follows: she fasted until the fourth meal; then indulged in all modes of desire,......then fasted until the fourth meal; then indulged in all modes of desire.
Similarly four series. In one series, six months and seven days; of four series, two years and twenty-eight days [until] beatified. [Sūtra. 19.]
So also Kanhã. Excepting, she observed the greater SĪha-nikkiliya Penance the same

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as the smaller. Excepting, it must be carried upto the fasts until the thirty-fourth meal, in the ascending series; so also it must be carried down in the descending series. Of one series, there would be one year,six months and eighteen days. Of four series, six years, two months and twelve days and nights. The rest the same as that of Kāli (until] beatified. [Sutra 201
So also Sukanhā. Excepting, she abode observing the Monastic Standard of Sevensevens. During the first seven days she took one dole of food and one of water; during the second seven days, she took two doles of food and two of water; during the third three...... fourth... fifth......sixth .....during the seventh seven days she took seven doles of food and seven of water.
So indeed this Monastic Standard of Seven-sevens, she accomplished according to the scriptures [etc] in 49 days and nights, with 196 alms-takings, approached AjjaChandanā, praised and worshipped her and thus said,
“I intend, lady, on being permitted by you to observe the Monastic Standard

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of Eight-eights. If it please you, Beloved of Gods, do not put a stop."
Then that Nun Sukanha on being permited by Ajja-Chandana abode observing the Monastic Standard of Eight-eights.
During first eight days she took one dole of food and one of water. [until] During the eighth eight days she took eight doles of food and eight of water.
So indeed this Monastic Standard of Eight-eights, she accomplished according to the scriptures [etc.] in 64 days and nights by 288 alms-takings. [until] She abode observing the Monastic Standard of Ninenines.
In first nine days, she took one dole of food and one of water. [until] in the ninth nine days, she took nine doles of food and nine of water.
So indeed this Monastic Standard of Nine-nines, she accomplished according to the scriptures [etc.] in 81 days and nights by 405 alms-takings. [until] she abode observing the Monastic Standard of Ten
tens.
In first ten days, she took one dole of food and one of water [until] in the tenth

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ten days, she took ten:doles of food and ten of water. .
So indeed this Monastic Standard of Ten-tens, she accomplished'according to the scriptures [etc.] in 100 days and nights with 550 alms-takings and abode exercising herself with many fasts until the fourth meal [etc), in various mortifications...( taking only one meal within ) a nionth or half a month.
Then that Nun Sukanhā by the noble mortification [etc) was beatified.
The conclusion. The Fifth Lesson [Sutra. 21.].
So also Mahākanhā; only she abode observing the Standard of Short Savvaobhadda. She fasted until the forth meal; then indulged in all modes of desire; fasted until the the sixth meal; then indulged in all modes of desire............she fasted until the eighth meal; then indulged in all modes of desire.
. So indeed she accomplished the first series of the Short Savvaobhadda in three months and ten days (until], in the second series, she fasted until the fourth meal; and took foods excepting Vigai foods,... the same here as was in Rayanāyals. Here also four

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series; the fast-beaking days also the same. The period of the four series a year, a month and ten days, The rest the same as before [ until ] she was beatified.
The conclusion. The Sixth Lesson ends. [Sutra. 22.]
So also Virakaṇhā. Only she abode observing the Long Savvaobhadda Standard. It is as follows: she fasted until the fourth meal; then indulged in all modes of desire...... until the tenth meal; then indulged in all modes of desire.
In a single series eight months and five days; of four 2 years, 8 months and 20 days. The rest, the same as before (until] she was beatified. [Sūtra. 23.]
So also Rāmakanhā. Only she abode observing the Standard of Bhaddottara. That is as follows: she fasted until the twelfth meal; then indulged in all modes of desire...... until the sixteenth meal; then indulged in all modes of desire.
In one series, six months and twenty days. Of four was the period 2 years, 2 months and 20 days. The rest the same as was was with Kal] [until ] was beatified, [Sutra. 24.]

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So also Piusepakanhā. Only, she abode observing the penance of Muttāvali. It is as follows: she fasted until the fourth meal; then indulged in all modes of desire...... until the thirty-fourth meal; then indulged in all modes of desire.
So also she followed in the descending order...... until she fasted until the fourth meal; then indulged in all modes of of desire. In one series 11 months and 15 days. Of four, 3 years and 10 months. The rest (the same) (until] beatified. [Sūtra 25. ]
So also Mahasenakanhā. Only she abode observing the penance of Ayambila-Vaddhamāna. It is as follows: she took one Āyambila meal; then fasted until the fourth meal; took two Āyambila meals; then fasted until the fourth meal...(so onwards), the number of Ayambila meals rising by an increment of one, accompained by a fast until the fourth meal [until] she took one hundred Ayambila meals; then fasted until the fourth meal.
Then that Nun Mahāsenakanhā accom. plished it according to the scriptures in 14 years, 3 months and 20 days and nights (until] well observed with the body [until]

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she approached Nun Ajja-Chandanā, praised and worshipped her and abode exercising herself...with many fasts until the fourth meal [etc). Then that Nun Mahasenaka nhà was resplendent with that noble (mortification). [etc.] Now at the hour of midnight there arose a thought to Nun Mahasenkanha, just like that to Khanda-a (until] she asked Ajja-Chandaņā (until] abode without being cager for death [by wasting hersalf away in] starvation. Then that Nun Mahasenakanhà studied before Nun Ajja-Chandanā Eleven Scriptures, Laws of Peace etc, observed a period of full seventeen years, wasted herself with a month's starvation, cut off sixty meals by not eating, accomplished the end for which she stripped herself [etc.], and was beatified, awakened [ etc. ) with her last breaths.
Eight years to begin with and the increment thereto by one year until Seventeen; these indeed should be known as the periods of the wives of Senia.
Thus indeed, Jumbū, by the Ascetic [until] attained, the matter of the Eighth Scripture, the Fortunes of the End-winners is preached ”

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The Scripture is finished [Sūtra. 26.].
The Scripture, the Fortunes of the End --winners has one Book of the Holy Text, and Eight Divisions. They are read in eight days too. There in the first and the second divisions, there'are ten lections for each. In the third division, there are thirteen lections. In the fourth and the fifth divisions, there are ten lections for each. In the sixth division, there are sixteen lections. In the eighth division, there are ten lections.
The rest, the same as that of Nāyādhammakabā. [Sūtra. 27].
The Fortunes of the Endwinners end.

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ANUTTAROVAVAIYA-DASÃO.
THE FIRST DIVISION
In that age, at that time...a city of Rayagiha. The arrival of the reverend Suhamma...The congregation went out [ until ] Jumbu waited before him [etc.]. Thus he said,
"If, sir, by the Ascetic [until] attained this matter of the Eighth Scripture-the Fortunes of the Endwinners, is preached, what, sir, is the matter of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [ until] attained?"
'
Then Friar Suhamma said to Friar Jambu Thus indeed, Jambu three divisions of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, are preached by the Ascetic [until] attained."
"If, sir, by the Ascetlc [until] attained three divisions are preached of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, how many lessons of the First Division of the Fortunes of those who were reborn in the Highest

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Mansions, are preached, sir, by the Ascetic (until] attained ?"
“ Thus, indeed, Jambu, ten lessons of the First Division of the Fortunes of those who were reborn in the Highest Mansions are preached by the Ascetic [until] attained namely,
Jāli, Mayāji, Uvayali, Purisasena, and Vāriseņa; Dikadanta and Latthadanta, Vehalla, Vehāyasa and Prince Abha-a,"
“If, sir, ten lessons are preached of the First Division by the Ascetic [until] attained, what, sir, is the matter of the first lesson of the Fortunes of those who are reborn in the Highest Mansions, preached by the Ascetic [until] attained ?"
“ Thus indeed, Jambū, in that age, at that time, there was a city of Rayagiha, splendid, tranquil and prosperous...the san. ctuary Punn abhadda... The king Seniya...the queen Dhárini...the lion in a dream...the prince Jax, like Meha...the gifts of eight each ... [until]... enjoyed up in the palace [etc.] The Master arrived, Seniya went out. Like Meha,

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Jali also went out. Like Meha, he also withdrew. He studied the Eleven Scriptures. (He observed) Gunarayana mortification like Khanda-a. His narrative the same as that of Khanda-a, the same ponderings, the same farewell; so did he climb on the Viula with the Elders. Only having fulfilled the period of friarship for sixteen years, he attained death in the death-month went upward far beyond the Heavens of Moon, Suhamma [until] Araṇa, Accua, beyond the series of the Mansions of Nine Gevejjas and was reborn as a god in the Mansion Vijaya. Then the Elders, knowing that Friar Jali has come to death, left the body as was fit for extinction. They take his pot and garments; come down in the same way [until]"Here, sir, is his religious equipment.' The reverend Goyama [ until] thus said,
"Thus indeed the disciple of the Beloved of Gods, named Jāli was gracious by nature. Where has that Friar dead, gone; where is he reborn
Jali who is
""
Thus, indeed, Goyama, my pupil (the same as that of Khanda-a) [ until] who is dead, (having gone beyond the Heavens of)

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Moon (until] upwards, is reborn as a god in the Mansion Vijaya."
" How much time, sir, is his existence there ordained ?”
“ Goyama, his existence there is ordained for thirty-two Sagarovama periods."
“ Then, sir, on the expiry of his life [3] from that world of gods, where shall he go [2] ?"
“Goyama, he will be beatified in the country of Mahāvideha.”
“ Thus indeed, Jambu, this is the matter of the first lesson of the First Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic (until] attained.''
The same is to be repeated in the case of the remaining eight. Excepting, six are the sons of Dharini; Vehalla and Vehayasa, of Chellaņā. The period of friarship of the first five is sixteen years; of the (latter) three, twelve years; of the (last) two five years. Of the first five, in serial order, the rebirth is in Vijaya, Vejayanta, Jayanta, Aparājiya, Savvastasiddha; Dihadanta in Savvatthasiddha; the rest ( four ) in the

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upward order... Abh-a in Vijaya. The rest the same as in the first lesson. The matter to be known of Abha-a, — the city of Ra'yagiha, the king Seniya.... the rest the same as before.
“ Thus indeed, Jambu, this is the matter preached of the First Division, of the Fortunes of those who were reborn in the Highest Mansions by the Ascetic (until] attained.”
THE SECOND DIYISION. “ If, sir, this is the matter of the first division of the Fortunes of those who were reborn in the Highest Mansions preached by the Ascetic [until] attained, what sir, is the inatter of the Second Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained ?"
“ Thus, indeed, Jambu, thirteen lessons of the Second Division of the Fortunes of those who were reborn in the Highest Mansions are preached by the Ascetic [until] attained - namely.

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Dihasena, Mahaseṇa, Latṭhadanta and Gudhadanta and Suddhadanta; Halla, Duma, Dumasena, and Mahādumasena to be learnt; Siha and Sihasena and Mahasìhasena to be learnt; and Punnasena is to be known - it becomes the thirteenth lesson.
-
If, sir, thirteen lessons of the Second Division of the Fortunes of those who were reborn in the Highest Mansions are preached by the Ascetic [until] attained, what is the -matter of the first lesson of the Second Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained?
<<
""
"6
Thus, indeed, Jambu, in that age, at that time,... the city of Rayagiha...the sanctuary Gunasila-a...the King Seniya.. the queen Dharini....the lion in a dream. The birth, childhood and arts the same as those of Jali. Excepting, Dihasena was the prince. All the narrative as that of Jali [until] comes to his end.
Thus all the thirteen also...the city of Rayagiha...the father Seniya.. the mother Dharini...of the thirteen the period too

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thirteen years . . In the serial order, two in Vijaya, two in Vejayanta, two in Jayanta, two in Aparajita...the remaining five Mahāduma and others in Savvatthasiddha Mansion.
“ Thus, indeed, Jambu, this is the matter of the Second Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained."
In both the divisions by a month's starvation. [Sutra. 21
Thus the Second Division ends.
THE THIRD DIVISION.
“ If, sir, this is the matter of the second division of the Fortunes of those who were reborn in the Highest Mansions, what, sir, is the matter of the Third Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained ?"
“ Thus indeed, Jambū, ten lessons are preached of the Third Division of the Fortunes of those who were reborn in the Highest Mansions by the Ascetic [until] attained;-namely:

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Dhanna Sunakkhatta and Isidasa are to be learnt Pella-a and Ramaputta also Chandiman and Pitthiman; Friar Pedhālaputta and ninth Po thila too; Vehalla is said the tenth these ten are to be learnt."
wcom
"If, sir, ten lessons of the Third Division of the Fortunes of those who were reborn in the Highest Mansions are preached by the Ascetic [until] attained, what is the matter of the first lesson preached by the Ascetic [until] attained ?"
"Thus indeed, Jambu, in that age, at that time, there was a city named Kayandi, wealthy, tranquil and prosperous; the garden Sahasambavaṇa [ redolent with flowers and fruits of] all seasons...a king Jiyasattu. Here in the city of Kayandi, there dwelt a merchant's wife named Bhadda rich, [until] unsurpassed. This merchant's wife Bhadda had a son named Dhanna, perfect [until] of handsome form, attended by five nurses; namely, by a milk-nurse, like Mahabbala [until] learnt 72 arts [until] became able for worldly enjoyment. Then the merchant's wife Bhadda knowing that her son, Dhanna
6

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had passed beyond childhood [until] able for worldly enjoyment, built thirty-two palaces, lofty, towering [until] in their midst a great mansion, set up with hundreds of pillars [until] of thirty-two daughters of rich merchants, she made him hold the hands... the gifts were of thirty-two each [until] high up in the palace... with (tabors ) breaking ... enjoyed.
out.
In that age, at that time, the Ascetic [etc.] arrived. The congregation went out. King Jiyasattu too like king Koniya, went Then when Dhanna [heard] the great [cry of people]...he went out like Jamali; only on foot. [until] "Only that I shall bid farewell to my mother Bhadda, the merchant's wife; then in the presence of the Beloved of Gods [until] I shall enter the order." [until] like Jamali, he bade farewell. [Bhadda] fainted, conversed as in the story of Mahabbala [until] when the could not prevail upon him... Just as Thavaccaputta, he took leave of Jiyasattu... the umbrellas and chowries (are to be described). He performed himself his withdrawal ceremony as Kanha did, of Thavaccaputta [ until] entered the order,

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became a friar heedful in walking [until] guarded in continence.
83
On the very day that Friar Dhanna shaved his head [until] entered the order, praised and worshipped him and thus said.
<<
Thus, indeed, sir, I desire on being permitted by you, to abide, exercising myself with fasts [until] the sixth meal, in constant mortification accepting only the Ayambila gruel throughout my life. On the fastbreaking time after the sixth meal, it is meet for me to accept Ayambila gruel and not non-Ayambila gruel; that too given with soiled hands and not with unsoiled hands; that must be fit to be thrown away and not unfit to be thrown away; it must be that which many other ascetics, Brahmanas, guests and poor people do not need. If it please you, Beloved of Gods, do not put a stop to me.
""
Then that Friar Dhanna on being permitted by Lord Mahavira [glad etc.] abode exercising himself with fasts until the sixth meal with constant mortification throughout his life. Then that Friar Dhanna

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read his lection, in the first watch of night on the first fast-breaking time after the sixth meal. Just like master Goyama, he bade farewell [until] went to the city of Kayandi, and there moving about in the families high etc (accepted) Ayambila-food and not non-Ayambila-food...[until]... which other...do not need. Then that Friar Dhanna, seeking alms with the vigorous, zealous, careful way of seeking alms, if he got food, did not get drink. Then that Friar Dhanna accepted the alms, as chanced, being not depressed, despirited, unperturbed not regretting, not exhausted in self-restraint, observing a rule of heedfulness and assiduity-, went out from the city of Kayand1, and showed (his food etc.) like Goyama. Then that Friar Dhanna, being permitted by the reverend Ascetic, unattached [until]...free from the infatuation of worldly objects, ate food himself (as without touching) as a serpent (goes in) the hole, and abode with restraint, mortification [etc.]
Then the Ascetic Lord Mahavira set out from park Sahasambavana, from the city of Kayandi. Then the Ascetic Lord Mahavira moved about in the country outside.

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Then that Friar Dhanna studied Eleven Scriptures, the Laws of Peace etc. in the presence of the Ascetic Lord Mahāvīra and the Elders of such sort, abode exercising himself with restraint and mortification. Then th it Friar Dhanna by that noble... (mortification) like Khanda-a stood resplen dent... (etc.)
Now the beauty, due to mortification, of the feet of Dhanna was of such a sort...to wit, like a dry bark, like a wooden sandal, like a worn-out shoe... Thus were the feet of Dhanna, dry and fleshless and can be only known by bones, skin and veins and not by flesh and blood.
Now the beauty [etc.] of the toes of the feet of Dhanna was of such a sort, to wit, like the pod of horse-gram, of Mugga, of Māsa which when ripe are cut, put in the sun and are slowly withering when put to dry... Thus were the toes of Dhanna dry (until] (not) by (flesh and) blood.
The beauty [etc.] of the legs of Dhanna ...to wit...like the legs of a heron, like the legs of a crow, like the legs of a peahen [until] by blood.

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The beauty [etc.] of knees of Dhanna... of such sort, to wit...like the joints of a Kali bird, like those of a peacock, like those of a peahen... Thus [until] (not) by (flesh and) blood.
The beauty [ etc. ] of the thigh of Dhanna , to wit, like shoots of Priyangu-tree, of Badari, of Sallakı, of Shalmali which when ripe...in the sun [etc.]. Thus the thighs of Dhan na [until] by blood.
The beauty [etc.] of the hip-bone, to wit... like the feet of a camel, of an old bull, of a buffallo [until] by blood.
The beauty [ etc. ) of the belly of Dhanna...to wit, like a dry water-bag of leather, a pot-shred for baking, like the front portion of the branch of a tree, hanging down. Thus the belly was dry [etc.]
The beauty [etc.] of the ribs of Dhanna... to wit... like a row of small round mirrors, like a row of small round vessels, like a row of small troughs; thus [etc.]
The beauty [etc.] of the spinal cord of Dhanna was of such a sort...to wit...like a row of the pointed ends of crown-jewels,

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like a row of round stones, like a row of toy-balls... Thus [etc.]
The beauty [etc.] of the breast-bone of of Dhanna was of such a sort...to wit...like a chip of a plank, like a strip of a flapper, like a strip of a palm-leaf fan... Thus [etc.]
The beauty [etc.] of the arms...to wit ... like pods of the Sami, like pods of Pahāyā, like pods of Agatthiya... Thus [etc.]
The beauty (etc.) o hands...to wit... like dry dung-cakes, like banyan-leaves, like Paläsa-leaves... Thus [etc.]
The beauty [etc.] of the fingers of his hands...to wit...like the pods of Kala, of Mugga, of Masa which when ripe, are split up, put in the sun, dry... Thus [etc.].
The beauty [etc.] of the neck...to wit... like the neck of a pitcher, like the neck of a gourd, like an Uccatthavana-a (a kind of vessel)... Thus [etc.] · The beauty [etc.] of the chin...to wit... like a gourd-fruit, like a hakuva-fruit, like a mango-stone... Thus [etc.]
The beauty [etc.] of the lips...to wit... like a dry leech, like a pill of phlegm, like a pill of lac... Thus [etc.]

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The beauty [ etc. ) of the tongue...to wit... like a banayan-leaf, like a palāsa-leat, like a teek-tree leaf... Thus [etc.]...
The beauty (etc.) of the nose...to wit... like a slice of a mango, like a slice of Āmra taka, like a slice of a Maulunga-fruit... when ripe... Thus [etc.]
The beauty setc.) of the eyes... to wit... like the holes of a lute, like the holes of a. violin, like the morning-stars... Thus [etc.]. • The beauty [etc.] of the ears... to wit... like the skin of Mūla, like the skin of a musk-melon fruit, like the skin of Kārellaya... Thus (etc.).
The beauty [etc.] of the head...to wit like a ripe gourd, like an Elalua, like Sinhalu-a, when ripe [etc.]... Thus the head of friar Dhanna was dry, rough, fleshless; it can be known by bones skin and veins and not by flesh and blood.
So in all cases. Only in case of the stomach the ears, the tongue, the lips-in case of these "the bone' is not to be repeated; 'it is known by the skin and veins' - is to be repeated,

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89 Now, with his feet, legs and thighs dried and rough; with his belly, deformed and swollen on the sides and sinking into the back; the rings of his ribs, visible; the joints of the backbone, easy to reckon like the rosary of Aksa fruits; the divisions of his breast-bone like the waves of the Ganges; his arms like dried snakes; his hands dangling like loose bridle-rods; his pot-like head shaking as that of one suffering from palsy; the lotus of his face faded; his mouth open like that of a pot; his eyelids sunken, Friar Dhanna walked only with the force of his spirit, stopped too with the force of his spirit; he was faint when he intended to speak at all times past, present, and future He, to wit, was like a cart of burning coals [ just as in the case of Khanda-a ] [until] like fire covered with the heap of ashes, he stood resplendent with glow, with lustre, with the splendour of the glow of lustre,
In that age, at that time...the city of Rayagiba; the sanctuary Gunasıla-a; the king Seniya. In that age, at that time, the Ascetic Lord Mahavira arrived; the congregation went out; Seniya also went out; the story of the doctrine; the congregation went

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back, then that king Seniya, having heard and listened to the doctrine before the Ascetic Lord Mahavira, praised and worshi. pped him, and thus said;
"Is it, indeed, sir, that this Friar Dhanna, among these fourteen thousand friars headed by Indabhūi belabours himself much and to the best cleanses himself ? "
“ Indeed, it is, Seniya that this Friar Dhanpa, among these fourteen thousand friars headed by Inda-bhūi belabours himself much and to the best cleanses himself.”
“On what ground, sir, is it so said that this Friar Dhanna, among these [etc.] be labours himself much and to the best cleanses himself ?”
“ Thus, indeed, Seniya, in that age, at that time, there was a city named Kayandi [etc.] He enjoyed upwards in the paragon of a palace. Then I, some other time arrived,wandering in one place after another, and passing from one village to another-at the city of Kayandi, in park Sabasamavana; took a befitting place and abode with restraint [etc.]. The congregation went out. [ the story is the same as before; until ] he

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entered the order (until] took his food...as: ... in the hole. (The beauty [etc.]) of the legs of Friar Dhanna ...[ all the description of the body ] [ until ] stood resplendent... etc. It is on that ground, Seniya, that this Friar Dhanna among these fourteen thousand friars, belabours himself much and to the best clenses himself.”
Then that king Seniya in the presence of the Ascetic, Lord Mahavira, having heard and listened to this matter, glad [etc.] turned about the Ascetic, Lord Mahavira, right to right thrice, praised and worshipped him. Then he approached Friar Dhanna, turned about him from right to right, praised and worshipped him and said thus;
"Blessed are you, indeed, Beloved of Gods, quite meritorious, with your ends well. fulfilled, with your tokens well fulfilled, you have, Beloved of Gods, well won the fruit of human birth and life.” So saying, he praised and worshipped him, approached the Ascetic Lord Mahavira, (turned) [etc.] thrice praised and worhipped him and returned to the direction from which he had appeared.

