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-DASAO AND TAE ANUTTAROVAVAIA-DASAO. THE EIGHTH AND THE NINTH ANGAS THE JAIN CANON. niggaMthapAvayaNesu aTThamanavamaMgabhUyAo aMtagaDANuttarovavAiyadasAo // 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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// anukramaNikA // viSayaH / pRsstthaaNkaa| Introduction. v-XL aMtagaDadasAo 1-64 bhaguptarovavAiyadasAo 65-84 apamaM pariziSTaM abhayadevakRtAMtakadazAvRttiH abhayadevaracitAbuttaropapAtikadazAvRttiH 107-113 zuddhipatram 114-126 Translaion (Ant. & anu.) 1-16 Notes (,) 97-125 AppndixII (varNakAdivistAraH skaMdakacaritAMzAMtargataH) 126-14+ Appendix III (The Jain cosmography) 145-148 Glossary

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Introduction. SS The idea underlying the present edition of Antagada-Dasao and Anuttarovavaiya-Dasao, 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-Dasao, "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. SS 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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vii 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 [ Agamodaya Samiti. Ed.] I received three Mss. from Patan through the kind offices of Maharaja Shri Punyavijayaji and one Ms. from Bhavanagar. I have styled them as A. B. C. [ three Mss. of Fatan ] D. [ the Bhavanagar MS.] E. [Agnodaya 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 ( Dabala) 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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viii 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 aTThama aMgaM sammattaM // cha // graMthApra 790 // cha // zubhaM bhavatu // cha // kalyANamastu // cha // 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 x 51 in. Leaves 19. Lerubhai Vakil's Bhandar, Box. 6. 36. Patan. It has the colophon : graMthAgraM 790 / zubhaM bhavatu // zrIzramaNasaMghassa // kalyANamastu / saMvat 1554 varSe zAke 1419 pravartamAne pratipadAtithau caMdravAre addipure paM0 zrIsuviddatasirazcakracUDAmaNikovidasAdhuratna ziSyataporatnenatigaDasUtramalekhi yA pustakaM dRSTvA tAdRzaM likhitaM mayA / yadi zuddhamazuddhaM yA mama doSo na dIyate // 1 //

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ix - Ms. D. 101x51 in. Leaves 24. Box. 7. No. 8. Seth Dosabhai Abhechand-Jaina Sangha Bhandara. The only Ms. with the com. of abhayadeva 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: saMvat 1664 varSe jeSTavadi saptamyAM budhe ahAdAvAdazrInagare AcAryazrIzrImallajI pravartamAne dharmarAjye likhitA vRtti RSikezava svayaM vAcanArtha // zubhaM bhavatu kalyANamastu / ___As to the Mss. of aNuttarovavAiyaH ____Ms. A. 131x5 in. Leaves 5. Shrimad Hemachandracharya Jain Sabha, Patan Box 1. No. 20. Of the same type with the Ms. A. of aMtagaDa It bears a picture on the leaf 1 (b) of King Seniya with his queens before Mahavira. Ms. B. 101x41 in. Leaves 5. Lerubhai Vakil's Bhandar, Patan Box 5. No. 15. Colophon: graMthAnaM 200 // pattane // lekhaka zavasI likhita // chaH / zrIrastu // At rare places, the gloss on some words is written in Gujarati; it belongs to the group of aMtagaDa. B. Ms. C. 111x51 Leaves. 5. Box. 6. No. 35. Lerubhai Vakil's collection. Colophon: graMthAgraM 192 // 7 // zrutaM bhavatu // saMpat 1554 varSe 9 tithau / / 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 Agamo. [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.) IriyAsamira is also written as iriyAsamie and even

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Xi 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 abhayadeva's leaning seems to be towards ajjhatthiya [ =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 E 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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xin 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. aMta0 vRtti [P. 106] anaMtarasaparyaye jinavarodite zAsane, yakeha samayAnugA gamanikA kila procyate / gamAMtaramupaiti sA tadapi sadbhi rasyAM kRtAvarUDhagamazodhanaM nanu vidhIyatAM sarvataH // ( colophon); aNu0 vRtti0 [P. 113.] colophon: zabdAH kecana nArthato'tra viditAH kecittu paryAyataH, sUtrArthAnugateH samuhya bhaNato yajAtamAga padam / vRttAvatra takat jinezvaravacobhASAvidhau kovidaH, saMzodhyaM vihitAdarairjinamatopekSA yato na kSamA // So also in the colophon of nAyA kimapi sphuTIkRtamiha sphuTe'pyarthataH, sakaSTamatidezato vividhavAcanAto'pi yat // etc.; praznavyA0 colophon; azA vayaM zAstramidaM gabhIraM, prAyo'sya kUTAni ca pustakAni / 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 abhayadeva, certain misreadings had already taken an established place as right readings e. g. arahA, arihA, aruhA ( See, Notes aMtao P. 100) which abhayadeva has tried to explain in the Com. of bhagavatI. seNaM kAleNaM and teNaM samaeNaM (See Notes. P. 97) both have been explained to be correct by abhayadeva in bhagavatI. One who studies the commentaries on the scriptures comes

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xiii across so many misreadings established in the text proper that a commentator must explain them any way. In the text of aMta. and aNu0, abhayadeva 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: tavaM tu bahuzruta Fil; also wia. comm. P. 101. the discussion of kammAyayaNehiM and another reading kammAvayaNehiM 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 Sutras 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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xiv 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 aMtagaDadasAo and aNuttarovadhAiyadasAmo are as follows:- . (1) aMta0 as well as aNu* presuppose previous 7 scriptures and the link of co with the seventh Ecripture galATCET13 and that of mugo with the eighth scripture icto are achieved in the introductions of the respective works. 3. aMta0 . 1. paM. 5 bhaNu0 1. 15. paM. 5

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XV (2) Strangely enough, the heroes of the eighth and the ninth scriptures are described as gArasaMgI* and bArasaMgIs-a sound case of anachronism. Moreover, the mention of coddasa puvvA is also found. Profuse references are given in both these Sutras, of paNNattI' [vyAkhyAprajJapti or bhagavatI tne Fifth Scripture], of nAMyAdhammakahA [The Sixth scripture ] and even the heroes of the stories in the aoresaid scriptures-mahabbala, devANaMdA, khaMdA, gaMgadatta, udAyana, jamAli and thAvayAputta.' 4. aMta0 pR. 350 paM.3; pR. 51. paM. 11; bhaNu* pR. 15. paM. 14 etc. 5. aMta. pR. 24 paM. 16 etc. 6. aMta* pR0 7. paM. 13; pR0 23. pa. 13 etc. 7. aMta. pR. 34 paM. 13; 8. aMta. pR. 64. paM. 14; aNu. pR. 84. 17; 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 Sutras often referred to in the texts of stato and bhaNu. (See. foot-not. 9. 9.mahakhala-aMta* pR. 3. paM, 15. devANadA-aMta0 pR. 1. paM. 15; khaMdaga-aMta* pR. 4 paM, 16; aNu-pR. 66. paM. 26. gaMgadatta maMta* pR. 34. paM. 13; udAyaNa-aMta. pR.51. paM. 9. jamAlI aNu. 1. 72. paM. 5 bhAvaccAputta-aNu* pR. 71. paM. 7.

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xvi (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 aMgasUtra called diTThivAya. 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. Mahavira of course, handed down the Purvas to all his eleven The two references should be noted: (1) 695007=877740 TehFuret; also found in 31ao (341); (2) (P) FET (Fra) faece. siao g. v. 0. ? i. e. following Holari, FET 59919 [ Fra ] fete. Thus it is posible that our texts of aMta0 & aNu* presuppose also 8177. . 10. Charpentier: Uttarajjhyana. Intro, P. 9-10.

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xvii 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 kharataragacchapaTTAvalI 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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xviii fact is amply borne out by the scriptures of Buddhism and Jainism, Upanisads, 19 Mahabharata and the contemporary literature. To come to the subject proper, we do not know how the Purvas were taught by Mahavira 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 Mahavira, by putting in order important matters legendary and doctrinal from the Purvas, the religious sermons of Mahavia and the stories of the distinguished disciples whom Mahavira initiated into the order.18 Thus 12 Angas seem to have been forniulated with Ditthivaya as the 12th which being full of philosophic discussions and more difficult and abstruse than other Angas seems 12. Upnisads especially earlier Brhadaranyaka shows the existence of many heretical and non-heretical teachers. Ju S'vetas'vatara Upnisad I. 2 kAlaH svabhAvo niyatiyadRcchA bhUtAni yoniH puruSa iti cityam / saMyoga eSAM na tu AtmabhAvAdAtmApyanIzaH sukhaduHkhahetoH // 13. In ziao, 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 Purvas 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 Mahavira. Thus the study of Purvas was made by only the pontiffs or at times very prominent Elders of the Jain Church. Thus after the death of Mahavira we come to the sixth pontiff of the Jain Church Sambhutivijaya15 and his younger colleague the famous Bladrabahu [ Vira 156=311 B. C; Vira 14. Charpentier: Uttara. Intro P. 18, 21, 23. etc. where the views about the loss of flagra and coddasa puvas are mentioned. 15. Certain authorities go to show that saMbhUtivijaya and bhadrabAhu 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 saMbhUtivijaya had to go to him to learn puvvas. For the traditional dates mentioned I have relied upon paTTAvalI in main.

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xx 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 Sambhutijaya, Candragupta Maurya came on the throne of Magadha ( Vira= 155/156=B.C,311/312)according to Jain chroniclers. After Sambhutivijaya, 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 AvazyakacUNi titthogAlI painnayA hemacaMdra pariziSTaparva sarga. 8. zlo0193 and sarga. 9. zlo. 46-4c.) in the time of Sthulabhadra, 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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xxi fourteen Purvas which also only Bhadrabahu knew.16 He seems to have retired at the time of this council to Nepal to undertake the Mahapranavrata. 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 diTThivAya 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 hemacandra / pariziSTaparva / sarga 9 / zlo. 57-58 / See.Charpentier.uttar. Intro. P. 14; also foot note. 3 on the same page. See vIranirvANa saMvatby kalyANavijaya P. 94ff. 17. See. paTTAvalI of kharataragacchaH dazapUrvANi vastudvayena nyUnAni sUnnato'rthatazca papATha, antyAni catvAri pUrvANi sUtrata evAdhItavAnnArthataH iti vRddhapravAdaH / 18. See. paTTAvalI of kharataragaccha H- vajrasvAmito dazamapUrva caturtha* saMhananAdivyucchedaH /

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xxii again brought into order the scriptural texts. 1 % Lastly, the Council of Valabhi met under Devardhi-ganin Ks'amas'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. merutuMga's viMcArazreNI; and the begining of the cUrNI of naMdisUtra For the age of Skandila See. kalyANavijaya ibid. P. 106. 20. sAmAcArIzataka of samayasundaragaNI (The passage is quoted by Pundit Bechardas: HATFECTAI fart arest thaelI hAni. P. 16 where he discusses the question of vAcanAs of Scriptures very ably ): zrIdevadhiMgaNikSamAzramaNena zrIvIrAt azItyadhikanavazata ( 980) varSe jAtena dvAdazavarSIyadurbhikSavazAd bahutarasAdhuvyApattau bahuzrutavicchittau ca jAtAyAM +++ bhaviSyadbhavyalokopakArAya, zrutabhaktaye ca zrIsaMghAgrahAd mRtAvaziSTatadAkAlInasarvasAdhUna valabhyAmAkArya tanmukhAd vicchinnAvaziSTAn nyUnAdhikAn truTitA'truTitAn AgamAlApakAn anukrameNa svamatyA saMkalayya pustakArUDhAH kRtAH / tato mUlato gaNadharabhASitAnAmapi tatsaMkalanAnaMtaraM sarveSAmapi AgamAnAM kartA zrIdevardhigaNikSamAzramaNaH eva jAtaH / 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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xxiii 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 bArasaMgI and ekArasaMgI 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 naMdIsUtra, the list of the names of 14 qas given. See Charpentier. P. 12.

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xxiv abhayadeva in his commentary on bhagavatI22 has already anticipated objection of anachronism which of course he answers as follows in his orthodox way:___ 'ekkArasaaMgAi ahijjaitti / iha kazcidAha-'nanvanena skaMdakacaritAtprAgevaikAdazAMganiSpattiravasIyate, paMcamAMgAntarbhUtaM ca skaMdakacaritamidamupalabhyate iti kathaM na virodhaH?' / ucyate, zrImanmahAvIratIrthe kila nava vAcanAH, tatra ca sarvavAcanAsu skaMdakacaritAt pUrvakAle ye skaMdakacaritAbhidheyA arthAste caritAMtaradvAreNa prajJApyante, skaMdakacaritotpattau ca sudharmasvAminA jaMbUnAmAnaM svaziSyamaMgIkRtyAdhikRtavAcanAyAmasyAM skaMdakacaritamegAzritya tadarthaprarUpaNA kRteti na virodhaH; athavA sAtizAyitvAd gaNadharANAmanAgatakAlabhAvicaritanibaMdhanamaduSTamiti bhAviziSyasaMtAnApekSayA'tItakAlanirdezo'pi na duSTaH iti / / The explanation thus given by shea needs no comment as no body with any vestige of historical sense would accept it. In our scripture aMta0 pR. 24. paM. 16, the historic sense is flagrantly thrown to winds when jAli,-the son of vasudeva and dhAriNI, who became the disciple of Aritthanemi. the twenty-second Tirthankara, is described as bArasaMgI. 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. bhagavatI Com. of abhayadeva on II. i. leaf. 124.

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XXV 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 suyagaDa II 2, 2 nAgArjunIyAstu paThanti / 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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xxvi 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 Haribhadrasuri, Yakinisunu, 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. SS 4. The language of the Jain Canon is called Ardhamagadlji. In the scriptures the statements to thls effect are found. In Samavaya, Bhagavati, Ovavaia and Pannavana, 25 the 25. apr 34 (BTTTH Ho Ed. P. 60) Ta a NaM adbhamAgahIe bhAsAe dhammamAikkhai / sA vi ya NaM addhamAgahI bhAsA bhAsijjamANI tesiM savvesiM AriyamaNAriyANaM duppayacauppayamiyapasuplanepiferarui 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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xxvii mentions are clearly found to the effect that Mahavira 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 Mahayira taught his doctrine and what are then its distinguishing characteristics. The characteristics of Magadhi have been described by Hem. VIII. iv 287-302. The main characteristics that stand out foremost are (1) The nom. sing. g Magadhizzi in Maharastri (2) The Change of Ito and E to I invariably in cotrast to Maharastri 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: ' zutanukA nAma devadAzikyI, taM kAmayittha bAlanazeye devadinne gAma lupdkkhe'|

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xxviii ption betrays all the characteristies of Magadhi. 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 Gaya. 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 SS. 37.; also read SS 38 SS 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 bhAsAe savvajIvahiyajaNaNaM / jalaharagaMbhIravo kahei dhammaM jinnvriNdo| etc.

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xxix According to the tradition again Gautama Buddha. taught in Magadhi; the Buddhist canon however is in Pali. The scriptural tradition of Jainas says that Mahavira taught in Ardhamagadhi. 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 Ardhamagadhl. 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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Xxx ces that is of Eastern Magadhi, South-western Maharastri and western adjoining S'aurseni.32 Two hypotheses can be laid down for the question why Ardhamagadhi came to bear such characteristics: (A) That Mahavira 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 SS 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 Mathura and Vallabhi. It is well 32. Hem. VIII, iv. 302. stoi sittelali

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xxxi 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, vasudevahiDi of saMghadAsa 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 Arsa language 35 which he does call Ardhamagadhi, 36 does not find the separate treatment as such in his grammar. Abhayadeva has in more than one place admitted that Ardhamagadhi, though it has some peculiarties of Magadhi, 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 Maharastri. 38 35. Hem. VIII. i. 3. 36. Hem. VIII. iv. 287. 37. abhayadeva on bhagavatI V. 4. leaf. 231. mAgadhabhASA lakSaNaM kiMcit kiMcicca prAkRtabhASAlakSaNa yasyAmasti sA 'ardhe mAgaghyAH' sfa zycyrell Bartet i On qouqur. 39777 says: 'addhamAgahI ya' tti prAkRtAdInAM SaNNAM bhASAvizeSANAM madhye yA mAgadhI nAma bhASA 'rasorlazau mAgadhyAm' ityAdi lakSaNavatI sA asamAzritasvakIyaAHY SHUTT Baarirent' 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. SS 16-SS 17. 38. The differentiating characteristics have

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xxxiii Ardhamagadhi 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-magadhi.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. SS 5. The contents of Antagada-Dasao 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 OUTat 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 prAcyA zaurasenyardhamAgadhI / vAlhIkA dakSiNAtyA ca sapta bhASAH prkiirtitaaH|| ceTAnAM rAjaputrANAM zreSThinAM cArdhamAgadhI / 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 Mahavira himself. The Presiding Saint:-Mahavira, 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:-Mahavira. Each of the strata remains independent of and loosely joined with the other. The first stratum represents the pre-Mahavira 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 Mahavira. Especially the seventh and the eighth Vaggas

Page #35
XXXV are taken up by the narratives of the queens of Seniya who entered the order under the influence of the teachings of Mahavira. 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 Paumaral. 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 Malagara Ajjunaya and the story of Prince Aimutta. The story of Malagara Ajjunaya represents the type of the romantic stories of Brihat-katha 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; jaM ceva jANAmi taM ceva na SITUNISA I Ha a siunfo a 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. & Anu. Trans. Intro. P. viii

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xxxvi 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 Anuttarovava ia-Dasao are given in Sutra 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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xxxvii 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 Upnisads 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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xxxviii looseness of style the discarding of the use of pronouns, I would like to cite an example: tae NaM se moggarapANI jakkhe sudaMsaNe samaNovAsayaM savvao samaMtAo parigholemANe parigholemANe jAhe no ceva NaM saMcAei teyasA samabhipaDittae, tAhe sudaMsaNassa samaNovAsayassa purao sapakkhi sapaDidisiM ThiccA sudaMsaNaM samaNovAsayaM aNimisAe dihie suciraM nirikkhai / 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 punvAvaraNhakAlasamayasi (aMta0 pR. 16 paM. 19) bhaDacaDagarapahakaravaMdapariktitte (aMta0 pR. 18. paM, 19) kosaMbavaNakANaNe (aMta0 pR. 28 paM. 1.) patthiyapiDagAiM (aMta0 pR. 36. paM. 1) paccUsakAlasamayaMsi ( aMta0 pR. 36. paM. 15) etc. Also adINe akaluse aNAile etc. ( aMta. pR. 45. paM. 4) bhAsurute rur3e kuvie etc. (aMta0 pR. 17. paM. 15) etc. are few. illustrations.

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xxxix 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 SS 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 Maharaja Shri Puayavijayji and the Bhavangar 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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// aNtgdddsaao||

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Page #43
|| antagaDadAo || [ paDhamo vaggo ]. teNaM kAleM teNaM samaraNaM caMpA nAmaM nayarI' | puNNabhadde cere vaNasaMDe' | [ vaNNao] / teNaM kAleNaM teNaM samaeNaM ajasuhamme samosarie / parisA niggayA / [ jAva] paDigayA / teNaM kAleNaM teNaM samaeNaM ajasuhammassa aMtevAsI ajjajaMbU [jAva] pajjuvAsai / evaM vayAsI // "6 jaNaM bhaMte ! samaNeNaM AdikareNaM' [ jAva ] saMpatteNaM sattamassa aMgassa uvAsagadasANaM ayamaTThe paNNatte, aTTamassa NaM bhaMte ! aMgassa aMtagaDadasANaM samaNeNaM [ jAva ] saMpatte ke aTThe paNNatte ? // " 5 " evaM khalU jaMbU ! samaNeNaM [ jAva ] saMpatterNa aTTamassa 10 aMgassa aMtagaDadasANaM aTTa vaggA paNNattA // "" 1. A NagarI BCE nagarI D. 2 does not contain vaNasaMDe; all others do. 3 All Mss contain samosarite. 4. All Mss niggatA except D niggayA; so also in the case of paDigayA. 5. All Mss. vadAsi except D. vayAsi. 6. All jati. 7. All Ms. contain AdikareNa; though Aigare more in keeping with the language. 8. Hesitation at various places even in the same Ms between pannatte; and paNNatte.

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"jai NaM bhaMte ! samaNeNaM [ jAva] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM aTTha vaggA paNNattA, paDhamassa NaM bhaMte ! vaggassa aMtagaDadasANaM samajeNaM [jAva] saMpatteNaM kai ajjhayaNA pnnnntaa?||" 5 "evaM khalu jaMbU ! samaNeNaM [ jAva] saMpatteNaM aTTamassa aMga ssa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA pnnnnttaa| taM jahA, goyamasamuddasAgaragaMbhIre ceva hoi thimie ya ayale kaMpille khalu akkhobhapaseNaiviNhU' // " 10 "jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa aMtagaDadasANaM samaNeNaM [jAva] saMpatteNaM ke aTThe paNNatte ? // " "evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaI nAmaM 15 nayarI hotthA, duvAlasajoyaNAyAmA navajoyaNavitthiNNA dhaNavaimaiNimmAyA cAmIkarapAgArA nANAmaNipaMcavaNNakavi sIsagamaMDiyA surammA alakApurisaMkAsA pamudiyapakkIliyA paJcakkhaM devalogabhUyA pAsAdiyA [4.] / tIse NaM bAravaI NayarIe bahiyA uttarapuracchime disIbhAye ettha NaM revayae 20 nAmaM pavvae hotthA / tattha NaM revayae pavvae naMdaNavaNe nAmaM ujANe hotthA [vaNNao] / surappie nAmaM akkhAyataNe hotthA porANe [0] / se NaM egeNaM vaNasaMDeNaM [0] / aso. gavarapAyave [.] / tattha NaM bAravaINayarIe11 kaNhe nAmaM 9. Barnett: augt; faue; our Mss all hesitate between these. 10 C. gives in full. All others pAsAdIyA 4; pAsAdiyA is my emendation. 11. E bAravatInayarIe others bAravatIe na Na)ya(ga)rIe.

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vAsudeve rAyA parivasai / [ mahayA0 rAyavaNNao] / se NaM tattha samuddavijayapAmokkhANaM dasaNhaM dasArANaM, baladevapAmokkhANaM paMcaNhaM mahAvIrANaM, pajjuNNapAmokkhANaM adbhuTThAgaM kumArakoDINaM, saMbapAmokkhANaM saTThIe duiMtasAhassINaM, mahaseNapAmokkhANaM chappaNNAe balavaya1 sAhassINaM, 5 vIraseNapAmokkhANaM egavIsAe vIrasAhassINaM, uggaseNapAmokkhANaM solasaNhaM rAyasAhassINaM, ruppiNIpAmokkhANaM solasahaM devIsAhassINaM, aNaMgaseNApAmokkhANaM aNegANaM gaNiyAsAhassINaM, annesiM ca bahUNaM, Isara [jAva] satthavAhANaM bAravaIe nayarIe addhabharahassa ya samatthassa14 AhevacvaM 10 [jAva ] viharai / tattha NaM bAravaIe nayarIe aMdhagavaNhI15 nAma rAyA parivasai [ mahayA0 rAyavaNNao] / tassa NaM aMdhagavahissa raNo dhAriNI nAmaM devI hotthA [vaNNao] / tae NaM sA dhAriNI devI aNNayA kayAiM taMsi tArisagaMsi sayaNijaMsi [ jahA mahabbale mumiNadaMsaNakahaNA jammaM bAlattaNaM kalAo ya jovvaNapANiggahaNaM kaNNA pAsAyabhogA ya // ] navaraM goyamo nAmeNaM / aTThaNhaM rAyavarakaNNANaM egadiva seNaM pANi geNhAveti / adRTThao dAo / teNaM kAleNaM teNaM samaeNaM arahA ariTThaNemI Adikare [jAva ] viharai / cau- 20 12. BC pAmukkhANaM all through AD hesitate pAmokkhANaMpAmukkhANaM e. p. baladevapAmukkhANaM E All along pAmokkhANaM. 13. E. only balavagga, 14. ABC samaMtassa D samattassa E -samatthassa. 15. hasitation bet. vaNNI, vahI, viNhU. 16. E kaMtA; probably the misreading.

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vihA devA AgayA / kaNhe vi niggae / tae NaM tassa goyamassa kumArassa0 / jahA mehe tahA Niggae / dhammaM socA "jaM navaraM devANuppiyA! ammApiyaro aapucchaami| devANuppiyA 0 / " evaM jahA mehe [jAva] aNagAre jAe iriyAsamie [jAva]17 iNameva niggaMthaM pAvayaNaM purao kAuM viharai / tae NaM se goyame aNNayA kayAiM arahao ariTThaNemissa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjei / ahijittA bahUhiM ca uttha [ jAva ] bhAve mANe viharai / te arihA ariTThaNemI aNNayA kayAI bArava. 10 Io nayarIo naMdaNavaNAo paDiNikkhamai, bahiyA aNavayavihAraM viharai / tae NaM se goyame aNagAre aNNayA kayAI. jeNeva arahA ariTThaNemI teNeva uvAgacchai / uvAgamittA arahaM ariTThaNemiM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai namasai / vaMdittA namaMsittA evaM vayAsI / 15 " icchAmi NaM bhaMte ! tubmehi abbhaNuNNAe samANe mAsiyaM bhikkhupaDimaM uvasaMpajitANaM vihrette"| evaM jahA khaMdao tahA bArasa bhikkhupaDimAo phAsei18 / guNarayaNaM pi tavokammaM taheva phAsei niravasesaM / jahA khaMdao tahA ciNtei| tahA Apucchai / tahA therehiM saddhi settunaM durUhai / mAsi20 yAe saMlehaNAe bArasa varisAiM pariyAe [ jAva ] siddhe // [ Sutra. 1] "evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa paDhamassa19 ajjhaya17. E drops iriyAsamite (which all Mss have); emended iriyAsamie. 18. D adds pAlepiti after phAsei. 19. E paDhamavaggapaDhamaajjhayaNassa.

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Nassa ayamaDhe paNNatte / evaM jahA goyamo tahA sesA / vahI piyA / dhAriNI mAyA / samuhe sAgare gaMbhIre thimie ayale kaMpille akkhobhe paseNaI viNhU ee egagamA 0 / " paDhamo vggo| dasa ajjhayaNA paNNattA / [ Sutra. 2 ] [docco vaggo] " jai doccassa vaggassa0 // " ukkhevao // " teNaM kAleNaM teNaM samaeNaM bAravaIe nayarIe ghaNhI piyA, dhAriNI mAyA, akkhobhasAgare khalu samuddahimavaMtaacala nAme y| - dharaNe ya pUraNe vi ya abhicaMde ceva aTThamae // 10 jahA paDhame vagge tahA sabve aTTha ajjhayaNA / guNarayaNaM tavokammaM / solasavAsAiM priyaao| settule mAsiyAe saMlehaNAe siddhe / " [ sutrs 3 ] [tacco vaggo] "jai taJcassa0 // " ukkhevao // "evaM khalu jaMbU ! taccassa vaggassa aMtagaDadasANaM .. terasa ajjhayaNA paNNattA / taM jahA / 15 20. A viNhU ee egagamA; BC viNhU egagamo D vinhu egegamA E viNhue ee egagamA; Barnett notes viNhU and viNha. 21. All Mss acala; ayala is more in keeping with the language.

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22. aNIyase aNaMtaseNe ajiyaseNe aNihayarika devaseNe " sattuseNe sAraNe gae sumuhe dummuhe kUvae dArue aNAdiTThI // 66 ' jai NaM bhaMte! samaNeNaM [jAva] saMpatteNaM taccassa vaggassa aMtagaDadasANaM terasa ajjhayaNA paNNattA, taccassa NaM bhete ! vagga5 ssa paDhamassa ajjhayaNassa aMtagaDadasANaM ke aTThe paNNatte ? "" " evaM khalu jaMbU teNaM kAleNaM teNaM samaraNaM bhahilapure nAma nagare hotthA [vaNNao ] / tassa NaM bhaddilapurassa uttarapuracchime disIbhASa sirivaNe nAmaM ujjANe hotthA [vnnnno]| jiyasa rAyA / tattha NaM bhaddilapure nayare nAge nAmaM gAhA - 10 vaI hotthA aDDe [jAva] aparibhUpa / tassa NaM nAgassa gAhA 23 vaissa sulasA nAmaM bhAriyA hotthA, sUmAlA [jAva] suruvA / tassa NaM nAgassa gAhAvaissa putte sulasAe bhAriyAe attara aNIyase nAmaM kumAre hotthA / sUmAle [jAva] suruve paMcadhAraparikkhite / taM jahA / khIradhAi [0] | jahAM daDhapaiNNe 15 [jAva] giri [0] suhaMsuheNaM parivaDei / tae NaM taM aNIyasaM kumAraM sAtiregabhaTThavAsajAyaM ammApiyaro kalAyariya0 [ jAva0 ] bhogasa matthe jAe yAvi hotthA / tapa NaM taM aNIyasaM kumAraM ummukkabAlabhAvaM jANittA ammApiyaro sarisiyANaM [ jAva] battIsAra ibbhavarakaNNagANaM egadivase 20 pArNi geNhAveMti / tae NaM se nAge gAhAvaI aNIyasassa kumArassa imaM eyArUvaM pIidANaM dalayai / taM jahA / battIsaM hiraNNakoDIo0 jahA mahAbalassa [jAva] / uppiMpAsAyavara 22. E does not mention ajiyaseNe; and curiously enough misreads forgate as two personages under the names aNihya 3 viU 4 23 E wrongly reads aNiyajase.

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gaephuTTamANehiM muiMgamathaehiM bhogabhogAiM bhuMjamANe vihri|24 teNaM kAleNaM teNaM samaeNaM arahA arihaNemI [jAva] samosaDhe / sirivaNe ujjANe / jahA [jAva] viharai / parisA niggyaa| tae NaM tassa aNIyasassa taM jahA goyame tahA / navaraM sAmAiyamAiAiM codasapuvAiM ahijjai / vIsaM vAsAiM 5 priyaao| sesaM taheva [jAva] settuo pavvae mAsiyAe saMlehaNAe [jAva] siddhe // ___"evaM khalu jaMbU ! samaNeNaM (0] aTThamassa aMgasla aMtagaDadasANaM taccassa vaggassa paDhamassa ajjhayaNassa ayamahe paNNatte // " 10 __ evaM jahA aNIyase evaM sesA vi aNaMtaseNe [ jAva ] sattuseNe 5 / cha ajjhayaNA ekkagamA / battIsao dAo / vIsaM vAsA pariyAo / coisa puvvA / settuo siddhA // chaTTamajjhayaNaM sammattaM // [ Sutra. 4 ] - teNaM kAleNaM teNaM samaeNaM bAravaIe nayaroe jahA pddhmN]| 15 vasudeve rAyA / dhAriNI devI / sIho sumiNe / sAraNe kumAre / paNNAsao dAo / coisa puvvA / vIsaM vAsA pariyAo / sesaM jahA goyamassa [ jAva ] settuje siddhe // [sutra. 5.] ___ "jai [0] " // ukkhevao aTThamassa // 20 24 AD pacadhAtiparikkhitte / taM jhaa| khIrabhAtI / jahA daDhapaiNNe jAva girikaMdaramallINe vva caMpagavarapAyave suhaMsuheNa parivaDe / Others give briefer still. B. is faulty. 24 Mss. do not give the sentence in full after uppiM. 25 AD eva sesA vi aNaMtaseNe ajiyaseNe etc BC. our text. 26 ABCE ekkagamA D egagamA. 27 E reads ukkheo.

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" evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaIe nayarIe [jahA paDhame] / [ jAva] arahA ari?NemI sAmI samosaDhe / teNaM kAleNaM teNaM samaeNaM arahao ariTThaNemissa aMtevAsI cha aNagArA bhAyaro sahodarA hotthA sarisayA 5 sarittayA saribvayA niluppalaguliyaayasikusumappagAsA sirivacchaMkiyavacchA kusumakuMDalabhaddalayA nlkubbrsmaannaa| tae NaM te cha aNagArA jaM ceva divasaM muMDA bhavettA agArAo aNagAriyaM pavaiyA, taM ceva divasaM ariDaNemi vaMdaMti NamaMsati / vaMdittA namaMsittA evaM vayAsI / 'icchAmo NaM 10 bhaMte ! tubmehiM abbhaNuNNAyA samANA jAvajIvAe chaTuMchaTTeNa aNikkhitteNaM tavakammasaMjameNaM tavasA appANaM bhAvemANe viharittae / ahAsuhaM devANuppiyA! mA paDibandhaM kareha / " tae NaM cha aNagArA arahayA arihaNemiNA abhaNuNNAyA samANA jAvajjIvAe chaThaMchaTheNa [ jAva ] viharai / 15 tae NaM cha aNagArA aNNayA kayAI chaTThakkhamaNapAra NayaMsi paDhamAe porisIe sajjhAyaM kareMti / jahA goyamo / jAva] " icchAmo NaM chaTukkhamaNassa pAraNae tumbhehiM abbha guNNAyA samANA tihiM saMghADaehiM bArAvaIe nayarIe [jAva] aDittae / ahAsuhaM devANuppiyA ! mA paDivaMdhaM kareha / " 20 tae NaM cha aNagArA arahayA ariTaNemiNA abbha guNNAyA samANA arahaM ariDaNemiM vaMdaMti nmsNti| vaMdittA namaMsittA arahao arihaNemissa aMtiyAo sahasaMbavaNAo paDiNikkhamaMti / paDiNikkhamittA tihiM saMghADapahiM aturiyaM [jAva] aDaMti / tattha NaM ege saMghADae bAravaIe nayarIe uccaNIyamajjhimAiM kulAI gharasamudANassa bhikkhAyariyAe aDamANe 25

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vasudevassa raNNo devaIe devIe gehe aNupaviTTe / tae NaM sA devaI devI te aNagAre ejjamANe pAsai / pAsettA haTTa [jA] hiyayA AsaNAo abbhuTThei / abbhuTThittA sattaTThapayAI tikkhutto AyohiNapayAhiNaM karei / karitA baMdara narmasaha / vaMdittA narmasittA jeNeva bhattagharae teNeva uvAgayA / sIhake 5 sarANaM moyagANaM thAlaM bharei / te aNagAre paDilAbhera / vaMdai namasai | vaMdittA namaMsittA paDivisajjei / tayANaMtaraM ca NaM docce saMghADae bAravaIe ucca 0 [jA] viharai / tayANaMtaraM ca NaM tacce saMghADae bAravaI - e nagarI ucca0 [ jAva] paDilAi / paDilA bhettA evaM 10 vayAsI " kiNaM devANuppiyA ! kaNhassa vAsudevassa imIse bAravaIe nayarIe [ navajoyaNa0 paccakkhadevalogabhUyAe ] samaNA niggaMthA ucca 0 [ jAva ] aDamANA bhattapANaM no lamaMti, jaNNaM tAiM ceva kulAI bhattapANAe bhujjo bhujjo aNuSpavisaMti " | 15 taNaM te aNagArA devaI devIM evaM vayAsI / " no khalu devApiyA ! kaNhassa vAsudevassa imIse bAravaIe nayarIe [jAva] devaloga bhUyAe samaNA niggaMdhA ucca0 [jAva] aDamANA bhattapANaM No lati / No jaM ceva NaM tAI tAI kulAI do pi taccaM pi bhattapANAe aNupavisaMti / evaM khalu devANu - 20 piyA ! amhe bhaddilapure nagare nAgassa gAhAbahassa puttA sulasAe bhAriyAe attayA cha bhAyaro sahodarA sarisayA0 [ jAva] nalakubbarasamANA arahao ariTTaNemissa aMtie dhammaM soccA saMsArabhaugviggA bhIyA jammamaraNANaM muMDA [jAva] phavvaiyA / tae NaM amhe jaM ceva divasaM pavvaiA taM caiva divasa 25 arahaM arimiM caMdAmo narmasAmo / vaMdittA namaMsittA imaM

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eyArUvaM abhiggahaM abhigennhaamo| 'icchAmo NaM bhaMte ! tumbhehiM abbhaNuNNAyA samANA [ jAva | ahAsuhaM0' / tae NaM amhe arahao abbhaNuNNAyA samANA jAvajIvAe chaThaMchaTheNaM [jAva] vihraamo| taM amhe ajja chaThakkhamaNapAraNayaMsi paDhamAe pori5 sie [jAva] aDamANA tava gehaM annuppvitttthaa| ta No khalu devANuppie ! te ceva NaM amhe, amhe NaM annnne"|devii devoM evaM vadaMti / vadittA jAmeva disaMpAunbhuyA tAmeva disaM paDigayA / ___ tIse devaIe ayameyArUve abbhatthie [1] samu. ppaNNe / " evaM khalu ahaM polAsapure nayare aimutteNaM kumA10 rasamaNeNaM bAlattaNe vaagriaa| 'tumaNNaM devANuppiye ! aThTha putte payAissasi sarisae [jAva] nalakubbarasamANe / no ceva NaM bharahe vAse aNNAo ammayAo tArisae putte payAissaMti / ' taMNaM micchA / imaM NaM paccakkhameva dissi| bharahe vAse aNNAo vi ammaAo erisa [ jAva ] putte 15 payAyAo / taM gacchAmi / NaM arahaM ariDaNemi vaMdAmi / vaMdittA imaM ca NaM eyArUvaM vAgaraNaM pucchissAmI" ti kaTTa evaM saMpehei / saMpehittA koDuMbiyapurisA saddAvei / saddA. vittA evaM vayAsI / " lahukaraNappavaraM0" [jAva uvaTThati / jahA devANaMdA [jAva] pajjuvAsai / 20 te arahA ariThThaNemI devaI devIM evaM vyaasii| "se nUNaM tava devaI ! ime cha aNagAre pAsettA ayameyArUve abbhathie29 samuppaNNe / 'evaM khalu ahaM polAsapure nayare aimutteNaM taM caiva jAva] ' niggcchsi| niggamittA jeNeva mamaM aMtiyaM havvamAgayA, se nUNaM devaI ! aTTe samaDheM / haMtA, 28 A. abbhatthie 4 BCDE ajjha 4. All long various Mss., there is a confusion as regards jjha-bbha. 29 E reads abbhatthie so also A.

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atthi ! / evaM khalu devANuppie ! teNaM kAleNaM teNaM samaraNaM bhahilapure nayare nAge nAma gAhAvai parivasai [a30] tassa NaM nAgassa gAhAvaissa sulasA nAmaM bhAriyA hotthA / sA sulasA gAhAvaiNI bAlattaNe ceva nemittieNaM vAgariyA / 'esa NaM dAriyA jiMdU bhavissai / tae NaM sA sulasA 5 bAlappabhi630 ceva hariNegamesIbhattayA yAvi hotthA / hari Negamesissa paDimaM karei / karittA kallAkalliM vhAyA [jAva] pAyacchittA ullapaDasADayA maharihaM pupphaccaNaM karei / karittA jaNNupAyapaDiyA paNAmaM krei| tao pacchA AhArei vA 10 nIhArei vA varai vA / tae NaM tIse sulasAe gAhAvaiNIe bhattibahumANasussUsAe hariNegamesI deve ArAhie yAvi hotthA / tae NaM se hariNegamesI deve sulasAe gAhAvaiNIe aNukaMpaNaTThAe sulasaMgAhAvaiNI tumaM ca do vi samauuyAo kareha / tae NaM tumme do vi samameva gabme giNhaha / samameva 15 gabme parivahaha / samameva dArae payAyaha / tae NaM sA sulasA gAhAvaiNI viNihAyamAvaNNe dArae payAyai / tae NaM se hariNegamesI deve sulasAe aNukaMpaNaThAe viNihAyamAva. NNae dAraNa karayalasaMpuDeNaM geNhai / geNhittA tava aMtiyaM sAharai / taM samayaM ca NaM tumaM pi navaNhaM mAsANaM0 sukumAla- 20 dArae pasavasi / je viya NaM devANuppie ! tava puttA te viya tava aMtiAo karayalasaMpuDeNaM geNhai / geNhittA sulasAe gAhAvaiNIe aMtira sAhArai / taM tava ceba NaM devaI ! ee puttaa| No ceva sulasAe gAhAvaiNIe / " tae NaM sA devaI devI arahao ariTThaNemissa aMtie 25 eyamaTTa soccA nisamma haTTatuTuM [jAva hiyayA arahaM ariTTaH mi baMdai namasai / vaMdittA namaMsittA jeNeva te cha aNagArA 30 All Mss afascy fait

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12 teNeva uvAgacchai / uvAgamittA te chappi aNagArA baMdai namasai | vaMdittA narmasittA Agaya paNhayA papphuyaloyaNA kaMcuyapaDikkhitayA dariyavalayavAhA dhArAhayaka laMba pupphagaMpi va samUsasiyaromakUvA te chappi aNagAre aNimisAra diTThIe pehamANI pehamANI 5 suciraM nirikkhai / nirikkhittA vaMdai nasaMsai | vaMdittA narmasittA jeNeva arahA ariTTaNemo teNeva uvAgacchai / uvAgamittA ahaM arimiM tikkhuttI AyAhiNapayAhiNaM karei / karitA baMda nasai | vaMdittA namaMsittA tameva dhammiyaM jANaM durUha | 10 duhattA jeNeva bAravaI nayarI teNeva uvAgacchai / uvAgamitA bAravaI nayaroM aNuSpavisada | aNupavisittA jeNeva er fre jeNeva vAhiriyA uvaDDANasAlA teNeva uvAgacchai / vAgamattA dhammiyAo jANappavarAo paccoruhai / pacco ruhittA jeNeva sara vAsavare jeNeva sara sayaNijje teNeva uvAgacchai / uvAgamitA sayaMsi saya NijjaMsivA nisIyai / tara NaM tIse devaIe devIe ayaM abhathie [ 4 ] samupapaNe evaM khalu ahaM sarisae [jA] nalakubvarasamAge patta puse payAyA | no cetra NaM mae egassa vi vAlattaNara samubbhUra | esa vi ya NaM kaNhe vAsudeve chaNhaM chaNhaM mAsANaM aMtiyaM pAyavaMda havvamAgacchara / taM ghaNNAoM NaM tAo jAsi maNNe NiyagakucchisaMbhUyayAI thaNaduddhaluGayA maharasamullAvayAI maMmaNa jaMpiyAI thaNamUlakakkha sabhAgaM abhisaramANAI muDabAI puNo ya komalakamalovamehiM hatthe hiM gihiUNa 31 ucchaMgi NivesiyAI deti, samullAvara sumahure puNo puNo maMjulappabhaNie / ahaM NaM aghaNNA aNNA akaya25 puNNA to ekkataramapi Na pattA / " ohaya0 [jAva] jhiyAyai / imaM ca NaM he vAsudeve pahAe [jAva] vibhUlie devaIe 31 A geNhaMti BCE givhiUNa D gihiti. 20 15

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13 33 devIe pAyavaMdae havvamAgacchai / tae NaM se kaNhe vAsudeve deva devoM 32 [0] pAsai / pAsittA devaISTa devIe pAyaggahaNaM kare | karitA devaI devoM evaM vayAsI / aNNayA NaM ammo ! tubhe mamaM pAsettA haTTa [jAva] bhavahaH kiNNaM ammo ! ajja tumme ohaya0 [jAva] jhiyAyaha ? | " tae NaM sA devaI devI kaNhaM vAsudevaM evaM vayAsI / " evaM khalu ahaM puttA ! sarisae [ jAva] samANe satta putte payAyA no cevaNaM mae egassa vi bAlattaNe aNubbhUe tumaM piNaM puttA ! mamaM chaNhaM chaNhaM mAsANaM mamaM aMtiyaM pAdavedaTa havvamAgacchasi / taM dhaNNAo NaM tAo ammayAo 10 [jAva] jhiyAmi / "" "" taNaM se kahe vAsudeve devaI devIM evaM vayAsI mANaM tubhe ammo ! ohaya0 [jAva] jhiyAyaha / ahaNaNaM tahA ghassAmi jahA NaM mamaM sahodare kaNIyase bhAu bhavissatI " ti kaTTa devaI devIM tAhi iTThAhiM vaggUhiM 15 samAsares | tao paDiNikkhamai / paDiNikkhimittA jeNeva posahasAlA teNeva uvAgacchai / uvAgamittA jahA abhao / navaraM hariNegamesissa aTTamabhataM pageNhai [ jAva ] aMjali kaTTu evaM vayAsI / " icchAmi NaM devANuppie ! sahodaraM kaNIyasaM bhAjayaM vidiSNaM / " tara meM se hariNagamesI kaNhaM 20 vAsudevaM evaM vayAsI / "hohi NaM devANuppiye / tava / devaloyacue sahodare kaNIyase bhAue / se NaM ummukaH / 32 A devati devi B. devatidevi CED devatiM devi 33 A deva devi B devatIM devIM B. devatiM devi CDE the same as B. S. I have systematically adopted long I all along.