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Then, some other time, this Friar Dhanna, at mid-might had a religious vigil... and had thought [4] of such a sort.
“Thus indeed, I, by this noble (etc...] (mortification)...” The pondering as in the case of Khanda-a; leave-taking; clomb the Viula with the Elders; month's fasts; the period nine months; (until] coming to death, in the death-month, he was reborn as a god in the mansion of Savvatthasiddha, - having gone far upwards beyond the series of nine Gevejja Mansions... upwards beyond Chandima (etc.)...
" How long there, sir, the existence of Dhanna ordained ? "
“ His existence, Goyama, is ordained there for thirty-three Sāgarovama periods."
" Whither, shall he, sir go from that celestial world ? "
"Goyama, he will be beatified in the land of Mahāvideha."
Thus, indeed, Jambu, this is the matter of the first lesson preached by the Ascetic [until] attained.”
The first lesson ends.

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“ If sir,” (etc). The introduction.
“ Thus, indeed, Jambū, in that age, at that time... the city of Kayandī; king Jiyasattu ... There in the city of Käyandī, there dwelt a merchant's wife named Bhaddā (rich. etc.]. This merchant's wife, Bhaddā had a son named Sunakkhatta, a boy perfect [until] of handsome form, attended by five nurses just like Dhanna. The gifts of thirty-two each [until] enjoyed in the paragon of a palace high up.
In that age, at that time... the arrival... Supakkhatta went out just like Dhaạna. His withdrawal just like that of Thāvaccā. putta (until] became a friar, heedful in walking (until] guarded in continence.
Then, on the very day, when he shaved himself before the Ascetic, Lord Mabāvīra [until] entered the order, he took a vow Tsame as before, until]...as .., in the hole... he took his food and abode with constraint [etc.]; he moved out in the country outside... studied Eleven Scriptures [etc.] abode exercising himself with motification and restraint

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Then that Sunakkhatta by noble... (mortification) [etc.]...just like Khanda-a...
In that age, at that time...the city of Rayagiha...the sanctuary Gunasila-a...the king Seniya...the Master arrived. The congregation went out. The king also went out... The story of the doctrine...the king went back .. The congregation also went back .. Then, some other time this Sunakkhatta in the mid-might had a religious vigil as that of Khanda-a. The period many years; the question of Goyama. In the same way (the Ascetic etc.) replied [until] ‘He is reborn in the Mansion of Savvatthasiddha.' . His existence is for the period of thirtythree Sagarovamas.' '(Where) will he, sir (etc.).' 'He will be beatified in MahaVideha. ,
Thus ends the second lesson.
Thus all the remaining eight are to be described in the way of Sunakkhatta.
Only in the repective order, two in Rayagiha, two in Sae-a, two in Vaniyaggāma, the ninth in Hatthiņāpura, the tenth in Rayagiha. Of (first) nine, the mothers are

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(by the name of) Bhaddā. Of (first) nine, the gifts of thirty-two each. Of (first) nine, the withdrawal as that of Thavaccāputta. Of Vehalla, in was done by his father. Vehalla's period six months; of Dhanna nine months; of the rest many years. The starvation for a month... in the Mansion of Savvatthasiddha .. beatified in Mahāvideha.
Thus end ten lessons.
Thus indeed, Jambū, by the Ascetic, Lord Mahavira, [the first-maker, the path-maker, self-awakened, the lord of the world, the light of the world, the enlightener of the world, the giver of security, the giver of shelter, the giver of the vision, the supreme ruler of the noble religion having four limits, the bearer of unobstructed supreme knowledge and vision, the conqueror, the knower, the awakened, the awakener, the liberated, the liberator, one who has crossed, one who makes us crcss, one who has attained the seat which goes by the name of the condition of absolution — blissful, unmoving, formless, endless, undecaying, unobstructed, from where there is no return -] this matter of the Third Division of the Fortunes of those

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who were reborn in the Anuttara Mansions is preached.
The Fortunes of those who were reborn in the Highest Mansions end. The Ninth Scripture ends.
In
Here in the
'The Fortunes of those who were reborn in the Highest Mansions' has one Book of the Holy Text. Three Divisions. three days, it will be told. first division there are ten lections; in the second division there are thirteen lectious; in the third division there are ten lections. The rest to be followed like Dhamma -kaha [Sutra. 7.].
The fourtunes of those who were reborn in the Highest Mansions end.

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Notes.
[ N. B. The black letters indicate the pages and lines. Of the two numbers at the beginning of a para in the Notes, the first indicates the number of the page and the other, the number of the line. In the middle of a para, a single black number indicates the number of the line of the page mentioned in the beginning of the para. ]
1. अंतगडदसाओ [सं. अन्तकृद्दशाः ] अभयदेवः-दशाःparticular mode of section-arrangement of the work so named because the first division contains 10 lessons (अज्झयण०) (vide. अभयदेव on अंत द. P. 85-also the same on अणु० द. P. 107). दसाओ in उवासग. also he explains in the same manner. Prof. Barnett दसाओ-दशाः — fortunes ' which I have accepted as it can well account for the feminine gender and plural number of the title. Moreover the interpretation is more natural than अभयदेव's. . I. I. तेणं वालेणं तेणं समएणं-अभयदेव on भगवती (Agam. Ed. leaf 7 (a) ) 'तेणं कालेणं ति, ते इति-प्राकृतशैलीवशात्तस्मिन् यत्र तन्नगरमासीत् । णकारोऽन्यत्राऽपि वाक्यालंकाराथों यथा “ इमा णं भंते ! पुढवी " त्यादिषु ‘काले' अधिकृतावसर्पिणीचतुर्थविभागलक्षण इति । ते
'ति तस्मिन् यंत्राऽसौ भगवान् धर्मकथामकरोत् ‘समए णं'ति समये-कालस्यैव विशिष्टे विभागे। अथवा तृतीयवेयं । ततः तेन कालेन हेतुभूतेन तेन समयेन

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totala I to be taken in locative or instrumental according to अभयदेव.
1. 3. 349 antarag · The Elder Sudharman arrived.' Sudharman was the fifth of the eleven 7074ts who were taught by herafter himself. Brigada became the head of the church after Arrate and was succeeded by się. The scripture is declared by gatha to sq. The Mss. of our text do not indicate the addition of the description of gas but in any case it must be added. For it, see aplo leaves 1 (b) & 2 (a) also sta. $25 with modification.
1. 5. qereit-Past lense 3rd person sing. The same form is also used in plural e. g. sjao To P. 37. 67.; formed from the sigmatic Aorist (4th variety) with the augment 37 dropped. Cf. the rule restricted to vowel-endirig roots ( Hem. VIII. iii. 162 ). This is more often spelt by Mss, as geife or qfa. In Pali, for example in the Suttas of Hfnfaapit (Ed. Bhagavat & Rajawade ) the fornial beginning has an expression Byråafe equivalent to paret e. g. ge À gà got HHiHITT सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे । तत्र खो भगवा भिक्खू आमंतेसि । 'भिकखवोति। 'भदंते'ति ते भिक्खू भगवतो पच्चस्सोसुं etc.
1. 6. sa. Voc. sing. cf. a (Pali). Short

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form of भदंत or भदंत; may be connected with भवत् * your honour' or some such expression used to address the teacher or the precepter.
आदिकरण-अभयदेव on भगवती P. 8 (a) आदौ प्रथमतः श्रतधर्म-आचारादिग्रंथात्मकं करोति-तदर्थप्रणायकत्वेन प्रणयतीत्येवंशील: आदिकरः ।
2. 14. बारवइ — Dwaraka'; the site of modern Dwarka is far away; the city of Dwāraka it appears was formerly near tqa or Girnār Hills.
2. 15. पासादिया [सं. प्रासादित P. P. of the Denominative of ST ) Comforting; , it is spelt also as प्रासादीय-सं. प्रासादीय (a doubtful form) which is generally given.
3. 15. महब्बल or महाबल: The story occurs in भगवती. It has been quoted in full by P. L. Vaidya in his Ed. of निरयावलिओ. P. 97. f.
4. I. 'चउन्विहा देवा' उमास्वाति's तत्त्वार्थाधिगम० अ० ४. सू० • देवाश्चतुनिकायाः।-They are भवनवासी, व्यंतर, ज्योतिष्क and वैमानिक. also ibid. अ. ४. सू. ११-१७.
4. 2. मेह [मेघः] His story See. नाया. अज्झ १. - 4. 7. सामाइयमाइयाइं [सामाथिकादिकानि ] the intervening म् is simply euphonic cf. अब्भुग्गयमूसिए [अभ्युद्गतोच्छ्रितः ] अणु०P.71.1.15 सामाइयमाइयाइ=the Laws of Peace,
etc. i.e. six आवश्यकs of which the सामायिक is the firstother five are चउविसत्थो, वंदनक, प्रतिक्रमण, कायोत्सर्ग and प्रत्याख्यान. 'To observe सामायिक properly, the

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worshipper should withdraw early morning, at mid-day and at evening into a quiet spot, where with motionless body ( standing or sitting in the UTCAST pose ) and folded hands he meditatesfixedly upon his soul, the divinity of the Jina etc. thrice bowing his head four times to each of the four quarters." ( Barnett. ) It is connected by some with 'समय' and by others with ‘सम्म, साम्य, समाय' (com. on उवासग०)...relying upon the latter the expression is translated 'Laws of Peace etc.'
4. 7. अरिहा=(right form अरहा ). This corruption as in many other cases dates very early; see अभयदेव on भगवती leaf 3 (a) अरहताणं अर्हद्रयः । अरिहंताणं ति पाठान्तरं, तत्र कर्मारिहन्तृभ्यः । 'अरुहंताणमित्यपि पाठान्तरं ...'अरोहद्भ्यः' अनुपजायमानेभ्यः क्षीणकर्मबीजत्वात् ।।
4. 16. खंदओ=The story of स्कंदक see भगवती JI. 1.
4. 17. बारस भिक्खुपडिमाओ • Twelve Monastic Standards' cf. अभयदेव on भगवती explaining मासिय भिक्खुपडिमं ( II. 1. Leaf. 124 (b)) 'मासिय'ति मासपरिमाणां 'भिक्खुपडिमेति भिक्षुचितमभिग्रहविशेषं । एतत् स्वरूपं च 'गच्छा विणिक्ख. मित्ता पडिवज्जइ मासियं महापडिमं ॥ दत्तगभोयणस्सा पाणस्सवि एग ना मास ॥१॥ नन्वयमेकादशांगधारी पठितः । प्रतिमाश्च विशिष्टश्रुतवानेव करोति । Out of these 12 Monastic Standards, the first seven are observed for a month each, the

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observer has to increase his food and water by one dole (af) till it reaches to 7 doles in 7 months. The eighth, the ninth and the tenth Standards are observed for 7 whole nights and days each, in which the observer has to fast alternately and to sit in different postures. The 11th should be observed for a whole night and day and penance to be done; the 12th is observed for one night when the observer has to practise a penance and has to abide in a cemetary taking a posture.
4. 17. गुणरयणं तवोकम्मं [ गुणरत्नं तपःकर्म ] This
one has
mortification lasts for sixteen months. In it the observer fasts for a day in the first month, for two days in the second and so on for sixteen days in the 16th month. During day to sit in a certain bodily posture facing the sun and at night in another posture without clothes on the body. The day-posture is Utku takasana while the night posture is Virasana, [ See enTua's com. Page. 86. ]
4. 19. दुरूहइ [ उद्रोहति ] climbs up; almost all the Mss. spell like this; Barnett prefers x; the stress on in Sanskrit it seems has brought about the metathesis and the preservation of the length of the syllable द्रो= रु. In पच्चोरुहद्द, I have not kept long.

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6. 14. दढपइण्ण [दढप्रतिज्ञः ] See. अभयदेव's com. P. 87. where the reference of रायपसेणीय is given; but one can find the same in 811a. Sūtra 105 -109.
8. 5. निलुप्पलगुलिय etc. The com. reads निलुप्पलगवलगुलिय etc. and instead of अयसिकुसुम it seems to read अयसियकुसुम etc. 6. कुसुमकुंडलभद्दलया=resplendent with flowery earrings; Com. P. 89 अभयदेव-beautiful with the ear-ornamnt resembling hara flower. नलकुब्बर=acc. to अभयदेव, वैश्रमणपुत्र i. e. the son of Kubera. Barnett connects this नलकूबर with नरकुवर of the Buddhist Tantra Text: महायक्षसेनापतिनरकुवरकल्प and says that tagage was the General of the army of वैश्रमण. ( See. Trans. Ant. P. 146-147) 10. छठंछठेणं अणिक्खित्तेणं तवोकम्मेणं [षष्ठंषष्टेण अनिक्षिप्तेण तपःकर्मणा ] A sort of mortification where the fast is to be broken every third day. 16. पोरिसी-पुरुषSANTETAT; the watch of a day or a quarter of a day or night; each watch therefore lasts about 3 hours, the first watch beginning at noon. 22. सहसंबवण [ सहस्त्राम्नवन ] Barnett and others सहस्संबवण; all Mss, सहसंबवण. which is probable. to be right due to the effect of the penultimate tone which is found in Prakrit. I have all through kept therefore सहसंबवण. 26. घरसमुद्दाणस्स-अभयदेव on अणु० P. 108 ‘समुद्दाणति भक्ष्यं । As to Mss. समुदाणं is generally found.

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( See, eo foot-note 15 P. 73.) Prof. Vaidya hesitates between identifying this expression with गृहससुदाय a large number of houses ' and ' गृहPUERT' a Buddhist term meaning 'Visit to houses in consecutive order without dropping any house in the middle.' Barnett offers following remarks " gooi, which according to Hoernle, is to be corrected to wygintai ( as in some Mss. ) a view which finds support in the Pāli ATEIÀ." (Trans. Ant. D. P. 64. note 3.)
10. 8. Buffet [x] =Bloufet fafay gfeng suitorg #mic nyc FRITI (See. rica on siao P. 90 ] 2554Para=87521 CHF:; taking all the 4 participles serving as the adjectives of #989. Prof. Vaidya gives 2 sanskrit equivalents starea and 377EZITAT ( 3910 P. 76. Vaidya) and only 3TEZI inner working of the heart, thought (farzarafeseit. P. 116. Vaidya) The confusion between 5 and H is well-known in case of Jain Mss. script, Buleg would have been the proper equivalent for 3 TIRAF.; B lag =अध्यास्थित or अध्यर्थित, both of which are rather farfetched. Looking to the general habit of Jaina Scriptures to repeat equivalents when even one word is quite enough, and having offer to back up, I have preferred the expression B ag -3774feja: 1 19. gariar See. an IX. 33.

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12. 19-24. My translation of these lines differs from the interpretation of end for which see. Page. 90-91; translation page. 16-17.
19. 7. खेलासवा [लेष्माश्रवः] in which the phlegm
oozes out.
17. 26. कहल्लेणं - अभयदेव gives 'कर्परेण' cf. अणु० P. 75, 1. 15. भज्जणयकभल्ले where कपालं, घटादिकर्परं are given as equivalents by ana (eg. com, P. 109.) cf. Guj. कल्दाडुं.
18 9. आवरणिज्जाणं कम्माणं खएणं [ आवरणीयाणां कर्मणां By the destruction of the actions that cover the soul,
18. 10. अपुव्वकरण - This is the eighth गुणस्थानक or stage in the soul's progress towards the release; the soul here breaks the bonds of error passion and that which checks its knowledge and vision,
22 2-5. Barnett translates: 'It will be known by the Saint, heard by the Saint, reached by the Saint; and to Kanha Vasudeva it is not known; Kanha Vasudeva will bring me to some evil end.' अमयदेव differs; my translation follows अभयदेव. 10. टियए चेव ठिइमेयं on P. 21. 15 टियए चेव ठिइभेएर्ण where अभयदेव gives the meaning आयुः क्षयेण; my interpretation is different; see Translation.
17. पाणेहिं=Barnett 'hooks'; I take = चंडालै: (दे. ना.

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AT. &. C.) 26. 13. HOTE=all along in the text FORTE; E is generally interpreted as sfa by 32ga followed accordingly by others. Just as in Sanskrit, it was generally the way of pronouncing the last letter ga, while addressing (See, #10 chap. JI verse. ) Similarly it may be that guere may be the whole expression. The instance of the use of s=ofo is found on 29• P. 75. 1. 2. 2. Er gar etc. where the protagonists of s=sfa may try to interpret it as such. Hem. does not note s=fa. It is peculiar that in the sentence resumed after quets, quer as a term of address is repeated.
27. 8. Ho is to be taken as equivalent to Tack to represent the present. 24. arferans [afegurवेलायाम् ] may be वेयालिं from वेलायां by metathesis.
28. 1. HEHET=Barnett offers following remarks, “The mention of ighest in our text is interesting By this name is evidently meant the southern city of age where the Pandiyan dynasty was ruling in the 6th century B. C., and probably earlier. The Pandiyans however were not Pandavas; and the sain identification of the two dynasties is probably based on popular etymology. A like attempt to connect the two families occurs in the Tamil chronicle given in Taylor's Oriental Historical Mss.' Vol. i, P. 195 et. seq., which states that Madura in the time of the

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wars of Mahabharata was ruled by Babhruvahana, the son of Arjuna by the daughter of the Pandiyan king of Madura. The Mahabharata on the other hand, makes Babhruvahana_the son of Arjuna, by Chitrangada, daughter of Chitravahana, the king of Manipura. It may also be noted that the old Tamil poets called the Pandiyan kings पंचवन् and कौरियन् ” (Trans. Ant & Anu P. 139.) This city is also mentioned in नाया० ८. १६; according to Jaina Tradition, the capital of the Pandavas-a city on the seashore in the south, populated by Pandavas after they where exiled by Krsna Vasudeva. 3.
IHR A Yadava prince at whose hands Krisna was to meet his death. Owing to the prophecy of Aritthane mi that Krsna would meet his death at his hands, he used to reside in a where Krsna too happened to come and met his death by his arrow. 4. कालमास = it simply means the time ordained for death. 5. तच्चाए वालुयप्पभाए पुढवीए उज्जलिए नरए ( cf. तचाओ पुढवीओ उज्जलिआओ अनंतरं line. 12-13. this page.) [ See the Appandix III Jaina Cosmography ]. 6. आगमेसाए उस्सप्पिणीए=The aeon of increase; the upward revolution of the wheel of time consisting of six Ãras (periods) equal to दशकोटीकोटीसागरोपमs. 13-14. पुंडेसु जणवएसु [ पौंड्रेषु जनपदेषु ]

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The name of a country सयदुवारे [ शतद्वार ] the name of a city in the country of where Kanha will be born as the 12th अर्हत् by the name of अमम.
29. 12-13. etc, shows that the Jaina Monks can return to their normal household life if they found the discipline of Ascetic-life hard. Buddhism also allowed this. 23. while translating I have included the expression within the inverted commas while Barnett has left it out as a directory expression.
32. 14. This expression is spelt in a variety of ways-g- meaning 'to waste away'; अभयदेव connects it with जुष् see. भगवती II 1. leaf. 127. संलेहणाझूषणाझूषियस्स... संलिख्यते कृशीक्रियतेऽनयेति संलेखना - तपस्तस्याः जोषणा सेवा तया जुष्टः सेवितः जुषितो वा क्षपितो यः स तथा । Hem. VIII. 4. 258 ज्झोसियं क्षिप्तं । I would like to connect it with ध्वस्
34. 13. जहा पण्णत्तीए the other name for
गंगदत्ते - पण्णत्ती व्याख्याप्रज्ञप्ति the fifth scripture of the Jain Canon. The story of the householder गंगदत्त see भगवती XVI. 5.
36. 1. पत्थियपिडगाई [ प्रस्थिकापिटकानि ] both have the same meaning baskets.
37. 10.
अवओडयणंधणयं etc. See, a. Com..

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(P. 99.) connects it with मुट् or कुट् with अव. Pischel. Grammatik § 232.
See.
14. 9. ff. The whole vow briefly means this that he upto this time of course observed अणुव्रतs or minor vows which a pious to observe; now he takes to महात्रत observed by those who take to Mark thus the change from थूल to सव्व and सदारसंतोस to मेहुणपच्चक्खाण etc. See तत्त्वार्थसूत्र VII. 15.
42. 3. सागरं पडिमं [ साकारां प्रतिमां ] See. भगवती VII. ii.Sutra 272. Standard that is observed with cartain option. Here the option or fat is in the last lines of the vows he takes.
man has
which are
ascetic life.
<
44. 14. अप्पेगइया [ अपि + एककिका : ] some; cf. अत्येगइया [अस्ति+एककिक: ] some there is i. e. some one. 45. 6. अपरितंतजोगी According to अभयदेव अ + परि[a to be tired-past participle] not weary in self-control' 11. बिलमिव पण्णगभूएणं तमाहारं आहारे‍ Barnett notes "A snake gliding into its hole does not let its flanks graze the sides of the hole; and the friar eating food allow it to rouse any feeling of the reverse, but swallows it in utter indifference. Thus the com: and we may compare the rule forbidding monks to roll their food from one side of the mouth to the other in order to enjoy its taste. (Ayar I. Vii. 6. 2.) But the vague words
does not relish or

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of our text fasthan goopora poi 379pui HTET Breite, suggest also the idea expanded in मेधंकार's जिनचरित (ver. 208 of the Colombo edition.) qezatanida" saecü faarfez agafara sfat faza i 'The stout (Buddha, when for the first time he had to eat scraps of food given as alms, like a snakecharmer) restrained the snake of his bowels from issuing from its hole in his body by the spell of contemplation '-i, e., by force of will and throught he kept his gorge from rising at the unsavoury mess.
50. 12. "Arefe-See the footnote 101. Texto P. 50; also the comm. sparian P. 100-101.
51. 9. जहा उदायणे-For उदायन see भगवती XIII. 6. Jerm. He was the king of Kosambi and son of सयानीय by मिगावई. the danghter of चेडग, the king of Vesali.
51. 18. ff. These two memorial verses are peculiar in their metrical form. The first verse has three feet of आर्या and the last one of अनुष्टुभ् ;. the second verse has three feet of Bagh and the fourth of erf. It may be noted how corrupted they are. For metrical looseness e. g. P. 6. 1-2; P. 53. 7-9. etc.
53. 4. The whole of this Division is taken up to describe various kinds of penances. They

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have been pegged on the personalities of the ten wives of Seniya The penances described are:--
(1) रयणावली observed by काली. (2) कणगावली observed by सुकाली. (3) खुड्डागं सीहनिक्कीलियं observed by महाकाली. (4) महालयं सीहनिक्कीलियं observed by कण्हा. (5) सत्तसत्तमियं to दसदसमियं observed by सुकण्हा. (6) खुड्डागं सव्वओभदं observed by महाकण्हा. (7) महालयं सव्वओभदं observed by वीरकण्हा. (8) भद्दौत्तरपडिमं observed by रामकण्हा (9) मुत्तावली observed by पिउसेणकण्हा. (10) आयंबिलवडमाण observed by महासेणकण्हा.
All these penances have been counted in ओव• Sutra 24; for their description see. तपावली [with Gujarati Explanation published आत्मानंदसभा, भावनगर ]; for their charts etc. see नवतत्त्वभाष्यविवरण [ published by आत्मानंदसभा, भावनगर ] P. 47 . onward.
53. 22. रयणावली [ रत्नावली ] The fast-days of this penance, if arranged in a regular form of a chart would appear like rant a necklace which is narrow at the two ends with 2 काहलिकाs after some links of the same. It becomes broader as it
goes onward with a big jewel pending in the . middle. ( See the chart of the penance later.)