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[ jAva ] aNuppatte, arahao ariDaNemissa aMtiyaM muMDe [jAva pavvaissai / " kaNhaM vAsudevaM doccaM pi taccaM pi evaM vadai / vadittA jAmeva disaM pAubbhUe tAmeva disaM pddige| tae NaM se kaNhe vAsudeve posahasAlAo paDiNivattai / 5 jeNeva devaI devI teNeva uvAgacchai / uvAgamittA devaIe devIe pAyaggahaNaM karei / karittA evaM vayAsI / "hohida NaM ammo ! sahodare kaNIyase" tti kaTTa devaI devIM tAhiM iTThAhiM [ jAva ] AsAsei / AsAsittA jAmeva disaM pAu bhUe tAmeva disaM paDigae / / 10 tae NaM sA devaI devI aNNayA kayAI taMsi tArisagaMsi [jAva] sIhaM sumiNe pAsettA paDibuddhA [jAva ] pADhayA hahiyayA parivahai / tae NaM sA devaI devI navaNhaM mAsANaM AsumiNArattabaMdhujIvaalakkhArasasarasapArijAtakataruNadi. vAyarasamappamaM savvaNayaNakaMtaM sukumAlaM [jAva] suruvaM gayatAlu15 yasamANaM dArayaM payAyA / jammaNaM jahA mehakumAre [ jAva ] / "jamhA NaM amhaM ime dArae gayatAlulamANe, taM hou NaM amha eyassa dAragassa nAmadhejje gysukumaale|" tae gaM tassa dAragassa ammApiyare nAmaM kareMti 'gayasukumAlo' tti / sesaM jahA mehe [jAva] bhogasamatthe jAe yAvi hotthaa| 20 tattha NaM bAravaIe nayarIe somile nAma mAhaNe parivasai [ aDDe0] riuvvede [ jAva ] supariNiTThie yAvi hotthA / tassa somilamAhaNassa somasirI nAmaM mAhaNI hotthA [ sUmAla0] / tassa NaM somilamsa dhUA somasirIe mAha. NIe attayA somA nAmaM dAriyA hotthA / somAlA [ jAva] 25 surUvA; rUveNaM [jAva] lAvaNNeNaM ukiTThA; ukiTThasarIrA yAvi hotthA / tae NaM sA somA dAriyA aNNayA kayAi

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15 hAyA [ jAva ] vibhUsiyA, bahUhiM khujAhiM [ jAva ] parirattA sayAo gihAo paDiNikkhimai / paDiNikkhamittA jeNeva rAyamagge teNeva uvAgacchai / uvAgamittA rAyamaggaMsi kaNagatiMsaNaM kIlamANI ciThThahna / teNaM kAleNaM teNaM samapaNaM arahA ariTThaNemI samosaDhe / parisA niggayA / tae NaM se 5 kahe vAsudeve imIse kahAe laddhaTThe samANe pahAe [ jAva ] vibhUsie gayasukumAleNaM kumAreNaM saddhi hatthikhaMdhavaragae sakoraMTamalladAmeNaM dharejamANeNaM seavaracAmarAhiM udhdhuvvamANIhi bAravaIe nayarIe majjhaMmajjheNa arahao ariTTaNemissa pAyavaMdae niggacchamANe somaM dAriyaM pAsa / pAsittA 10 somAe dAriyAe ruSeNaM ya jovvaNeNaM ya lAvaNNeNaM ya [ jAva] vihie | tara NaM kaNhe [0] koTuMbiyapurise sahAve / sadAvi evaM vayAsI / " gacchaha NaM tumme devAzuppiyA ! somilaM mAhaNaM jAyittA somaM dAriyaM geNhaha / geNDittA kaNNaM uraMsi pakkhivaha / tae NaM esA gayasukumAlassa 15 kumArassa bhAriyA bhavissai / " tara NaM koTuMbiya [ jAva ] pakhivaMti / tapa NaM se kaNhe vAsudeve bAravaIe nayarIe majjhamajjheNaM niggacchai / niggamittA jeNeva sahasaMbavaNe ujjANe [ jAva] pajjuvAsai / tara NaM arahA ariTThaNemI kaNhassa vAsudevassa gayasukumAlassa tIse ya dhammahAra | 20 kaNhe paDigae / tara NaM se gayasukumAle arahao ari missa anti dhammaM soccA " jaM navaraM ammApiyaraM ApucchAmi " jahA meho maheliyAvajjaM [jAva ] vaDhiyakule | tara NaM se kahe vAsudeve imIse kahAe laddhaTThe samANe jeNeva gayasukumAle teNeva uvAgacchai / uvAgamittA gayasukumAla 25 AliMgai | AliMgittA ucchaMge niveseha / nivesittA evaM vayAsI / " tumaM mamaM sahodare kaNIyase bhAyA / taM mANaM

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tumaM devANuppiyA! iyANiM arahao muMDe [jAva pavvayAhi / ahaNNaM bAravaIe nayarIe mahayA rAyAbhiseeNaM abhi. siMcissAmi / " tae NaM se gayasukumAle kaNheNaM vAsudeveNaM evaM vutte 5 samANe tusiNIe saMcidvai / tae NaM se gayasukumAle kaNhaM vAsudevaM ammApiyaro ya doccaM pi taccaM pi evaM kyaasii| "evaM khalu devANuppiyA ! mANussayA kAmA khelAsavA [ jAva] vippajahiyavvA bhavissaMti / taM icchAmi NaM devANu ppiyA ! tumbhehiM abbhaNuNNAe arahao ariDaNemissa aMtie 10 [ jAva ] pavvaittae / " ____tae NaM taM gayasukumAlaM kaNhe vAsudeve ammApiyaro ya jAhe no saMcAei bahuyAhiM aNulomAhiM [jAva] Aghavittae tAhe akAmAI ceva evaM vyaasii| "taM icchAmo NaM te jAyA ! egadivasamavi rajasiriM pAsittae " nikkhamaNaM 15 jahA mahAbalAsa [ jAva ] tamANAe tahA [0] tahA [ jAva ] saMjamai / ___ se gayasukumAle aNagAre jAe, IriyA [jAva0] guttavaMbhayArI / tae NaM se gayasukumAle jaM ceva divasaM pavvaie tasseva divasassa puvAvaraNhakAlasamayaMsi jeNeva arahA 20 ariDaNemI teNeva uvAgacchai / uvAgamittA arahaM aridRNemi tikkhutto AyAhiNapayAhiNaM [.] baMdai namasai / vaMdittA namaMsittA evaM vyaasii| " icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe mahAkAlaMsi susANaMsi egarAiyaM mahApaDimaM uvasaMpanjittA NaM viharittae / ahAsuhaM devANu25 ppiyA! mA paDibaMdhaM kareha / "

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17 tara NaM se gayasukumAle aNagAre arahaA arimiNA amaguNagAe samANe arahaM arimiM baMda namaMsa | vaMditA namasittA arahao ariNemissa aMtira sahasaMbavaNAo ujjANAo paDiNikkhamai / paDiNikkhamittA jeNeva mahAkAle susAge tegeva uvA- 5 gae / uvAgamittA thaMDillaM paDilehei / paDilehittA isipa bhAragaraNaM kAraNaM [jAva] do vi pAe sAhahu egarAI mahApaDimaM saMpajjittANaM viharadda | imaM ca NaM somile mAhaNe sAmidheyassa aTThAe bAravaIo nagarIo bahiyA pucvaNiggae / samihAo 10 dame ya kuse ya pattAmoDaM ya geNhai / gevhittA tabha paDiNiyattai / paDiNiyattittA mahAkAlassa susANassa adUrasAmaMteNaM vIIvayamANe saMjhAkAlasamayaMsi paviralamaNusaMsi gayasukumAlaM aNagAraM pAsai / pAsittA taM veraM sarai / saritA Asurute ruTTe kuvie caNDikkie 15 misimisiyamANe evaM vayAsI / " esa NaM bho ! se gayasukumAle kumAre apatthiya [ jAva ] parivajjie, jeNaM mama dhUyaM sAmasirIpa bhAriyAe attayaM somaM dAriyaM adido sapaiyaM kAlavattiNi vippajahettA muMDe [jAva] pavvai / taM seyaM khalu mamaM gayasukumAlahala kumArassa 20 veranijjAyaNaM karettae / " evaM saMpehei / saMpehittA dilApaDilehaNaM karei / karitA saralaM mahiyaM geNhai / geNhittA jeNeva gayasukumAle aNagAre tetheva uvAgacchai / uvAgamittA gayasukumAlala kumArasta matthara maTTiyAe pAli baMdhai / baMdhittA jalaMtoo ciyayAo phulliyaki 25 suyamANe khairaMgAre kahalleNa gevhai / geNhittA gayasukumAlassa aNagArassa matthara pakkhivai / pakkhivittA ra

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18 bhie [5] tao khippAmeva avakkamai / avakkamittA jAmeva disaM pAubbhUe tAmeva dilaM paDigae / .34 tara NaM tassa gayasukumAlassa u aNagArassa sarIrayaMsi veyaNA pAubbhUA ujjalA [jAva] durahiyAsA / 5 taraNaM se gayasukumAle aNagAre 35 somilassa mAhaNassa masAvi appadussamANe taM ujjalaM [jAva) adivAsei / taNaM tassa gaya sukumAlassa aNagArassa taM ujjalaM [jAva] ahiyAsemANassa sumeNaM pariNAmeNaM pasatthajjhavasANeNaM tadAvaraNijjANaM kammANaM khararNa kammarayavi kiraNakaraM 10 apuvvakaraNaM aNuppaviTThassa aNate aNuttare [jAva] kevalavaraNANadaMsaNe samuppaNNe / tao pacchA sidve [ jAva ] hI / tattha NaM ahAsaMnihihiM devehiM samma ArAhithaM ' ti kaTTa divve surabhigandhodara vuTThe: dasavaNNa kusume nivADiya; celukkheve kara divve ya gIyagaMdha15 vvaNiNAra yAvi hotthA / tapa NaM se kaNhe vAsudeve kalaM pAuppabhAyAra [jAva] jalate pahAe [jAva] vibhUsie hatthibaMdhavaragara sakoreMTamaladAmeNaM chatteNaM dharejjamANe seyavaracAmarA hiM uddhavvamANIhiM mahayA bhaDacaDagarapahakaravaMdaparikkhitte 20 bAravaI nayarIM majjhamajjheNaM jeNeva arahA ariTThaNemI teNeva pahArettha gamaNAe / tara NaM se kanhe vAsudeve bAravaIe nayarI majjhamajjheNaM niggacchamANe eka 56 36 < 34 All mss and even the printed Ehesitate between gayasukumAla and gayasUmAla : I have selected the former and kept it uniformly in the text. 35 A has peculiar way of writing this in short. ta0 se0 gaya aNagAre etc. 36 AegaM E ekkaM

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purisaM pAsaha / juNgaM jarAjajjariyadehaM [jAva] mahaimahAlayAo iTTagarAsio egamegaM iTTagaM gahAya bahiyArasthApahAo aMtogihaM aNuppavisamANaM pAsai / tae NaM se kaNhe vAsudeve tassa purisassa aNukaMpaNaTTAe hatthikhaMdhavaragae ceva egaM iTTagaM geNhai / geNhittA bahiyA 5 ratthApahAo aMtogihaM aNuppavesei / tae NaM kaNheNaM vAludeveNaM pragAe iTTamAe gahiyAe samANIe aNegehi purisasarahiM se mahAlae iTTagasla rAsi bahiyA ratthApahAo aMtogharaMsi aNuppavesie / tae NaM se kaNhaM vAsudeve bAravaIe nagarIe 10 majhamajjheNaM niggacchai / niggamittA jeNeva arahA ariTThaNemI teNeva uvAgae / uvAgamittA [jAva] vaMdai namaMsai / vaMdittA namaMsittA gayasukumAlaM aNagAraM apAsamANe arahaM arihaNemi vaMdai namasai vaMdittA namaMsittA evaM vyaasii| 15 "kahi NaM bhaMte ! se mamaM sahodare kaNIyase bhAyA gayasukumAle aNagAre jo NaM ahaM vaMdAmi namaMsAmi !!" tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vyaasii| 20 "sAhie NaM kaNhA! gayasukumAleNaM aNagAhemaM apaNo atte|" tae NaM se kaNhe vAsudeve arahaM ashiNemi evaM vyaasii| "kahaNNaM gayasukumAleNaM aNagAreNaM sAhie 25 appaNo aDhe !"

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10 vayAsI / tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM (" evaM khalu kaNhA ! gayasukumAle NaM mamaM kalaM puvvAvaraNha kAlasamayaMsi vaMdas namasara / vaMdittA namaM5 sittA evaM vayAsI / icchAmi NaM [ jAva] ' uva saMpajjitANa viharai / tapa NaM taM gayasukumAlaM aNagAraM ege purise pAsai / pAsittA Asurute [5] [jAva] sidve / taM evaM khalu kaNhA ! gayasukumAleNaM aNagAreNaM sAhie appaNo aTThe / "" tapaNaM se kahe vAsudeve arahaM ariTTaNemi evaM vayAsI / 20 88 se ke 3" bhante ! se purise apatthiyapathie [jAva] parivajjie jeNaM mamaM sahodare kaNIyase bhAyare gayasukumAle aNagAre akAle ceva jIviyAo 15 vavarovie ? | " tapa NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsI / "" "' mA kaNhA ! tumaM tassa purisassa padosamA - vajjAhi / evaM khalu kaNhA ! teNaM puriseNaM gayasuku20 mAlassa aNagArassa sAhijje diNNe / 99 " kahaNNaM bhaMte ! teNaM puriseNaM gayasukumAlassa NaM sAhijje diNNe ? | dd 37 E wrongly read etc. which is meaningless. ABCD se keNaM

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10 tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vyaasii| "se nUNaM kaNhA! mamaM tumaM pAyavaMdae havvamAgacchamANe bAravaIe nayarIe purisaM pAsasi [jAva] aNuppavisie / jahA NaM kaNhA! tumaM tassa purisassa 5 sAhijje diNNe, evameva kaNhA! teNaM puriseNaM gayasukumAlassa aNagArassa aNegabhavasayasaMciyaM kammaM udIremANeNaM bahukammaNijjaratthaM sAhijje dinnnne|" tae NaM se kaNhe vAsudeve arahaM ariTThaNemi evaM vayAsI / "se NaM bhaMte ! purise mae kahaM jANiyavve ? / " tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vyaasii| "je NaM kaNhI ! tumaM bAravaIe nayarIe aNuppavisamANe pAsettA Thiyae38 ceva ThiibheeNaM kAlaM kari- 15 ssai, taNNaM tumaM jANijjAsi 39 'esa NaM se purise|" tae NaM se kaNhe vAsudeve arahaM ariTThaNemi vaMdai namasai / vaMdittA namaMsittA jeNeva abhiseyaM hatthirayaNaM teNeva uvaagcchi| uvAgamittA hatthi durUhai / durUhittA jeNeva bAravaI nayarI jeNeva sae 20 gihe teNeva pahArettha gmnnaae| - tassa somilamAhaNassa kallaM [jAva] jalaMte ayameyArUve abbhatthie [4] samuppaNNe / " evaM khalu 38. A Thiie DE Thitae C. hitate ceva vaThite bheeNa (?) 39. Mss hesitate in spelling : jANijjAsi-jANejjAsi. 40 A abhiseye hatthirayaNe; others follow the text.

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kaNhe vAsudeve arahaM ariThThaNemi pAyadae niggae / taM nAyameyaM arahayA, viNNAyameyaM arahayA, suyameyaM arahayA, siTThameyaM arahayA bhavissai kaNhassa vAsudevassa / taM na najjai NaM kaNhe vAsudeve mamaM keNavi kumAreNaM mArissai" tti kaTTa bhIe [4] sayAo gihAo pddinnikkhmi| kaNhassa vAsudevassa bAravaI nayarI aNuppavisamANassa purao sapakkhiM saMpaDidisiM havvamAgae / tae NaM se somile mAhaNe kaNhaM vAsudevaM sahasA pA10 settA bhIe [4] Thiyaeceva ThiimeyaM kAlaM karei / dharaNitalaMsi savvaMgehiM 'dhasa' tti saMNivaDie / tae NaM se kaNhe vAsudeve somila mAhaNaM pAsai / pAsittA evaM vayAsI / "esa NaM devANuppiyA! se somile mAhaNe apatthiyapatthie [jAva] parivajjie, 15 jeNaM mamaM sahoyare kaNIyase bhAyare gayasukumAle aNa gAre akAle ceva jIviyAo vavarovie / " ti kuTu somilaM mAhaNaM pANahiM kaTTAvei / kaDAvittA taM bhUmi pANieNaM abbhokkhAvei / abbhokkhAvittA jeNeva sae gihe teNeva uvAgae / sayaM giha aNuppavitu / 20 evaM khalu jaMbU / [jAva] aTThamassa aMgassa ata gaDadasANaM taccassa vaggassa aTTamajjhayaNassa ayamaTTha paNNatta // " [ Sutra. 6] 41 E Thite ya C. Thitato ceva ThibheyaM etc. ct. footnoot 38 A. Thitae ceva ThitabhedeNaM.

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navamassa ukkhevo|| " evaM khalu jambU! teNaM kAleNaM teNaM samaeNaM pAravaIe nayarIe (jahA paDhamae [jAva) viharai / tattha NaM bAravaIe baladeve nAmaM rAyA hotthA [vaNNao] / tassa NaM baladevassa raNNo dhAriNI nAmaM devI hotthA 10 [vaNNao] / tae NaM sA dhaarinnii| sIhaM sumiNe [ jahA goyme]| navaraM sumuhe nAmaM kumAre / paNNAsaM knnnnaao| paNNAsao dAo / coisa puvvAiM ahijjai / vIsaM vAsAiM pariyAo / sesaM taM ceva settuJja siddhe / / nikkhevao // 15 evaM dummuhe vi| kUvae vi| tiNNivi baladevadhAriNIsuyA / dArue vi evaM ceva / navaraM vAsudevadhAriNIsudha / evaM aNAdiTho vi vaasudevdhaarinniisue| evaM khalu jaMbU ! samaNeNaM [jAva saMpatteNaM ahamassa aMgassa aMtagaDadasANaM taccassa vaggassa terasa- 20 massa ajjhayaNassa ayamaDhe pnnnntt|" [ Sutra 7.] 42 E reads kuvadArae vi| tinnivi bldevdhaarinniisuyaa| dArue vi evaM cev| navaraM vAsudevadhAriNIsue / evaM aNAdichI vi vasudevadhAriNIsue // A. evaM dumuhe vi kUvae evaM dArue vi gavaraM vaasudevdhaariinnisuyaa| cha / aNAdhiTThI vi vAsudevadhAriNIbhUte / B. kUdArae instead of kUvae C. kUvArae D. kUvae vi / Our text follows D which is the most cor. rect: D reads annaadhittttii|

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[ cauttho vaggo] "jai bhaMte ! samaNeNaM [jAva saMpattaNaM taccassa vaggasla ayamaDhe paNNatteH cautthassa ke ahe pnnnntte|" "evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM 5 cautthassa vaggassa dasa ajjhayaNA paNNattA / taM jhaa| jAlimayAliuvayAlI purisaseNe ya vAriseNe y| pajjuNNasaMbaaNiruddha saJcaNemo ya dddhnnemii||" +5 " jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM cau-' sthassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM 10 ajjhayaNassa ke aTe paNNatte / " ___ " evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNa bAravaI nyrii| tIse [ jahA paDhame ] kaNhe vAsudeve AhevaccaM [jAva] viharai / tattha NaM bAravaIe nagarIe vasudeve raayaa| tassa NaM vasudevassa raNNo dhAriNI 15 nAmaM devI hotthA [vaNNao] / jahA goymo| navaraM jaalikumaare| paNNAsao daao| baarsNgii| solasa vAsA priyaao| sesaM jahA goyamassa [jAva] settuo siddhe // evaM mayAlI uvayAlI purisaseNe ya vAriseNe ya / evaM pajjuNNe vi tti / navaraM kaNhe piyA; ruppiNI maayaa| 20 evaM saMbe vi / navaraM jaMbaI mAyA / evaM aNiruddha vi / 43 Some mss ABC read daDhaNemI ya DE as in the text.

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navaraM pajjuNNe : za vedabbhI mAyA / evaM sccnnmii| navaraM samuddavijae / .. / sivA maayaa| daDhaNemI vi| savve egagamA / cautthassa vaggassa nikkhevo|| [Sutra. 8] [paMcamo vaggo] " jai NaM bhaMte ! samaNeNaM [jAva] sapatteNaM causthassa vaggassa ayamaDhe paNNatte, paMcamassa vaggassa - aMtagaDadasANaM samaNeNe jAva] saMpattaNa ke aDhe pnnnntte|" " evaM khalu jaMbU ! samaNeNaM [jAva] saMpatteNaM paMcamassa vaggasa dasa ajjhayaNA paNNattA / taM jahA, 10 paumAvaI ya gorI gaMdhAro lakkhaNA susImA ya / jaMbavaisacabhAmA rUpiNimUlasirimUladattA vi // 4" - " jai NaM samaNeNaM [jAva] saMpatteNaM 5 paMcamassa vaggassa dasa ajjhayaNA paNNatA, paDhamassa NaM bhaMte ! ajjhayaNassa ke aThe paNNatte ? " / 15 " evaM khalu jambU ! teNaM kAleNaM teNaM samaeNaM bAravaI ngrii| (jahApaDhame [jAva]) kaNhe vAsudeve Ahevacca 44, Some Mss write enumeratingnumbers e. g. paumAvaI 1 ya etc., like A, E etc. I have rejected the same in the text. 4; E. does not mention samaNeNaM [ jAva ] saMpatteNaM / The Mas. mention it.

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[jAva] viharai / tassa NaM kaNhassa vAsudevassa paumAvaI nAma devI hotthA+6 [vnnnno]| teNaM kAleNaM teNaM samaeNaM arahA ariDaNemI samosaDhe jAva] viharai / kaNhe vAsudeve niggae [jAva ] pajjuvAsai / tae NaM 5 sA paumAvaI devI imIse kahAe laTThA haTTa [0] (jahA devaI [jAva]) pajjuvAsai / tae NaM arahA ariTThaNemI kaNhassa vAsudevassa paumAvaIe ya dhmmkh|| parisA pddigyaa| tae NaM kaNhe vAsudeve arahaM ariDhaNemi vaMdaha 10 namaMsai / vaMdittA nipaMsittA evaM vayAsI / " imIse NaM bhaMte ! bAravaIe nagarIe navajoyaNa [jAva] devalogabhUyAe kiMmUlAe viNAse bhavissai ? " / "kaNhAi!" arahA agiTTaNemI kaNhaM vAsudevaM evaM vayAsI " evaM khalu kaNhA! imose boravaIe naya15 rIe navajoyaNa [jAva]0 bhUyAe suraggidIvAyaNamUlAe viNAse bhavissai / " ____ kaNhassa vAsudevassa arahao ariTThaNemissa aMtie eyaM soccA nisamma eya abbhatthie [4] "dhaNNA NaM te jAlimayAlipurisaseNavAriseNapajju20 NNasaMbaaNiruddhadaDhaNemisaccaNemippabhiyao kumArA je NaM caittA hiraNaM [jAva] paribhAittA arahao aridvaNemissa aMtiyaM muNDA [ jAva ] pavvaiyA / ' ahaNaNaM ___46 A hutthA; others hotyA. 47. A pavvaiye others pavvaiyA; also in the preceding line E paribhAittA ABC paribhAettA D. paribhAyattA.

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adhaNNa akayapuNNe rajje ya[jAva] aMteure ya mANussaesu ya kAmabhogesu mucchie [4] no saMcAemi arahao ariTThaNemissa [jAva pavvaittae / " "kaNhAi ! " arahA ariDaNemI kaNhaM vAsudevaM evaM vayAsI "se nUNa kaNhA ! tava ayamanbhatthie [4] 5 'dhaNNA NaM te [jAva] pavvaiyA ' / se nUrNa kaNhA ! aDhe smddhe| haMtA atthi ! / taM no khalu kaNhA! taM evaM bhUtaM vA bhavvaM vA bhavissai vA japaNaM vAsudevA caittA hiraNaM [jAva pavvaissaMti / " "se keNaM aTeNaM bhaMte ! eva vuccai 'na evaM 10 bhUya vA (jAva] pavvaissaMti ?" "kaNhAi !" arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsI evaM khalu kaNhA ! savve vi ya NaM vAsu* devA puvvabhave nidaanngddaa| se eteNadveNaM kaNhA ! evaM puccai 'na eyaM bhUyaM [0] pvvissnti|" 15 tae NaM se kaNhe vAsudeve arahaM ariDaNemi evaM vyaasii| " ahaM NaM bhaMte ! ito kAlamAse kAlaM kiccA kahiM gamissAmi; kahiM uvavajjissAmi ?" tae NaM arahA ariDaNemI kaNhaM vAsudevaM evaM 20 vyaasii| ___ "evaM khalu kaNhA ! bAravaIe nayarIe suraggidIghAyaNakovanivaDAe ammApiiniyavippahUNe rAmeNaM baladeveNaM saddhi dAhiNaveyAliM abhimuhe johiDillapAmokkhANaM+8 pacaNhaM paMDavANaM paMDurAyaputtANaM pAsaM 25 48 Some Mss like ABCD guhichilla E johichilla.

Page #70
28 9 paMDumaDuraM saMpatthie kosaMbavaNakANaNe naggohavarapAyavassa ahe puDhavisilApaTTapa pIyavatthapacchAiyasarIre jarAkumAreNaM tikkheNaM kodaMDavipamukkeNaM isuNA vAme pAde viddhe samANe kAlamAse kAlaM kiccA taccAe 5 vAluyappabhAe puDhavIe ujjalie narae neraiyattApa uvavajjihisi / "" tara NaM kaNhe vAsudeve arahao aridRNemissa aMtie eyamaTThe soccA nisamma ohaya0 [ jAva] jhiyAi / << kaNhAi !" arahA ariTThaNemI kaNhaM vAsudevaM 10 evaM vayAsI " mA NaM tumaM devANuppiyA ! ohahya0 [ jAva] jhiyAhi / evaM khalu tumaM davANuppiyA ! taccAo puDha-. vIo ujjaliAo anaMtaraM 30 uvvaTTittA iheva jaMbudave bhAra vAse AgamesAe ussappiNIpa puMDesu 5 1 jaNavasu sayaduvAre bArasame amame nAmaM arahA bhavi 15 ssasi / tattha tubhaM bahUI vAsAI kevalapariyAgaM pAuNettA sijjhihisi [ 5 ] | 50 "" tapa NaM se kaNha vAsudeve arahao ariTThaNemissa aMtie eyamahaM soccA nisamma haTThatuTTha [ * apphoDei / apphoDittA vaggai / vaggittA tivaI chiMdai / 20 chiMdittA sIhaNAyaM karei / karitA arahaM ariTThaNemiM vaMdai namasai | vaMdittA namaMsittA tameva abhisekkaM hathi durUhai / durUhittA jeNeva bAravaI nayarI jeNeva sae gihe teNeva uvAgae / abhiseyarayaNAo paccorUhai / jeNeva bAhirayA uvaTThANasAlA jeNeva sae sIhAsaNe 1 49 CD adhe ABE ahe. 50 A reads NaMtaraM othrs anaMtaraM 51 A alone puNNesu BCDE puMDe.

Page #71
teNeva uvAgacchai / uvAgamittA sIhAsaNavaraMsi purasthAbhimuhe nisIyae / nisIhattA koDaMbiyapurise saddAghei / saddAvittA evaM vayAsI / ___gacchaha NaM tumme devANuppiyA! bAravaIe nayarIe siMghADaga0 jAva] uvaghosemANe evaM vyh| 5 " evaM khalu devANuppiyA ! bAravaIe nayarIe navajoyaNa jAva]0 bhUyAe suraggidIvAyaNamUlAe viNAse bhavissai, taM jo NaM devANuppiyA ! icchai bAravaIe nayarIe rAyA vA juvarAyA vA Isare talavare mADaMbiyakoDubiyaibbhaseTThI vA devI vA kumAro vA kumArI 10 vA arahao ariDaNemissa aMtie muMDe [jAva pavaittae, taM NaM kaNhe vAsudeve visjjei| pacchAturasta vi ya se ahApavittaM vittiM aNujANai / mahayA iD-i sakArasamudaeNa ya se nikkhamaNaM karei / doccaM pi tacvaM pi ghosaNayaM ghoseha / ghosittA mamaM evaM 15 paJcappiNaha / tae NaM te koDhuMbiya [jAva paccappiNaMti / tae NaM sA paumAvaI davI arahao0 aMtie dhamma soccA nisamma haTTatuTTha0 [jAva] hiyayA arahaM ariTThaNemiM vaMdai nmsi| vaMdittA namaMsittA evaM 20 vyaasii| "saddahAmi NaM bhaMte ! niggaMthaM pAvayaNaM [0] / se jaheyaM tubbhe vayaha / jaM navaraM devANuppiyA ! kaNha 52 B. mama eyamANattiyaM paccappiNaha; DE as in the text.

Page #72
0 vAsudevaM ApucchAmi / tapa NaM ahaM devANuppiyassa aMtira muMDA [jAva] pavvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha | "" tara NaM sA paumAvaI devI dhammiyaM jANappavaraM 5 duruhittA jeNeva vAravaI nayarI jeNeva sae gihe teNeva uvAgacchai / uvAgamittA dhammiyAo jANAo paccIar |58 paccoruhittA jeNeva kaNhe vAsudeve teNeva uvAgacchai / ubAgamittA karayala [.] aJjaliM kaTTu evaM vayAsI / " icchAmi NaM devANupiyA ! tumbhehiM 10 abbhaNuNNAyA samANI arahao ariTThaNe missa aMtie muMDA [jAva] pavvayAmi / ahAsuhaM devANuppiyA ! sA paDabaMdha kareha | 54 "" tara NaM se kahe vAsudeve koduMbiya sahAvei / sAvittA evaM vayAsI / " khippAmeva paumAvaIe 15 mahatthe nikkhamaNAbhiseyaM uvaTThaveha / uvaThThavittA eyamANantiyaM praccappiNaha / " tae NaM te [jAva] paccappiNaMti / tapa NaM se kaNhe vAsudeve paumAvaI devIM paTTayaMsi durUhe aTTasaraNaM sovaNNakalasa [jAva] mahA20 NikamaNAbhisepaNaM abhisiMcai / abhisiMcittA savvAlaM 55 53 A alone paccorubhai 54 ABCDE karayala without the mark showing the deletion of words. 55 E paTTyaM Duheti, the text follovs the Mss.

Page #73
kAravibhUsiyaM karei / karittA purisasahassavAhiNi siviyaM durUhei / 56 durUhittA bAravaIe nayarIe majjhaMmajheNa niggacchai / niggamittA jeNeva revayae pavvae jeNeva sahasaMbavaNe ujjANe teNeva uvAgacchai / uvAgamittA sIyaM Thavei / paubhAvaI devI sIyAo pccoruhi| 5 paccoruhittA jeNeSa arahA ariTThaNemI teNeva uvAgacchai / uvAgamittA arahaM ariTThaNemiM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai namaMsaha / vaMdittA namaMsittA evaM vyaasii| / esa NaM bhaMte ! mama aggamahisI paumAvaI 10 nAmaM devI iTTA kaMtA piyA maNuNNA maNAbhirAmAga [jAva kimaMga puNa pAsaNayAe ? / taNNaM ahaM devANuppiyA ! sissiNibhikkhaM dalayAmi / paDicchaMtu NaM devANuppiyA ! sissiNibhikkhaM / ahAsuhaM devANuppiyA! mA paDibaMdhaM kareha / " tae NaM sA paumAvaI uttarapuracchimaM disI. bhAgaM53 avakamai / avakamittA sayameva AbharaNAlaMkAraM omuyai / omuyittA sayameva paMcamuTThiyaM loyaM karei / karittA jeNeva araho aridraNemI teNeva uvAgacchai / 15 56 A durUheti BC ruhAve [ti] i D DahAveti E radAveti. 57 E maNunnA maNAmA abhirAmA which is wrong%3; the text acc. to A B C D. 58 A uttarapuracchime dikhIbhAge B utarapuracchimaM feftari; others give the former or the latter E uttarapaucchimaM wrong.

Page #74
uvAgamittA arahaM ariTThaNemi vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| "Alitte [jAva] dhmmmaaikkhiuN|" tae NaM arahA ariTTaNamI paumAvaI devIM sayameva pavAyei / pavvAyittA sayameva muMDAvei; sayameva jakkhiNIe ajjAe sistiNi dalayai / tae NaM sA jakkhiNI ajjA paumAvaI davIM sayameva pavAiye jAva] saMjamiyatvaM / tae NaM sA paumAvaI ajjA jaayaa| IriyAsamiyA [jAva guttabaMbhayAriNI / tae NaM sA paumAvaI ajjAe jakkhiNIe aMtie sAmAiyamAiyAI ekkArasa 10 aMgAI ahijjai / bahuhiM cautthachaTTamaTThamadasamaduvAlasehiM mosaddhamAsakhamaNehiM vivihehiM tavokammehiM appANa bhAvemANA59 viharai / tae NaM sA paumAvaI ajjA bahu . paDipuNNAI vIsa vAsAI sAmaNNapariyAgaM pAuNai / 0 pAuNittA mAsiyAe saMlehaNAe appANaM jhUsei / 15 jhUsittA sahi bhattAI aNasaNAe 61chedai / chedittA jassaTTAe kIrai naggabhAve 62[jAva] tamaDhe Arohei / carimussAsehi siddhA [5] // [Sutra. 9.] teNaM kAleNaM teNaM samaeNaM bAravaI; revayae; ujjANe naMdaNavaNe / tattha NaM bAravaIe nayarIe kaNhe 20 vaasudeve0| tassa NaM kaNhassa vAsudevassa gorI devI [vnnnno]| arahA smosddhe| kaNhe Niggae / gorI 59 A. bhAvemANI 60 E drops pAuNai, the text follows AD. 61 A aNasaNeNaM; all others aNasaNAe (te) 62 The text follows BCE A muMDabhAve jAva D naggabhAve maMDabhAve jAva 63 (5) is ignored by the majority of Mss.

Page #75
jahA paumAvaI tahA niggyaa| dhmmkhaa| parisA pddigyaa| kaNhe vi| tae NaM sA gorI jahA paumAvaI tahA nikkhaMtA [jAva] siddhA [5] / evaM gandhArI64 / lakkhaNA / susImA / jaMbavaI / sccbhaamaa| ruppiNI / aTTa vi paumAvaisarisAo / aTTha ajjhayaNA / [Sutra10] 5 teNaM kAleNaM teNaM samaeNaM bAravaIe nayarIe revayae naMdaNavaNe kaNhe vAsudeve0 / tattha NaM bAravaIe nayarIe kaNhassa vAsudevassa putte jaMbavaIe devIe attae saMbe nAmaM kumAre hotthA ahINa.] / tassa gaM saMbassa kumArassa mUlasirI nAmaM bhAriyA hotthA 10 [ vaNNao / arahA samosaDhe / kaNhe nigge| mUlasirI. vi niggyaa| jahA paumAvaI / "jaM navaraM devANuppiyA ! 15 kaNhaM vAsudevaM ApucchAmi " [jAva] siddhaa| evaM mUla dattA vi / paMcamo vaggo / [ Sutra. 11 } 64 A gAMdhArI; others as in the text.

Page #76
34 [chaTTho vaggo] " jai " / chaTThassa ukkhevo|| navaraM solasa ajjhayaNA paNNattA / taM jhaa| makAI kiMkame ceva moggarapANI ya kAsave khemae ghiihare ceva kelAse haricaMdaNe // vArattasudaMsaNapuNNabhaddasumaNabhahasupaiTe mehe aimutte aha alakkhe ajjhayaNANaM usolasayaM // 17 "jai solasa ajjhayaNA paNNattA [0] paDhamassa ajjhayaNassa ke aDhe paNNatte ? / " 10 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM . mahAvIre Adikare guNasilae [jAva] viharai / parisA niggyaa| tae NaM se makAI gAhAvaI imIse kahAe lddhtte| jahA paNNattIe gaMgadatte taheva imA vi jeTTaputtaM kuTuMbe ThavettA purisasahassavAhiNIe sIyAe ni 65. A wrongly writes sammattA 66 E reads maMkAI AmakaHiNA B makAI C makAyI or makAi D makAyI. 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 makA [ya] I. The next name is written variously as kiMkame, kiMkamme, or kiMkamie." 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.

Page #77
kkhate [jAva] aNagAre jAe [ IriyAsamie0 ] / tae NaM se makAI aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie samAiyamAiyAI ekkArasa aMgAI ahijji| sesaM jahA khaMdagassa / guNarayaNaM tavokammaM / solasavAsAiM priyaao| taheva viule siddhe / kiMkame 5 vi evaM ceva [jAva] viule siddhe / [ Sutra 12 ] teNaM kAleNaM teNaM samaeNaM / raaygihe| guNasilae ceie / seNie rAyA / cellaNA devI [vnnnno]| tattha NaM rAyagihe ajjuNae nAma mAlAgAre parivasai ( aDDe0 [jAva]0 paribhUe ) / tassa NaM ajjuNayassa 10 mAlAyArassa baMdhumaI nAma bhAriyA hotthA, sUmAlA0] / tassa NaM ajjuNayassa mAlAyArassa rAyagihassa naya. rassa bahiyA ettha NaM mahaM ege pupphArAme hotthA, kiNhe [jAva] niuraMbabhUe dasaddhavaNNakusumakusumie pAsAie [4] / tassa NaM puSphArAmassa adUrasAmaMte tattha 15 NaM ajjuNayassamAlAyArasta ajjayapajjayapiipajjayAgae aNegakulapurisaparaMparAgae moggarapANissa jakkhassa jakkhAyayaNe hotthaa| porANe divve sacce jahA puNNabhadde / tattha NaM moggarapANissa paDimA egaM mahaM palasahastaNipphaNNaM ayomayaM moggaraM gahAya citttti| tae 20 NaM se ajjuNae mAlAgAre bAlappabhii ceva moggarapANi 68 E reads kaNhe jAva niuraMbhUte, the comment. in the same kiNhe etc. A kiNhe jAva niguraMbabhUte BCD as in the text. 69 A. pAsAdite BCD pAsAtIte E pAsAtIe Cf. foot-note 10 p. 2.

Page #78
36 10 jakkhabhatte yAvi hotthA / kallAkalliM patthiyapiDagAI10 geNhai / bheNhittA rAyagihAo nayarAo paDiNikkhamai / paDiNikkhamittA jeNeva pupphArAme teNeva uvAgacchai / uvAgamittA pupphuccayaM karei / ' karittA aggAI varAI 5 pupphAI gahAi / gahittA jeNeva moggarapANisla jakkhAyayaNe teNeva uvogacchai / uvAgamittA moggarapANissa jakkhasta maharihaM pupphaccaNayaM karei / karittA jaNNupAyapaDie72 paNAmaM karei / tao pacchA rAyamaggaMsi vittiM kappemANe viharai / tattha NaM rAyagihe nayare laliyA nAma goTThI parivasai (aDA0 [jAva]0 paribhUtA) jaM kayasukayA yAvi hotthA / tae NaM rAyagihe nagare aNNayA kayAi pamode ghuDhe yAvi hotthA / tae NaM se ajjuNae mAlA gAre / kallaM pabhUyatarehiM puSphehiM kajjaM' iti kaTTa 15 paccUsakAlasamayaMsi baMdhumaIe bhAriyAe saddhiM patthi yapiDayAI geNhai / geNhittA sayAo gihAo paDiNikkhamai / paDiNikkhamittArAyagiha nagaraM majhamajheNaM niggacchai / niggamittA jeNeva pupphArAme teNeva uvA gacchada / uvAgamittA baMdhumaIe bhAriyAe saddhiM pupphu20 ccayaM karei / tae NaM tIse laliyAe goTTIe cha gohillA purisA jeNeva moggarapANissa jakkhassa jakkhAyayaNe 70. A patthiyapiDamAiM though later piDagAI BC patthiyapaDiyAtiM D. patthiyApaDiyAti E pacchiyapiDagAI later piDayAI 71. Ms. B. muddles all along this part onward and the next. 72 A jaNupAtapaDitaM B jaNupAtapaDite C D jaNNupAtapaDite E jaMnupAyavaDie.

Page #79
37 teNeva uvAgayA abhiramamANA ciTThati / tae NaM se ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhiM pupphuccayaM karei / aggAiM varAiM pupphAiM gahAya jeNeva moggarapANissa jakkhassa jakkhAyayaNe teNeva uvAgacchai / tae NaM cha gohillA purisA ajjuNayaM mAlAgAraM 5 baMdhumaIe bhAriyAe saddhi ejjamANaM pA ti ! pAsittA aNNamaNNaM evaM vayAsI / " esa NaM devANuppiyA ! ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhi iha havvamAgacchai / taM seyaM khalu devANuppiyA ! amhaM ajjuNayaM mAlAgAraM avaoDayabaMdhaNayaM' 3 karettA 10 baMdhumaIe bhAriyAe saddhiM viulAI bhogabhogAiM bhuMjamANANaM viharittae " tti kaTTha eyamaDhe aNNamaNNassa paDisuNeti / paDisuNittA kavADaMtaresu nilukkaiti / niccalA niSkaMdA tusiNoyA pacchaNNA ciTThati / tae NaM se ajjuNae mAlAgAre baMdhumaibhAriyAe saddhi jeNeva 15 moggarapANijakkhAyayaNe teNeva uvaagcchi| Aloe paNAmaM karei / maharihaM pupphaccaNaM karei / 74jaNNupAyapaDie paNAma karei / tae NaM cha gohillA purisA davadavassa kavADaMtarehito niggacchati / niggamittA ajjuNayaM mAlAgAraM geNhati / geNhittA avaoDayabaMdhaNaM kareMti / 20 baMdhumaIe mAlAgArIe saddhiM viulAI bhogabhogAI bhuMjamANA viharati / tae NaM tassa ajjuNayassa mAlAgArassa ayamabbhatthie [4] / " evaM khala ahaM bAlappabhi ceva 73 The majority of Mss avauDaya-, E bhavaoDaya while cominent. in the same ava uDaya74 A janupaDitaM BC jaNNapAyaDie D jaNNu-E jaMnu cf. foot-note 72.

Page #80
38 mogarapANissa bhagavao kalAkaliM [jAva] kappemANe viharAmi / taM jai NaM moggarapANI jakkhe iha saMNihie hote, seNaM kiM mamaM zyArUvaM AvaI pAvejjamANaM pAsate ? / taM nattha NaM moggarapANI jakkhe iha saMNihie / suvvantaM NaM esa kaTTe / "" tara NaM se moggarapANI jakkhe ajjuNayassa 5 mAlAgArassa ayameyArUvaM abbhatthiyaM [jAva] viyANettA' ajjuNayasta mAlAgArassa sarIrayaM aNuSpavisai / aNu'pavisittA taDataDataDassa baMdhAI chiMdai / chiMdittA taM palasahassaNiphaNNaM ayomaya moggaraM geNhai / geNhittA te ithisattame purise ghAei / tae NaM se ajjuNae mAlAgAre 10 moggarapANaNA jakkheNaM aNNAiTTe samANe rAyagihassa nagarassa pariperaMteNaM kallAkaliM cha itthisattame purise ghAmANe viharai | -75 rAyagihe nayare (siMghADaga[jAva] mahApahapa hesu) bahujaNI aNNamaNNassa evamAkvara [4] / " evaM khalu 15 devANuppiyA ! ajjuNae mAlAgAre moggarapANiNA aNNATThe samANe rAyagihe nayare bahiyA cha itthisattame purise ghATamANe " viharai / 20 tara NaM se seNie rAyA imose kahAe laddhaTThe samANe koDuMbiya [0] sahAvei | sahAvettA evaM vayAsI / " evaM khalu devANuppiyA ! ajjuNae mAlAgAre [ jAva] ghAmANe [jAva] viharaH / taM mA NaM tumbhe kei kaTTassa vA taNassa vA pANiyassa vA pupphaphalANaM vA aTThAe saharaM niggacchau / mA NaM tassa sarIrassa vAvattI bhavissai / " 75 AB viyANittA while E viyAttA 76. Some Mss repeat ghAemANe; B reads ghAyamANe.

Page #81
tti kaTTa doccaM pi taccaM pi ghosaNayaM ghoseha / ghosettA khippameva mameyaM paccappiNaha / " tae NaM te koDaMbiya0 [jAva] paccappiNanti / tattha NaM rAyagihe nagare sudaMsaNe nAmaM seTThI parivasai [aDDe / tae NaM se sudaMsaNe samaNovAsae 5 yAvi hotthA, abhigayajIvAjIve [jAva viharai / teNaM kAleNaM teNaM samaraNaM samaNe bhagavaM [jAva samosaDhe [0] viharai / tae NaM rAyagihe nagare (siMghADaga [0] bahujaNo) aNNamaNNassa evamAikkhai [ jAva ] / "kimaMga puNa vipulassa aTThassa gahaNAe [0] / " evaM tassa sudaM- 10 saNasta bahujaNassa aMtie eyaM soccA nisamma ayaM abbhatthie [4] / " evaM khalu samaNe [jAva] viharai / taM gacchAmi / NaM [0] vaMdAmi [0]' / evaM saMpehei / saMpehittA jeNeva ammApiyaro teNeva uvAgacchai / uvAgamittA karayala [0] aJjaliM kaTu evaM vayAsI / " evaM khalu 15 ammayAo! samaNe [jAva viharai / taM gacchAmi / NaM samaNaM bhagavaM mahAvIraM vaMdAmi namasAmi [ jAva ] pajjuvAsAmi / " tae NaM sudaMsaNaM seTTi ammApiyaro evaM vayAsI / " evaM khalu puttA ! ajjuNae mAlAgAre [jAva ghAemANe 20 viharai / taM mA NaM puttA! samaNaM bhagavaM mahAvIraM vaMdae niggacchAhi / mA NaM tava sarIrayassa vaavttiibhvissi| tumaNNaM ihagae ceva samaNaM bhagavaM mahAvIraM vaMdAhi namaMsAhi / " 77. ACDE abhigaya. B. abhimaya.

Page #82
40 - tae NaM sudaMsaNe seTThI ammApiyaraMga evaM vayAsI / " kiNNaM ahaM ammayAo !79 samaNaM bhagavaM mahAvIraM ihamAgayaM iha pattaM iha samosaDhaM iha gae ceva vaMdissAmi / / 80 taM gacchAmi NaM ahaM ammayAo ! 5 tubmehiM abbhaNuNNAe samANe bhagavaM mahAvIraM vNde|" tae NaM sudaMsaNaM le6i1 ammApiyaro jAhe no saMcAeMti bahUhiM AghavaNAhiM [4] [jAva parUvettae tAhe evaM vyaasii| " ahAsuhaM devANuppiyA! mA paDivaMdhaM kareha / " 10 tae NaM sa sudaMsaNe ammApiihiM 2 abbhaNu NNAe samANe pahAe suddhappA vesAI [jAva] sarIre 3 sayAo gihAo paDiNikkhamai / paDiNikkhamittA pAyavihAracAreNaM rAyagihaM nagaraM majhamajjheNaM niggacchai / niggamittA jakkhassa jakkhAyayaNassa 15 adrasAmaMteNaM jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha4 gamaNAe / tae NaM se moggarapANI jakkhe sudasaNaM samaNovAsayaM adrasA. 78 A ammApitaro; others as in the text. 79 A ammatAto later ammatAyo BC ammayAto both the times D ammayAto, ammayAo;printed E huctuates as others do; E wrongly puts T#; BCD ahaM; A none. 80 A vaMdissAmo obviously wrong; all others vaMdissAmi. 81 A seThI BCDE seTiM 82 ADE ammApitIhiM BC amhApitIhiM 83 A suddhavatyasarore BCDE as in the text. 84 ABCD pAhAretya, E so also when it occures later.