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I shall give below how the arrangement should be made according to 's commentary (P. 101.) Otherwise to fit in the time calculation as given in the text the following arrangement is suggested by Prof. Barnett. Two meals = 1 fast day; thus चउत्थ = 2 fasts; छठ्ठ = 3 fasts... = 17 fasts. Arranging accordingly we will have the mathematical series: 2, 3, 4, 8x3, 2, 3, 4, 5. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 34x3, 17, 16, 15, 14, 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2, Sx3, 4, 3, 2. Thus in all there will be in one series 1 year, 3 months and 22 days and nights i. e. 360+90+22=472 days in all. The year and the month are lunar, thus having 360 and 30 days respectively. Thus one series is of 1 year, 3 months and 22 days; similar three more series, the observer has to go through with changes in food on fast-breaking days (R). These changes have been expressed in the :-In the first
series, on the s, the observer can indulge in all sorts of desire; in the second series, on days, he can take all sorts of food except fans food; in the third series, he has to take meals without the smearing of fag foods; and in the fourth series he has to satisfy himself with Ayambila gruel.

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Thus, in all, in four series there will be 5 years, 2 months and 28 days.
Now coming to 's arrangement, he says: तत्र चतुर्थमेकेनोपवासेन षष्ठं द्वाभ्यामष्टमं त्रिभिः । etc. (P. 101 ). Thus in giving up four meals, there will be the full fast of only one day as on the first day the last only one meal is abandoned and on day also the same. Hence as on these two days there is not the full fast of two meals, they are not to be considered in calculation; hence
चउत्थ
fast
The
1 fast-day; 3-2 fast-days.. teftag=16 days and so forth runs his arrangement chart according to and, if we follow up the instruction as given in the commentary, will be as on P. 113 Notes.
A, and B. in the chart are काहलिकrs while C. is a big jewel-pendant. It should be observed that Barnett's arrangement does not take into be cosideration the days which ought to considered, whereas a's arrangement takes Therefore the R-days into consideration. a's arrangement seems to be proper and more in keeping than Barnett's given in the beginning. 55. 5. विगइवज्जं [ विकृतिवर्जे] having abandoned that suffers the विगइ-foods. विगइ - any eatable a change, such as milk, curds etc. Jainas believe that these things contain microscopic living orga

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nisms and hence to use them as food will entail killing. etc. उत्त.
XVII. 15. दुद्धदही-विगइओ B आहारेइ अभिक्खणं । अरए य तवोकम्मे पावसमणि त्ति वुच्चइ ॥ Barnett: “विगइ-Sanskrit विकृति, comprehen's (1) the महाविगइ-namely, honey, milk, butter and strong dripk; and (2) milk, curds, ghi; sesame-oil, treacle and confectionary." 9. अलेवाडं [अलेपकृतं] not smeared even with विगइ-foods. This is Barnett's interpretation which is adopted in the translation
More plausible and |२२ २
correct may be the |२| २ | २/ २ / २ meaning "A sort of २२ २२२ /२/२] eatable which does २/२ २ २ २ २२
not smear the vessel २२) २ २ २ २२
in which it is put e. g. |२२|२| २ | २
grams etc." See. Frit. |२|२/ २ /
VIII. 1.
ایعه سرا به امام و امامه إداد ها امام
सर्वसमुदये ४७२ ॥ रत्नावल्यां तपोदिवसाः ३८४ पारणकदिवसाः ८८
به اسم های امام اہ امراه مانده ام ! امام

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11. आर्थविलं [आचाम्ल] अभयदेव Com. अणु० P. 107. 'भायंबिल'ति शुद्धोदनादि ।, It means — dry food, such as rice, pulse moistened or boiled in water without adding to it ghee or such substances. Jain writers derive it from आचाम्ल [ See. पाइयसहमहण्णवो and Ardha-magadhi Dictionary-Ratnachandraji 1 but it is a made-up unintelligible Sanskrit equivalent. Barnett suggests आ+अम्ल with य् as श्रुति consonant.
55. 1. पुव्वरत्तावरत्तकाले--अभयदेव on भगवती II. 1. सू. 94. पूर्वरात्रश्च रात्रेः पूर्वः भागः, अपररात्रश्च अपकृष्टा रात्रिः पश्चिमतद्भाग इत्यर्थः, तल्लक्षणो यः कालसमयः कालात्मकः समयः स तथा तत्र, अथवा पूर्वरात्रापररात्रकालसमय इत्यत्र रेफलोपात् 'पुव्वरत्तावरत्तकालसमयंसि 'त्ति स्याद् । ( leaf 127 (a)) 2. उठाणे-energy [५] i-e उहाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे.
57, 4. कणगावली तपोकम्मं [ कनकावलीतपःकम ] This penance is slightly different from that it will be 2, 3, 4, 8x4, 2, 3, 4, 5, 6 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 34x4, 17, 16, 15, 14, 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2, 8x4, 4, 3. 2. This is Barnett's arrangement. अभयदव's will be by filling up the forefasts and the jewelpendant by 3 instead of 2 in the chart of रत्नावली. अभयदेव's arrangenment is better as it will consider पारणक days. The period of one series 1 year 5 months, 12 days & nights. Such four series.
57. 12. खुड्डागं सीहनिक्कीलियं [क्षुद्रक सिंहनिष्क्रीडितं] This penance is so named due to its mathematical

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series resembling the going forward of a lion who goes forward envisaging at every further step, again his previous step. Sprica's instructions in the commentary to arrange the mathematical series of this penance are as under:-737= 1 full fast-day (See Notes on retract) =2 full fast days. Considering thus, we have to arrange the series, First arrange from 1 to 9 in regular order on one side; then arrange from 9 to 1 in regular descending order. [1-9 Series on one side=45 days; 9-1 series on the other 45 days) Then insert after 2 in 1-9, after each number thereof, each number of another series 1-8 [ 1-8 series =36 days 1 Then insert in the same way each number of the other descending series of 7-1 series after each number of the series 9-1 [Thus 7-1. series=28 days). Thus the series will be 1, 2, 1, 3, 2, 4, 3, 5, 4, 6, 5, 7, 6. 8, 7, 9, 8,} [9, 7, 8, 6, 7, 5, 6, 4, 5, 3, 4, 2, 3, 1, 2, 1=154 days + 33 qrua days = 187 days in all.
Barnett in his calculation does not consider the Truth days. He counts only fasting-days calculating 737 = 2 full fast-days, as he did in the calculation of the penance-days in Teluant and arranges the series 2, 3, 2, 4, 3, 5, 4, 6, 5, 7, 6, 8, 7, 9, 8, 10, 9, 10, 8, 9, 7, 8, 6, 7, 5,

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6, 4, 5, 3, 4, 2, 3, 2 = 187 days, thus fulfilling 6 months and 7 days as mentined in the text. repurgast calculation is also without the reckoning of पारणक days.
58 9. HET isfurashtresai ( herfeefa capita ] only difference from gam miefuerat frase is that it should be carried up to 34 meals instead of 20 meals in the case of the latter. See 8772ca's Com. P. 103. Barnett's calculation obviously as in the case of खुड्डाग सीहनिक्कीलिय, though he has not specially noted upon this.
58. 14.-59. 26. Furey's penance parafin to chaaf-37725a has nothing to say upon this penance. The text itself explains it clearly.
anfiter 'Seven-sevens' lests for seven weeks. In the first week, the observer every day takes one dole of food and water, in the second week every day two...and so forth. Thus in Sevensevens, the number of doles will be 7, 14, 21, 28, 35, 42, 49 = 196 'potui suursului f aragon and seven weeks = 49 day.
In eight-eights, 8 groups are to be taken each group to be of 8 days. Thus the doles, 8, 16, 24, 32, 40, 48, 56, 6+ = 288 doles; 8 groups, one group consisting 8 days = 64 days.

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नवनवमिय and दसदसमिय to be calculated similarly.
60. 4. Ciri 46931the (ScanIHz] The chart of this penance will be found in spiaga's commentary. Here Barnett follows 3777&a in the full fastday calculation considering n = 1 full fast day. Barnett remarks “ If we leave out of account the days on which the fast is broken by a meal and reckon only the days when both meals are neglected (54978) so that a 'fası until the fourth me al counts only as one 399ra." Then he proceeds to give the chart of the scheme of this penance which is the same as that of 3772aa's In order to explain properly the scheme of this penance अभयदेव gives the स्थापनोपायगाथा in Prakrit. the Sanskrit rendering of which will be:-arginia स्थापयित्वा मध्य तु आदिरनुपंक्ति। शेषान् क्रमशः स्थापयितुं जानिहि लघुHaditha ll i.e. one has to arrange in order 1, 2, 3, 4, 5; then in the second line 3, which is the middle number, will from the first number of the 2nd line i. e, 3, 4, 5, 1, 2; and so on until 5 lines. Now each line will have the number from 1-5 of course in changed arrangements; one line therefore will give us 15 fast days ~ 5 lines = 75 fast-days + 25 mora days = 100 days in one series. *Barnett does not actually make the mention of cur4 days; he says "The actual length

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3
of time passed in each series of this penance is 5 times 2+3+4+5+6 days, or 100 days i, e, months and 10 days." anta's explanation is much better. For the chart see Comm. of an P. 104.
There will be such four series in this penance; and the fast-breaking days in the respective series will be observed exactly as those in case of रयणावली.-i. e ( 1 ) सव्वकामगुणिय ( 1st series ) (2) fang (2nd series) (3) (3rd series) (4) arifa (4th series).
In all, the days of four series will be 1 year, 1 month and 10 days=400 days.
fast-day, 2 the series
60. 26. महालयं सव्वओभद्द [ महासर्वतोभद्रं तपःकर्म ] This penance is only the larger form of खुड्डागसव्वओभद्दं. As in the latter, etc=1 full full fast-days and so on. Instead of 1-5 in the latter, we shall have here the series from 1-7 i. e. 1, 2, 3, 4, 5, 6, 7, and every next line to be begun from the middle number of the previous line till in all there must be made 7 lines, e. g. second line will be begun from 4 which is the middle number of the first line i. e. the line will be 4, 5, 6, 7, 1, 2, 3. महगाथा of अभयदेव rendered in sanskrit will be:एकादिसप्तां स्थापयित्वा मध्यं तु अनुपंक्ति । शेषान् क्रमशः स्थापयितुं जानिहि

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Agradata. II Each line will have in varied arrangements number 1-7x7 lines=196 days+49. argura days=245 days or 8 months and five days; such four series=2 years, 8 months, 20 days. पारणक days in four series as in those of रयणावलो.
61. 24. HERFSTİSH [ Halacalah 29:27 ] The penance is of course of the group 516171819, खुशाग and महालय सव्वओमद्द. Here full 718191516 fast-days are to be counted as in 9151617181 atas penances e. g. CareSe i.e. 1617181915W? fasts until the twelfth meal=full 18191516171*** 5 fast-days and so on. Thus there will be in the first line, the regular numbers, 5, 6, 7, 8, 9, the second line is to be made by taking the middle number 7 of the previous i. e. the first line and proceed in a regular order i. e. 8, 9, 5, 6 and so on until 5 lines, izpienaldi Fafecar मध्यं तु आदिः अनुपंक्ति । शेषान् क्रमशः स्थापयितुं जानिहि भद्रोत्तर क्षुद्रं ॥ is the Sanskrit rendering of संग्रहगाथा given by Buza in his commentary. In the first line 5-9=35 daysx5 lines=175 days fast-days+25 qreure days 200 days i. e. 6 months 20 days in one series So four series will have 2 years, 2 months and 20 days. The artura days in four series are to be like those in the four series in torat penance.
After the commentary on ETETÉSHT, Boca

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gives the treatment of खुड्डाग and महालयसबओभ६ and भहोत्तरपडिमा together in other संगहगाथाs which may be noted.
62. 12. garantaatori (977 79:78). This penance is observed by fagatulevel. Here it may be noted at the outset that 739=1 full fast-day... and so on. Thus there will be the series from 1 to 16; every number in this series, after the i.e.2 is regularly intercepted by aerat i-e. 1 full fast-day; thus the series will be [1+2+1+1+3+1... 1+16+1] ( again the deseending series from 15-1 intercepted by a74 i.e. 1 ) [15+1+14...3+1+2+1). Thus 1-16 series=136: 15-1 series=120 days; 15+13=28 4324-days; 59 qr777 days. In all there will be 136+120+28+59=343 i. e. 11 months and 13 days. In the Scripture calculation is given as 11 months and 15 days which can not be accounted for. अभयदव himself says 'तत्त नावगम्यते'. See Barca Com. P. 106. This penance also has four series; 978079 day observance is the same as in Taurant in different series. Of all the four series according to our calculation the period of penance will be 3 years 9 months 22 days; i. e. 8 days less than the period given in the text viz. 3 years 10 months.
63. 4-5. strifacsacart (211715qAra] The expre. ssion epifans is explained before (see Notes. 55, 11.)

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spirates therefore forms the austerity in which a person takes rice, pulse etc moistened or boiled in water only once a day without adding ghee etc. to. it. The penance strifasah is one in which zarifans increase in a regular series of 1-100, intercepted all along by 937=a full fastday. Therefore the mathematical series will 1+1 +2+1+3+1...100+1=5150 days [1-100 syrifars days series=5050+100 24-days] i.e. 14 years, 3 months 20 days.
64. 3-4. This site is to show the periods of nunship of First, gairt... HETTOTEUET ( in all ten queens of Seniya who became nuns ] 8 years of Forest, 9 of y et... 17 of periuriozi
65. अणुत्तरोववाइयदसाओ-Following Barnett I have translated " The Fortunes of those who were reborn in the Highest Mansions.” For gatiJHTAS =Highest Mansions, see. Appendix III aaage=ait9914 one who has undergone 39972 [pag-uta i. e. who is reborn. उपपात is in the case of नारकिका or aas and means 'reincarnation without any initial process of birth and childhood' (See Tratto

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II 35. 4 52. नारकदेवानामुपपातः ॥३९॥ औपपातिकचरमदेहोत्तमपुरुषाऽसंख्येयवर्षायुषोऽनपवायुषः ।५२१] For दसाओ [:See. Notes. P. 97].
87. 3-5. चन्दिमसोहम्मीसाण [ जाव ]...उववण्णे ।-See Appendix III for the full explanation. 6 परिणिव्वाणवत्तियं [परिनिर्वाणप्रत्ययं] परिनिर्वाणं तत्र यच्छरीरस्स परिष्ठापनं तदपि परिनिर्वाणमेव तदेव प्रत्ययः हेतुर्यस्य परिनिर्वाणप्रत्ययः अतस्तं। अभयदेव on भगवती II. 1. leaf 129 (a) काउस्सगं-[ कायोत्सर्ग ] an act of stopping all the activities of the body; this cessation was with a view to the extinction of the body; therefore the monks who were with जालि took his bowl and robes [पत्तचीवराई (पात्रचीवराणि)] 9. आयारभंडए [ आचारभांडकः ] An ascetic's implements such as alms-bowl, soft-brush etc.
68. 1. सागरोवमाई [सागरोपमानि] A measure of time, age of the gods and hell-beings, which is equal to ten क्रोडाकोडी पल्योपमs. Barnett: “A सागरोवम period is 1,000,000,000,000,000 times as long as a पलि
ओवम-i. e. according to some, the time necessary to empty, at the rate of one hair in every cen. tury, a well of 100 yojanas iu every dimension so densely packed with hairs that a river could flow over them without any water sinking between ther'. According to others ( e. g. रत्नशेखर, लघुक्षेत्रसमास, 92) a पलिओवम is the time needed to empty a cavern one yojana in every dimension

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and full of chopped hairs, at the rate of one fragment per century. 3. आउक्खएणं [ ३ ] = आउक्खएर्ण भवक्खएणं टिइक्खएणं; अभयदेव on भगवती II. 1. lef 129 (a) 'आउक्खएणं' आयुष्ककर्मदलिक निर्जरणेन 'भवक्खणं' ति देवभवनिबंधन भूतकर्मणां गत्यादीनां निर्जरणेन ठिइक्खणं 'ति आयुष्ककर्णण:स्थितेर्वेदनेन ।
.
72. 5 जमाली A Kshtriya Prince, the son-in -law of Mahavira who received initiation into the Order from him and afterwards founded a sect. See भगवती IX 33 7 थावच्चापुत्त [ स्थावत्यापुत्र ] See नाया ० 5. He was the son of a rich merchant's wife named स्थावत्या. He took intitiation in the Order from अरिष्टनेमि. कण्ह वासुदेव was the king who performed his withdrawal ceremony. 19 संस and अणुज्झियधम्मियं see अभयदेव com. P. 107. read तंपिय उज्झियधम्मियं, नो चेव णं अणुज्झियधम्मियं । 20 समणमाहणअतिहिकिaraणीमगा see. अभयदेव Com. P. 107.
75. 8 छल्ली = Guj छाल; 9. पाउया = पादुका Guj पाउडी 13. कलसंगलिया = A pod of kala; Barnett's Ms. has a Guj. gloss कळथो = कुलित्थ; my Ms. D. कल धान्यविशेष तेहनी · फली;संगलिया=सं० संकलिका; Guj. सांगर. मुग्ग = मुद्ग Guj. मग; मास = माष: Guj Gloss of D. [ अडदनी फली ].
1
75. 1, जंघा = feet 2 Instead of कंकाजंघा read काकजंघा ; see अभयदेव Com. P. 109; ढेणियालिया cf. 1. 5 of this page; अभयदेव comments पक्षिविशेषौ; he suggests also ढेणिकाल:-तिड्डुः as an alternative; my D. Ms.

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gloss Guj. afe. I would like to take aforass=A pea -hen Guj. ढेल with याल as स्वार्थ; 5. पोर-पर्व-a joint. #rt=urfestin a kind of a bird; 15 fag=ei. Efa: Guj. atast; wur2174=D. Gloss Guj. fequer fari Stell Buat 11; int csa=Barnett: a wooden bowl; see 8pca whom I have followed in translation,
17. Tefaszt [ . of 37469-yiyles For: ] Guj. qirolt; connected originally with red 18 pract (F2799T: (argonai:) aat 31961] See. Buda; Barneti: A row of roundels; Barnett P. 49, note 8 TAT“See Leumann's note. In Jain literature, at I events, it seenis to mean' rounds 'like mirrors. Thus in Anuttarovavai Abhaydeva glosses it as "mirrorshaped figures such as in cuirasses (1977).' In the Kadambari (P. 16. of Parab's edition) FARF seems from the context to signify round patches ( of saffron daubing); and from this may be derived the meaning (स्थासक- हस्तबिंब) found in the Sanskrit lexica." पाणावली=Barnett: a row of platters; अभयदेव -Apothuafasta: 1; HE=Barnett comments: "js said by a to be posts in which are fixed the bo. Its of cattle-pens; glussed amet quafi Taruit, small troughs set before tethered cattles.” See 3 a .
76. 2. कण्णावली=See अभयदेव whom I have followed in translation; my D. Gloss Guj. 2001eans; Barnett: like a coping of rooftiles; otramt=D.

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125 Gloss पाषणना गोला. अभयदेव also so; Barnett-a row of globes; वट्टयावली=D. Gloss. Guj. लाखना गोलानी श्रेणी;. अभयदेव also so; Barnett translates 'a row of toyballs' and notes P. 116. note 5 "E explained by 8772799 as children's toys made of lac; so Guj. Gloss afat a toy of small balls hung oyer babies' cradles., 5 चित्त-कट्टर...कट्ट=Guj. कडको; वियण व्यजन 10 छगणिया=Guj. छाणां.
71. 2. अंबगठ्ठिया Guj. आंबानी गोटली 3. जलोया=Guj. जळो. अंबाडगपेसिया-अंबाडग-सं. आम्राटक Guj. आंबलु+पेसिया Guj. पेसी; see. अभयदेव. माउलुंग=Guj. बीजोरु cf. अभयदेव Com. Barnett: ' a slice of a lemon 'not according to अभयदेव.
.78. 7. एलालुअ-acc. to Barnett कपित्थ-Guj. कोठं.
79. 1Z. भासं भासिस्सामि त्ति गिलाइ [३] See. AppeIndix II. P. 129. the story of खंदअभासं भासित्ता वि गिलाइ भासं भासमाणे गिलाइ भासं भासिस्सामि त्ति गिलाइ । (भगवती II. 1. leaf 124 (a) अभयदेष comm. भासं भासित्तेत्यादौ कालत्रयनिर्देशः ।
81. 23. धम्मजागरिय= night-vigil as a religious form. see for details the portion from cst. Appendix II.