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41 5 maMteNaM vIIvayamANaM pAsai / pAsittA Asurute [5] taM palasahassaNipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudaMsaNe samaNovAsara teNeva pahArettha gamaNAe 1 tara NaM se sudaMsaNe samaNovAsara moggarapANi jakkhaM ejjamANaM pAsai / pAsittA abhIe atatthe aNuvvigge akkhubhira acalie asaMbhaMte vatthaMteNa bhUmiM pamajjai / pammajjittA karayalapariggahiyaM sirasAvattaM dasanahaM aMjali matthara kaTTu SvaM vayAsI / " namo'tthu NaM arahaMtANaM [jAva] saMpattAgaM / namo'tthu NaM samaNassa [ jAva] saMpAviukA- 10 massa / vi pi NaM mae samaNassa bhagavao mahAvIrassa aMtira thUlae pANAivAe paccakkhAe jAvajjIvAe / thUlae musAvAra, thUlae adiNNAdANe, sadArasaMto se kara jaavjjiivaae| icchAparimANe kaTa jAvajjIvAe / taM idANiM pi tasseva aMtiyaM savvaM pANAivAyaM paJcakkhAmi 15 jAvajjIvAe / musAvAyaM adattAdANaM mehuNaM pariggahaM paccakkhAmi jAvajjIvAe / savvaM kohaM [jAva] micchAdaMsaNasalaM paccakkhAmi jAvajjIvAe / savvaM asaNaM pANaM khAimaM sAimaM cauvvihaM pi AhAraM paccakkhAmi jAvajIvAe / jai NaM etto uvasaggAo muccissAmi to 20 86 85 Mss. give this karayala * kyAsI; details incorporated from the commentary. 86 Ea other Mss. f; some texts where this passage occures eg. ovavAiyasutta Suru's edition P. 70. Sutra 87 NaM.

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52 me kappei pArettae / aha No etto uvasaggoo muccissAmi tao me tahA paccakkhAe ceva / " tti kaTTa sAgAraM paDimaM paDivajjai / tae NaM se moggarapANI jakkhe taM palasahassa5 NipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudaMsaNe samaNovAsage teNeva uvAgae / no ceva NaM saMcAei teyasA samabhipaDittae / tae NaM se moggarapANI jakkhe sudaMsaNaM samaNovAsayaM savvao samaMtAo parigholemANe parigholemANe jAhe no ceva NaM 10 saMcAei sudaMsaNaM samaNovAsayaM teyasA samabhipaDittae, tAhe sudaMsaNassa samaNovAsayassa purao sapakkhi sapaDidisi ThiccA sudaMsaNaM samaNovAsayaM aNimisAe diTThIe suciraM nirikkhi| nirikkhittA ajjuNayassamA lAgArasla sarIraM vippajahai / vippajahittAtaM palasahassa15 NipphaNaM ayomayaM moggaraM gahAya jAmeva disaM pAubbhUe tAmeva disaM pddige| tae NaM se ajjuNae mAlAgAre moggarapANiNA jakkheNaM vippamukke samANe dhasa' tti dharaNiyalaMsi savvaMgehiM niddie| tae NaM se sudaMsaNe samaNovAsae niruvasagga'. 20 miti kaTTa paDi pArei / tae NaM se ajjuNae mAlAgAre tatto muhuttaMtareNaM Asatthe samANe uThei / udvittA sudaMsaNaM samaNovAsayaM evaM vyaasii| ___ "tubme NaM devANuppiyA! ke 8 kahiM vA 25 sNptthiyaa?|" 87 AD saMnivaDite BCE nivaDite 88 A kaM BC drop this DE ke.

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43 tara NaM se sudaMsaNe samaNovAsam ajjuNayaM mAlAgAraM evaM vayAsI / " evaM khalu devANuppiyA ! ahaM sudaMsaNe nAmaM samaNovAsae abhigayajIvAjIce guNasilae ceie samaNaM bhagavaM mahAvIraM vaMdara saMpatthie / " tara NaM se ajjuNae mAlAgAre sudaMsaNaM samaNovAsayaM evaM vayAsI / 5 " taM icchAmi NaM devANuppiyA ! ahamavi tumae, saddhiM samaNaM bhagavaM mahAvIraM vaMdittae [ jAva ] pajjuvAsittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " 10 tara NaM se sudaMsaNe samaNovAsae ajjuNaNaM mAlAgAreNaM saddhi jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgamittA ajjueNaM mAlAgAreNaM saddhi samaNaM bhagavaM mahAvIraM tikkhuto [jAva] pajjuvAsa / tae NaM se samaNe bhagavaM mahA 15 vIre sudaMsaNassa samaNovAsagassa ajjuNayassa mAlAgArasta tIse ya [0] dhammakahA [0] sudaMsaNe paDigae / tara se ajjuNa mAlAgAre samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma [go] | " saddahAmi NaM bhaMte / niggaMthaM pAvayaNaM 20 [jAva] abhuDemi / ahAturha devANuppiyA ! mA paDibandhaM kareha "" tara NaM se ajjuNae mAlAgAre uttara [0] sayameva paMcamuTThiyaM loyaM karei / karitA [jAva] aNagAre jAe [ jAva] viharai / tara NaM se ajjuNae aNagAre 25 jaM ceva divasa muMDe [ jAva ] pavvaie taM caiva divasaM

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44 samaNaM bhagavaM mahAvIraM vaMdai namasai | vaMdittA namasittA imaM eyArUvaM abhiggahaM uggives | 89 " kappara me jAvajjIvAra chachar3eNaM aNikkhitteNaM tavokammeNaM apANaM bhAvemANassa viharittara " tti kaTTu ayameyArUvaM 5 abhiggahaM oge hai / ogeNhittA jAvajjIvAra [jAva] viharai / tara NaM se ajjuNae aNagAre chaThThakkhamaNapAraNayati paDhamAe porisIe sajjhAyaM karei / jahA goyamasAmI [jAva] aDaI 190 tara NaM taM ajjuNayaM aNagAraM rAyagihe nayare 92 10 ucca0 [jAva] aDamANaM bahave itthIo' " ya purisA ya DaharA ya mahallA ya juvANA ya evaM vayAsI / imeNaM me pitA mArie | mAtA mAriyA / bhAyA bhagiNI bhajjA putte dhUyA suhA0 imeNa me aNNayare sayaNa saMbaMdhipariyaNe mArie / "tti kaTTu appegaiyA 15 akkosaMti appegaiA holaMti niMdaMti khiMsaMti garihaMti tajjaMti tArleti / tae NaM se ajjuNara aNagAre tehi bahUhiM itthIhi ya purisehi ya Daharehi ya mahallehi ya juvANaehi ya AtosijjamANe [jAva] tAlejjamANe * 89 There is fluctuation in Mss. about ogeNhai; uggiNhai; uggeNhai; AE abhiggahaM; others uggahaM or ; so also later when the same occures. 90 ABCD aDaI E viharai 91 A itthiyAo E itthIo. 92 A mAtA mAritA CD mAtA mAriyA BE drop; CE has bhAyA others not; as E implies mAriyA or mArie as it fits, is to be put after each word.

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45 tesiM maNasA vi apaussamANe samma sahai sammaM khamai titikkhai ahiyAsei / sammaM sahamANe 0] rAyagihe nayare uccaNIyamajjhimakulAiM aDamANe jai bhattaM lahai to pANaM na labhai; jai pANaM to bhattaM na labhai / tae NaM se ajjuNae mAlAgAre adINe avimaNe akaluse 5 aNAile avisAdI aparitaMtajogI addi| aDittA rAyagihAo nagarAo paDiNikkhamai / paDiNikkhamittA jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre (jahA goyamasAmI [jAva]) paDidaMsei / paDidaMsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe amucchie [4] 10 bilamiva paNNagabhUeNaM appANeNaM tamAhAraM AhArei / ___ tae NaM samaNe bhagavaM mahAvIre aNNayA rAyagihe paDiNikkhapai / paDiNikkhamittA bahiM jaNavae viharai / tae NaM se ajjuNae aNagAre teNaM orAleNaM payateNaM paggahieNaM mahANubhAgeNaM tavokammeNaM appANaM 15 bhAvemANe bahupuNNe chammAse sAmaNNapariyAgaM pAuNai / pAuNittA addhamAsiyAe saMlehaNAe appANaM jhusei / jhusittA tIsaM bhattAI aNasaNAe chedei / chedittA jassaTThAe kIrai [jAva] siddhe // 4 [Sutra. 13] teNaM kAleNaM teNaM samaeNaM rAyagihe nagare guNa- 20 silae ceie / seNie rAyA / kAsave nAma gAhAvaI 93 urAleNaM and orAleNaM both are found in the Mss. 94 D is systematic in giving the end of the ajjhayaNa all through; here chaThassa vaggassa tIyaM ajjhayaNaM sammata /

Page #88
10 parivasai / jahA makAI / solasa vAsA priyaao| vipule siddhe / evaM khemae vi gAhAvaI / navaraM kAyaMdI 5 nayarI / solasa vAsA pariyAo / vipule pavvae siddhe / evaM dhiihare vi gAhAvaI / kAyaMdIe nyriie| 5 solasa vAsA pariyAo / vipule siddha / evaM kelAse vi gAhAvaI / navaraM sAgee nyre| vArasa vAsAiM priyaao| vipule siddhe / evaM haricaMdaNe vi gAhAvaI / sAee / bArasa vAsA pariyAo / vipule siddhe / evaM vArattae vi gAhAvaI / navaraM rAyagihe . nagare / bArasa vAsA priyaao| vipule siddhe / evaM sudaMsaNe vi gAhAvaI / navaraM vANiyaggAme nayare / dUipalAsae ceie| paMca vAsA priyaao| vipule siddhe / 15 ____evaM puNNabhadde vigAhAvai / vANiyaggAme nyre| paMcavAsA pariyAo / vipule siddha / ___evaM sumaNabhadde vi gAhAvaI / sAvatthIe nyriie| vahuvAsAiM pariyAo / vipule siddhe / ___ evaM supaiDhe vi gAhAvaI / sAvatthIe nayarIe / 02 sattAvIsaM vAlA pariyAo / vipule siddhe / evaM mehe vi gAhAvaI / rAyagihe nayare / bahUI vAsAiM pariyAo / vipule siddhe| [ Sutra. 14 ] 95 E reads kAgaMdI and later in dhiihara's case frict on the evidence of Mss in both the cases I have acccepted kAyaMdI.

Page #89
teNaM kAleNaM teNaM samaeNaM polAsapure ngre| sirivaNe ujjANe / tassa NaM polAsapure nayare vijaye nAma rAyA hotthA / tassa NaM vijayassa raNNo sirI nAma devI hotthA [vaNNao / tassa NaM vijayassa 5 raNNo putte sirIe devIe attae aimutte nAmaM kumAre hotthA sUmAle [0 / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre [jAva] sirivaNe viharai / teNaM kAleNaM teNaM sama eNaM samaNassa bhagavao mahAvIrassa jeDhe aMtevAsI 10 iMdabhUtI ( jahA paNNattIe [jaav|) polAsapure nayare ucca0 [jAva] aDai / imaM ca NaM aimutta kumAre pahAe jAva] vibhUsie bahUhiM dAraehiM ya dAriyAhiM ya Dibhaehi ya DibhiyAhi ya kumAraehi ya kumAriyAhi ya saddhiM saMparivuDe sao gihAo paDiNikkhamai / 15 paDiNikkhamittA jeNeva iMdaTThANe teNeva uvAgae / tehiM bahUhiM dAraehi ya[6] saMparikhuDe abhiramamANe abhiramamANe viharai / tae NaM bhagavaM goyame polAsapure nayare ucca [jAva] aDamANe iMdaTThANassa adUrasAmaMteNaM vIIvayai / tae NaM se aimutte kumAre bhagavaM goyamaM adUrasAmaMteNaM 20 vIIvayamANaM pAsai / pAsittA jeNeva bhagavaM goyame teNeva uvAgae / uvAgamittA bhagavaM goyama evaM vayAsI / "ke NaM bhaMte ! tubbhe ? / kiM vA aDaha / " tae NaM bhagavaM goyame aimuttaM kumAraM evaM vyaasii| 96 Mss are hesitating in the terminations hi-hiM; both are allowable.

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48 " amhe NaM devANuppiyA ! samaNA niggaMthA IriyAsamiyA [ jAva] baMbhayArI ucca0 [jAva] addaamo| " tara NaM ahamutte kumAre bhagavaM goyamaM evaM vayAsI / 5 " eha NaM bhaMte! tubbhe jA NaM "" ahaM tubbhaM " bhikkhaM davAvemI / " ti kaTTu bhagavaM goyamaM aMgulIe geves | geNhittA jeNeva sae gihe teNeva uvAgae / tara NaM sA siridevI bhagavaM goyamaM ejjamANaM pAsai / pAsittA haTTa [0] AsaNAo abbhuTThei / anbhuTThittA 01 jeNeva bhagavaM goyame teNeva uvAgayA / bhagavaM goyamaM tikkhuto AyAhiNapayAhiNaM vaMdai [2] viuleNaM asaNa0 [4] paDivisajjei / tara NaM se aimutte kumAre bhagavaM goyamaM evaM vayAsI / 15 " kahi NaM bhaMte ! tubbhe parivasaha ? | " tara NaM se bhagavaM goyame aimuttaM kumAraM evaM vayAsI / evaM khalu devANupiyA ! mama dhammAyarie dhammovaesae bhagavaM mahAvIre Aigare [jAva] saMpAviukAme iheva polAsapurassa nagarassa bahiyA sirivaNe 20 ujjANe ahApaDirUvaM uggahaM uggiNhittA' saMjameNaM [jAva] bhavemANe viharai / tattha NaM amhe parivasAmo / " tara NaM se aimutte kumAre bhagavaM goyamaM evaM vayAsI / 88 97 AE jA NaM BCD jeNeva; the commentory in D and E both sanction jA NaM 98 D tuhaM 99 Cf. note 85

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49 " gacchAmi NaM bhaMte ! ahaM tummehiM saddhiM samaNaM bhagavaM mahAvIraM pAyavaMdae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " tae NaM se aimutte kumAre bhagavayAM goyameNaM saddhiM jeNeva samaNe mahAvIre teNeva uvAgacchai / uvA- 5 gamittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai [jAva] pajjuvAsai / tae NaM bhagavaM goyame jeNeva samaNe bhagavaM mahAvIre teNeva uvAgae [jAva] paDidaMsei / paDidaMsittA saMjameNaM tavasA viharai / tae NaM samaNe aimuttassa tIse 10 ya dhammakahA / tae NaM se aimutte samaNassa bhagavao mahAvIrassa aMtie dhamma soccA nisamma haTTa [jAva] hiyayA[0] " jaM navaraM devANuppiyA! ammApiyaro ApucchAmi / tae NaM aha devANuppiyANaM aMtie [jAva padhvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|" 15 tae NaM se aimutte kumAre jeNeva ammApiyaro teNeva uvAgae [jAva] pavvaittae" / aimuttaM kumAraM ammApiyaro evaM vayAsI / "bAle si [jAva tumaM puttA ! asaMbuddhe si jAva] tumaM puttA ! kiM NaM tumaM jANasi dhammaM ? / " 20 tae NaM se aimutte kumAre ammApiyaro100 evaM vyaasii| "evaM khalu ammayAo ! jaM ceva jANAmi taM ceva na jANAmi / jaM ceva na jANAmi taM ceva jANAmi / " 100 cf foot note 74 ABCDE all stulpaert 25

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tae NaM taM aimuttaM kumAraM ammApiyaro evaM vyaasii| __ " kahaM NaM tumaM puttA ! jaM ceva jANasi taM jAva ceva jANasi ? / " , tae NaM se aimutta kumAre ammApiyaro101 evaM vyaasii| " jANAmi ahaM ammayAo ! jahA jAraNaM avassamariyavvaM / na jANAmi ahaM ammayAo ! kAhe vA kahiM vA kahaM vA ke cireNa vA? / na jANAmi amma10 yAo ! kehiM kammAyayaNehiM103 jIvA neraiyatirikkha joNimaNussadevenu uvavajjaMti / jANAmiNaM ammayAo! jar3A saehiM kammAyayaNehiM10 3 jIvA neraiya0 [jAtra] . uvavajjaMti / evaM khalu ahaM ammayAo ! jaM ceva jANAmi taM ceva na jANAmi / jaM ceva na 15 jANAmi taM ceva jANAmi / icchAmi NaM ammayAo ! tubmehi abbhaNuNNAe [jAva pavvaittae / " tae NaM taM aibhuttaM kumAraM ammApiyaro jAhe no saMcAeMti bahUhiM AghavaNAhiM 0] " icchAmo te jAyA ! egadivasamavi rAyasiri pAsettae / " tae NaM 101. Cf footnote. 100. 102. AE. kammAyayaNehiM BC. kamAyANehiM D krammAbaMdhaNehi; the commentary has also before itself kammAvayaNehi, or possibly gauged from its sanskrit equivalent karmAdAnaiH kammAyANehiM; Barnett's Ms. Br. Mus Or. 2100 and edition of Bombay which is before him read kammabaMdhaNehiM. See Notes.103 kammAyayaNehiM BC kiMmAyANehiM D kammAbaM. dhaNehiM E kammAyANehiM

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se amutte kumAre ammApiuvayaNamaNuyattamANe tusiNIe saMciTThai / abhiseo jahA mahAbalassa / nikkhamaNaM / [jAva] sAmAiyamAiyAiM ahijjai / bahUI vAsAiM sAmaNNapariyAgaM guNarayaNaM [jAva vipule siddha / teNa kAleNaM teNaM samaeNaM vANArasIe naya- 5 rIe kAmamahAvaNe ceie / tattha NaM vANArasIe104 alakkhe nAma rAyA hotthA / teNaM kAleNaM teNaM samaeNaM samaNe jAva] viharai / parisA0 / tae NaM se alakkhe rAyA samaNassa bhagavaomahAvIrassa aMtie jahAM udAyaNe tahA nikkhaMte / navaraM jeThaputtaM rajje ahisiMcai / 10 ekkArasa aMgAI / bahU vAsA pariyAo [jAva] vipule siddhe / evaM jaMbU ! samaNeNaM [jAva] chaTThassa vaggassa ayama? paNNatte // ' [Sutra 15] [sattamo vaggo] 15 " jai NaM " // sattamassa vaggassa ukkhevo0|| [jAva] terasa ajjhayaNA paNNattA // taM jahA / naMdA taha naMdavaI naMducara naMdiseNiyA ceva maruya sumaruya mahamaruya marudevA ya aTThamA // 105 * bhaddA ya subhadA ya sujAyA sumaNA vi ya 20 ___104 A vANArasI BC bANArasIe D vANArasIe E vANArasIi 105 A. NaMdA NaMdavatI ceva NaMduttarA NaMdiseNiyA mrutaa| sumarutA mahAmarutA mahadevA ya ahamA // B: taM naMdA taM naMdasatI naMduttara naMdiseNiyA ceva / mamatA sumarutA mahAma

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52 bhUyadiNNA ya bodhavvA seNiyabhajjANaM nAmAI / / "106 " jai NaM bhaMte ! [ ] terasa ajjhayaNA paNNattA paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM[0] ke aTThe paNate ? | " 5 even " evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM rAyagihe nayare guNasilae ceie / seNie rAyA / tassa NaM seNiyassa raNNo naMdA nAma devI hotthA [ vapaNao ] | sAmI samosaDhe / parisA niggayA / tae NaM sA naMdA devI imIse kahAe laddhaTTA koDuMbiya purise 10 saddAvei | sahAvettA jANaM ( jahA paumAvaI [ jAva] ) / ekkArasa aMgAI ahijjittA vIsaM vAsAI pariyAo rutA marudevA ya asA ( ? mA) | C Just like B. in point of mistakes D. naMdA 1 taha naMda. vatI2 naMduttarA 3 naMdiseNayA ceva 4 / marutA 5 suma. rutA 6 marudevAya adramA | E. naMdA 1 taha naMdamaMtI 2 naMdottara 3 naMdaseNiyA 4 ceva / mahayA 5 sumaruta 6 mahamasya 7 marudevA 8 ya aTThamA / / 1 / / Barnett for the eighth queen marudevI. I have emended masya sumaruya mahamaruya to con form it to metre 106 A bhaTTA subhaddA ya sujAtA sumaNAtiyA bhUtadiNNA ya bodhavvA seNiyabhajjANaM NAmAI // B. bhaddA subhaddA ya sujayA sumaNAiyA bhUyadiNNA ya bodhavvA seNiya'bhajjA' nAmati / C exactly as B. D bhaddA ya 9 subhaddA ya 10 sujayA 11 sumaNAiyA / bhUyadiNNA ya 13 bodhavvA seNiyabhajjANaM nAmAni // bhaddA9ya subhaddA 10 ya sujAtA 11 sumaNAtiyo 18 / bhUyadittA 13 ya boddhavtrA seNiyabhajjANa nAmAI / I have emended sumaNA vi ya /

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53 jAva] siddhA / evaM terasa vi devIo naMdAgameNa neyavvAo // sattamo vaggo samatto // [ Sutra 16. ] [ aTTamo vaggo ] 66 jai NaM " // bhaMte ! aTThamassa vaggassa ukkhe- 5 o // [ jAva] dasa ajjhayaNA paNNattA / taM jahA kAlI kAlI mahAkAlI kaNhA sukaNhA mahAkaNhA / vIrakaNhA ya bodhavvA rAmakaNhA taheva ya / fuseraNDA navama dasamI mahAseNakaNhA ya // " " jai[0] dasa ajjhayaNA [0] paDhamassa ajjhayaNassa 10 ke aTThe paNNatte ? / " 66 evaM khalu jaMbU ! teNaM kAleNaM teNaM samapaNaM caMpA nAmaM nagarI hotthA / puNNabhadde cehae | tattha NaM sure nayarI koNie rAyA [ vaNNao ] / tattha NaM caMpAe nayare seNiyassa raNNo bhajjA, koNissa 15 raNNo culamAuyA, kAlo nAmaM devI hotthA [vaNNao] / jahA naMdA [jAva] sAmAiyamAiyAI ekkArasa aMgAI ahijjai / bahUhiM cauttha0 [jAva] appANaM bhAvemANI viharai / tara NaM sA kAlI aNNayA kayAi jeNeva ajjacandaNA ajjA teNeva uvAgayA / uvAgamittA evaM 20 vayAsI / icchAmi NaM ajjAo ! tubbhehiM abbhaNuSNAyA samANA raNAvaliM tavaM uvasaMpajjetANaM viharettae / 66

Page #96
im " A gnv. ahAsuhaM devANuppiyA ! mA paDibandhaM kareha / " tae Na sA kAlI ajjA ajjacaMdaNAe aSbhaguNNAyA samANA uvarsapajjittANaM viharaI / taM jahA / cautthaM karei / cautthaM karettA savvakAmaguNiyaM 5 pArei / savvakAmaguNiyaM pArettA chaTuM karei / chaTheM karettA savvakAmaguNiyaM pArei 2 / aTThamaM karei 2 / savvakAma 2 / aTTha chaTThAI karei / svvkaam02| cautthaM karei2 / svvkaam02| cha8 karei / svvkaam02| aTThamaM karei 2 / savvakAma0 2 / dasamaM karei2 / svvkaam02| duvA10 lasameM karei 2 // sNvvkaam02| coiismN02| svv02|| solsmN02| savva0 2 / aTThArasama0 2 / svv02| viisim02| savva0 2 / bAvIsaimaM0 2 / svv02| cauvIsaima0 2 / svv0| chavvIsaimaM0 2 / svv02| aTThAvIsaimaM0 2 / savva0 / tiisimN02| svv02| 15 battIsaimaM02 / svv02| cottIsaimaM0 2 / savva0 2 / cauttIsaM chaTAI karei 2 / savva02 / cautIsaM karei 2 / savva 2 / bttiisN02| savva02 / tiis02| svv02| atttthaaviisN02| savva02 chavvIsaM01 / savva cauvAsa0 2 // svv02| baaviisN02| svv02| viisN02|| svv02| 20 atttthaarsN02|| svv02| solasamaM02 sivv02| coisamaM02 savva0 2 / baarsmN02| savva0 2 / dsmN02| savva 02 / attttmN02| svv| chaTuM02. svv02| cutthN02| savva0 2 / aTTa chaThAI karei 2 / svv02| aTThama krei2| savva0 2 / chaThaM krei|107 svv02| cutthN02| savva0 // ___107 Printed E wrongly reads aThThAvI0 2 while the correct reading is ; karei / which is supported by all the Mss. lliil!1i10.