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Appendix 11. [auanlaratie: 1 ]
[ N. B. The texts of Jain Canon are so full of repetitions that when the descriptions are mutatis mutandis with the passages from other scriptural texts, they are noted in the text proper by [quusit], [51va] or [O] etc. Many a time these passages are not materially essential to the narrative of the text proper; hence I would satisfy myself by giving the references, Wherever the passages deleted are materially necessary to understand the text, I shall give themi below in full. ] 1.1. atao § 1. The description of the city. „ 2. The description of Puņnabha
dda sanctuary. „ $ 3. The description of the forest
-grove. „ § 4.-$ 10 The description of stenturae
apa, HTHOT etc. 1. 3. after fartar (Fra] afsuren l-arlo B450 9. leaf 3. ag oi 918 audig yftar Faropar i mifurait farisht i धम्मो कहिओ । परिसा जामेव दिसं पाउन्भूआ तामेव दिसं पडिगया ।

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धम्मो i. e. धम्मकहा; its description ओव० $ 56-59. 4. 2. धम्मं सोचा ।
15. अज्जजंबू [जाव] पज्जुवासइ । एवं वयासी । details as in नाया० अज्झ० १. leaf 4 (a); it has पज्जुवासमाणे एवं वयासी । 50 also उवा०६२.
1.6-7. समणेणं आदिकरेणं [जाव] संपत्तेणं ।-details see later भणु० द. P. 84. नाया० अज्झ. १ leaf 5 (a); still greater details ओव० $ 16. 3. 20;
2. 18. पासादिया [४]-पासादिया दरिसणिज्जा अभिरुवा पडिरूवा ।
2. 20. रेवयए पव्वए नंदणवणे नामं उजाणे होत्या [वण्णओ] details नाया० सुयकंध. १ अज्झ. ६. leaves 158, 159 (b) the descriptions of both the mountain and the garden.
2. 21. सुरप्पिए नाम जक्खायतणं होत्या, पोराणे [.] etc. The description पोराणं etc. ओव. ६२; as to जक्खायतण, वणसंड, असोगवरपायव see $ 2,83, $ 5 respectively.
3. 1. महया रायवण्णओ-for the full description see ओव० $ 11. Also 3. 12;
3. 9. ईसर [जाव] सत्थवाहाणं ओव० $38. P. 37. 1. 4. 5. also ibid. $ 15. राईसरतलवरमाडंबियकोडुंबियइन्भसेणावइसत्थ वाहाणं | Instead of राईसर our text has ईसर.
3. 13. धारिणी नामं देवी होत्था [वण्णओ] । ओव० $ 12. for details.
3. 15. जहा महब्बले See. भगवती XI, 11 leaf 535. ff. The description is merely formal and does not aid the narrative of the text. See, facenarisert

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Ed. Vaidya. Appendix II P. 97--111 where he has quoted the whole story.
3. 19. अठओ दाओ । for the details of the eight gifts each see the story of महाबल-भगवती XI. 11. leaf 546 (b).
4. 2. जहामेहे-The story of मेघ; नाया० सुयकंध० १ अज्झ० १.
___4. 4. देवाणुप्पियाणं० fc. 30. 1-४. देवाणुप्पियाणं अंतिए मुंडे [जाव] पव्वयामि । i.e. मुंडे भवित्ता अगाराओ अणगारियं पव्वयामि ।
4. 4. जहा मेहे [जाव] अणगारे जाए ! The whole story of 9 till he became a friar is to be repeated mutatis mutandis here.
4. 5. इरियासमिए [जाव] etc. ओव० $ 21. इरियासमिया भासासमिया एसणासमिया आयाणभंडमत्तनिक्खेवणासमिया उच्चारपासवणखेलसिंघाणजल्लपारिठावणियासमिया मणगुत्ता वयमुत्ता कालगुत्ता गुप्ता गुतिंदिया गुत्तबंभयारी etc.
4. 8. बहुहिं चउत्य [जाव] विहरइ । बहुहिं चउत्यछठमदसम दुवालसेहि मासद्धमासखमणेहिं विचित्तेहिं तवोकम्मेहि अप्पाणं भवेमाणे विहरइ (See below). ___4 16-20. जहा खंदओ । The story of स्कंदक is often referred to here. Relevent passages espe. cially the penance and his चिंतणा, आपुच्छणा are referred to at various places. The following portion will be found much useful. [amoradt II. 1. leaf. 123 (a). ff.

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तए णं समणे भगवं महावीरे कयंगलाओ नयरीओ छत्तपलासयाओ चेइयाओ पडिणिक्खमइ । २ बहिया जणवयविहारं विहरइ । तए णं से खंदए अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जइ, जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । २ समणं भगवं महावीरं वंदइ नमसइ । एवं वयासी । इच्छामि ते भेहि अन्भणुष्णाए समाणे मासिय भिक्खुपडिमं उवसंपजित्ताणं विहरेत्तए, अहासुहं देवाणुप्पिया ! मा पडिबंध करेह । तए णं से खंदए अणगारे समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे हो [ जाव] नमसित्ता मासिय भिक्खुपडिमं उपसंपजित्ताणं विहरइ । तए णं से खंदए अणगारे मासि भिक्खुपडिमं अहासुत्तं अहाकप्पं अहामग्गं अहातच्चं अहासम्म काएण फासेइ पालेइ सोभेइ तीरेइ पूरेइ किट्टेइ अणुपालेइ आणाए आराहेइ । सं काण फासित्ता [ जाव ] आराहित्ता जेगेव समणे भगवं महावीरे तेणेव उवागच्छइ... नमंसित्ता एवं वयासी ।
After this खंदग observes बारम भिक्खुपडिमाओ and गुणरयणसंवच्छर तवोकम्म...... बहुहिं चउत्थछहमद समदुवालसेहिं मासद्धमासखमणेहिं विचित्ते हिं तवोकम्मेहिं अप्पाणं भवेमाणे विहरइ |
तए णं से खंदए अणगारे तेणं ओरालेणं विउलेणं पयत्तेणं पग्गहिएणं कल्लाणेणं सिवेणं धण्णेणं मंगल्लेणं सस्सिरिएणं उदग्गेणं उदत्तेनं उत्तमेणं उदारेणं महाणुभागेणं तवोकम्मेणं सुक्के लक्खे निम्मंसे अविम्माण किडिविडियाभूए किसे धमणिसंतए जाए यावि होत्या, जीवंजीवेणं गच्छइ, जीवंजीवेणं चिह्न, भासं भासित्ता वि गिलाइ भासं भासमाणे गिलाइ भासं भासिस्सामीति गिलाइ से जहा नामए कटुसगडिया इ वा पत्तसगडिया इ वा पत्ततिलभंडसगडिया इ वा एरंडकटुभगडिया इ वा इंगालसगडिया इ वा उण्हे दिण्णा सुक्का समाणी ससद्दं गच्छइ ससद्दं चिरई, एवामेव खंदए वि अणगारे ससद्दं गच्छछ ससदं चिटुइ उवचिए तवेणं अब
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चिए मंससोणिएणं हुयासणे विव भासरासिपलिच्छण्णे तवेणं तेएणं तवतेयसिरीए अतीव २ उवसोभेमाणे २ चिठ्ठइ ।
तेणं कालेणं तेणं समएणं रायगिहे नगरे [जाव] समोसरणं [जाव] परिसा पडिगया। तए णं तस्स खंदयस्स अणगारस्स अण्णया कयाइ पुवरत्तावरत्तकालसमयसि धम्मजागरिय जागरमाणस्स इमेयारूवे अब्भत्थिए चितिए [जाव] समुप्पज्जित्था । “ एवं खलु अहं इमेणं एयारूवेण ओरालेणं [जाव] किसे धमणिसंतए जाए जीवजीवेणं गच्छामि जीवंजीवेणं चिठ्ठामि [जाव] गिलामि [जाव एवामेव अहं पि ससदं गच्छामि ससदं चिहामि तं अत्थि ता मे उठाणे कम्भे बले वीरिए पुरिसक्कारपरक्कमे । तं जाव य मे अत्थि उठाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे जाव य मे धम्मायरिए धम्मोवएसए समणे भगवं महावीरे जिणे सुहत्थी विहरइ, ताव ता मे सेयं कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिल्लियमि अहापांडुरे पभाए रत्तासायप्पकासकिंसुयसुयमुहगुंजद्धरागसरिसे कमलागरसंडबोहए उद्वियम्मि सूरे सहस्सरस्सिमि दिणयरे तेयसा जलंते समणं भगवं महावीरं वंदित्ता [जाव] पज्जुवासित्ता समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे सयमेव पंचमहव्वयाणि आरोवेत्ता समणा य समणीयो य खामेत्ता तहारूवेहिं थेरेहिं कडाईहिं सद्धिं विउलं पन्वय सणिय सणियं दुरूहित्ता मेघघणसंणिगासं देवसंणिवायं पुढवीसिलावट्यं पडिलेहित्ता दब्भसंथारयं संथरित्ता दब्भसंथारोवगयस्स संलेहणाझूसणाझूसियस्स भत्तपाणपडियाइक्खियस्स पाओवगयस्स कालं अणवकंखमाणस्स विहरित्तए।" त्ति कटु एवं सपेहिइ । संपेहेत्ता कल्लं पाउप्पभायाए रयणीए[जाव] जलंते जेणेव समणे भगवं महावीरे [जाव] पज्जुवासइ [0]...। “ खंदया : "इ समणे भगवं महावीरे खंदयं अणगारं एवं वयासी “से नूणं तव खंदया ! पुव्वरत्तावरत्तकालसमयंसि [जाव] जागरमाणस्स इमेयारूवे अब्भत्थिए [जाव] समुप्पज्जित्था ।-‘एवं खलु अहं इमेणं एयारूवेणं तवेणं ओरालेणं विपुलेण तं चेव [जाव] कालं अणवखमाणस्स विहरित्तए'त्ति कटु एवं संपेहेइ; संपे
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हित्ता कल्लं पाउप्पभायाए [जाव जलंते जेणेव मम अंतिए तेणेव हव्वमागए। - से नूणं खंदया ! अठे समठे ?” “हंता अस्थि । अहासुहं देवाणुप्पिया ! मा पडिबंध करेह।"
iliitilili
तए णं से खंदए अणगारे समणेणं भगवया महावीरेणं अभYण्णाए समाणे हद्वतु [ जाव ] हयहियए उठाए उठेइ २ समणं भगवं महावीर तिक्खुत्तो आयाहिणपयाहिणं करेइ २ [जाव] नमंसित्ता सयभेव पंचमहव्वयाई आरुहेइ । २ ता समणे य समणीओ य खामेइ । २ त्ता तहास्वेहि थेरेहिं कडाईहि सद्धिं विउल पव्वयं सणियं सणियं दुरुहेइ, मेहघणसंणिगास देवसंणिवायं पुढवीसिलावयं पडिलेहेइ । २ ता दन्भसंथारय संथरइ । २ ता पुरत्याभिमुहे संपलियंकणिसण्णे करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंजलिं कटु एवं वयासी । “पुवि पि मए समण-स्स भगवओ महावीरस्स अंतिए सव्वे पाणाइवाए पच्चक्खाए जावज्जीवाए [जाव] मिच्छादसणसल्ले पच्चक्खाए जावज्जीवाए। इयाणिं पि य णं समणस्स भगवओ महावीरस्स अंतिए सव्वं पच्चक्खामि जावज्जीवाए [जाव] मिच्छादसणसल्लं पच्चक्खामि । एवं सव्वं असणं पाणं खाइमं साइमं चउवि पि आहारं पच्चक्खामि जावज्जीवाए। जं पि य इमं सरीरं कंतं पियं [जाव] फुसंतु।' त्ति कटु एयं पि णं चरिमेहिं उस्सासनीसासेहिं वोसिरामि।" ति कटु संलेहणाझूसणाझूसिए भत्तपाणपडियाइक्खिए पायोवगए कालं अणवक्खमाणे विहरइ। तए णं से खंदए अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाइं एकारस अंगाई अहिज्जित्ता बहुपडिपुण्णाई दुवालसवासाई सामण्णपरियागं पाउणित्ता मासियाए संलेहणाए अप्पाणं :झुसित्ता सठिं भत्ताई अणसणाए छेदित्ता आलोइयपडिक्कते समाहिपत्ते आणुपुब्बीए कालगए।
तए णं थेरा भंगवंतं खंदयं अणगारं कालगयं जाणित्ता परिणिव्वागवत्तियं काउस्सग्गं करेंति । २ सा पत्तचीवराई गिण्हंति । २ ता बिउलामो

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पव्वयाओ सणियं सणियं पच्चोरुहंति । २ ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । २ चा समणं भगवं महावीरं वंदइ नमसइ । २ ता एवं वयासी । “एवं खलु देवाणुप्पियाणं अंतेवासी खंदए नामं अणगारे पगइभहए पगइविणीए पगइउवसंते पगइपयणुकोहमाणमायालोहे मिउमद्दवसंपण्णे भल्लीणे भए विणीए, से णं देवाणुप्पिएहिं अब्भणुण्णाए समाणे सयमेव पंच महव्वयाणि आरोवित्ता समणे य समणीओ य खामित्ता अम्हेहिं सद्धिं विउलं पव्वयं तं व निरवसेसं [जाव] आणुपुवीए कालगए । इमे य से आयारभंडए भंते :" गोयमे समणं भगवं महावीरं वंदइ नमसइ । २ ता एवं वयासी ! “ एवं खलु देवाणुप्पियाणं अंतेवासी खंदए नाम अणगारे कालमासे कालं किच्चा कहिं गए ? कहिं उववण्णे ?” “गोयमा !" इ समणे भगवं महावीरे भगवं गोयमं एवं वयासी “ एवं खलु गोयमा ! मम अंतवासी खंदए नामं अणगारे पगइभद्दए [ जाव ] से णं मए अब्भणुण्णाए समाणे सयमेव पंच महव्वयाइं आरुहेत्ता तं चेव सव्व अविसेसियं नेयव्वं नाव अलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा अच्चुए कप्पे देवत्ताए उववण्णे। तत्थ णं अत्यंगइयाणं देवाणं बावीसं सागरोवमाई टिई पण्णत्ता । तत्थ णं खंदयस्स वि देवस्स बावीसं सागरोवमाइं ठिई पण्णत्ता"। " से णं भंते | खंदए देवे ताओ देवलोगाओ आउक्खएणं भवक्खएणं ठिईक्वएणं अणंतरं चयं चइत्ता कहिं गच्छिहिइ ? कहिं उववजिहिइ ?"। "गोयमा ! महाविदेहे वासे सिज्झिहिइ बुज्झिहिइ मुच्चिहिइ परिनिव्वाहिइ सव्वदुक्खाणमंतं करेहिए।" ॥ खंदओ समत्तो ॥
5. 6. उक्खे वओ i. e. the formal beginning as we had in the first अज्झयण, is to be introduced mutatis mutandis here.

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5. 10. अड़े [जाव] अपरिभूए-ओव० $ 102 Mutatis mutandis. The description of sitao § 102 ref. erreil to, is that of कुलाई. Also see ओव० $ 11.
6. 11. सूमाला [जाव सुरूवा-ओव० 12 सुकुमालपाणिपाया अहीणपडिपुण्णपंचिंदियसरीरा लक्खण वंजणगुणोववेया माणुम्माणप्पमाणपडिपुण्णसुजायसव्वंगसुंदरंगी ससिसोमाकारकंतपियदसणा सुरूवा etc.
5. 14 17. पंचधाइपरिक्खित्ते...भोगसमत्थे जाए sifa trent 1-See. sirao $ 105. the nurses who brought him up, his childhood etc. $106. as a boy led to the teacher. $107 the enumeration of 72 arts $108 bidding farewell to the teacher $ 109. तए णं से दढपइण्णे दारए बावत्तरिकलापंडिए नवंगसुत्तपडिबोहिए अट्ठारसदेसीभासाविसारए गीयरईगंधव्वणट्टकुसले हयजोही गयजोही रहजोही बाहुजोही बाहुप्पमद्दी वियालचारी साहसिए अलंभोगसमत्थे यावि भविस्सइ।
. 5. 19. सरिसियाणं [जाव बत्तीसाए इब्भवरकण्णगाणं. etc See. story of महाबल भगवती XI.11. Leaf 546 (a)सरिसयाणं सरित्तयाणं सरिव्वयाणं सरिसलावण्णरूवजोव्वणगुणोववेयाणं विणीयाणं कयकोउयमंगलपायच्छिताणं सरिसरहिंतो रायकुलेहितो आणिल्लियाणं अट्ठण्हं रायवरकण्णगाण...etc.

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in
6. 21-22. बत्तीसं हिरण्णकोडीओ० : Just as महब्बल 'sstory भगवती XI. 11. Sce. अठ्ठठ्ठओ दाओ 8. 19.
7. 3. जहा [ जाव] विहरइ - जहा उववाइए [ जाव] विहरs See. ओव० $ 38 upto line. 16.
8. 14. See this page line. 10. 16 जहागोयमो [जाव]... what he did in the second watch and the third ete. and how he approached महावीर etc. उवा०. $17.
23. अतुरियं [जाब] अडंति See. उवा० $18. P. 18. अतुरियमचवलमसंभंते जुगंतरपरिलोयणार दिट्ठीय पुरओ इरिवं सोहमाणे, जेणेव वाणियगामे नयरे तेणेव उवागच्छर, २ ता वाणियगामे नयरे उच्चनीयमज्झिमाई कुलाई घरमुद्दणस्स भिक्खायरियाए अडइ ।
9. 3. हड [ जाव] हियया हट्टतुट्टचित्तमाणंदिए पीरमणे परमसोमणस्सिए हरिसवसविसप्पमाणहियए ।
9. 24 संसारभउ विग्गा... मुंडा [ जाव ] पवइया |See ओव० $32; for मुंडा [ जाव] see. 4. 4.
10. 18 - 19. लहुकरणप्पवरं० [जाव]...देवाणंदा etc. See. भगवती IX 33. leaf 457 (a) " खिप्पामेव भो देवापिया ! लहुकरणजुत्त जोइयसमखुरवालिहाणसमलिहियसिंगेहि जंबूणयामयकलावजुत्त[ स्स ] परिविसिहिं रययामय घंटा सुत्तरज्जुयपवरकं चणनत्थपग्गहोग्गाहियएहिं नीलुप्पलकयामेलएहिं पवरगोणजुवाणएहिं नाणामणिरयणधंटियाजालपरिंगयं सुजायजुगजोत्तरज्जुयजुगपसत्थसुविरचितनिस्मियं पवरलक्खणोववेयं धम्मियं जाणप्पवरं जुत्तामेव उव

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99
gas | २ मम एयमाणत्तियं पच्चष्पिणह । तप णं ते कोटुंबिय पुरिसा उसभदत्तेणं माहणेणं एवं वुत्ता समाणा eg [जाव] हियया करयल० एवं वयासी । 'सामी ! तह ' त्ति आणा विणणं वयणं जाव पडिसुणेत्ता खिप्पामेव लहुकरण: [जाव] जाणप्पवरं जुत्तामेव उववेत्ता [ जाव ] तमाणत्तियं पच्चप्पित्ति | The story of देवाणंदा, the wife of माहण उसभदत्त See. भगवती IX 33. leaf 456 ff. from which this passage is taken. Also उवा० $206. the same description.
11. 8-9 व्हाया [] पायच्छित्ता also, 12.26. हा [जाव] विभूसिए । The whole will be ण्हाए कयबलिकम्मे कयकोडयमंगलपायच्छित्ते सुद्धप्पावेसाई मंगलाई वत्थाइं पवरपरिहिए सव्वालंकारविभू सिए | See. नाया० सु०१ अज्झ० १. leaf 25 ( a ).
12. 25. ओहय [जाव] झियायइ । ओहयमणसंकप्पा चिंतासोगसागरसंपविट्ठा करयलपल्हत्थमुही अट्टज्झाणोवगया भूमिगयदिट्टिया झियाय ।
14. 1. उम्मुक्क [जाव] अणुप्पत्ते । - उम्मुक्क बालभावा विष्णयपरिणयमेत्ता जोव्वणगमणुपत्ता [ रूवेण य जोव्वणेण य लावण्णेण य उक्किट्ठा उक्किट्ठसरीरा ] | The description should be taken mutatis mutandis.
14. 11-12 पडिबुद्धा [जाव] पाढया हट्ठहियया । For details see भगवती XI. 11. The story of Mahabbala; also for तंसि तारिसगंसि of 11. see. अभयदेव on अंतo P. 91

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अभय०
14. 21. वे [जाब ] सुपरिणिट्टिए । - See on अंत P. 92. For full description ओव० $71.
15 1 - बहुहिं खुज्जाहिं [ जाव ] परिक्खित्ता । - वहूहिं खुज्जाहिं चिलायाहि वानणिवाहिं बडभियाहिं वन्दराहि साहिं जोण्डियाहि दण्णवियाहि ईसिणिया वाणीयाहि लासियाहि काउसियाहिं दमिलीहिं सिंहलीहि आरबीहिं पुलिन्दीहिं पकणीहि बहलीहिं नुरंडीहि पारसी हिं नाणादेसीविदेसपरिमण्डियाहि सदेसवत्थगहियवे साहि इंगियचितिपत्थियवियाणाहिं निउणकुसलाहिं वेणीयाहिं चेडियाचक्कवालवरुणिवंदपरियालपरिवुडे वरिसधर कंचुइमन्तरगविदपरिक्खित्ता | ओव० $55.
15. 23. महेलियावज्जं [ जाव ] वडियकुले । See. अभय० अंत० P. 92. नाया० सु० १. अज्झ० १ leaf 60 (b) तुमं सिणं जाया ! अम्ई एगे पुते इडे ते पिए मगुणे मणामे थेज्जे बेसालिए सम्मए बहुमए अणुमए भंडकरंडग
समाणे रणे रणभूए जीवियउस्साए हिय्याणंदजणगे उंबरपुष्कं पिव दुल्लभे सवणयाए किमंग पुण पासणयाए ? णो खलु जाया ! अम्हे इच्छामो वणमवि विप्पओगं सहित्तए । तं सुजाहि ताव जाया ! विउले माणुस्सर कामभोगे जाव ता वयं जीवामो । तओ पच्छा अम्हेहिं कालगएहिं परिणयबर वड्रियकुलवंतंतुकज्जम्मि निरावयक्खे समणस्स भगवओ महावोरस्स अंतिए मुंडे [ जाव] पव्वस्तसि । In the above passage, in case of गयसुकुमाल, pleasures
with women are to be excluded. Later in the women are described,

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16. 7-10. एवं खलु देवाणुप्पिया ! माणुस्सया कामा खेलासवा etc. अभय० on अंत P. 92. नाया० सु० १ अज्झ० १ leaf 62 (2) एवं खलु अम्मयाओ ! माणुस्सया कामभोगा असुई असासया वंतासवा पितासवा खेलासवा सुक्कासवा सोणियासवा दुरुस्लासनीसासवा दुरूयमुत्तपुरिसप्यबहुपडिपुण्णा उच्चारपासवणखेलजल्लसिंधाणगवंतपित्तसुक्कसोणियसंभवा अधुवा अणितया असासया सडणपडणविद्धंसणधम्मा पच्छा पुरं च णं अवस्सविप्पजहियव्वा । से के णं अम्मयाओ ! जाणंति के पुवि गमणाए के पच्छा गमणाए ? तं इच्छामि णं अम्मयाओ ! [जाव] पव्वइत्तए !" ____16. 15. निक्खमणं जहा महाबलस्य [जाव] तमाणाए तहा [0] तहा [जाव] संजमइ । See. अभयदेव's Com. P. 93. The passage is given full. Otherwise see भगवती XI. 11. The story of महाबल.
____17. 7-8. इसिपञ्भारगएणं कारणं etc. See. अभय on अंत P. 10. 93-94 See. भगवती III. 2. leaf 171 (b) दोवि पाए साहट्ट वग्धारियपाणी एगपोग्गलनिविहुदिही अणिमिसनयणे इसिंपन्भारगएणं कारणं अहापणिहिएहिं गत्तेहिं सविदिएहिं गुत्तेहिं एगराइयं महापडिमं उवसंपजित्ताणं विहरामि । (The story of पूरण).
17. 17. अपत्थिय [जाव] परिवजिए। भगवती III. 2. leaf 172 (a) अपत्थियपत्थिए दुरंतपंतलक्खणे हीणपुण्णचाउद्दसे हिरिसिरिपरिवज्जिए ।
18. 4. उज्जला [जाव] दुरहियासा।-उज्जला विउला ककसा पगाढा चंडा दुक्खा दुरहियासा वेयणा ।

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18. 10-11. अणंते अणुत्तरे [जाव] केवलवरनाणदंसणे । -See अभय on अंत P. 94. ओव० $115 अणंते अणुत्तरे निवाघाए निरावरणे कसिणे पडिपुण्णे केवलवरणाणदंसणे।
18. 11. सिद्धे [जाव ] प्पहीणे-ओव० $56 P. 54 mutatis mutandis सिद्धे बुद्धे मुते परिणिव्वुप सब्बदुक्खप्पहीणे.
18. 16-17. कल्लं पाउप्पभायाए [जाव] जलंते । - कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिलियंमि अहापांडुरे पभाए रत्तासोगपगासकिंसुयसुयमुहगुंजद्धरागवंधुजीवगपारावयचलणनयणपरहुयसुरत्तलोयणजासुयणकुसुमजलियजलणतवणिज्जकलसहिंगुलयनिगररूवाइरंगरेहंतसस्सिरी ए दिवायरे अहाकमेण उदिए तस्स दिणकरकरपरंपरावयारपारद्धंमि अंधयारे बालातवकुंकुमेण खइयव्व जोवलोए लोयणविसआणुआसविगसन्तविसददंसियंमि लोए कमलागरसंडबोहए उढियंमि सूरे सहस्सरसिमि दिणयरे तेयसा जलंते ।
____19. 1. जराजज्जरियदेहं जुण्णं etc. नाया० सु० १ . अज्झ. १. leaf 86 (b) जुण्णे जराजज्जरियदेहे आउरे झंझिए पिवासिए दुबले किलंते नसुइए मूढदिसाए......
20. 7. आसुरुत्ते [५]-आसुरुत्ते रुहे कुविए चण्डिक्किए मिसिमिसीयमाणे।
____22. 5. भीए [४]-नाया० सु. १. अज्झ. leaf 86 (b) भीए तत्थे तसिए उव्विग्गे।

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139 26. 22-23. चइत्ता हिरणं चइत्ता सुवणं एवं धणं धणं बलं वाहणं कोसं कोट्ठागारं पुरं अंतेउरं चइत्ता विउलं धणकणगरयणमणिमोत्तियसंखसिलप्पवालसंतसारसावएज्जं विछड्डइत्ता विगोवइत्ता दाणं दाइयाणं परिभाश्त्ता मुंडे भवित्ता अगाराओ अणगारियं पव्वइया । ओव० $ 23.
27. 1-2. रज्जे य [ जाव ] अंतेउरे। रज्जे य रहे य कोसे य कोट्ठागारे य बले य वाहणे य पुरे य अंतेउरे य माणुस्सपसु य कामभोगेसु मुच्छिए गिद्धे लोले अज्झोपवण्णे । See नाया० १. १. leaf 9. (a) ___29. 21. सदहामि णं भंते ! निग्गंथं पावयणं [ ०] । से जहेयं तुब्मे वयह ।-नाया० १. १. leaf. 57 (b) सद्द. हामि णं भंते ! निग्गंथं पावयणं, एवं पत्तयामि णं, रोएमि णं, अब्भुढेमि णं भंते! निग्गंथं पावयणं एवमेयं भंते !, तहमेयं, अवितहअयं, इच्छितमेयं, पडिच्छियमेयं भंते ! इच्छियपडिच्छियमेयं भंते !, से जहेव तं तुब्मे वयह, जं नवरं देवाणुप्पिया ! अम्मपियरो आपुच्छामि, तओ पच्छा मुंडे भवित्ता णं पव्वइस्सामि ।
30. 8. करयल [0] अंजलिं कट्ट ।-करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंगलिं कट्ट जएण विजएण वद्धावेंति २ एवं वयासी।
30. 19. अहसएणं सोवण्णकलस [जाव] महानिक्खमणाभिसेएणं ।-तए णं से सेणिए राया बहूहिं गणणायगदंडणायगेहि य [जाव] संपरिखुडे मेहं कुमारं अट्ठसएणं सोवणियाणं कलसाणं रुप्पमयाणं कलसाणं सोवण्णरुप्पमयाणं कलसाणं मणिमयाणं कलसाणं सुवण्णमणिमयाणे कलसाणं रुप्पमणिमयाणं कलसाणं सुवण्णरुप्पमणिमयाणं कलसाणं भोमेजाणं कलसाणं सव्वोदएहिं सव्वमट्टियाहिं सव्वपुःफेहिं

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140 सन्दगंधेहिं सव्वमल्लेहि सव्योसहिहि य सिद्धत्थएहि य सबिड्डीए सवजुईए सब्वबलेणं [जाव] दुंदुभिनिग्योसादियरवेणं महया महया गयाभिसेएणं अभिसिंचइ । नाया. १. १. leaf 67 (b).
32. 2. आलिते जाव] धम्ममाइक्खि ।-Set'. आय. on अंत P 97. नाया० १. १. leal 78 (5) आलिते णं भंले ! लोए, पलिते णं भंते ! लोए, आलित्तपलित्ते णं अंते ! लोए जरार मरणेण य । से जहानामए केइ गाहावई अगारंसि झियायमाणंसि जे तत्थ भंडे भवति अप्पभारे मोल्लगुरुए तं गहाय आयाए एगंतं अवकमइ ।-' एस मे णिन्थारिए समाणे पच्छा पुरा हियाए सुहाए खमाए णिस्सेसाए आणुगामियत्ताए भविस्लइ, एवामेव मम वि एगे आयाअंडे इहे कंते पिए मगुण्णे मणामे एल मे नित्थारिए समाणे संसारवोच्छेयकरे भविस्सइ । तं इच्छामि णं देवाणुप्पियाहिं सयमेव पव्वावियं सयमेव मुंडावियं स्नेहाधियं सिक्खावियं सयमेव आयारगोयरविणयचेष्.इयचरणकरणजायामायाचत्तिय धम्ममाइक्खियं ॥
32.6-7. पन्चाइए [जाव संजमियव्यं । -नाया० १.१. leaf 9+ (b) तए ण समणे भगवं महावीरे मेहं कुमारं सयमेव पव्वाइए [जाय] जायामायावतिय धम्मामाइक्खइ"एवं देवाणुप्पिया ! गंतव्यं, ए चिहियव्यं, एवं णिसोयव्वं, एवं तुयट्टियवं, एवं भुजियवं, एवं भासियव्यं, उठाय उठाय पाणाणं भूयाणं जीवाणं सत्ताणं संजमेणं संजमियव्वं ।"
32. 16. जस्सहाए कीरइ नग्गमावे [ जाव ] तमटुं आरोहेइ । See अभयदेव on अन्त० P. 17 where he has given full details. See ओव० $116.

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141 33. 9. अहीण. etc. See the details on सोमाले [जाव सुरूवे ।
34.13. जहा पण्णत्तीए गंगदत्ते । See Notes P. 107.
35. 14. किण्हे [ जाव ] निउरंबभूए । See अभय० on अंत० P. 98. For greater detaits see ओव० 8 3.
38. 13. सिंघाडग० [ जाव ] महापहपहेसु See. 39. 8-11.
39. 6. अभिगयजीवाजीवे [ जाव ] विहरइ ।-ओव० 8124 P. 84 1. 18-P. 45. 1. 7. All the expressions dropped form the attributives of HUT; hence not so important for the narrative as such,
____ 39. 8-11. सिंघाडग [0] बहुजणो अण्णमण्णस्स एव माइक्खइ [जाव] किमंग पुण विपुलस्सं अट्ठस्स गहणाए [0]"। See. ओव० $3. तए णं चंपाए नयरीए सिंघाडगचउक्कचच्चरचउम्मुहमहापहपहेसु महया जणसद्दे इ वा जणवाए इ वा जणुल्लावे इ वा जणवूहे इ वा जणबोले इ वा जणकलकले इ वा जणुम्मी इ वा जणुक्कलिया इ वा जणसंणिवाए इ वा बहुजणो अण्णमण्णस्स एवमाइक्खइ एवं भासइ एवं पण्णवेइ एवं परूवेइ-" एवं खलु देवाणुप्पिया! समणे भगवं महावीरे आगरे तित्थगरे सयंसंबुद्धे पुरिसुत्तमे [ जाव ] संपाविउकामे पुव्वाणुपुद्वि चरमाणे गामाणुग्गामं दूइज्जमाणे इहमागए इहसंपत्ते इह सोमसढे इहेव चंपाए नयरीए बहिं पुण्णभद्दे चेइए अहापडिरूवं उग्गहं उग्गिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ । तं महाफलं खलु भो

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142 देवाणुप्पिया! तहारूवाणं भगवंताणं णामगोयस्स वि सवणयाए, किमंग पुण अभिगमणवंदणणमंसणपडिपुच्छणपज्जुवासणयाए ? । एगस्स वि आयरियस्स धम्मियरस सवणयाए, किमंग पुण विउलस्स अट्ठस्ल गहणयाए ?। तं गच्छामो णं देवाणुप्पिया। समणं भगवं महावीरं वंदामो नमंसामो सक्कारेमो...etc A long passage after this. For further, see the Sūtra proper. ___40. 7. आघवणाहिं [४] [जाव] परूवेत्तए। नाया० १. १. leaf. 64 (a) तए णं तस्स मेहस्स कुमारस्स जाह नो संचाएइ मेहं कुमारं बहुहिं विसयाणुलोमाहिं आघावणाहि य पण्णवणाहि य संणवणाहि य विण्णवणाहि य आघवत्तिए वा पण्णवित्तए वो संणवित्तए वा विण्णवित्तए वा, ताहे विसयपडिकूलाहिं संजमभउब्वेयकारियाहिं पंणवहिं पण्णवेमाणो एवं वयासी ।
___40. 11. सुद्धपावेसाई [जाव] सरीरे । See अभयदेव on siao P. 99.
41. 17. 18. सव्वं कोहं [जाव] मिच्छादसणसल्लं । See ओव० 315. कोहं माणं मायं लोहं पेज्जं दोस कलहं अब्भक्खाणं पेसुण्णं परपरिवायं अरइरई मायामोसं मिच्छादसणसल्ल अकरणिज्जं जोगं।
43. 23-24. उत्तर [] सयमेव पंचमुट्टियं लोयं करेइ । - See Page. 31 of this book; 1. 16-19
45. 10. जहा गोयमसामी [जाव] पडिदंसेइ ।-पडिणिक्वमित्ता अतुरियं [जाव] सोहेमाणे जेणेव गुणसिलए चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । समणस्स

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भगवओ महावीरस्स अदूरसामंते गमणागमए पडिकमाइ एसणमणेसणं आलोएइ २ भत्तपाणं पडिदंसेइ । भगवती II. 5. leaf 139 (b).
___47. 10. इंदभूती (जहा पण्णत्तीए [जाव] See. भगवती II. 5. leaf 137 onward for the full details.
48. 11. Read आयाहिणपयाहिणं [0] वंदइ [२] वि. उलेणं असा [४]=असणं पाणं खाइमं साइमं ।
49. 19-20. असंबुद्धे [जाव] तुम पुत्ता !; generally the words dropped may be असंबुद्धे अविणीए etc. but the exact reference I cannot find; Barnett does not note that the words after stice are dropped.
34. 3. Read अब्भणुण्णाया समाणा [0] उवसंपज्जित्ताणं विहरइ।
56. 1-7. See the story of खंदअ wherefrom the gaps of his चिता and आपुच्छणा can be filled up. 58. 23. Instead of भिक्खासएणं । अहासुत्ता [जाव] Read भिक्खासरणं अहासुत्तं [जाव ]; so also correct 59. 10; 59. 17; 59. 24. The gaps at all these places are to be filled up from the story of dican quoted before.
66. •15-16. See the story of खंदअ for details. 67. 5-9. See the story of खंदअ for details.

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67. Read पगइभद्दए [0] for details see the story of खंदअ.
71. 7. उजाणे सव्वउउ [.] See the description of the garden refered to in 2. 20.
7. 14-19. Sce. नाया० १. २. leat 51-52. तए णं तस्स मेहकुमारस्स अम्मापियरो मेहं कुमारं बावत्तरिकलापंडितं [जाव] वियालचारी जायं पासंति । पासित्ता अट्ठ पासायवडिसए करेंति अब्भुग्गयमुसियपहसिए विव मणिकणगरयणभत्तिछित्ते वाउध्धूयविजयवेजयंती पडागाछत्ताइच्छत्तकलिए तुंगे गयणतलमभिलंघमाणसिहरे जालंतररयपंजरुम्मिल्लिय व्व मणिकणगथूभियाए वियसियसयपत्तपुंडरीए तिलयरयणद्धयचंदच्चिए नानामणिमयदामालकिए अंतो बहिं च सण्हे जवणिजरुइलवालुयापत्थरे सुहफासे सस्सिरीयरुवे पासादिए [ जाव ] पडिरूवे । ___एगं च णं महं भवणं करेंति अणेगखंभसयसंनिविटुं लीलट्ठियसालभंजियागं अब्भुग्गयसुकयवइरवेइयातोरणवररइयसालभंजियासुसिलिट्ठविसिहलट्ठसंठियपसत्थवेरुलियखंभनाणामणिकणगरयणखचियउजलं...पासादियं [४] । etc.
72. 19. Read तं पि य [0] अणुज्झियधम्मियं । तंपि य णं उज्झियधम्मियं नो चेव णं अणुज्झियधम्मियं ।
-

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Appendix III.
The Jain Cosmography.
Various references in these scriptures, of the Hells and Heavens-and in fact, of the idea of the universe, as conceived by Jain theology necessitate the fuller treatment of the same in a separate appendix. The references for example are,
Į. RC. 8-6. den allgeht goeite usifov. नरए etc. . . 3-4 og af heilgritetut (Fra) Strur
चुए कप्पे नवयगेवेजविमाणपत्थडे उड़े दूरं विईवइत्ता विजयविमाणे देवत्ताए उववण्णे।
The very name of the Ninth Scripture * The Fortunes of those who were reborn in the Highest Mansions' signifies the importance of this treatment. In Jain Canonical Literature, the fuller treatment of the Jain idea of the universe will be found, for example see EPA XXXVI arfois St. 157–158, for agaf St. 108-ff: ( of course the description of their denizens in thorough details ). We shall quote below the... Sūtras from galfalfa's amare. III,

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The description of Nether Worlds (Hells) or नरक.
रत्नशर्करावालुकापङ्कधूमतमोमहातमःप्रभाभूमयो घनाम्बुपाताकाशप्रतिष्ठाः सप्ताधोऽधः पृथुतराः ॥१॥ तासु नरकाः ॥२॥ नित्याऽशुभतरलेश्या परिणामदेहवेदनाविक्रियाः ॥३॥ परस्परोदोरितदु.खाः ॥४॥ संक्लिष्टासुरोदीरितदुःखाश्च प्राकू चतुर्थ्याः ॥५॥ तेष्वेकत्रिसप्तदशसप्तदशद्वाविंशतित्रयस्त्रिशत्सागरोपमाः सत्त्वानां परा स्थितिः ॥६॥
The description of the Middle world or मध्यलोक.
जंबुद्वीपलवणादयः शुभनामानो द्वीपसमुद्राः ॥७॥ [सू. ७-१८.]
The description of Heavens or upper worlds:
सौधमशानसानत्कुमारमाहेन्द्रब्रह्मलोकलान्तकमहाशुक्र सहस्रारेष्वानतप्राणतयोरारणाच्युतयोर्नवसु अवेयकेषु विजयवैजयन्तजयन्तापराजितेषु सर्वार्थसिद्धे च ॥२०॥ [सू. ११-१९ contain the four kinds of Gods and their habitations etc. ]
Thus our world as the मध्यलोक, the heavens stand above and the Netherworlds where the नरकs or hells are situated. are below. The Heavens are divided into 3 divisions (1) कल्प ( 2 ) गवेयक (3) fahias, each respectively standing above the other. The following chart will throw much light upou this.

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IV
V:
Ervglarol 170-|-|-»1s|

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I In the above chart the top is सिद्धशिला. II 5 अनुत्तर विमानाः = The Highest Mansions expressed in the square by 5 dots. IJI 9 sqqas IV No. १-१२ = 12 कल्पs. V मध्यलोक. VI Seven nether-worlds with 7 central squares forming 7 Fans from रत्नप्रभा to महातमःप्रभा.
For a detailed chart See Trapå. P. 13 (PTIÈMHASIAT series. II published Motilal Ladhji, Poona); also see, Barnett [Trans. Ant. & Anu. D. P. 140] For detailed information read art. chap. III, the commentary on the Sutras quoted.

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॥शब्दकोषः॥

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eye.
Glossary Abbreviations; D=Deshi;(N)=Notes; (C)=Commentary.
The two numbers respectively denote the page and line. मकलुस [अकलुष]45. 5 Un- अच्चुअ [ अच्युत ] 51.3. purturbed.
the name of the twelfth मकामाई [अकामेन] 16. 13. heaven of the Jainas. Unwillingly.
अच्छि [अक्षि] 77. 11. an अकोसइ [आक्रोशति] 44. 15. to cry out.
अज्ज [अद्य] 13. 4. today. अक्ख य [अक्षय] 84. 8. Un.
अज्ज [आर्यः] 1. 3. Revedecaying.
rend. अक्खसुनमाला [भक्षसूत्रमाला]
अज्जय [आर्यक] 35. 16. ३ 79. 6. the rosary of
grandfather. : the beads of Aksha
अज्जा [ आर्या ] 32. 5. a fruits.
nun. मक्खुभिज [अक्षुन्ध] 41. 6.
अज्झयण [अध्ययन] 2, 4. A Unagitated.
lesson. अगत्थिय [अगस्त्य] 76. 8. a . kind of tree,
अज्झवसाण [अध्यवसान] 18.8. अग्गमहिसी [अप्रमहिषी] 31.
___a resolution. 10. the eldest queen.
अट्ट [अर्थः] 1. 7. matter. अचलिय [ अचलित] 41. 6. अट्ठ [अष्ट] 3. 18. Eight. Unmoved.
अहमी [अष्ट-अष्टमी] 59.9. मच्चणय [ अर्चनक ] 36.7. eight collections of eigworship.
ht days.

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152 अट्ठम [अष्टम] 1. 8. Eighth. | अणिमिस [अनिमिष] 12. + अममत्त अष्टममकं] 13. 18. | Unwinking. a fast upto the eighth
अणुत्तर [ अनुत्तर ] 18. 10. meal.
highest. अहार [अर्थाय] 17. 9. for
अणुज्झियधम्मिय [ अनुमित the purpose of.
धार्मिक] 72. 19. a pot like अट्ठारसम अष्टादशतम] 54. to be thrown away 11. Eighteenth.
(C). अठ्ठावीसइम [अष्टाविंशतितम] अणुत्तरोववाइअदसाओ [अनु54. 14, twenty-eighth. त्तरोपपातिकदशाः] 65. 6. (c) अहि [अस्थि] 74. 10.Bones. The name of the ninth अडइ. [ अटति ] 44. 8. to text of the Jain canon. wander.
अणुप्पत्त [ अनुप्राप्त ] 14. 1.. बड [आढय] 6. 10. Rich.
attained. अणगार [अनगारः) 4. 11.A अणुप्पविट्ठ [ अनुप्रविष्ट ] 11. friar.
10. entered. मणसण [अनशन] 32. 15.
अणुप्पावसइ [अनुप्रविशति] 12. not-eating i.e. fasting.
11. to enter. अणज्झोपवण्ण [अनध्योपपत्र ]
अणुयत्तइ [अनुवर्तमे) 51. 1. 73. 18. free from the
to follow. infatuation of worldly अणुलोम [अनुलोम] 16. 12. objects.
favourable. अणवकंखमाण [अनवकांक्षमाण] 56. 7. not being eager.
अणुविग्ग [अनुद्विग्न) 41. 6. अणाइल[भनाविल] 45.6. not
Undejected. turbid.
अणेग [अनेक] 21. 7.Many. मणिक्खित्तेणं [बनिक्षिप्तेन] 8. अणंत [अनंत] 18. 10. en11. without a break. | dless.