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evaM khalu esA rayaNAvalIe tavokammassa - DhamA parivADI egeNaM saMvacchareNaM tihiM mAsehiM bAvIsAe ya ahorattehiM ahAsuttA [jAva] ArAhiyA bhavai / ___ tayANaMtaraM ca NaM doccAe parivADIe vautthaM karei2 / vigaivajjaM pArei 2 / chaTuM krei| vigaivajja 5 pArei / evaM jahA paDhamAe vi| navaraM savvapAraNae vi. gaivajjaM pArei [jAva ArAhiyA bhavai / tayANaMtaraM ca taccAe parivADIe cautthaM karei / alevADaM pArei / sesaM taheva / evaM cautthA privaaddii| navaraM savvapAraNae 10 AyaMbilaM pArei / sesaM taheva / taM ceva, paDhamaMmi savvakAmaM pAraNayaM biiyae vigaivajja / saiyaMmi alevADaM AyaMbilaM cautthammi // . tae NaM sA kAlI ajjA rayaNAvalI tavokamma paMcahiM saMvaccharehiM dohi ya mAsehiM aTThAvIsAe ye 15 divasehiM ahAsutaM [jAva ArAhettA jeNeva ajjacaMdaNA ajjA teNeva uvAgayA / uvAgamittA ajjacaMdaNaM ajjaM vaMdaha namasai / vaMdittA namasittA bahUhiM cauttha0 jAva] bhAvemANI vihri| tae NaM sA kAlI ajjA teNaM urAleNaM [jAva] 20 dhamaNisaMtayA jAyA yAvi hotthA se jahA iMgAla[jAva suhuyahuyAsaNe iva bhAsarAsipalicchaNNA109 taveNaM teeNaM tavateyasirIe atIva uvasohemANI ciTThai / tae NaM tIse kAlIe ajjAe aNNayA kayAi . 108 A AyaMbilaMmo BCDE AyaMbilamo 109 A bhAsArAsipalitataveNa BCDE as in the text.

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56 pubvarattAvarattakAle ayamabbhatithae / jahA khaMdayassa ciMtA / " jahA jAva atthi uTThANe [5] 110 tAvatA 111 me seyaM kallaM [ jAva] jalaMte ajjacaMdaNaM ajjaM ApucchittA ajjacaMdaNAra ajjAe abbhaNuSNAyAe samANIe 5 saMlehaNAjhUsaNAjhasiyAe bhattapANapaDiyADakkhiyAe pA yovagayAe kAlaM aNavarkakhamANIe viharettara tti kaTTu evaM saMpehei | saMpehittA jeNeva ajjacaMdaNA ajjA teNeva uvAgacchai / utrAgamittA ajjacaMdaNaM vaMdaha namaMsai / vaMdittA namaMsittA evaM vayAsI / 10 "" 20 " icchAmi NaM ajjo ! tumehiM abbhaNuSNAyA samANI saMlehaNA0 [jAva] viharetlae / ahAsuhaM [0] / " kAlI ajjA ajjacaMdaNAe abbhaNuNNAyA samANI saMlehaNA [jAva] viharai / sA kAlI ajjA ajjacaMdaNAra aMtie sAmAiyamAiyAI ekkArasa aMgAi 15 ahijjittA bahupaDipuNNAI aTTha saMvaccharAi sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAra attANaM jhUsettA saTThi bhattAiM aNasaNAe chedittA jassaTThAe kIras [jAva] carimussAsanIsAsehiM siddhA [5] // nikkhevao // paDhamaM ajjhayaNaM samattaM // [Sutra 17] teNaM kAleNaM teNaM samaeNaM caMpA nAmaM nayarI / puNNabhae are | kANie rAyA / tattha NaM seNiyassa raNo bhajjA, koNiyassa raNNo cullamAuyA, sukAlI nAma devI hotthA / jahA kAlI tahA sukAlI vi 110 A asthi uhANe ti vA B atthi uhA. CE asthi uTThAo D uThThAi 5.vA. 111 E reads tAva tAva; A tAvata BCD tAva tA.

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nikkhaMtA [jAva] bahUhiM cauttha0 [jAva] bhAvemANI viharai / tae NaM sA sukAlI ajjA aNNayA kayAi jeNeva ajjacaMdaNA ajjA [jAva] " icchAmi NaM ajjo ! tubbhehiM abbhaNuNNAyA samANI kaNagAvalItavokamma uvasaMpajittANaM viharettae / " 5 __evaM jahA rayaNAvalI tahA kaNagAvalI vi / navaraM tisu ThANesu aTThamAI karei, jahA rayaNAvalIe chaTThAI / ekAe parivADIe saMvaccharo paMca mAsA bArasa ya ahorattA / cauNhaM paMca varisA nava mAsA aTThArasa divasA / sesaM taheva / nava vAsA pariyAo [jAva] 10 siddhA // [ Sutra 18 ] evaM mahAkAlI vi / navaraM khuDDAgaMsohanikIliyaM tavokambha uvasaMpajjittANaM viharai / taM jahA / cautthaM karei / karittA savvakAmaguNiyaM pArei / pArettA chaThaM karei / karittA savvakAmaguNiyaM pArei / pArittA cautthaM 15 karei / savvakA0 2 / aTTamaM karei 2 / savvakA0 2 / chaTuM0 2 / savva0 2 / dasamaM0 2 / sava0 2 / aTThamaM0 2 / savva02 / duvaalsN02|svv02 / dsmN02| savva0 2|codsN0 2 / svv02| duvAlasaM0112 2 / savva0 2 / solasama0 2 / savva0 2 / codasaM0 2 / savva. 20 2 / aTThArasaM0 2 / savva0 2 / solasamaM02 / savva0 2 / vIsamaM0 2 / savva0 2 / aTThArasaM0 2 / savva0 2 / vIsamaM0 2 / savva0 2 / solasamaM0 2 / savva0 2 / aTThAralaM02 / savva0 2 / codasaM0 2 / svv02| solasamaM0 2 / savva0 2 / duvAlasaM0 2 / samva0 2 / 25 112 AD duvAlasaM B. duvAlasamaM E bArasamaM.

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58 vossaM0 2 / savva0 2 | dasamaM0 2 / savva0 2 / duvAlasaM0 2 / savva0 2 / aTTamaM0 2 / savva0 2 / isameM 0 2 / savva0 2 / chaThThe 2 / savva0 2 / aTThamaM0 2 / savva0 2 | caMDatthaM / savvaM 0 2 / chaTTha- 2 / savva0 2 / 5 cautthaM0 2 / savvakAmaguNiyaM pAre / taheva cattAri parivADIo / ekkAe parivADIe chammAsA satta ya divasA / cauNhaM do varisA aThThAvIsA ya divasA [jAva] siddhA || [Sutra 19] evaM kaNhA vi / navara mahAlaya sIhaNikkIliyaM 10 tavokammaM jaheva khuDDAgaM / navara cottIsamaM jAva neyavvaM / taheva UsAreyavvaM / ekkAe varisaM chammAsA aTThArasa ya divasA / caunhaM chavvarisA do mAsA bArasa ya aho - rattA / sesaM jahA kAlIe [jAva] siddhA // [ Sutra 20] evaM sukaNhA vi / navaraM sattasattamiyaM bhikkhu15 paMDima upasaMpajjittANaM viharai / paDhame sattara ekkekka moyaNassa datti paDigAra ekkekakaM pANayassa / docce sattara do do moyaNassa do do pANayassa paDigAheI / tacce sattara tiriNaH / vautthe0 / paMcame0 | sattameM sattae satta dattIo bhoyaNassa paDigAhei satta 20 pANayassa | evaM khalu payaM sattasattamiye bhikkhupaDimaM egUNapaNNA rAtidiehiM egeNa ya chaNNaueNaM bhikkhAsaeNaM / ahAsuttA [jAva] AhArettA jeNeva ajjacaMdaNA ajjA teNeva uvAgayA / uvAgamittA ajacaMdaNaM ajaM 25 vadai namasai | vaMdittA namasittA evaM vayAsI / " icchAmi NaM ajjAo ! tumbhehiM abbhaNuNNAyA

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59 samANI aTThaTThamiyaM bhikkhupaDimaM uvasapajjittANaM viharetara / ahAsu devANuppiyA ! mA pabiMdhaM kareha / " tae NaM sA sukaNhA ajjA ajjacaMdaNAe abbhaguNAyA samANI aTThaTThamiyaM bhikkhupaDimaM uvasaMpajji - tANaM viharas | 5 paDhame aTThae ekkekkaM bhoyaNassa datti paDigAhei ekkkaM pANayassa / [ jAva] aTTame aTThae aTThaTTha bhoyaNassa paMDiMgAheM aTTha pANayassa / evaM khalu eyaM aTThaTThamiyaM bhikkhupaDimaM causaTThIe rAtidiehi dohi ya aTThAsIga hiM bhikkhA ehiM | 10 ahAsuttA [jAva] navanavamiyaM bhikkhupaDimaM uvasaMpajji - tANaM viharas | paDhame navae ekkekkaM bhauyaNassa datti paDigAhei ekkekaM pANayassa [jAva] navame navae nava dattIo bhoyaNassa nava pANayassa / evaM khalu navanavamiyaM bhikkhupaDimaM ekAsIha rAidiehiM cauhiM paMcottarehiM bhikkhAsaehiM / ahAsuttA [ jAva ] dasadasamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai | 15 paDhame dasa ekkekkaM bhoyaNassa datti paDi- 20 gAi ekkekkaM pANayassa / [ jAva] dasame dasa dasa dasa dattIo bhoyaNassa paMDiMgAhei dasa dasa pANayassa / evaM khalu eyaM dasadasamiyaM bhikkhupaDimaM ekkeNaM rAidisaNaM addhachaTThehiM bhikkhAsaehiM / ahAsuttaM [ jAva] ArAhei / ArAhittA bahUhiM cauttha [ jAva] mAsaddha - 25 mAsavivihatavokammehiM appANaM bhAvemANI viharai /

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60 tara NaM sA sukaNhA ajjA teNaM urAleNaM [ jAva ] siddhA || // nikhevao || paMcamajjhayaNaM // [Sutra 21] evaM mahAkaNhA vi / navaraM khuDDAgaM lavvaobhadaM 15 paDimaM uvasaMpajjittANaM viharai / cautthaM karei / karittA savvakAmaguNiyaM pArei / pAritA chaTuM karei 2 / savva0 2 / aTThamaM0 2 / savva0 2 | dasamaM0 2 / savva0 2 / duvAlasamaM0 2 / savva0 2 / aGkumaM 2 / savva0 2 | dasamaM0 2 / savva0 2 / duvAlasamaM0 2 / 10 utthaM0 2 / savva0 / chaTuM 2 / savva 2 / 2 / savva0 2 | cautthaM0 2 / savva0 2 / savva0 2 / aTThamaM0 2 / savva0 2 / dasamaM0 2 / chahu~0 2 / savva0 2 / aTTamaM0 2 / dasamaM0 2 / savva0 2 / duvAlasaM0 2 / 15 cautthaM0 2 | dasamaM0 2 / savva0 2 / duvAlasamaM0 2 | savva0 2 | cautthaM0 2 / savva0 2 / chaTuM0 2 / savva0 2 / aTThamaM0 2 / savva0 // savva0 2 / duvAla saM O chaTuM0 2 / 2 / savva0 savva0 2 / savva0 2 / evaM khalu evaM khuDDAgasavvaobhahassa tavokamassa paDhamaM parivArDi tirhi mAsehiM dasarhi divasehiM 20 ahAsuttaM [jAva] ArAhittA doccAe parivADIe cautthaM kare / karitA vigaivajjaM pArei / pArittA jahA rayaNAvalI tahA / ettha vi cattAri parivADIo / pAraNA taheva / caNhaM kAlo saMvaccharo mAso dasa ya divasA / sesaM tava / [jA] siddhA / // nikkhevao // chaMTuM ajjhayaNaM // [Sutra 22] evaM vIrakaNhA vi / navaraM mahAlayaM savvao 25

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61 savva02 | 5 chaTTa02 | savva02 | aTThamaM0 2 | bhaddaM tavokammaM uvasaMpajjittANaM viharai / taM jahA / vautthaM karei2 / svv02| chtthtthe02|| savva02 aTThamaM02 / savva02| dsmN02|| savva02 | duvAlasamaM02 // savva02 | coddasaM02 / savva02 | solasamaM0 2 | savva2 | dasamaM02 | svv02|| duvAlasamaM02 / svv02| coddasaM02 / solasamaM02 / savva 02 | cautthaM 02 / savva02 / savva02 | aTTamaM 02 / savva02 | solasamaM 02 / cauttha02 | svv02| chtttth02|| savva02 / savva20 | dasamaM02 / savva02 | duvAlasaM 02 / coddasaM02 | savva02| aTThamaM02 | savva02 2 / svv02| duvAlasaM 02 / savva02 | cohasamaM02 / savva02 | solasamaM0 2|svv02| cutthN02|| svv02| chtttt2| savva02 | voha saM0 2 savva 02 / solasamaM0 2 / savva 02 cautthaM 02 / savva0 2 / chaTTa0 savva 02 / aTTha maM02 saMvva 02 dasamaM02 saJca02 duvAlasamaM02 / savva02 / chttuN02| svv02| atttthmN02|| savva0 15 2 / dsmN02| savva02 / duvAlasaM0 2 / savva 02 | codasaM02 | savva02 | solasamaM02 / savva02 / cautthaM02 / savva02/ duvAlasaM02 / savva02 / coddasaM0 2 / savva02 | solasamaM02 / svv02| cautthaM02 / savva02 chaTTha02 / savva02 | aTTamaM0 2 / savva02 dasamaM 02 / savva0 // savva02 | dasamaM0 10 20 ekkekkAe layoe aSTThamAsA paMca ya divasA / caunhaM do vAsA aTThamAsA vIsaM divasA / sesaM taheva [ jAva] siddhA / [ Sutra 23 ] evaM rAmakaNhA vi / navaraM bhaddottarapaDimaM uvasaMpajjittANaM viharai / taM jahA / duvAlasamaM karei2 | 25 savva02 | codasamaM0 2 / savva02 | solasamaM0 2 / savva02 | atttthaarsmN02| savva02 / vIsaimaM 02 / savva02 | solasamaM0

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62 2 / svv02| aTThArasamaM02 smb02| viishm02| sabbA 2 / duvaalsmN02| svv02|| codlmN02| sv02| viisimN02| svv02| duvaalsN02| svv02| coismN02| svv02| solsmN02| svv02| atttthaarsmN02| svv02| 5 coismN02| svv02| solsmN| svv02| aTThArasamaM0 svv20| viismN02| svv02| duvaalsmN02| savva0 atttthaarsmN02| svv02| viishmN02| duvaalsmN02| savva0 2 // codsmN02| svv02| solsmN02| svv0|| ekAe kAlo chammAsA vIsa ya divasA / 10 cauNhaM kAlo do varisA do mAsA vIsa ya divasA / sesaM taheva jahA kAlI [jAva] siddhA // [Sutra 24] evaM piuseNakaNhA vi / navaraM muttAvalItavokammaM uvasaMpajjittANaM viharai / taM jahA / cautthaM karei 2 / svv02| chttuN02| svv02| cutthN02| svv02| 15 atttthmN02| svv02| cutthN02| svv02| dsmN02| savva0 2|cutthN02| svv02| duvaalsmN02| svv02| cautthaM0 2 / svv02| coddsm02| svv02| cutthN02| svv02| solsmN02| svv02| cutthN02| svv02| aTThArasamaM0 2 / svv02| cutthN02| svv02| vIsaimaM02 / svv02| 20 cutthN02| svv| baaviisimN02| svv02| cutthN02| svv02| cuviisimN02| svv| cutthN02| svv02| chbbiisimN02| svv02| cutthN02| svv02| aTThAvIsaM0 2 // svv0| cutthN02| svv02| tiisimN02| svv02| cutthN02| svv02| bttiisimN02| savva02) cutthN02| 25 svv92| cottiisimN02| savva0 // evaM taheva osArei [jAva] cautthaM karitA

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63 savvakAmaguNiyaM pAre / ekkAe kAlo pakkArasa mAsA paNarasa ya divasA / cauNhaM tiNNi varisA dasa ya mAsA | sesaM [jAva] siddhA || [ Sutra 25] evaM mahAseNakaNhA vi / navaraM AyaMbilavaDamANaM tavokammaM uvasaMpajjittANaM viharai / ta jahA / 5 AyaMbilaM karei 2 / cautthaM karei be AyaMbilAI karei 2 / catthaM krei2| tiNNi AyaMbilAI karei2 / cautthaM 0 2 / cttaari02| cautthe02 | paMca02 // cutthN02|| cha02 | cautthe 02 / evaM ekottariyAe vaDhAe AyaMbilAI vaDUMti cautthatariyAI [ jAva] AyabilasayaM kare 2 / catthaM 10 karei // tara NaM sA mahAseNakaNhA ajjA AyaMbilavaDUmANaM tavokammaM voisahiM vAsehiM tihi ya mAsehiM vIsaha ya ahorattehi, ahAsutaM [jAva] sammaM kAraNaM phAse (jAva] ArAhittA jeNeva ajjacadaNA ajjA 15 teNeva uvAgayA / uvAgamittA vaMdai namasai | vaMdittA namasittA bahUhiM cauttha [ jAva] bhAvemANI viharas | taNaM sA mahAseNakaNhA ajjA teNaM urAleNaM [jAva] usomANI ciTThai / tae NaM tIse mahAseNakaNhAe ajjAe aNNayA kayAI puvvarattAvarattakAle ciMtA jahA 20 khaMdayassa / [ jAva] ajjacaMdaNaM pucchai [ jAva ] saMlehaNA [] kAlaM aNavakakhamANI viharai / tara NaM sA mahAseNakaNhA ajjA ajjacaMdaNAe ajjAe aMtima sAmAiyA hUM ekkArasa aMgAi ahijjittA bahupaDipuNNAI sattarasa vAsAiM pariyAyaM pAlahattA mAsi - 25 yA saMlehaNAe appANaM jhUsittA sardvi bhattAI aNasaNAra

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chedittA jassaThThAe kIrai [jAva] tamaDheM ArAhei / ArAhittA carimaussAsaNIsAsehiM siddhA buddhA [0] // aTTha ya vAsA AI ekkottarayAe jAva sattarasa / eso khalu pariyAo seNiyabhajjANaM nAyavvo // 5 " eva khalu jaMbU ! samaNeNaM [jAva] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM ayamaDhe pnnnntte|| aMgaM samattaM // 113 [Sutra 26] ___ aMtagaDadasANaM aMgassa ego suyakhaMgho / aTTha vaggA / asu ceva divasesu uddissijjaMti / tattha 10 paDhamabiiyavagge dasa dasa uddesagA / taiyavagge terasa / uddesagA / cautthapaMcamavagge dasa dasa uddesgaa| cha?vagge solasa uddesagA / sattamavagge terasa uddesagA / aTThamavagge dasa uddesagA // sesaM jahA nAyAdhammakahANaM // [Sutra 27] // aMtagaDadasAo samattAo // 114 113 A E saMmattaM BCD samattaM 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.

Page #107
// annuttrovvaaiydsaao|| ___ [paDhamo vaggo] teNaM kAleNaM teNaM samaeNaM rAyagihe nayare / ajasuhammassa samosaraNaM / parisA niggayA [ jAva] jambU pajjuvAsai [0] evaM vayAsI / "jai NaM bhaMte ! samaNeNaM [jAva ] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM ayamaDhe paNNatte, 5 navamassa NaM bhaMte ! aMgassa aNuttarovavAiyadasANaM samaNeNaM [jAva saMpattaNaM ke aDhe paNNatte !" tae NaM se suhamme aNagAre jaMbu aNagAraM evaM vyaasii| " evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM 10 navamassa aMgassa aNuttarovavAhayadasANaM tiNNi vaggA paNNattA / " ___"jai NaM bhaMte samaNeNaM [jAva] saMpatteNaM navamassa aMgassa aNuttarovavAiyadasANaM tao vaggA paNNattA, paDhamassa NaM bhaMte ! vaggassa aNuttarovavAiya. 15 dasANaM samajeNaM [jAva] saMpatteNaM kaha anjhayaNA paNNattA ? | " "evaM khalu jaMbU ! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA / taM jahA, 20.