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अण्ण [अन्य] 3. 9. Other. अण्णया [अन्यदा] 3. 14.00 the other occasion. अण्णाइट्ट [अन्वाविष्ट] 38. 12.
possessed. अणंतरं [ अनंतरं ] 28. 12.
afterwards. अतत्थ [अत्रस्त) 41. 6. Unalarmed. अतिहि [अतिथि] 72. 20 a guest. अतुरियं [ अत्वरित ] 8. 23. without haste. अत्त [आत्मन् ] 6. 12. self. अत्तयां [आत्मजा ] 14. 24.
a daughter. अदिट्ठदोसपइयं अदृष्टदोषपतिता] (c) 17. 19. with a fault not seen or fallen. अदिज्जादाण [अदत्तादान] 41. taking of things not given. अदीणे [भदीनः] 45. 5. not despirited. मदूरसामंतेण 17. 13. not far or near.
अद्धभरह [अर्धभारतः] 3. 10. ____Half of Bharata, i. e.
the southern half of
Bharatavarsa. अधुट्ठ [ अर्ध+चतुर्थ ] 3. 4. _three and a half. अपउस्समाण [अप्रद्विषत् ] 45. 1. not being wrathful inimical. अपत्थियपत्थिए [अप्रार्थितप्रार्थितः ] 17. 17. desirous of the undesirable. अपरितंतजोगी 45.6. (c) (N) not exhausted in selfrestraint. अपरिभूय [अपरिभूतः] 6, 10. unsurpassed. अपुणरावत्तय [ अपुनरावर्तक ] 84. 8. from which the ere is no return. अपुव्वकरण [अपूर्वकरण] 18.
10 the eighth stage (गुणस्थानक) in the spiritual rise. अप्पडिहय [अप्रतिहत] 56. 6. unobstructed. अप्पदुस्समाण [अप्रद्विषन् ] (c)

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not showing hatred to. 1 be against all Mss. also अप्पाणं [ आत्मानं ] 32. 11 आभिसेस्क. oneself.
अभिसेओ [अभिषेकः] 51. 2. अप्पेगइया [अपि+एककिका] 44. | coronation. 14. (N.)
अभीय [अभीत] 41. 6. unaअप्फोडेइ [आस्फोटयति] 28. fraid. 19. to clap hands on अम्मा [D] 10. 12. a mo. thigh like a wrestler.
____ther. अब्भत्थिय [अभ्यर्थित] 10. 8. अम्मया [ D] 12. 3. a the thought (N) or
__mother. अज्झत्थिय.
अम्मापियरो [मातापितरौ] + अब्भणुण्णाय [अभ्यनुज्ञात] 4.
3. Father & mother. 15. permitted.
अयल [अचल] 84. 7. unअब्भुग्गय [अभ्युद्गत] 71. 16. moving. lofty.
अयसि [अतसी] 8. 5. Flax अन्भुज्जय [अभ्युद्यत] 73. 9.
-अयसिकुसुम the flower Vigorous.
of flax. अन्भुटेइ [अभ्युत्तिष्ठति] 9. 3. अयोमय 35. 20. made up to get up.
of iron. अब्भोक्खावेह [अभ्युक्षयति] 22. अरहा [अर्हत् ] 3. 20. A 18. to get washed. saint; an appelation of अभिग्गह [अभिप्रहः] 10. 1. Tithankara. a vow.
अरिट्टनेमि [अरिष्टनेमिः]3. 20. अभिसेय [अ or आभिषेक] 21.1 the name of the 22nd 18. coronation or be- Tirthankara. longing to the coro- | अरूय [अरूप] 48. 8. formnation in which e will less.

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अलत्त [ अलकक] 77. 4. a | अहापज्जत [ ययापर्याप्त ] 76. red dye.
14. as chanced, as obअलेवाड [ अलेपकृत] 55.9. tained. (N)
अहापडिरूव [यथाप्रतिरूप] 48. अपओडयबंधण (c) [अव(को)
2. befitting. मोटितबंधन] 37. 10. bound अहापवित्तं [ यथाप्रवृत्तां] 29. cross-legged (N)
13. (c) as used to be अवक्कमह [अवकाम्यति] 18. 1.
before. to go off.
अहासुत्त [यथासूत्र] 55. accorअवस्समरियव्वं [अवश्यमर्तव्यम् ]
ding to the scriptures. 50. 8. to have to die
अहासुहं [ यथासुखं ] 8. 12. certainly.
according to pleasure. अविमणे [अविमनाः ] 45. 5.
अहासंनिहिय [ यथासंनिहित ] not sorrowful.
18. 12. duly near. अविसादी [अविषादी] 45. 6.
अहिसिञ्चइ [अभिषिंचति] 51 undejected.
10. to give installation भव्वाबाह [अन्याबाध] 84. 8.
bath. unobstructed.
अहिज्जइ [अध्येति ] 23. 13. असण [अशन] 41. 18. food.
to learn. असोग [ अशोक: ] 2. 23.
अहे [अधः] 28. 2. below. As'oka tree; the समव- अहोरत्त [अहोरात्र] 55. 3.
सरण seat is proverbially a day & night. — arranged under असोग. अंकिय [ अंकित ] 8. 6. वरपायवे,
marked. असंबुद्ध 49. 19. one ha- अंग 1. 7. one of the elving no understanding. ven texts of the Jain असंभंत [ असंभ्रान्त ] 41. 7. Canon. unconfounded.
अंतगडदसाओ [भन्तकृशाः]

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first.
156 (N) The fortunes (ch- | of scriptures; the firstapters ) of the end- maker. winners.
आइक्खा [आख्याति] 32. 2. अंतिए [अंतिक] 80. 6. near. to describe. अतियं [अंतिक] 10. 24. आइल्ल [आदि+इल] 68. 11.
near. अंतेवासी [अंतेवासिन् ] 1. 24.
आई आदि] 64. 3. begi
nnining. pupil.
आउक्खअ [आयुःक्षय] 68. 3 अंतोगिह [अन्तर्गहें] 19. 3.
the expiry of the pethe inner hall.
riod of existence. . अंतोघरं 19. 9. see अंतोगिह | भागमेसा [आगमिष्यन्ती] 24. अंधकवण्ही [अंधकवृष्णिः] 3.
13. (Future Participle) 11. the head of Yad
will be coming. avas in Dwarka (N.)
आगया [ भागताः ] 4. 1.
came अंगुलिया [अंगुलिका] 75. 12.
आघवण [आख्यान] 40. 7. toes.
an expression. अंब [ आम्र ] 77. 2. a आधवित्तए [ आख्यातुं ] 16. __mango.
13. to tell अंबग [ भाम्रक ] 77.9. a
आणत्तिय [भावप्तिका] 30. 16. mango-fruit.
a command.
आणा [आज्ञा] 16. 15. an अंबाडग [आम्राटक] 77. 9. a
order. kind of fruit, a hay
आणुपुन्वी [आनुपूर्वी] 68. 13.
_a serial order. आइगर [ आदिकर ] 45. 3. | आदिकर 1.6. The firstthe first promulgator | maker; the first maker
plum.

Page #317

of the scriptures. the . other form, आइगर. आपुच्छर [आपृच्छते ] 4. 19 to bid farewell. आपुच्छणा [ आपृच्छना ] 66. 16. bidding farewell. आव [ आतप ] 76. 14. heat. आयारभंड [आचारभाण्ड ] 67. 8. the religious equ• ipment. आयाद्दिणपयाहिण [आदक्षिणप्रदक्षिण ] 4. 13. turning from right to right. आयंबिल 55 2 (N) आयंबिलवड्डूमाण ( N. )
63. 4.
आरण 67. 3. the name of the eleventh heaven of the Jainas. आरत्त [ आरत ] 14. 13. reddish.
आराहिय [ आराधित] 55. 3. observed.
भालित [आदीप्त ] 32. 2. bu. rning.
आलोअ [ भाळोक ] 37. 16. sight.
157
आवs [ आपत्ति ] 38 3. a difficulty, a misfortune, आवण्ण [ आपन ] 11. 17. attained to, come to. आवरणिज्ज [ आवरणीय] 18. 9 a kind of कर्म. आसुरुत [आशुरक ? ] 17.15. quickly enraged. आहारेs [ आहारयति ] 11. 10. to take meals. आहेवच्च [ आधिपत्यं ] 3. 19 Lordship.
इ [इति] 26 13. a parti. cle (N) with कण्हा peculiar (c) = इति. इग [ इष्टक] 19. 2. a brick. इट्ठ [ इष्ट ] 13. 15. desirable.
इड्डि [ऋद्धि] 29. 13. pomp. इब्भ [ इभ्यः ] 29. 19. rich. ईसर [ईश्वरः ] 29.9. a lord. इसु [ इषु] 28 3 an arrow. इंगाल [अंगार] 79. 13. an ember, a burning charcoal.
इंदाण [ इन्द्रस्थान ] 57. 17. (c) (N)

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158
__lap.
इंदभूह [इन्द्रभूति] 80. 9. the | उग्गह [अवग्रह] 81. 1. the first disciple of Maha- ___place of residence. vira, Gautama.
उग्गिण्इ [अवगृह्णाति] 81.1. इत्थी [स्त्री] 44. 10. a wo- ___to live. man.
उग्गिण्हइ [उद्गृह्णाति ] 44. ईरियासमिअ [ईसिमितः ] 4. 2. to observe.
4. Heedful in walking उच्चट्ठवण [उच्चस्थापनक] 76. ईर्या; ईर् 'to move'
16. a kind of a vessel. ईसर [ईश्वरः] 3. 9. A lord. उच्छंग [उत्संग] 12. 23. a ईसाण [ ईशान ] 67. 3. the name of the second उज्जला [ उज्ज्वला ] 18. 4. heaven of the Jainas. _fiery. ईसि [ईत् ] 17. 7. little. | उज्जलिय [उज्ज्वलिक] 28. 5. उ [D] 34. 7. an exple. _flaming. tive.
उज्जाण उद्यानं] 2. 21. A उउ [ऋतु] 11. 14.menstru.
garden. tion period.
उट्ट [उष्ट] 75. 12 a camel उक्कम [उत्क्रम] 68, 14. up. ward serial order.
उ? [ओष्ट्र] 77, 3. a lip.
उहाण [ उत्थान ] 56. 2, उकिट्ठा उत्कृष्टा] 14. 25. superior.
___energy. उक्खेवओ [उत्प] 5. 6. an
उठेइ [उत्तिष्ठति] 42. 22. to introduction.
get up. उग्गसेण [उप्रसेनः] 3. 6. the
उडू [स] 67. 3. above. son of आहुक and the उण्ह [उष्ण] 75. 14. heat. uncle of वसुदेव. कंस उत्तरइ [अवतरति] 67. 8. to was his son.
come down.

Page #319

159 उत्तरपुरच्छिमं [उत्तरपूर्व] 31 उवट्ठवड [उपस्थापयति] 10. 18..
16. North-east. ___ to bring forth. उदिसह [उद्दिश्यते] 65.9.are उवट्ठाणसाला [ उपस्थानशाला ] repeated.
12. 12. the audienceउदिस्सिज्जा [उद्दिश्यते] 46. chamber. 9. are read.
उववज्जइ [उपपद्यते] 27. 19. उदीरेमाण [उदीर्यमाण] 27.7. to be reborn.
bringing to maturity. उववन्न [उपपत्र] 67. 5.born. उद्देसग (उद्देशक] 45. 15. a उववाय [उपपातः ] 67. 13. lection.
a birth. उधुवमाण [ उध्धूयमान ] 15.
उवसग्ग [उपसर्ग] 41. 20. a 8. being shaken.
calamity. उपि [उपरि] 6. 22. Up
उवसोहइ [उपशोभते] 45. 23. __wards. उबुड [D]79. 11. sanken
to shine. उब्भड [ उद्भट ] 79. 10. उवसंपज्जइ [ उपसंपयते ] 53. Horrible.
23. to observe. उम्मुक [उन्मुक्त] 13. 22. gi. उवाहण [ उपानह ] 74. 9. ven up.
shoes. उयरभायण [उदरभाजन] 75. उवासगदसाओ [उपासकदशाः]
14. the pot-like belly. 1. 7. (N) the seventh उरकडय [ उरःकटक ] 76. 4. text of the Jain Canon the chest-side.
named the Fortunes उराल [उदार] 55. 20.noble
( or chapters) of the उल्ल [ आई ] 11. 9. wet,
worshippers.' moist. उल्लालइ [उल्लालयति] 41. 3. उव्वट्टइ [उद्वतेते] 28. 12. tor to brandish.
get back.

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उस्सप्पिणी [उत्सर्पिणी] 28.13. (N) the aeon of increase. उस्सास [ उच्छवास ] 58. 18. breath.
ऊसारइ [ उत्सारयति ] 58. 11. to bring down. ऊसिय [ उच्छ्रित ] 71. 16. towering.
पक्कारस [ एकादश ]32. 9. eleven,
कोक्क [ प्रत्येक ] 61. 21. each one.
एग [एक] 2 22. one; also एक.
गगम [ एकगम ] 5. 2. Ha - ving the same way. एगवीस [ एकविंशतिः ] 3. 6. twenty-one. गूणपण्णाअ [एकोनपञ्चाशत] 58. 22. forty-nine. एज्जमाण [ एयत् आ + √ इ ‘to come’] 9. 2.coming. एत: [ एतस्मात् ] 41, 20.from this.
एत्थ [अ] 2. 12. Here. यारूव [ एतद्रूप] 38. 3. of that form.
160
एलालुग [ एलवालुक] 78.7. a cucumber.
वाम् [ एवम् ] 749. thus. एलणा [ एषणा ] 73. 10. the way of seeking alms. समाण [ एषमाण ] 73. 10. seeking.
ओमुह [ अवमुञ्चति ] 31, 18.
to leave aside.
ओराल [ उदार ] 58. 45. noble.
ओहय [ अपहृत ] 31. 5. set at naught.
कइ [ कति ] 2. 3. How
many.
कक्ख [ कक्ष ] 12. 21. an armpit. कज्ज [कार्य] 36. 14. work. कट्टु [कृत्वा ] 10 17. Having done; from कृ 'to do. ' कट्ठे [ काष्ठ ] 38. 5 wood. कडय [कटक] 75. 17. the side.
कडाअ [कटक] 79. 6. side trans. rings (Barnett). कडाली [कालिका ] 79. 8. a bridle-rod.

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161
for.
कडिकडाह [कटीकाह] 79.4. | कप्पेड [कल्पते] 42. 1. to be a pan in the form of _able. the waist (c).
कप्पेमाण [कल्पमान] 36. 9: कडिपत्त [कटीपत्र] 75. 11.a making out, arranging
hip-bone. कडावेह [ कर्षयति ] 22. 17. कभल्लय [ D ] 75. 15.. to cause to be dragged.
pot-shred. कणग [कनक] 15. 4. gold.
कम्माययण [कर्मायसनैः] 50.. कणगावली [ कनकावली ] 57.
12.the abode of action; 4.a kind of a penance
for कम्मायाण ·see foot-. (N).
note. P. 40. कण्ण [कर्ण] 78. 3. 'an ear. कयलक्खण [कृतलक्षण ] 18. कण्णा [ कन्या ] 3. 17. A 16. with the tokens. bride.
well fulfilled. कण्णावलो [कर्णावली] 76. 2. कयसुकया [ कृतमुकृता ) 36. the row of tbe pointed 11. those who did their ends of the crown je- good works cleverly. wels (c).
कयाइ [कदापि] 4.6. someकण्णंतेउर [ कन्यान्तःपुर ] 15. time. 16. the harem for pri- करग [ करक ] 16. 15. " ncesses.
pitcher. कण्ह [कृष्ण]2. 23. Krishna करयल [करतल] 11. 10. a. Vasudeva, (N) the son palm of hand.
of वसुदेव and देवकी. कराल 79. 4. Horrible कप्प [कल्प] 67. 4. heaven. (c) swollen. कप्पेड [कापयति] 72. 17. to: | करिल्ल [करीर+इल] 75. 7. 'a be fit, to behove. sprout, a shoot.

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162
करंडग [ करण्डक ] 79. 7. a | कारेल्लय [ D] 74. 4. a
basket i.e. a net-work. | kind of vegetable Guj. कलसंगलिया [कलफलिका] 74. कारेला. 14. a pod of horse- कालि [काली] 75. 5. a bla. gram.
ckbird. कलंब [ कदंब ] 12. 3. the कालं+ 21. 15. to die. name of a tree.
कालगयं [ कालगत ] 67. 6. कल्ल [कल्य] 56.3. morning.
dead. कल्लाकल्लिं [कस्य+कल्यं] 11.8.
कालमास 27. 18. death. every morning.
month; the proper time कवाडंतर [कपाटांतर] 37. 13.
for death. the space behind the
कालवत्तिणी [कालवर्तिनी] (c) door.
37. 17. of a mature कविसीसग [कपिशीर्षक]2. 16.
age. A cornice. कहण [ कथनं ] 3. 26. A
काहिह [करिम्पति] 69. 25. narrative. कहल्ल [D] (c) (N) 17.26
किण्णं [किं+नं] 13. 4. why, a pot-shred. cf कभल्लय
what etc. कहा [कथा]16. 6. a story. किण्ह [कृष्ण]32.14. black. कहिं [कुत्र] 19. 16. where. किमंग 31. 12. the emकाअ [ काया ] 63. 14. a
phatic particle-" what body.
to speak of." काउस्सग्ग [कायोत्सर्ग] 67. 7.
किवण [कृपण] 72. 20. in. leaving up the dead body.
digent, poor. काकजंघा 72. 2. the leg | कीरइ [करोति] 32. 16. to of a crow.
| do (passive).
Will do.

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163 कोला [ क्रीडति ] 15. 4. to 72. 9. a man suffering play.
from palsy. v. 1. कंपण. कुच्छि [ कुक्षि ] 12. 20. a 91534 (c) better. womb.
कंकजंघा 75. 2. the leg कुविअ [ कुपित ] 17. 15. of a heron. angry.
कंत [कान्त] 14. 14. beloकुस [कुश] 17. 111 Kusa ___ved. grass.
किसुय [किंशुक) 17. 26. a केवइय [यित् ] 67. 16. how kind of tree; पलाश tree. much.
कुंडिया [कुण्डिका] 76. 16. a कोडी [कोटी] 34. a lac.
gourd. कोडंबियपुरिसा [कौटुंबिकपुरुषा]
खअ [क्षय] 18. 9. destru10. 17. family serva.
ction, nts; chamberlains.
खहरंगार (खदिरांगार] 17. 26. कोरंट 15. 8. the name
burning coals of खदिर of a flower.
wood. कोलंब [D] 75. 15. the
खमह [क्षमते] 45. 1. to front portion of the
bear. branch of a tree. see खमण [क्षमण] 8. 15. A (c).
fast. कोव [कोप] 27. 23. anger. कोस [कोष] 79. 11. with
खाइम [खाद्य] 41.19.eatable. नयन, eye-lids.
खिप्पामेव [क्षिप्रं+एव] 18. 1. कोसंबवणकाणण 28.1. (N)
quite soon. कोह [क्रोध] 41. 17. anger.
खीरधाइ [क्षीरधात्री] 6. 14. कंचुअ [कंचुक] 12. 2. a bo
A milk-nurse. dice. .
खुज्जा [कुब्जा]15. a hunch कंपमाणवाइअ [कंपमानवातिकः] | -back woman.
", eye-lids.

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खुडागं [ क्षुद्रक ] 57. 12. small.
खेलासवा [ श्लेष्मालवा ] 16.7 bringing out phlegm. खंध [ स्कंध ] 15. 7. a back.
खंभ [D] 71. 16. a pillar.
खिस [D] 44. 45. to abuse.
गट्टिया [ ग्रंथिका ] 77. 2. a
stone of a fruit.
गणिया [ गणिका ] 3. 7. A
courtesan.
गम 53. 1. way.
गयतालुय [ गजतालुक] 14.16. the palate of an elephant.
रिहर [ते] 44. 45. to
censure.
गामाणुगाम [ प्रामानुप्राम ] 80. 21. from village to village.
गाहावs [गृहपतिः ] 6. 12. A householder.
गिलाइ [ग्लायति ] 79. 12. to be faint.
164
गीय [ गीत ] 18. 14. Me lody.
गीवा [ प्रीवा ] 76. 15. a neck.
गुणरयणं [गुणरत्न ] 4. 17. A kind of mortification.(N गुप्तवं भयारिणी [गुप्तब्रह्मचारिणी] 32. 8. guarded in continence.
गुलिय [ गुलिका ]8. 5. indigo. गुलिया [ गुटिका ] 77. 4. a pill.
does [ √ गृह ] 3. 19. to hold; causal गेहाति 3rd. pers. plu. Pres. गेवेज्ज [गैवेयक] 67. 4. A series of nine heavens see Appendix III. गोहिल्ला [ गोष्ठीजनाः ] 36.20. the members of the gang. गोट्ठी [ गोष्ठी ] 36. 10. a gang. गोलावली
76. 2. a row
of round stones. -गंधग्वणिणाय | गंधर्वनिनाद]18. 15. the sound of celestial minstrelsey.

Page #325

इस्सर [ग्रहीष्यति ] 13. 14. [ (c) to try ] to hold, tą observe.
घर [ गृहं ] 8. 25. A house. ales [ घातयति ] 38. 11. to kill.
घुट्ठ [ घोषित ] 36 13. announced.
घोसणं [ घोषनक ] 29. 15. proclamation.
चउत्थ [चतुर्थ] 32.10.fourth. चउग्विद्या [ चतुर्विधाः ] 4. 1. of four kinds.
चउवीसइम [ चतुर्विंशतितम] 54. 12. twenty-fourth. चउसट्ठी [ चतुःषष्ठि ] 59.9. sixtyfour.
चक्क [ चक्रवर्तिन् ] 84. 5. the supreme ruler. चक्खु [ चक्षुः ] 84. 4. the
eye.
चडगर [D] 18. 19. a collection.
चण्डिक्कअ [ चंडीकृत ] 17. 15. enraged. चम्म [ चर्मन् ] 74. 10, skin.
૧૧
165
चयइ [ त्यजति ] 26. 21. to give up.
चरिम [ चरम ] 56. 18. last. चाउरंत [ चतुरंत] 84.3. ha - ving four ends. चामीकर 2. 16. gold. farge [ fagfa ] 15. 4. to _stand.
चित्तकट्टर [चित्रखंड D]? 76. 5. a piece of plank. चियया [ चिता ] 17. 25.
pyre.
“
चीवर 67. 7. a garment. चुअ [ च्युत] 13.22. fallen. चुलमाउया [ चुलमातृका ] 53. 16. stepmother. चेय [ चैत्यः ] 1. 2 Asan - ctuary; from faar a pyre' i. e originally a a temple built on the ashes of saint or a holy man. चेल 18. 14. cloth. चोत्तीसइम [ चतुस्त्रिंशत्तम] 54 15. thirty-fourth. चोदसम [ चतुर्दशतम] 54.10. fourteenth.

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166
चंपा 1. 1. (N.) A name । छिरत्ता [ शिरात्व 74. 11, of a city.
the state of having चन्दिम [चान्द्रमस ] 67. 3.the veins.
heaven of the moon. जइ [यदि] 1. 6. if. चिंतणा [ चिन्तना] 66. 16. जक्ख [यक्ष] 35.17. a kind pondering.
of a demi-god. छ षड] 36. 20. six. जक्खाययण [यक्षायतनं] 1.21. छगणिया [D]76.10. dung A shrine of a Yaksha cakes.
(A kind of demigod). छ? षिष्ठ] 32. 10. sixth. जज्जरिय [ जजरित ] 19. 2. छ₹छटेणं षष्ठंषष्ठेणं] 8. 10. A __ battered. kind of mortification to
जणवय [ जनपद ] 73. 22. observe fasts upto the
country. sixth meal.
जण्णु [ जानु ] 11. 10. a छत्त [छत्र] 15. 7. an um
_knee. brella.
जम्म [जन्मन् ] 81.17.birth. छप्पण्ण [ षट्पंचाशत् ] 3. 5.
जम्हा [ यस्मात् ] 14, 16. Fifty-six.
whereas. छप्पि [ षडपि ] 12. 1. all
जयणघडणजोगयरित्त [यतनsix.
घटनयोगचरित्र]73.13.Obserछल्लिया [ D] 74. 4. a
ing the rule of heed
fulness & assiduity. skin. छल्ली [D] 74. 9. bark.
जरग्गअ [जरद्गव] 74. 9. an
old bull. छन्वीसइम [षड्विंशतितम] 54. 13. twenty-sixth.
जराकुमार 28. 2. a proper
name. छिड्डु [छिद्र] 78. 1. a hole.
जलइ [ ज्वलति ] 17. 25. to छिण्णा [छिन्ना] 74.14. cut. burn.

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जलोया [ जलोजा ] 77. 4. a leech.
जलंत [ ज्वलत् ] 56. 3. burning.
जहा [ यथा ] 3. 15. as, just as. जहानामए [ यथानामकं ] 74. 8. as for example, to wit.
जा [ यावत् ] 48.5. by which time.
जाण [ यान ] 52. 10. a vehicle.
जाणअ [ ज्ञानद] 84. 6. giver of knowledge. जाणियव्व [ ज्ञातव्य ] 21. 11. should be known. जाणु [जानु] 75.4 a knee. जाय [जात] 50 19. born i. e. a child,
ag [fa] 15. 14.to go. जाव [ यावत् ] 13. until; this expression is used to show the deletion
of na often repeated pa
ssage.. जावज्जीवाए [ यावज्जीवनं] 4.10. for the all life.
167
जासं [ येषां ] 12. 20. of whom.
जासुमिण [ D जपा ] 14. 13. a kind of red flowers.
जाहे - ताहे [ यावत् - तावत् ] 16.8. when.
जिन्भा [ जिह्वा ] 77. 6. a tongue.
जीविय [ जीवित] 81. 17. life. जीवंजीवेण 79 11. with spiritual strength. जुण्ण [जीर्ण] 19; 2. old. जुवराजा [ युवराज : ] 29. 9. a crown prince.
जे [ ज्येष्ठ ] 34. 14. eldest. जोइज्जमाण [ D ] 79. 5. (pass, present. parti.
to see.) visible. जोणि [ योनि ] 50 11. sou rce of life. जोयण [ योजनं ] 2 15. yojana, a distance equal to eight miles.
जोव्वण [ यौवनं ] 3. 17. youth.

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जोहिट्ठिल [ युधिष्ठिर] 27. 24.
the eldest of the Pandavas.
[a] 4. 3. therefore; that which. जंघ [जङ्घा ] 75. 1. a leg. जंपिय [ जल्पित ] 12. 21. prattling.
जम्मं [ जन्म] 3.16. A birth. जंबू [ जम्बु ] 14. (N) faurs [arafa] 28. 8. to think.
झियाय [ ध्यायति ] 12.25. to think.
झसे [ शोषयति ] 32 14. to dry off; to oneself. (N)
emaciate
झूसणा [ शोषणा ] 56. 5. em - aciation.
ठवेइ [ स्थापयति ] 31. 5. to place.
ठाण [ स्थान ] 84.9.an abode. for [ स्थिति ] 67. 16. the period of existence. ठिइभेrण [ स्थितिभेदेन ] 21. 15. (c) = आयुःक्षयेण (N) with the standing posture breaking off,
168
fara [fear:] 21. 15. in a standing posture;
see (c).
डहरो [ दहर ] 44. 11. à child.
डिंभअ [ डिंभक: ] 47. 13. a male child.
डिंभआ [भिका ] 47. 12. a girl-child. ढेणियालिया [D] 75. 2. a peahen.
valen (Far]11.7. bathed. णाण [ज्ञान] 84. 6. know. ledge.
णायव्व [ ज्ञातव्य ] 64. 4. should be known.
णिज्जरत्थं [ निर्जरार्थम् ] 21. 8.
with a
wiping aw
ay manifold actions. णिष्फण्ण [ निष्पन्न ] 35.20.
made up of. णियग [ निजक ] 12.20. One's
own.
foraferer [faafaa] 12, 23. sitting.
for [D] 11. 5. childless, sterile (c).

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169
णेयव्व [ ज्ञातव्य ] 84. 17. | तवोकम्भ [तपःकर्म] 32. 11. should be known. __mortification. णं 1. 8. an expletive | तहा [तथा] 4. 2. In that ( N. )
__manner. तए [ततः 4. 1. then.
तहारूव [तथारूप] 35. 3. of तओ [ततः] 18. 1. then.
such sort. तज्जइ [तर्जति] 44. 16. to
तारअ [तारक] 84. 7. One look down with conte
who makes us cross. mpt.
तारग [तारका] 78. 1. stars. तच्च [तृतीय] 5. 14. third.
तारिस [तादृश] 10. 12. like तडतडतड [D] 38.9. ono.
that. matopoetic word for the
तारिसग [तादृशक] 3. 14. of ' sound of snapping. that type. तडि [तटी] 79. 4. a side. तालइ [ताडयति] 44.:16. to तत्थ [तत्र] 2. 20. there.
give blows. तयाणंतर [ तदनंतरम ] 55. 4.
तालियंतपत्त [तालवृन्तपत्र] 76. after.
6. the strip of a palm तरुणिया तरुणिका] 74. 14.
-fan, young, ripe.
ति [त्रि] 55. 2. three. तलवर [ D] 29. 9. (c) तिक्खुत्तो [त्रिःकृत्वः] 4. 13. राजवल्लभो राजसमानः। णयरारक्खो. thrice. तलारो य' । दे. ना. मा. the
तिक्खे [तीक्ष्ण] 28. 3.sharp. master of city-guard.
तिण्ण [तीर्ण] 84.7. crossed. तवं [तपः ] 53. 23. pena
तितिक्खइ [तितीक्षते] 45 1. nce.
to bear with patience. तवकम्म [तपःकर्म] 8. 11 a/ तिरिक्ख [ तिर्यक् ] 50. 10. mortification.
lower (life).

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170
तिवइ [त्रिपदी] 28.19. three / दब्भ [ दर्भ ] 17. 11. Dar. steps. (c).
___bha grass. तोत्थगर [तीर्थकर] 84. 3. the दरिय [दलित] 12. 3. bromaker of the ford; the ken. pathmaker.
दलयइ [ ददाति ] 6. 21. to तीसइम [ त्रिंशत्तम] 54 14. give. thirtieth.
दवदव [D] 37.18.quickly. तुसिणीया [तुष्णीका] 37. 14. दस दस मिया [ दशदशमिका ] silent.
59. 23. ten collections तुसिणीए [तुष्णीं] 16. 5. si- of ten days. lently.
दसद्ध [दशार्ध] 18. 13. five. तेअ [तेजस्] 55. 23. light. दसनहं [ दशनख ] 41. 8.. तेरस [ त्रयोदश ] 51. 17. made up of ten nails. thirteen.
दसम दशम] 32. 10. tenth. तिंदूस [D] 15. 4. a ball. दसार दशाहः] 3. 2. (N) थण [स्तन] 12. 20.breasts. Yadavas. थासयावली [स्थासकावली] 75. दाओ [दायः] 7. 12. a gift,
18. & row of small a store. mirrors.
दाम 15. 8. a string. थिमिय स्तिमित 66.9 tran- दारअ [दारकः] 47. 12. a quil.
_boy. थुल [स्थूल] 41. 12. gross. दारआ [ दारिका ] 47. 12. a थेर [ स्थवीरः ] 4. 19. an girl. elder.
दारिय। [ दारिका ] 11. 5. a थंडिल्ल [ स्थंडिल ] 17. 6. a spot.
दाहिण [ दक्षिण ] 27. 24. दति [दान] 58.16. a dole. J south.
girl.

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fax [efa:] 75. 15. a leathern water-bag. दिट्ठी [ दृष्टि ] 12 4 sight. दिण्ण [ दत्त ] 20. 20. given. दिव्व [ दिव्य ] 18, 14. celestial.
दिवायर [दिवाकर ] 14. 14.
the sun.
दिसीभाग [ दिग्भाग: ] 2. 19. a direction.
दीवायण [ द्वैपायन] 26. 15. the name of a sage. दुक्कर [ दुष्कर ] 80. 10. difficult to be done.
gia [gefa] 3. 4. difficult to be checked. दुद्ध [ दुग्ध] 12. 20. milk. दुरहियासा [ दुरभियासा] 18. 4. unbearable.
दुरूहद्द [ उद् + रोहति] 4. 20.to climb.
दुवार [द्वार] 28. 14. a door. दुवालस [ द्वादश ] 2. 15.
twelve.
दुवालसम [द्वादशतम] 54. 10. _twelfth.
दुइज्जइ [D root]80.21. to wander.
देव [ यच्छति ] 12.23. to give.
171
देवत्ता [देवत्व] 67.5 godhood.
देवाशुप्पिय [देवानां प्रियः ] 59. 2. beloved of gods. देवानंदा [ देवानंदा] 10. 19. (N)
देसअ [देशक ] 84. 8. a preacher.
[fa] 55. 15. two. atar [faata] 5. 5. second. दंसण [ दर्शनं ] 3. 16. seeing. धणवs [ धनपतिः ] 2. 1 6. The lord of wealth, Kubera. धमणिसंतत [धमनिसंतंत ]55. 21. overspread with veins.
धम्म [ धर्मः ] 4. 2, Religion; religious tenets. धम्मका [धर्मकथा] 15. 20. the doctrinal discourse. धम्मजागरिय [ धर्मजागृत] 81. 23. the religious vigil. धम्मियं [ धार्मिकं ] 12. 9. meant for religious purposes.
धरेज्जमाण [ ध्रियमाण ] 15. 8. being held.

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172
घस 42.17.an echo-word | नामधेज [नामधेय] 14. 17. a for a fall.
name. धाइ [धात्रो] 6.14. a nurse.
नाय [ज्ञात] 22. 2. known. धाराहय [ धाराहत ] 12. 3. नासा [ नासिका] 77. 8. a
beaten by a shower. nose. धूआ [ दुहित ] 14. 23. a निउरंबभूअ [निकुरंबभूत]35.14. daughter.
thick like a mass ( of नग्गभाव [नग्नभाव] 32. 16. clouds ). nakedness.
निक्खमणं [निष्क्रमण] 29. 14. नग्गोह न्यग्रोध] 28. 1. a
going out of the world. ___Banyan tree.
निक्खंत निष्क्रान्त] 35. 1. नजइ [D ज्ञायते] 22. 4 is gone out, withdrew. known.
निग्गच्छइ [निर्गच्छति] 10. 23. नयरी [नगरी] 1. I. A city, __ to start out. the word is also found निग्गयो [निर्गता] 1. 3. went as नगरी.
forth. नलकुब्बर [नलकूबर] 10. 11. निग्गंथ [निर॑थः] 4. 5. the (N) (C)
synonym for a Jain नवय [नव+क] 69.7. nine. monk-lit. knctless. नवनवमिय [नवनवमिका] 59. निच्चल [निश्चल] 37. 14. un16. nine collections of
moved. nine days.
निजरयर [निर्जराकर] 80. 11. नवरं [ D] 3. 18. only,
one who best cleanses Except that.
himself of actions. नाणत्त [ नानात्व | 68. 15. निजायणं [निर्यातनं] 17. 21. difference; read in the wreaking. traps: “ The matter निदड [निदुग्ध ] 27. 23. different."
___burnt.

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173
निदाणगडा [निदानकृताः] 27. | निसास [ निःश्वास ] 58. 18. 14.made a sinful resolve a deep breath. for facra; see acare IX निसीयइ [ निशेते ] 12. 14. 34.
to lie down, निंदइ निन्दति] 44. 15. to
नीय [नीच] 45. 3. low. censure,
नीहारेइ [नीहारयति] 11. 11. निष्फंद [निस्पंद] 34.14. not
to go for stools. throbbing.
नैमित्तिय [नैमित्तिक] 11. 4. निम्माया निर्मिता] 2. 16.
an astrologer. constructed.
नेयव्व [ज्ञातव्य] 53. 2. should निम्मंस [निर्मास ] 74. 10.
be known. feshless.
नेरइयत्त [नारकत्व] 28. 5. नियग निजक] 27. 23. one's the condition of a hellown.
dweller. निरिक्खइ [निरीक्षते] 12. 5.
पक्कीलिय [प्रक्रोडित] 2. 17, a to observe.
sport. निरुवसग्ग [निरुपसर्ग] 42. 19. . beyond calamity.
पक्खिवइ [प्रक्षिपति] 15. 15.
to throw. निलुक्का [नि प्यति] 37. 13. to disappear, to hide.
पगइभद्द [प्रकृतिभद्र] 67. 11.
gracious by nature. निलुप्पल [नीलोत्पल] 8. 5. a blue lotus.
पग्गहिय प्रगृहीत] 45. 15. निवाडिय [निपातित] 18. 14. controlled, careful. thrown.
पगास [प्रकाशः] 8.5. beauty. निसम्म [ निशम्य ] 28. 8. पज्जय [प्र-आर्यक] 35. 16. a having heard.
greatgrandfather.

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the very sight.
174 पज्जोयगर [प्रद्योतकर] 84. 4. | पट्टय [ पट्टक] 30. 19. ३ maker of the light.
throne. पञ्चक्खं [प्रत्यक्षं] 2. 18. To the very sight.
पड [पट] 11. 9. cloth, पञ्चक्खइ [प्रत्याख्याति] 41. 12. पडिगया [ प्रतिगता ] 1. 3. to renounce.
went back. पच्चप्पिणइ [प्रत्यर्पयति] 29.
पडिगाहेइ [प्रतिगृह्णाति ] 58. 16. to report back.
16. to accept. पच्चोरुहइ [प्रत्यवरोहति]12.13. to descend.
पडिच्छइ [प्रतीच्छती) 31. 13. पच्चूस [ प्रत्यूष ] 36. 15. to accept. morniny.
पडिणिक्खमइ [प्रतीनिष्कामति] पच्छण्ण [पच्छन्न ] 37. 14.
4. 10. to withdraw. hidden. पच्छा [पश्चात् ] 18. 11. after.
पडिबुद्धा [प्रतिबुद्धा] 14. 11.
awakened. पच्छाइय [प्रच्छादित] 28. 2. covered.
पडिबंध [प्रतिबंध ] 31. 15. पच्छातुर [पश्चादातुर] 29. 12.
a stop, prevention, an (c) the family suffering
obstruction. after the man enters
पडिणिवत्तइ [ प्रतिनिवर्तते ] the order; Barnett, 14. 3. to return. (N) (T) The man not पडिपुण्णा [प्रतिपूर्ण] 32. 13. feeling at ease in the
complete. order. पच्जुण्ण [प्रद्युम्नः] 3. 3. The
पडिम [प्रतिमा] 11. 6. an son of $07 and fequit.
observance. पज्जुवालाइ [परि+उप+/आस् ] पडिमा [प्रतिमा] 35. 39. an 1. 5. to wait upon. idol.

Page #335

175 पडिय [पतित] 36.8. fallen: । पण्णगभूअ [पंनगभूत] 73. 18. पडियाइक्खिय [ प्रत्याख्यात | like a serpent.. 56. 5. renouncing. पण्णत्त [प्रज्ञप्तः] 1. 7. preaपडिलामेइ [प्रतिलाभयति] 9.6. ched, set forth. to offer.
पण्णायइ [प्रज्ञायते ] 74. 11. पडिलेहेइ [प्रतिलिखति] 23. 6. to be known. to clean up.
पण्हया [प्रस्नव] 12. 2. the पडिलेहणं [प्रतिलेखन] 17. 21. oozing of the milk from observing with a view the breasts. to clearness or cleanli- पत्त [पात्र] 67. 7. a pot. ness.
पत्तामोउं [आमोटितपत्राणि] (c) पडविसज्जेह [ प्रतिविसृजति ] 17. 11. plucked up
9. 6. gives them leave. leaves. पडिसुणइ प्रतिश्रुणोति 37.13.
पत्थड [ प्रस्तर ] 67. 4. a to promise.
layer. पढम [प्रथम] 55. 2. First.
पत्थिय [ प्रस्थिका ] 36. 1. पण्णास [पंचाशत् ] 23. 12.
_a basket. fifty.
पदीव [प्रदीप] 84.4.a lamp. पढम [प्रथम] 2. 2. first. पन्भार [प्राग्भार] 17. 7. with पणरस [ पंचदश ] 63. 2. the weight in the front fifteen.
i. e. bent forward. पण्णगभूएण 45. 11. (C) पभिय [प्रभृति] 26. 20. be. (N)
ginning from. पण्णती [प्रज्ञप्ति] 34. 13. The पभूयतर [प्रभूततर] 36. 14. name of Bhagavati greater in quantity. Sūtra, the 5 th sin of the पमुदिय [प्रमुदित ] 2. 17. Jain Canon.
joy, happiness; past pass

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176
ive participle used as | परियाओ [पर्यायः] 23. 24. a noun.
a period. पमोद [ प्रमोद ] 36. 13. a
परियागं [ पर्याय ] 28. 15. festival.
the period of ascetic पयत्त [प्रदत्त] 73. 10. per
life. mitted by the preceptor; v. 1. पयय i. e. प्रयत Zeal
परिवज्जिअ [परिवर्जित]17.17. ous see. (c.)
devoid of. पयावइ [प्र+जन] 10. 11. परिवसइ [परि+वस्] 3. 1. to give birth to.
to dwell. परिक्खित्त [परिक्षिप्त] 18. 19.
परिवहह [परिवहति] 14. 12. surrounded.
to carry in the womb. परिग्गहं [ परिग्रह ] 41. 16. परिवाडी [परिपाटी ] 55. 2. possession.
series. परिघोलइ [D] परि+घूर्ण to परिसा [परिषद् ] 1. 3. A. brandish round.
congreg ition, परिणाम 18. 8. a deter- पल 35. 19. a. measure mination, a mood of
of weight. mind.
पलास [पलाश] 76. 11. a परिणिव्वाणवत्तियं [परिनिर्वा
kind of tree. णवृत्तिक 67. 6. proper for extinction.
पलिच्छण्ण परिछन] 55. 22.
covered over. परिपेरंत [परिपर्यन्त] 38 13. in the vicinity.
पब्वइय [ प्रवजित | 8. 8. परिभायइ [परिभाजयति] 26. entered the order of 11. to divide.
Jain monks. परियाय [ पर्यायः ] 4. 20. पव्वय [पर्वतः ] 2. 20. A period.
mountain.

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177
life.
पव्ययइ [ प्रव्रजति ] 14. 2. | पाण [D] 22. 17. a changives up the worldly dala;Prof. Vaidya 'life'
anomalous since he पवाय [ D प्रम्लान ] 79. 10. was already dead; Bar___faded,
nett 'hooks' no autho. पसत्थ [प्रशस्त] 18. 8. fine,
rity. praise-worthy.
पाण[पान] 41.19 drinking. पह [पथिन् ] 19. 3. a road.
पाणय [ पानक ] 58. 16.
drink, पहकर [D] 18. 19. a
पाणइवाय [प्राणातिपात] .41; collection.
12. harm पहाया? 76. 8. a kind of
to life.
पाणावली 75. 18. a row _tree.
of small round vessels. पहारइ [प्रधारयति] 18. 21. to determine.
पाणिअ [ पानीय ] 22. 18,
___water. पहीण [प्रहीन] 18. 12. free. पाणिग्गहणं [पाणिप्रहणं] 3.17. पाउणइ [प्राप्नोति ] 28. 15.
a marriage. to attain.
पाभाइय [प्राभातिक] 78. 1. पाउप्पभायाए [प्रादुःप्रभातायां] of the morning.
18. 16. twilight dawn. पामोक्ख [ प्रामुरव्यं ] 3. 2. पाउब्भुअ [ प्रादुर्भूत ] 14. 3. leadership;also written appeared.
as पामुक्ख by Mss. पाउया [पादुका] 74. 9.san. पाय [पादः] 74. 10. a foot.
पायग्गहणं [पादग्रहणं] 14. 6. पागार [ प्राकारः ] 2. 16. _holding of feet. ramparts.
पायच्छित्ता [प्रायश्चित्ता] 11 8. पाढय [पाठक] 14. 11. the made lustratory or ex: reader (of the dream) piatory rites.
dals. :

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tree.
178 पायव [ पादपः ] 2. 23. A] पिड [ पितृ ] 27. 25. a
father. : पारणय [पारणक] 8. 16. a पिट्टिकरण्डय [ पृष्ठिकरण्डक ] fast-breaking day. 76. 1. the spinal chord पारेइ [पारयति] 42. 20. to
___with its bones. observe.
पिहिमस्सिअ [पृष्टाश्रित] 79. पालि [पाली] 17. 25. raised. 5. sinking into the up sides.
back. पावयणं [ प्रवचनं ] 4. 5.A पिडग [ पिटक ] 36. 1. doctrine.
a basket. पावेज्जमाण [प्राप्यमान] 38.3. पिव [अपि च] 12.3. like. coming to; pres. part पोइदाण [प्रीतिदान] 6. 21.
passive of प्र+/आप्. gift out of love. . पास [ पार्श्व ] 27. 25. the पीय [पीत] 28. 2. yellow. side.
पुढवि [पृथ्वी] 28. 2. earth. पासइ [ पश्यति ] . to पुण्णभद्द पुण्यभदः) 1. 1. (N) see.
A name of a sanctuary. पोसण [दर्शन] 31. 12. see
पुप्फगं [ पुष्पकं 1 2. 3. a
flower. ing. पासादिय [प्रासादित] 2. 18. पुष्फच्चणं [ पुष्पार्चनं ] 10. 9. pleasing to the sight; _flower offerings. full of palaces.
पुप्फाराम [पुष्पाराम] 35. 13. पासाय [प्रासादः] 3. 17. A. a flower garden. palace. पासायभोगा i. e. पुप्फुच्चय [पुष्पोच्चय] 36. 4. the pleasures of palaces. | gathering of flowers. पासुलिया [पार्श्व+इल्लिक] 75.. पुरच्छिप [पूर्वः] 2. 19.East. 17. ribs.
उत्तरपुरच्छिमे=North-east.