Page #108
jAli-mayAli-uvayAlI purisaseNe ya vAriseNe ya / dIhadaMte ya laTThadaMte ya vehalle vehAyase abhae i ya kumAre // 1 "jai NaM bhaMte ! samaNeNaM [jAva ] saMpattaNaM 5 paDhamassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa aNuttarovavAiyadasANaM samajeNaM [ jAva ] saMpatteNaM ke aTe paNNatte ? / " "evaM khalu jaMbU! teNaM kAleNaM teNaM samaeNaM rAyagihe nayare riddhathimiyasamiddhe / guNasilae 10 ceie / seNie raayaa| dhAriNI devI / sIho suminne| jAlI kumAro / jahA meho / aTThao dAo / [jAva uppi pAsAya [ 0 ] viharai / sAmI samosaDhe / seNio niggao / jahA meho tahA jAlI vi niggo| taheva nikkhaMto jahA meho / ekArasa aMgAI ahiji| 15 guNarayaNaM tavokammaM jahA khaMdayassa / evaM jA ceva' khaMdagassa vattavvayA, sA ceva ciMtaNA, aapucchnnaa| 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 aMtaga. dddsaao| vaggo 4 / (Page. 24). The reading of the first line is settled in collation with it. ABD read uvamAli E uvayAli Barnett (C.) uvajAli; (D) dIhaseNe etc. 2. A drops jahA khaMdayassa and only writes jahA khaMdayavattavvayA B. After guNarayaNaM tavokaMmaM, there is jahA khaMdayassa and after it jA ceva khaMdayavattavayA C. jA va D. jaM ceva E drops jahA khaMdayassa and only

Page #109
therehiM saddhiM viulaM taheva durUhai / navaraM solasa vAsAiM sAmaNNapariyAgaM pAuNittA kAlamAse kAlaM kiccA uD candimasohammIsANa [ jAva ] AraNaccue kappe navayagevejjavimANapatthaDe uddhaM dUraM vIIvaittA vijayavimANe devattAe uvavaNNe / tae NaM therA bhaga- 5 vaMtaM jAliM aNagAraM kAlagayaM jANittA pariNivvANavattiyaM kAussaggaM kareMti / karittA pattacIvarAI geNhaMti / taheva uttaraMti [ jAva] ime se AyArabhaMDae 'bhaMte' tti bhagavaM goyame [jAva] evaM vyaasii| "evaM khalu devANuppiyANaM aMtevAsI jAlI 10 nAmaM aNagAre pagaibhadae / se NaM jAlI aNagAre kAlagae kahiM gae, kahiM uvavaNNe ? / " "evaM khalu goyamA ! mamaM aMtevAsI taheva jahA khaMdayassa [ jAva ] kAlagae uDU caMdima [jAva] vijae vimANe devattAe uvvnnnne|" 15 - "jAlissa: NaM bhaMte ! devassa kevaiyaM' kAlaM ThiI paNNattA ? / " writes evaM jA ceva khaMdagavattavbayA etc. Barnett has guNarayaNaM tavokammaM jahA khaMdayassa / evaM jA ceva khaMdayassa vattavvayA etc. (A) jaM ceva (C) jAveva (D)(E) jAva 3. Barnett duruhai AC duruhati BDE durUhati 4. Barnett. vIivaittA ABCD vItivaittA E vItIvatittA 5. Barnett. ABCD uttaraMti E oyaraMti 6. It is remarkable that MSS. awefully blunder even in spelling jAlissa A jArisa B. jANisa CE jAlissa D jAlisa 7. Barnett ABDE kevai (ti) yaM C kevaIyaM /

Page #110
68 " goyamA ! battIsaM sAgarovamAiM liI paNNattA / " ___" se NaM bhaMte ! tAo devaloyAo AukkhaeNaM [3] kahiM gacchihii [2] ? / " 5 "goyamA ! mahAvidehe vAse sijjhihii|" __ " evaM khalu jaMbU ! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM paDhamassa vaggassa paDhamassa ajjha. yaNassa ayamaTTe pnnnntte|" evaM sesANaM vi aTThaNhaM bhANiyavvaM / navaraM 10 cha dhaarinnisuaa| vehallavehAyasA cellaNAe / Ai llANaM paMcaNhaM solasa vAsAiM saamnnnnpriyaao| tiNhaM bArasa vAsAiM / doNhaM paMca vAsAiM / AillANaM paMcaNhaM ANupuvIe uvavAyo vijae vejayaMte jayaMte aparAjie savvaTThasiddhe / dIhadaMte svvtttthsiddhe| ukkameNaM10 sesA / 15 abhao vijae / sesaM jahA pddhme| abhayassa nANattaM, rAyagihe nayare, seNie rAyA, naMdA devI / sesaM taheva / 8.Barnett ABCD cha; E satta is wrong. 9. Barnett and some MSS. vehalavehAsA which in conformity with the enumerating verse, I have emended vehallavehAyasA. The jumble in spelling the. name persists in all MSS. 10 ABCDE Barnett ukkameNaM; but Barnett's MSS (E) aNukkameNaM, (E) ukkameNaM, (C) ukkaseNaM, (A) ukkoseNaM (with the gloss anukrame utkRSTA sthiti chai)

Page #111
"evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM aNuttarovavAiyadasANaM paDhamassa vaggassa ayama? paNNatte / " [ Sutra 1] paDhamo vaggo samatto // [docco vaggo] ___"jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM aguttarovavAiyadasANaM paDhamassa vaggassa ayamaDhe paNNatte, doccassa NaM bhaMte ! vaggassa aguttarovavAiyadasANaM samaNeNaM jAva] saMpatteNaM ke ahe paNNatte? / " "evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM 10 aNuttarovavAiyadasANaM doccassa vaggassa terasa ajjhayaNA pnnnnttaa| taM jahA, dIhaseNe mahAseNe laTThadaMte ya gUDhadaMte ya mudadaMte ya halle dume dumaseNe mahAdumaseNe ya Ahie // sohe ya sIhaseNe ya mahAsohaseNe ya Ahie 15 puNNaseNe ya bodhabbe terasame hoi ajjhayaNe // " "jai NaM bhaMte ! samageNaM [jAva saMpatteNaM aguttarovavAiyadasANaM doccasta vaggassa terasa ajjhayaNA paNNattA, doccasla NaM bhaMte ! vaggassa paDhamasla ajjhayaNassa samaNeNaM jAva] saMpattegaM ke aTTe paNNatte ? / " 20 ___ "evaM khalu jaMbU! seNaM kAleNaM teNaM samaraNaM / rAyagihe nayare / guNasilae ceie / seNie raayaa| dhAriNI devI / sIho sumiNe / jahA jAlI tahA jamma bAlattaNaM klaao| navaraM dIhaseNo kumaaro| samveva vattavvayA jahA jAlissa [jAva] aMtaM kaahii|" 25

Page #112
evaM terasa vi / rAyagihe / seNio piyaa| dhAriNI mAyA / terasahaM vi solasa vAsA pariyAo / ANupuvIe vijaya doNNi, vejayaMte doNNi, jayaMte doNNi, aparAjie doNi, sesA mahAdumaseNamAI paMca 5 savvasiddhe / 70 15 "" " evaM khalu jaMbU ! samaNeNaM [0] aNuttarovavAiyadasANaM doccassa vaggassa ayamaDe paNNatte / mAsiyAe saMlehaNAra dosu vi vaggesu / [Sutra.2]. tti docco vaggo samatto / 10. [ tacco vaggo ] " jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM aNutarovavAiyadasANaM doccassa vaggassa ayamaThThe paNNatte, taccassa NaM bhaMte ! vaggassa aNuttarovavAiyadasANaM samaNaM [jAva] saMpatteNaM ke aTThe paNNatte ? / " " evaM khalu jaMbU ! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM taccassa vaggassa dasa ajjhayaNaha paNNattA / taM jahA dhaN ya suNakkhatte ya isidAse ya Ahie pellae rAmaputte ya caMdimA piTThimA i ya / / 20 peDhAlaputte aNagAre navame poTThile viya vehalle dasa vRtte ime ya dasa AhiyA || "

Page #113
71 "jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM taccassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte! ajjhayaNassa samajeNaM [jAva] saMpatteNaM ke aTe pnnnntte|" ___"evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM 5 kAyaMdI nAmaM nayarI hotthA riddhathimiyasamiddhA / sahasaMbavaNe11 ujjANe savvauu [0] jiyasattU raayaa| tattha NaM kAyaMdIe nayarIe bhaddA nAmaM satthavAhI parivasai, aDrA [jAva] apribhuuyaa| tIse NaM bhahAe satthavAhIe putte dhaNNe nAma dArae hotthA, ahINa [ jAva ] surUve 10 paMcadhAipariggahie12 / taM jahA, khIradhAIe jahA mahabbalo [jAva bAvattariM kalAo ahIe [ jAva ] alaM bhogasamatthe jAe yAvi hotthA / tae NaM sA bhaddA satthavAhI dhaNaM dArayaM ummukkabAlabhAvaM [jAva] bhogasamatthaM yAvi jANittA battIsaM pAsAyavarDisae kArei 15 abbhuggayamUsie [jAva] tesi majjhe bhavaNaM aNegakhaMbhasayasaMNiviTuM [jAva] battIsAe ibbhavarakaNNagANaM egadivaseNaM pANiM geNhAvei / battIsao dAo [ jAva ] uppi pAsAya [0] phuTuMtehi [jAva] viharai / / teNaM kAleNaM teNaM samaeNaM samaNe [0] samosaDhe / 20 parisA niggayA / rAyA jahA koNio tahA jiyasattU __11 All Mss. write sahasaMbavaNe; whereas to spell it according to the sense of the name, it would be FeFiTCU as Barnett has it. 12 All Mss. pariggahie; merely a variant of-parikkhitte.

Page #114
niggo| tae NaM tassa dhaNNassa taM mahayA jahA jamAlI tahA niggo| navaraM paaycaarennN| [jAva] "jaM navaraM ammayaM bhadaM satthavAhiM ApucchAmi / tae NaM devANuppiyANaM aMtie [jAva] pavvayAmi / " [jAva] jahA jamAlI tahA Apucchai / mucchiyA13 vRttapaDivuttayA jahA mahabbale [jAva jAhe no saMcAei / jahA thAvaccAputto jiyasattuM Apucchai / chattacAmarAo0 / sayameva nikkhamaNaM jahA thAvaccAputtassa kaNho [ jAva ] pavvaie aNagAre jAe IriyAsamie14 [ jAva ] 10 guttbNbhcaarii| tae NaM se dhaNNe aNagAre jaM ceva divase muMDe bhavintA jAva] pavvaie, taM ceva divasaM samaNaM bhagavaM mahAvIraM vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| "evaM khalu icchAmi NaM bhaMte ! tumbhehiM abbha15 guNNAe samANe jAvajjIvAe chaTuMchaTTeNaM aNikkhitteNaM AyaMbilapariggahieNaM tavokammeNaM appANaM bhAvemANe viharittae / chahassa vi ya NaM pAraNayasi kappei me AyaMbilaM paDigAhettae, no ceva NaM aNAyaMbilaM / taM pi ya saMsaTTha,no ceva NaM asaMsarTa / taM piya NaM aNujjhiyadhammiyaM / 20 taM piyajaM aNNe bahave samaNamAhaNaatihikivaNavaNImagA nAvakaMkhaMti / ahAsuhaM devANuppiyA!mA paDibaMdhaM kreh|" 13 A B D gizgar C E glezat Barnetttext mucchiyA but notes the reading (C) pucchiyA; B has of course wrongly after pucchiyA, buttapaDibuttiyA. 14 Barnett iriyAsamie etc. A riyAsamite B. the same as A; C. iriyAsamite D ariyAsamite E IriyAsamite.

Page #115
73 tae NaM se dhaNNe aNagAre bhagavayA mahAvIreNaM abbhaNuNNAe samANe [haDha0] jAvajjIvAe chaTuMchaTheNaM aNikkhitteNaM tavokammeNaM appANaM bhAvemANe vihri| tae NaM se ghaNNe aNagAre paDhamachaTTakhamaNapAraNayaMsi paDhamAe porisIe sajjhAyaM karei / jahA goyamasAmI 5 taheva Apucchai [jAva] jeNeva kAyaMdI nayarI teNeva uvAgacchai / uvAgamittA kAyaMdIe nayarIe ucca0 [jAva] aDamANe AyaMbilaM no aNAyaMbilaM [jAva] nAvakaMkhaMti / tae NaM se dhaNNe aNagAre tAe abbhujjayAe payattAe paggahiyAe esaNAe esamANe jai bhattaM na 10 labhai to pANaM na labhai, aha pANaM to bhattaM na labhai / tae NaM se dhaNNe aNagAre adINe avimaNe akaluse avisAdI aparitaMtajogI jayaNaghaDaNajogacaritte ahApajjattaM samudANaM15 paDigAhei / paDigAhittA kAyaMdIo nayarIo paDiNikkhamai / paDiNikkhamittA jahA goyame 15 [jAva] pddidNsei| tae NaM se dhaNe aNagAre samaNeNaM bhagavayA abbhaNuNNAe samANe amucchie jAva] aNajjhovavaNNe bilamiva paNNagabhUeNaM appANaNaM AhAraM AhAreha / AhArittA saMjameNaM tavasA [jAva] viharai / tae NaM samaNe bhagavaM mahAvIre aNNayA kayAi 20 kAyaMdIo nayarIo sahasaMbavaNAo ujjANAo paDiNikkhamai / paDiNikkhamittA bahiyA jaNavayavihAraM viha 15 A ahApajjattasadANaM BCE ahApajjataM samudANaM D ahApajjattaM sadANa; the reader has made it samadANaM by the addition of ma. Barnett-text samudANaM; his (C) samudANaM which he is inclined to prefer.

Page #116
74 rh| tae NaM se dhaNNe aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAjhyAI ekkArasa aMgAI ahijjai / ahijjittA saMjameNaM tavasA appANaM bhAvemANe viharai / tae NaM se ghaNNe 5 aNagAre teNaM urAleNaM18 jahA khaMdao [jAva] uvasomemANe citttthi| dhaNNassa NaM aNagArassa pAyANaM ayameyArUve tavarUvalAvaNNe hotthA, se jahA nAmae sukkachallI i vA. kaTThapAuyA i vA jaraggaovAhaNA17 i vA; evAmeva 10 dhaNNassa aNagArassa pAyA sukkA nimmaMsA ahicammachirattAe paNNAyaMti, no ceva NaM maMsasoNiyattoe / dhaNNassa NaM aNagArassa pAyaMguliyANaM ayameyArUve [0] se jahA nAmae kalasaMgaliyA i vA muggamA sasaMgaliyA i vA taruNiyA chiNNA uNhe diNNA 15 sukkA samoNI milAyamANI milAyamANI ciTThati, pavAmeva dhaNNassa pAyaMguliyAo sukkAo [ jAva ] sonniyttaae| 16. ACE orAleNaM BD urAleNaM; Barnett prefers urAlegaM 17 ABD jaraggauvAhaNA CE jaraggaovAhaNA Barnett's text latter, though he notes (D) uvAhaNe, his (A) (C)(E) like our CE. So also abhayadeva like our CE. 18 ABCE sukkA nimmaMsA D the same as ABCE but in the margin grer is added. Barnett's (C) (E) have yfer after sukkA ; though his (A) has not it. Is. bhukkhA a misreading for lukkhA ?

Page #117
dhaNNassa jaMghANaM ayameyAsave [0] se jahA [0] kaMkAjaMghA i vA kAkajaMghA i vA DheNiyAliyAjaMghA i vA [jAva] soNiyattAe / . dhaNNassa jANUNaM ayameyArUve [0] se jahA [.] kAlipore i vA mayUrapore i vA TeNiyAliyApore i vA 5. evaM [jAva] sonniyttaae| dhaNNassa urussa [0] jahA nAmae sAmarille i vA borIkarille i vA sallaikarille i vA sAmalikarille i vA taruNie uNhe [jAva ] ciTThai, evAmeva dhaNNassa urU [jAva soNiyattAe / 10 dhaNNassa kaDipattassa19 imeyArUve [0] se jahA [0] uTTapAde i vA jaraggapAe i vA mahisapAe i vA [jAva soNiyattAe / na dhaNNassa uyarabhAyaNassa imeyArUve [0] se jahA [0] sukkadie i vA bhajjayaNakabhalle i vA kaTThakolaMbae 15. i vA, evAmeva udaraM sukkaM [0] / dhaNNassa pAsuliyAkaDayANaM imeyArUve [0] se jahA [0] thAsayAvalI i vA pANAvalI i vA muMDAvalI i vA [0] / 19 abhayadeva in addition to the reading noted above livs kaDipaTTassa. ABCD kaDipaTTassa; but E kaDipattassa; Barnett kaDipattassa (C) the sa. me; his (A) (E) (D) kaDipaTTassa 20 ABD imerUve; CE imeyArUve; Barnett comments accepting imeyA. ruve "Thus all the sources, and so below; perhap s it is only agraphic variant for ayaM."

Page #118
dhaNNassa 21piTTikaraMDayANaM ayameyArUve [0] se jahA [0] kaNNAvalo ivA golAvalI i vA vaTTayAvalI i vA, evAmeva [.] / dhaNNassa urakaDayassa ayameyArUve [0] se 5 jahA [0] cittakaTTare i vA viyaNapatte i vA tAliyaMtapatte i vA, evAmeva [0] / dhaNNassa bAhANaM [ 0] se jahA nAmae [0] samisaMgaliyA i vA pahAyAsaMgaliyA i vA 35aga tthiyasaMgaliyA i vA, evAmeva [0] / 10 dhaNNassa hatthANaM [0] se jahA [0] sukchagaNiyA i vA vaDapatte i vA palAsapatte i vA, 6evAmeva [0] / dhaNNassa hatthaMguliyANaM [0] se jahA [0] kalasaMgaliyA i vA muggamAsasaMgaliyA i vA tAruNiyA chiNNA Ayave diNNA sukkA samANI, evAmeva [0] / 15 dhaNNassa gIvAe [0] se jahA [0] karagagIvA i vA kuMDiyAgIvA i vA uccaTThavaNae i vA, evAmeva [0] ! 21 ADE piTTikaraMDayANa BC pir3hakaraMDayANa; Barnett prefers the though he has Mss reading piTTha; cf.later piDikaraMDagasaMghIDhi (P.79 L.8)22 ACD urakaraMDayassa B urukaraMDayassa E urakaDayassa; abhayadeva-urakaDayassa Barnett; urakaDayassa. Barnett's (A) (E) urakaraMDayassa 23 Some Mss read TAliyaMTa. 24 A drops it. B has in the margin pAhAyAsaMmaliyA i vA C pahAyA D original drops added below pahAyA; E vAhAyA Barnett accepts pahAyA but his (C) vahAyA. 25 A. agatthiya- 26 E evameva.

Page #119
dhaNNassa NaM haNuyAe [0] se jahA [0] lAuphale i vA hakuvaphale " i vA aMbagaThThiyA i vA,evAmeva [0] / dhaNNassa uTThANaM [ 0] se jahA [ * ] sukkajaloyA i vA silesaguliyA i vA alattaguliyA ivA, evAmeva [.] / dhaNNassa jibbhAe [ 0] se jahA [ 0] vaDapatte i vA palAsapatte 8 i vA sAgapatte i vA, evAmeva [0] / dhaNNassa nAsAe 9 [0] se jahA [0 ] aMbagapesiyA i vA aMbADagapesiyA i vA mAuluMgapesiyA0 i vA taruNiyA, evAmeva [ 0] / 10 dhaNNassa acchINaM [ 0] se jahA [0] vINA 27 ABCDE hakuva Barnett hekuva with (C)He notes "hakuva ( B ) hekuca the commentary of (D) haUva text of ( D ); haMkuba ( A) hakuna ( E ) The word is plainly corrupt. 28 A B both note palAsapatte i vA but drop sAgapatte i vA C uMbara-D in the text palAsa though ubara is added above the line e gore - Barnett's (A) (D) as our text but (E) has both uMbara & palAsa 29 All MSS nAsAe; (E) nAsiyAe 30 A mAuluMga B As fast added in the space at the page. bottom .CE mAtuliMga D mAuluMgau; Barnett has also such varicties; abhayadeva in DE mAuluMga

Page #120
78 chiDDe i vA vaddhIsagachiDe 1 ivA, evAmeva [0] / i vA pAbhAiyatAragA dhaNNassa kaNNANaM [0] se jahA [] mUlAchalliyA 33 i vA vAluMkachalliyA 34 ivA kArellaya5 challiyA i vA, evAmeva [0] / dhaNNassa sIsassa [0] se jahA [0] taruNagalAue i vA taruNagaelAlue i vA sinhAlae 35 i vA taruNae [ jAva ] ciTThA, evAmeva dhaNNassa aNagArassa sIsaM sukkaM lukkhaM 36 nimmaMsaM aTThicammachi10 rattAra paNNAyai, no ceva NaM maMsasoNiyattAe / evaM savvattha | navaraM uyarabhAyaNaM kaNNA jIhA 31 AB pavvIsachidde CE and abhayadeva vaddhIsagachiDDe (C-6); D vIsagachiDDe Barnett's (C) Comm. vaccIsaka= vAdyavizeSaH (A) baddhIsama (D) vaTThIsama - Mark hesitation between chidda - chiDa 32 All MSS as the text; abhayadeva notes the text-reading but has also another probably pabhAyatAriMgA, which Barnett selects in his text. Com. E has pAsAiyatAriMgA which is pro bably a misprint. 33 ABDE mUlAchalliyA i vA (C) mUliyA i vA 34 AB vAluM ( Blu ) kakArellayavalliyA i vA C challI - both separate D vAluMkakArellayachalliyA; abhayadeva seems to consider them separate. 35 All MSS with E/s abhayadeva as in the text; (E) sinhAlue 36 cf. foot-note 18 ABCD [ drop sukkaM ] lukkhaM; some of Barnett's bhukkhaM as before.