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179
(N)
east.
पुरत्थामिमुह [ पुरस्तादभिमुख ] | पंडुमहुर [ पांडमथुरा ] 28. 1. 29. 2. facing towards
पुंड [पुंड] 28. 13. (N) पुरिस [ पुरुष ] 34. 14. a फासेइ [स्पृशति] 4.7. lit. to man.
_touch. i. e. to observe. पुव्व [पूर्व 7. 5. the name फुट्टइ [ स्फुटति ] 7. 10. to of Jain scriptures exis- break. ting before the present फुल्लिय [ स्फुटित ] 17. 22. आगम; their number blossomed. was 14.
बलवय [बलपद] (?) 3. 5. पुव्वरत्तावरत्तकाल [पूर्वरात्रापर
foot-soldiers of the रात्र काल:] 56. 1. (N). army. The printed E पेसिया [ पेशका ] 77. 9. a
has बलवग्ग, rind.
बत्तीस [ द्वात्रिंशत् ] 6. 22. पेहइ [प्रेक्षते 12. 4. to see. thirty-two. पोर [पर्वन् ] 75. 5. knee
बत्तीसइम [ द्वात्रिंशत्तम ] 54. joint.
15. thirty-second. पोराण [पुराण] 2. 22. ancient,
बहिया [बहिः] 2. 19, Outपोरसी पौरुषी] 8. 15. the
side. first watch of the night
बारवई [द्वारवती] 2.14. The (N)
_city of Dwarka, पोसहशाला [पौषधशाला] 13. बारस द्वादश] 4.17. twelve. 17. an oratory.
बारसम [ द्वादशः ] 28. 14. पंचमुट्ठियं पंचमुष्टिकं] 31. 18. twelfth. five handfuls..
बारसंगी [द्वादशांगी] 24. 15. पंडव [ पाण्डव ] 27. 25. versed in 12 canonical Pandavas.
works.

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180
__ful.
वालत्तण [बालत्व] 10. 10. | भत्त [भक्त] 11. 6. devoted childhood.
to. बालप्पभिई [बाल्यप्रभृति] 11.
भत्त [भक्त] 32. 15. a meal. 6. beginning from भत्तघर 9. 5. a pantry. childhood.
भत्ति [भक्ति] 11. 12. de. बावत्तरि द्विसप्तति] 71. - 12. votion. seventy two.
भद्दल [भद्र] 8. 6. beauti. बावीस [ द्वाविशति ] 55. 3. twentytwo.
भरेइ [V भृ=भरति] 9. 6. बावीसइम [ द्वाविंशतितम ] 54.
to fill. 12. twenty-second. भव्व [भव्य] 8. Pot. part. बाह [बाहु] 12. 3. a hand.
of 27; but carrying here बाहिरिया [बहिर्गता] 12. 12. the sense pre. ' part, outer.
being. बिइय [ द्वितीय ] 55. 12. भाअ [ भाग ] 79. 7. a second.
portion. बुद्ध 64. 2. awakened.
भाउ [भ्रात] 13. 14. a broबोरी [बदरी] 75. 8. A
kind of berry-trees. भायरो [भ्रातरः] 8. 4. broबोहअ [बोधक] 84. 7. the ___thers. awakener.
भाणियव [भणितव्य] 83. 20. बांधुजीवअ [ बंधुजीवक ] 14.
should be spoken. 13. a kind of flowers.
भारह [ भारत ] 28. 13. भज्जयण भिर्जनक] 75. 15.
भारिया [ भार्या ] 6. 11. 8 the baking pot.
wife. भजा [भार्या] 55.1. a wife. भावइ [ भावयति ] 32. 11. भड [ भट ] 18. 19. a भावेभाणा to exercise in warrior.
penance.
ther.

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181
भास [भाषा] 79.12. speech.
मणुण्णा [ मनोज्ञा ] 31. 11. भास [भस्म] 79. 14. ashes.
pleasing. भासह [भाषते] 79. 12. to
मणुस्स [मनुष्य] 17. 14. a speak.
man. भासरासि [भस्मराशि] 55. 22.
मण्णे [ मन्ये ] 12. 20. I a heap of ashes.
think. भिक्ख [भिक्षा] 31. 14.alms. | मत्थय[मस्तक] 17.24.a head, भिक्खायरिया [ मिक्षाचर्या ] मल्ल [माल्य] 15. 8. a gar
wandering for alms. ___land. भीअ [भीत) 18. 1. frigh- मह [महत् ] 35. 13. big. tened.
महइमहालअ [महन्महलक] 19. भोयण [ भोजन ] 58. 17. | ___1. big. food.
महत्थ [महार्थ] 30. 15. ma.
gnificent. भंते 1. 6. reverend sir;
महरिह [महार्ह ] 11. 9. of used to address the
great worth. preceptor. cf. Pali भदन्त
महाणुभाग [महानुभाग] 45.
15. Noble. मइ [मति] 2. 16. intellect;
महालअ [महल्लक] 19.8. big. mental powers.
महाविदेह 68.5. the name मझमज्झेण [मध्यंमध्येन] 15.
of the country. 9. in the midst.
महिसि [ महिषी] 75. 12. a मज्झिम [मध्यम] 8. 26. mi
___buffalo. ddle-class.
महुर [मधुर] 12. 12.sweet. मट्टिय [मृत्तिका]17. 22. clay. महेलिया [महिला] 15. 23. मणाभिरामा [ मनोऽभिरामा ] a woman, ° वज्ज leav.
31. 11. pleasing to the ing out the mention mind,
of princesses.

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182 माउलुंग [मातुलुङ्ग] 77. 9. a | मुत्तावली [मुक्तावली] 62.12.
kind of lemon. (N) माडंबिय' [D] 29. 9. the मुद्धय [ मुग्धक ] 12. 22. head of a village मडंब child-like. (c)
मूला [मूलक] 78. 3. a kind माणुस्सवा [मानुष्यकाः] 16. 7. ! of plant, a radish.
belonging to men. मुसावाय [मृषावाद] 41. 13. मालायार [मालाकार] 35. 9. _falsehood. a garland-maker.
मेहुण [मैथुन] 41.16.sexual मास [ माष ] 74. 14. a
intercourse. kind of pulse.
मोक्क [मुक] 84.7. libeमाहण [ब्राह्मण ] 14. 20. a
rated. Brahmin.
मोग्गर [ मुद्गर ] 35 20. a मासिय [ मासिक ] 4. 15.
mace. monthly.
मोयग [ मोदक ] 9. 6. a मिच्छा [ मिथ्या ] 10 13.
sweetball. futile.
मोयअ [ मोचक 1 84. 7. a मिच्छादसण [ मिथ्यादर्शन ]
liberator. 41. 17. heretical belief. |
मंडिया [ मंडिता ] 2. 17. मिलायमाण [मलायमान] 74.
adorned. 15. withering. मुइंग [मृदंग] 7.1. A tabor.
मंमण [मन्मन] 12.21. babblमुग्ग [मु.] 74. 13. a kind
_ing, speaking indisti. of pulse.
nctly. मुच्छिअ [ मूञ्छित 1 27. 2.
मुंडावइ [मुंडयति] 32. 4. to merged deep, addicted. get tonsured. मच्छिया [ मच्छिता ] 72. 5. मुंडावली 75. 18. a row fainted.
| of small troughs.

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183
यावि [चापि] 11. 12. an | रुप्पिणी [ 'रुक्मिणी ] 3. 7.
expletive (lit. also). The chief queen of रणो [राज्ञः] 3. 13. of the | Krisna. king (Genitive singular रेवयअ [रैवतक] 2. 20. the form).
Hill of Girnar (N) रजसिरि [राज्यश्री] 16. 14.
रोमकव [रोमकूप] 12.4. rootroyal splendour.
cells of hair. रत्था [ रथ्या ] 19. 3. a लक्खा [लाक्ष] 14. 13. lac. street.
लट्ठ [लब्धार्थ] 15. 6. one रम्म [रम्य] 2. 17.pleasant. who has understood रय [रजः] 18. 9. dirt. the matter. रयणावलि [रत्नावली] 53. 23. लया [ लता ] 61, 21. a a kind of penance. branch. राइंदिअ [रात्रिदिवस ] 58.22. लहुकरणप्पवर [ लघुकरणप्रवर ] day & night.
10. 18. excellent with राय [राजा] 3. 7. A king. swift equipments. रायमग्ग [राजमार्ग] 15. 3. a लाउ [ अलाबु ] 77. 1. a main road.
gourd. रायसिरि राजश्री] 52. 19.
लावण्ण [लावण्य ] 14. 25. royal splendour.
handsomeness.
लुक्ख [रुक्ष] 78.9. rough. गया [राजा] 29.9. a king.
लुद्ध [लुब्ध] 12. 20. greedy. रासि [राशि] 19.2. a heap.
लोय [ लोच ] 31. 11. the रिउब्वेय [ऋग्वेद] 14. 21.
plucking of hair. Rigveda.
लोगणाह [ लोकनाथ ] 84. 3. रिद्ध [ ऋद्ध ] 66. 9. |
the lord of the world. splendid.
लंबइ [ लंबते] 79. 9. to रुड [रुष्ट] 17. 15. angry. | hang.

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184 वग्ग [वर्ग] 2. 3. A divi. | वरइ [वरयति] 11. 11. to sion.
___decorate; to choose. वग्गु [वल्गु] 13. 15. pleas. ववरोविअ [व्यपरोपित] 22.16. ing.
plucked out of; depriवच्छ [वक्षस् ]8. 6. a breast. ved of. वट्टयावलो वर्तकावली] 76. 3. वागरणं [व्याकरणं] 10. 16. a row of toyballs (c)
explanation. वड [वट] 76. 11. a ban
वागरिआ [व्याकृता] 10. 10. yan tree.
explained, spoken. वडिसअ [अवतंसक] 71. 15. वाणारसी [वाराणसी] 51. 6. an ear ornament but Benaras. at the end of a com.
वालुयप्पभा [वालुकाप्रभा] 28. pound 'best'
5. the name of a hell. वणसंड विनषंड] 1.2. A
वालुंक [वालुक ] 78. 4. a forest-grove.
_melon. वणीमग [वनीपक] 72. 20. a वावत्ती [ व्यापत्ति ] 38. 25.
mendicant, see (c). risk; danger. वण्ण [वर्णः] 2.16. a colour. वास [वर्षः] 6. 16. a year. वण्णओ [ वर्णकः ] 1. 2. A वास [वर्षः ] 28. 13. a description. (N)
country. वत्तव्वया [वक्तव्यता]66. 16.a
वासघर वासगृह] 12. 13. a _narrative.
bed-hall. वत्थ [वस्त्र] 28. 2. cloth. वि [अपि] 4. 1. even. वद्धीसग? 78. 1. a violin. विईवयइ [व्यतिव्रजति] 17. 14. वयइ [ व] 1. 5. to to pass about, to go
speak; qari (N)=spoke. beyond. वयण [ वदन ] 79. 10. a विउल [विपुल] 67. 1. the face.
name of the mouutain.

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185
विउल [ विपुल ] 37. 11. | विप्पडूण [विप्रहीण ] 27. 23. large.
destitute of विकिरण 18.9. scattering. विमाण [विमान ] 67. 4. विगय [विकृत ] 79. 4. de
heaven. formed.
विम्हिअ [ विस्मित ]; 15. 12. विगइवज [विकृतिवर्ज] 55. 5. amazed.
वियणपत्त [व्यजनपत्र] 76. 5. विजय 67. 5. the name a strip of a flapper or of the first Anuttara a fan. Vimana.
विव [इव] 79. 6. like. विणिहाय [विनिघात] 11. 17. विविह [ विविध ] 32. 11. death.
divers. विण्णाय [ विज्ञात ] 22. 2. विसज्जइ [विसृजति] 29. 12. known in details.
to permit. वित्ति [वृत्ति] 29. 13. main- विहरइ [ /वि+ह ] 3. 11. tenance.
to enjoy; to wander वित्थिण्णा [विस्तीर्णा] 1. 15. about. broad.
वीणा 77. 11. a fute. विइण्णं [ वितीर्ण ] 13. 20. वीसइम [विंशतितम] 54.: 12. given.
twentieth. विप्पजहइ [विप्रजहाति] 42.14. वुट्ट [वृष्ट] 18.13. showered. to abandon.
वुत्तपडिवुत्तया [ उक्तप्रत्युक्ता] विष्पजहियव्वा [ विप्रहोतव्याः] | 72. 5. the questions and 16. 8. fit to be given answers. up.
वेयणा [वेदना] 18. 4. pain. विप्पमुक [विप्रमुक्त] 28. 3. | यालि [ वेलायाम् ] 27. 24. discharged.
| On the shore. (N)

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186 वेर [वैरं ] 17. 15. spite. | सदावेइ [शब्दापयति] 10. 17. वेस [वेश] 40. 11. a dress. to call. वद् [ वृन्द ] 18. 19. a सद्धिं [साधं] 4. 19. with, collection.
सपक्खि [सपक्षेन] 22. 8. in स [स्व] 41. 13. One's the proper direction. own.
(c); Barnett followed सअ [स्वक] 12. 12. One's in trans.is wrong; used own.
with सपडिदिसि. सहरं स्वैरं] 38.24. of one's सपडिदिसि [सप्रतिदिशा] 22. accord.
8. in the exact cross सक्कार [ सत्कार ] 29. 14. direction. entertainment.
सप्प [सर्प] 79. 8.1. a ser. सगडिया [शकटिका] 79. 13. pent. a cart, or possibly a
समत्थ [समस्त] 3.10.whole. hearth cf. G. सगडी.
समट्ट [समर्थ] 10. 24. right, सच्च [सत्य] 35. 18. true. |
समण [ श्रमण J 1. 6. An
_ascetic. सज्झाय [ स्वाध्याय] 72.5a lection; the course of
समत्थ [समर्थ] 14. 19. able. scriptures.
समप्पभं [समप्रभं] 14. 14. of सहि [षष्ठि] 3. 4. sixty.
lustre similar to.
समभिपडइ [समभिपतति] 42. सत्तम [सप्तम] 1.7. seventh,
7. to attack. सत्तसत्तमी [ सप्तसप्तमी ] 58. 15. seven collections
सम्म [ सम्यक् ] 18. 12.
well. of seven days.
समाण [समान] 15. 6. सत्थवाह [ सार्थवाह ] 3. 9.
simaltaneous mith of the leader of a caravan
Guj. करता साथे; Mar के i. e. a big merchant. । ल्या बराबर.

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187
समासोसइ [समाश्वसिति] 13. सरित्तिया [ सदृक्त्वचः ] of 16. to comfort.
similar complexion. समि [शमी] 76. 8. a kind सरिव्वया [सदृग्वयसः] 8. 5. of a tree.
of the same age. समिद्ध [ समृद्ध ] 66. 6. सरिस [सदृश् ] 8. 4. prosperous.
similar. समिह [ समिध् ] 17. 10. सल्ल [शल्य] 41. 18. a shaft. a kind of wood for सल्लइ [सल्लकी] 75.8, a kind sacrifice.
of plant. समुदय 29. 14. a gath
सव्व [सर्व] 14. 14. all. ering.
सव्वओभद्द [सर्वतोभद्र] 60. समुदाण [ समुद्दान ] 8. 26.
4. (N) taking of alms.
सव्वकामगुणिय [सर्वकामगुणित] समुल्लाव [समुल्लाप] 12. 21.
54. 4. Indulging in all lisping.
modes of desire. समूससिय [समुच्छवसित] 12.
सव्वत्थ [ सर्वत्र ] 78. 11. 3. raised up.
__everywhere. समोसढ [समवसृत] 66. 13.
सहइ [सहते] 45. 1. to arrived. समोसरिअ [समवसृत] 11. 3.
endure. arrived.
सहस्स [सहस्र] 34. 14. thoसय [शत]21. 7. hundred. usand. सयणिज [शयनीय] 3. 15. साइम [स्वादिमन् ] 41. 19. A bed.
something sweet. सयंसंबुद्ध [स्वयंसंबुद्ध] 84. 3. साग [शाक] 77.9. a teekself-awakened.
tree. सरद [स्मरति] 17. 15. to | सागारं पडिमं [साकारां प्रतिमां] remember.
। 42. 3. (N)

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a
साडय [ शाटक] 11. 9. sheet of cloth. सातिरेग [ सातिरेक] 6. 16. more than.
साम [ श्यामा] 755.a Pri
yangu creeper .
सामण्ण [ श्रामण्य ] 32. 13.
friarship. सामलि [शाल्मली ] 75. 8. a kind of tree.
सामाइय [ सामायिक ] 32. 9. Sāmāyika scriptures like आयरंग etc; Barnett's and my (Trans).laws of peace (N)
सामिधेय 17 9 sacrificial faggots.
सामि [ स्वामिन् ] 8. 2. the
master.
सागरोवम [ सामरोपम ] 68. 1. the particular period see (N)
साहट्ट [संधार्य] 17.7. hav
ing placed together. साहस्सी [ साहस्री] 3. 4. a group of thousand. साहारइ [D] 11. 20. to bring to.
188
साहिज [ साहाय्य ] 20. 20.
help.
साहिअ [ साधितः ] 19. 21. attained.
सिज्सइ [ सिध्यति ] 28. 16. to attain beatitudei. सिह [शस्त ] 22.3. advised. सिटिल [ शिथिल ] 79. 8.
loose. favor? 78. 7. a kind of fruit. सिद्ध 64. 2. beatified, सिद्धिगर [सिद्धिगति ] 84. 9. the condition of abso. lution.
afar [ शिबिका ] 31. 2. a litter. सिरसावत्तं [ शिरसावृत्तं ] 11.8. covered by head. सिरि [श्री] 6.8 the name of the mother of अइमुत. श्रीवन 47. 3.
सिरि [ श्री] 5523. splen - dour. सिरिवच्छ [ श्रीवत्स] 8. 6. a kind of auspicious
mark.

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सिलापट्टअ [ शिलापट्टक] 28.2. a stone-slab.
सिलेस [ लश्म ] 77.4. phlegm.
सिव [शिव] 84 8. Blissful.
सिस्सिणि [ शिष्या ] 31. 13. a lady disciple. सीय [ शिक्षिका ] 31. 15. a litter.
सीसघडी [ शीर्ष घटिका] 79.10. a pot-like head, सीह [ सिंह ] 14 11. a lion. सहनिक्कीलिय [सिंहनिष्कीडित ] 57. 12, a kind of pe
nance.
16.
सुक्कयत्थ [सुकृतार्थ] 81. one who has well attained his object. सुक्क [ज्ञुष्क] 74.8. dry. सुहा [ स्नुषा] 44. 13. a daughter-in-law.
सुद्धप्पा [ शुद्धात्मा] 40. 11. one who has cleansed himself..
सुपरिणिट्ठिअ [सुपरिनिष्ठित ]14. 21. well-versed.
189
सुपुण्ण [ सुपुण्य ] 81. 15
meritorious.
सुमिण [ स्वप्न ] 3. 16. A dream.
सुय [श्रुत] 22. 2. heard. सुयखंधो [श्रुतस्कंधः ] 64.8 a scriptural book. सुरप्पिय [सुरप्रिय] 2. 21 the name of a temple. सुव्वत [सुवृत्त] 38. 5. wellformed.
सुम्भ [ सुधर्मन् ] 1. 3. (N) सुसाण [ श्मशान] 16. 23. a cemetery. सुस्सूसा [शुश्रूषा ] 10. 12
service.
सुहुव [ सुहुत ] 55. 22. well-fed with offerings, well—lit.
सुदंसुद्देणं [सुखसुखेन ] 6. 15. Happily.
सूमाल [सुकुमार] 6. 13. delicate.
सुलद्ध [ सुलब्ध ] 81. well-fulfilled.
16.
सेअ [ श्वेत] 15. 8. white. सेट्ठि [ श्रेष्ठिन् ] 29. 10. a merchant.

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190
सोणियत्ता [शोणितत्व ] 74. | संणिहिअ [ संनहित ] 38. 2. 11. the state of having __near blood.
संधि 79.7. a joint. सोलस [षोडश] 5. 12. six- संपत्त [संप्राप्त] 28. 1. Attteen.
ained. सोलसम [षोडशतम] 54. 11. संपत्थिय [संप्रस्थित ] 1. 6. sixteenth.
_started. सोहम्म [सौधर्म 67. 3. the संपरिखुड सिंपरिवृत्त] 47. 14. first heaven of Jains.
surrounded. संकास [संकाश] 2. 17. re
संपाविउकाम [ संप्रापयितुकाम ] sembling.
41. 10. desirous of mak. संगलिया [संकलिका] 74. 13.
_ing others attain.' a pod.
संपुड [संपुट] 11. 19. the संघाडय [संघाटक] 8. 18. an
hollow (of the hand). open place.
संपेहेइ [ संप्रेक्षते] 10. 16. संचाएइ [संचाययति] 16. 12.
to ponder; to think. to be able.
संब [शाम्बः] 3. 4. the son संचिट्ठइ [संतिष्ठति] 51. 2. to
of कण्ह & जंववइ stand. संचिय [संचित] 21. 7. ga
संभूय [संभूत] 12. 20. born. thered.
संलेहणा [संलेखना] 4. 20. संजमइ [स+यम् ] 16. 16. to
A penance of fast, control.
starvation. संझा [संध्या ] 17. 13. संवच्छर [संवत्सर] 55. 2. a evening.
year. संणिविट्ठ [संनिविष्ट] 71. 71. संसट्ठ [ संसृष्ट ] 7.2 19. to set up.
_soiled.

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fararen [a] 29. 5. a triangular pah; an open place.
[D] 77. 2. a kind
of fruit.
[] 14. 3. glad.
हनुया [ हनुका ] 77. 1. a chin.
[] 12. 22. a hand,
हथि [ हस्तिन् ] 15. 7. an elephant.
191
इत्थिरयण [हस्तिरत्नं ] 21. 19. the best elephant.
[D] 10. 24. quickly. हियय [ हृदय ] 14. 23. a. heart.
हिला [ हेलयते ] 44. 15. to deride.
हुयासण [हुताशन] 55. 22.
fire.
[√] 2.
gleri.
15. to be

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