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79 uThA eesi aTThI na bhaNNai, cammachirattAe paNNAyai tti bhaNNai / 37 3 41 4 dhaNNe NaM aNagAre NaM sukkeNaM lukkheNaM 38 pAyajaMgharuNA vigayataDikarAleNaM kaDikaDAheNaM 1 piTThimassiraNaM udarabhAyaNeNaM joijamANehiM pAsuliya* 0 5 kaDAehiM akkhasuttamAlA viva gaNejjamANehiM piTThikaraMDagasaMdhI hiM+1 gaMgAtaraMgabhUSaNaM urakaDagade sabhAraNaM sukkasapamANehiM bAhAhiM siDhilakaDAlI +2 viva laMbatehi ya aggahatthehiM kaMpamANavAie 3 viva vevamANIe sIsaghaDIe pavvAyavayaNakamale unbhaDaghaDamuhe 10 ubbuDuNayaNakose +4 jIvaMjIveNaM gacchai jIvaMjIveNaM ciTThai, bhAsaM bhAsissAmi tti gilAi [ 3 ] se jahA nAmae iMgAlasagaDiyA i vA [ jahA khaMdao tahA ] [ jAva ] huyAsaNe iva bhAsarAsipalicchapaNe taveNaM teSaNaM tavateyasirI uvasobhemANe [2] ciTThai / [ Sutra. 3] 15 37 ABDE bhaNNati C bhaNati 38 ABD sukheNaM bhukheNaM C only E as in text; see previous and poster ier similar texts. 39 ACD faftagi B drops this E pimavassieNaM and abhayadeva's commentary seems to support it. Barnett pimassieNaM 40 majority of MSS pAMsuliyA; pAsuliyA philologically better. 41 ADE and Barnett as in the text BC piTThakaraMDagasaMdhIhiM 42 ACD Barnett saDhila B seDhila E siDhila. 43 AB kaMpaNakaeNa CD kaMpaNavAeNa E kaMpaNavAtio viva; Barnett kaMpaNavAie which I have accepted in the text. 44 ABD ucchaddha C uddhattha E ubbuDDa and abhayadeva therein confirms it; Earnett ucchuddha

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teNaM kAleNaM teNaM samaeNaM; rAyagihe nayare; guNasilae ceie, seNie rAyA / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samosaDhe / parisA niggyaa| seNie niggae / dhammakahA / parisA 5 paDigayA / tae NaM se seNie rAyA samaNassa bhaga vao mahAvIrassa aMtie dhammaM socA nisamma samaNaM bhagavaM mahAvIraM vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| "imAsiM NaM bhaMte ! iMdabhUipAmokkhANaM codda10 saNhaM samaNasAhassINaM dhaNNe aNagAre mahAdukkarakArae ceva mahANijjarayarAe ceva ? / " evaM khalu seNiyA ! imAsiM iMdabhUipAmokkhANaM cAdasaNhaM samaNasAhassINaM dhaNNe aNagAre mahA. dukkarakArae ceva mahANijjarayarAe45 cev|" 15 "se keNadveNaM bhaMte ! evaM vuccai 'imAsiM [jAva] sAhassINaM dhaNe aNagAre mahAdukkarakArae ceva mahANijjarayarAe cev?'"| "evaM khalu seNiyA! teNaM kAleNaM teNaM samaeNaM kAyaMdI nAmaM nayarI hotthA [ * ] / uppi pAsA20 yavaDisae viharai / tae NaM ahaM aNNayA kayAi puvvANupuvvIe caramANe gAmANugAme dUijjamANe jeNeva kAyaMdI nayarI jeNeva sahasaMbavaNe ujjANe teNeva uvA45 MSS hesitate between Nijjara-NijjarA Barnett prefers the latter

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gae / uvAgamittA ahApaDirUvaM uggahaM uggiNhAmi / saMjameNaM [jAva] viharAmi / parisA niggyaa| [taheva jAva] pavvaie [jAva ] bilamiva [jAva] AhArei / dhaNNassa NaM aNagArassa pAdANaM sarIravaNNao savvo [jAva ] uvalobhemANe 2 ciTThai / se teNaTeNaM seNiyA! 5 evaM vuccai 'imAsiM caudasaNhaM sAhassINaM dhaNNe aNagAre mahAdukkarakArae mahANijjarayarAe cev'|" tae NaM se seNie rAyA samaNassa bhagavao mahAvIrassa aMtie eyamaDhe soccA nisamma hada [ ] samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM 10 karei / karittA vaMdai namasai / vaMdittA namaMsittA jeNeva dhaNNe aNagAre teNeva uvAgacchai / uvAgamittA dhaNNaM aNagAraM AyAhiNapayAhiNaM karei / karittA vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| - "dhaNNe si NaM tumaM devANuppiyA!; supuNNe 15 sukayatthe kayalakkhaNe suladdhe NaM devANuppiyA ! tava mANussae jmmjiiviyphle|" tti kaTTha vaMdai namasai / vaMdittA namaMsittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgamittA samaNaM bhagavaM mahAvIraM tikkhutto vaMdai nmsi| vaMdittA namaMsittA jAmeva 20 disaM pAubbhUe, tAmeva disaM paDigae / [ Sutra 4 ] tae NaM tassa dhaNNassa aNagArassa aNNayA kayAi puvvarattAvarattakAlasamayaMsi dhammajAgariyaM [2] imeyArUve abbhatthie [4] / "evaM khalu ahaM imeNaM urAleNaM [ * ]" jahA 25 khaMdao taheva ciMtA / ApucchaNaM / therehiM saddhiM

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viulaM dulahai / mAsiyA saMlehaNA / nava mAsA pariyAo / [jAva ] kAlamAse kAlaM kiccA uhUM caMdima [ jAva ] navayagevejjavimANapatthaDe uDUM dUraM vIIvaittA savvaTThasiddhe vimANe devattAe uvavaNe / 5 "dhaNNassa NaM bhaMte ! kevaiyaM ThiI paNNattA?" " goyamA ! tettIsaM sAgarovamAI ThiI pnnnnttaa|" ___"se NaM bhaMte ! tAo devalogAo kahiM gacchihii ? / " 10 "goyamA ! mahAvidehe vAse sijjhihii|" ' evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM paDhamassa ajjhayaNassa ayama? paNNatte // " [ Sutra 5] paDhamaM ajjhayaNaM samattaM // 15 " jai NaM bhaMte ! [0]" // ukkhe vo|| "evaM khalu jaMbU ! teNaM kAleNaM samaeNaM / kAyaMdI naparI / jiyasattu rAyA / tattha NaM kAyaMdIe nayaroe bhaddA nAmaM satthavAhI parivasai [aDDA0 ] / tIse NaM bhadAe satthavAhIe putte suNakkhatte nAma dArae hotthA ahINa0 [jAva] surUve paMcadhAiparikkhitte teNaM kAleNaM teNaM samaeNaM / samosaraNaM / jahA dhaNNo tahA suNakkhatto vi niggao / jahA thAvaccA.. puttassa tahA nikkhamaNaM [jAva] aNagAre jAe IriyA25 samie [jAva] baMbhayArI /

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tae NaM se suNakkhatte jaM ceva divasaM sama'Nassa bhagavao mahAvIrassa aMtie muMDe [jAva pavvaie taM ceva divasaM abhiggahaM taheva [ jAva ] bilamiva [0] AhArei, saMjameNaM [jAva viharai [0] / bahiyA jaNavayavihAraM viharai / ekkArasa aMgAI ahijjai 5 [0] saMjameNaM tavasA appANaM bhAvemANe vihri| tae NaM se suNakkhatte teNaM urAleNaM [0] / jahA khNdo| teNaM kAleNaM teNaM samaeNaM / rAyagihe nayare / guNasilae ceie / seNie raayaa| sAmI samosaDhe / 10 parisA niggayA / rAyA niggao / dhammakahA / rAyA paDigao / parisA paDigayA / tae NaM tasya suNakkhattassa aNNayA kayAi puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jahA khaMdayassa / bahU vAsA pariyAo / goyamapucchA / taheva kahei [ jAva ] 'savvaTThasiddhe vimANe 15 devattAe uvavaNNe / 'tettIsaM sAgarovamAI tthiii'| 'seNaM bhaMte ! [0]' / 'mahAvidehe sijjhihii' // bIyaM ajjhayaNa samattaM // evaM suNakkhattagameNaM sesA vi aTTha bhANiyavvA / navaraM ANupuvvIe, doNNi rAyagihe, doNi 20 sAee, doNNi vANiyaggAme / navamo hatthiNApure,dasamo rAyagihe / navaNhaM bhaddAo jaNaNIo / navaNha vi battIsao dAo / navaNhaM nikkhamaNaM thAvaccAputtassa sarisaM / vehallassa piyA karei / chammAsA vehallae / nava dhaNNe / sesANaM baha vAsA / mAsaM saMlehaNA / 25 savaThThasiddhe / mahAvidehe sijjhissaMti //

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evaM dasa ajjhayaNANi // ___evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM AigareNaM titthagareNaM sayaMsaMbuddhaNaM logaNAheNaM logappadIveNaM logapajjoyagareNaM abhayadaeNaM saraNadaeNaM cakkhudaeNaM dhammadaeNaM dhammadesaeNaM dhammavaracAuraMtacakkaTTiNA appaDihayavaraNANadaMsaNadhareNaM jiNeNaM jANaeNaM buddheNaM bohaeNaM mokkeNaM moyaeNaM tiNNeNaM tAraeNaM sivaM ayalaM arUyaM aNataM akkhayaM avvAbAhaM apuNarAvattayaM siddhi gaiNAmadheyaM ThANaM saMpatteNaM aNuttarovavAiyadasANaM tacca10 ssa vaggassa ayamaDhe paNNatte" // [ Sutra. 6] ___aNuttarovavAiyadasAo smttaao| navamaM aMgaM samattaM // aNuttarovavAiyadasANaM ego suyakhaMdho / tiNi vaggA / tisu ceva divasesu uhissi| tattha paDhame 15 vagge dasa uddesgaa| biie vagge terasa uddesgaa| taie vagge dasa uddesgaa| sesaM jahA dhammakahA neyavvA // [ Sutra 7. ]46 // aNuttarovavAiyadasAo smttaao|| 46. Barnett's text; and A B D give the Sutra 7. aNuttarovavAiyadasANaM ego suyakhaMdho etc; C_E do not give this. For colophons of MSS. see Introduction.

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// prathamaM pariziSTam // [zrIcandragacchIyazrImadabhayadevasUriviracitA zrImadantakRddazAvRttiH / ] [ pRSTa0 1. ] ___ athAntakRddazAsu kimapi viviyate-tatrAnto-bhavAntaH kRto-vihito yaiste'ntakRtAstadvaktavyatApratibaddhA dazAH-dazAdhyayanarUpA granthapaddhataya iti antakRddazAH, iha cASTau vargA bhavanti / tatra prathame vagai dazAdhyayanAni / tAni zabdavyutpattenimittamaGgIkRtyAntakRtaddazA uktAstatra copodghAtArthamAha(1) teNa' mityAdi sarvamidaM zAtAdharmakathAyAmivAvaseyaM / [ pRSTa0 2. ] (8) 'goyame'tyAdigAthA'pyadhyayanasaMgrahArthA / (16)'dhaNavaimainimmAyA'iti vaizramaNabuddhiviracitA (17) alayApurisaMkAsA'tti alakApurIvaizramaNayakSapurI tatsadRzI 'pamuiyapakkIliya'tti tannivAsijanAnAM pramuditatvaprakrIDitatvAmyAmiti / [STaSTa0 3. ] (1) 'mahayA0 rAyavaNNao'tti 'mahayAhimavaMtamahaMtamalayamaMdaramahiMdasAre' ityAdI rAjavarNako vaacyH| sa ca yathA prathamajJAte meghakumArarAjyAbhiSekAvasare tathA dRshyH| (2)'dasaNhaM dasArANaM'ti tatraite daza-'samudravijayo'kSobhyaH stimitaH sAgarastathA / himavAnacalazcaiva, dharaNaH pUraNastathA // 1 // abhicandrazca navamo, vasudevazca vIryavAn / vasudevAnuje kanye, kuntI madrI ca vizrute ||2||"dsh ca te'zci-pUjyA iti dshaarhaaH| (11) 'tattha' tti tasyAM ca dvArikAvatyAM nagaryAmandhakavRSNiryAvavizeSa

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86 < eSaH / ( 15 ) ' mahabbale' tti yathA bhagavatyAM mahAbalastathA'yaM vAcyaH / tatra ca yadvaktavyaM tadgAthayA darzayati / ( 16 - 17) sumidaMsaNa - kahaNe'tti svapnadarzanaM svapne siMhadarzanamityarthaH ; 'kahaNe 'ti 'kathanA'; svapnasya rAjJe nivedanA | janma dArakasya / bAlatvaM tasyaiva / evamAdi sarvamasya tadakSaraM mahAbalavadvaktavyam / asti paraM vizeSaH 'aTTahao dAotti pariNayanAnantaramaSTau hiraNyakoTIrityAdi 'dAo'tti dAnaM vAcyaM / [ pRSTa0 4 ] meyArUve " (1) ' tara Na ' mityAdau tasya gautamasya 'ayaabbhatthie [4] saMkappe samuppajjitthA ityAdi sarve yathA meghakumArasya prathamajJAte uktaM tathA vAcyam / ata vAha ( 2 ) jahA mehe tahA niMggae dhammaM soccA' ityAdau sarvatrocitakriyA'dhyAhAro vAcyo meghakumAracaritamanusmRtyeti / ( 16 - 17) evaM sarva gautamAkhyAtakaM bhagavatI pratipAditaskandakakathAnakasamAnaM tadanusAreNa sanigamanaM vAcyamiti, navaraM bhikSupratimA evam - ekamAsaparimANA ekamAsikI evaM dvayAdisaptAntamAsaparimANA dvimAsikyAdyAH saptamAsikyantAH, tathA saptarAtraMdivapramANAH pratyekaM saptarAtridivAstisraH ahorAtrikI ekarAtrikI ceti, svarUpaM cAsAM vizeSeNa dazAzrutaskandhAdavaseyaM / (17) tathA guNaratnasaMvatsaraM tapaH evaMrUpaM tatra hi prathame mAse nirantaraM caturtha tapaH, divotkaTukasya sUrAbhimukhasyAvasthAnaM rAtrau vIrAsanenAprAvRtasya, evameva dvitIyAdiSu SoDazAvasAneSu mAseSu SaSThabhaktAdi catutriMzattamabhaktaparyantaM tapa iti / ,

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[ pRSTa0 5.] (1) evamanyAni nava prAguktagAthoddiSTA nAM samudrAdInAM navAnAmandhakavRSNighAriNIsutAnAmAyAnakAni vAcyAni, evaM dazabhiradhyayanaiH prathamo vargo nigamanIyaH / (6) 'jai doccassa ukkhevao'tti 'jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM aTThamassa aMgasya paDhamavaggassa ayamaDhe paNNatte, doccassa NaM bhaMte ! vaggassa ke 'aTTe paNNatte ?,' 'evaM khalu jaMbU ! teNaM kAleNaM0 samaNeNaM bhagavayA mahAvIreNaM doccassa vaggassa aTTa ajjhayaNA paNNattA" ityevaM dvitIyavargasyopakSepo vAcyastatra cASTAvadhyayanAbhidhAnagAthA evamadhyeyA (9-10) "akkhobhasAgare khalu samudda 3 himavaMta 4 acalanAme ya 5 / dharaNe ya 7 abhicaMde ceva aTThamae // 1 // " ( 15 ) -- jai taccassa ukkhevao 'tti 'jai NaM bhaMte ! samaNeNa0 aMtagaDadasANaM doccassa ayama? paNNatte' 'evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM taccassa vaggassa terasa ajjhayaNA paNNattA taMjahA[ pRSTa0 6. ] (1) / aNIyase 'tyAdi, ' jai taccassa vaggassa terasa ajjhayaNA paNNatA, paDhamassa NaM bhaMte ! ke aTe paNNatte?' 'evaM khalu jaMbU ! teNa mityAdi / ( 14 ) 'khIradhAImajjaNadhAI maMDaNadhAIkIlAvaNadhAIaMkadhAi'tti 'jahA daDhapaiNNe'tti dRDhapratijJo rAjapraznakRte yathA varNitastathA'yaM varNanIyo yAvad 'girikadaramallINevva caMpagavarapAyave suhaMsuheNaM parivaDDai, tae

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NaM tamaNIyasaM kumAra mityAdi sarvamabhyUhya vaktavyam , abhijJAnamAtrarUpatvAt pustakasya, (19) 'sarisiyANa' mityAdau yAvatkaraNAt 'sarittayANaM sarisalAvaNNaruvajovvaNaguNovaveyANaM sarisehito kulehito ANilliyoNamiti dRzya / (22) jahA mahabbalassa'tti bhagavatyabhihitasya tathA'syApi dAnaM sarva vAcyam , 'uppi pAsAyavaragae phuTTamANehiM muiMgamatthaehiM bhogabhogAI bhuMjamANe viharai, [pRSTa0 7.] (6 ) settuMje pavvae mAsiyAe saMlehaNAe siddhe, (8-10 ) evaM khalu jaMbU ! samaNeNaM taccassa vaggassa paDhamasta ajjhayaNassa ayamaDhe paNNattetti nikSepastRtIyavargaprathamAdhyayanasya / agretanAni pazcAdhyayanAnyatidizannAha-( 11 ) evaM jahA aNIyasetyAdi SaDadhyayanAni prathamAdhyayanasyAparityAgena (12) 'ekkagame'tti SaDbhyo'pyante'Gka eva pAThaH kevalaM nAmasu vizeSaH, yataH sarveSAmeSAM dvAtriMzadbhAryAH, dvAtriMzatka eva dAyo dAnaM,vizatirvarSANi paryAyaH, caturdaza pUrvANi zrutaM, zatruJjaye siddhA, iti SaDapi caite tattvato vasudevadevakIsutAH / (15) evaM saptamAdhyayanasyopakSepamabhidhAyedaM vAcyaM'teNa, mityAdi / 'jahA paDhame tti yathA tRtIyavargasya prathamAdhyayanaM tathedamapyadhyayanaM navaramihAyaM vizeSo vasudeva ityAdi, caturdazapUrvAdikaM tu prathamasamAnamapi smaraNArtha. muktamiti (20)jai ukkhevao tti|'ji NaM bhaMte ! aMtagaDadasANaM taccassa vaggassa sattamassa ajjhayaNassa ayamaDhe paNNatte' 'aTThamassa 'tti 'aTThamassa NaM bhaMte ! ke aDhe paNNatte ?' ityupakSepaH /

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[ pRSTa0 8. (1) tata evaM khalvityAdi nirvacanaM / (56) 'sarisaya' sadRzAH-samAnAH 'sarittaya'tti sadRktvacaH 'sarivvaya 'tti sadRgvayasaH, nIlotpalagavalagulikAatasIjakusumaprakAzAH 'gavalaM' mahiSazRGgaM atasIdhAnyavizeSaH zrIvRkSAGkitavakSasaH 'kusumakuNDalabhaddalaya' tti kusumakuNDalaM-dhattUrakapuSpasamAnAkRtikarNAbharaNaM tena bhadrakAH-zobhanA ye te tathA, bAlAvasthAzrayaM vizeSaNaM na punaranagArAvasthAzrayamidamityeke, anye punarAhuHdarbhakusumavadbhadrAH sukumArA ityarthaH, tatvaM tu bahuzruta. gamyaM, 'nalakubbarasamANA' vaizramaNaputra tulyAH , idaM ca lokarUDhyA vyAkhyAtaM yato devAnAM putrA na santi / (7) 'jaM ceva divasa' miti yatraiva divase te muNDA bhUtvA agArAdanagAritAM pravrajitAH 'taM ceva divasa'miti tatraiva divase / (26) 'kulAiM 'ti gRhANi / [ pRSTa0 9. ] ___ (14) 'bhujjo bhujjo'tti bhUyobhUyaH punaH punrityrthH| [ pRSTa0 10.] (18) 'lahukaraNe'ti laghukaraNetyAdivarNakayuktaM yAnapravaramupasthApayanti / (19) 'jahA devANaMda'tti bhagavatyabhihitA yathA devAnandA bhagavanmahAvIraprathamamAtA gatA tatheyamapi bhaNanIyA / [ pRSTa0 11. ] (5) 'niMdu'tti mRtprsvinii| (27) yatraita SaDapyanagArAstatropAgacchati tAMzca sA vandata iti /

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[ pRSTa0 12. ] (2-4) AgayapaNhaya'tti AgataprazravA-putrasnehAt stanAgatastanyA 'papphuyaloyaNe ti praplute Anandajalena locane yasyAH sA tathA 'kaMcuyaparikkhitta'tti parikSipto vistArita ityarthaH kaJcukaH-vAravANo harSAtirekasthUrIbhUtazarIratayA yayA sA tathA 'dariyavalayabAha' tti dIrNavalayau-harSaromAJcasthUlatvAt sphuTitakaTako bAhU -bhujau yasyAH sA tathA prAkRtatvena dariyavalayabAhA 'dhArAhayakayaMvapupphagaMpi va samUsasiyaromakUvA' dhArAmiH meghajaladhArAbhirAhataM yatkadambapuSpaM tadiva tamucchritAni romANi kUpakeSu yasyAH sA tathA / (15) ' ayamanbhatthie 'tti ihaivaM dRzyam-'ayameyArUve anbhatthie ciMtie patthie maNogae saMkappe samuppajjitthA' tatrAyametadrUpaH adhyAtmikaH-AtmAzritaHzcintitaH-smaraNarUpaH prArthitaH-abhilASarUpo manogato-manovikArarupaH saGkalpo-vikalpaH samutpannaH / (19-24)'dhaNNAo NaM tAo' ityAdi, dhanyA dhanamarhanti lapsyante vA yAstA dhanyA iti, yAsAmityapekSayA anyA ambAH-striyaH puNyAH-pavitrAH kRtapuNyAH kRtArthAH-kRtaprayojanAH kRtalakSaNA:-saphalIkRtalakSaNAH 'jAsiM 'ti yAsAM manye iti vitarkArtho nipAtaH nijakukSisaMbhUtAni DimbharUpANItyarthaH stanadugdhe lubdhAni yAni tAni tathA, madhurAH samullApo yeSAM tAni tathA manmana-avyaktamISatskhalitaM prajalpitaM yeSAM tAni tathA stanamUlAtkakSadezabhAgamabhisaMcaranti mugdhakAni-atyavyaktavijJAnAni bhavantIti gamyate, punazca komalakamalopamAbhyAM hastAbhyAM gRhItvA utsaGge nivezitAni santi

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dadati samullApakAn sumadhurAn punaH punarmaz2ulapramaNitAn maJjulaM-madhuraM prabhaNitaM-bhaNitiryeSu te tathA tAn , iha sumadhurAnityabhidhAya yanmaJjalaprabhaNitAnityuktaM tatpunaruktamapi na duSTaM sambhramabhaNitatvAdasyeti / ( 25 'etto 'tti vibhaktipariNAmAdeSAmuktavizeSaNavatAM DimbhAnAM madhyAt ekataramapi-anyataravizeSaNamapi DimbhaM na prAptA ityupahatamanaHsaGkalpA bhUgatahaSTikA karatale paryastitamukhI dhyApati / [ pRSTa0 13.] (13) 'tahA ghaissAmi tti yatiSye 'kaNIyase' tti kanIyAn-kaniSTho laghurityarthaH / ( 17 ) 'jahA abhao 'tti yathA prathame jJAte'bhayakumAro'STamaM kRtavAn tathA yamapIti navaraM-kevalamayaM vizeSaH ayaM hariNegameSiNaArAdhanAyASTamaM kRtavAn , sa tu pUrvasaGgatikasya devasyeti, (20) 'viiNNaM' ti vitINadattaM yuSmAbhiriti gamyate, [ pRSTa0 14. ] ( 10-11 ) ' taMsi tArisagaMsI ' tti tyAdau yAvatkaraNAt zayanasiMhavarNako sAdyantau dRzyau, 'sumiNe pAsittA NaM paDibuddhA jAva'tti itto yAvatkaraNAt hRSTA tuSTA svapnAvagrahaM karoti zayanIyAtpAdapIThAccAvarohati rAjJe nivedayati, sa tu putrajanma tatphalamAdizati, 'pADhaga'tti svapnapAThakAnAkArayati, te'pi tadevAdizanti, tato rAjJA tadAdiSTamupazrutya 'parivahaitti sukhasukhena garbha parivahatIti draSTavyamiti / ( 13-17 ) 'jAsumiNe 'tyAdi japA-vanaspativizeSastasyAH sumanasaH-puSpANi raktabandhujIvaka-lohitabandhukaM

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92 'taddhi pazcavarNamapi bhavatIti raktagrahaNaM lAkSAraso- yAvakaH 'sarasapArijAtakam' amlAnasuradrumavizeSakusumaM ' taru'divAkaraH' udayadinakaraH etaiH samA - etatprabhAtulye - tyarthaH prabhA - varNo yasya sa tathA rakta ityarthaH taM sarvasya janasya nayanAnAM kAntaH - kamanIyA'bhilaSaNIya ityarthaH / sarvanayaNakAntastaM ' sUmAle 'tti 'sukumAlapANipAya ' mityAdivarNako dRzyo yAvatsvarUpamiti rAjatAlukasamAnaM komalaraktatvAbhyAM / (20) 'riuvvede' ityAdi Rgvedayajurveda sAmavedAtharvavedAnAM sAGgopAGgAnAM sArako dhArakaH pAraga ityAdivarNako yAvatkaraNAd dRzyaH / [ pRSTa0 15. ] (1) ' bahUhiM' ityatra vahnIbhiH kubjikAmiH yAva tkaraNAdvAmanikAmiH ceTikAbhiH parikSiptA ityAdivarNako dRzyaH / ( 23 ) 'jahA meho maheliyAvajjaM 'ti yathA prathame jJAte meghakumAro mAtApitarau sambodhayati evamayamapi / kevalaM tatra mAtrA / taM pratIdamuktaM / etAstava bhAryAH sahagUMvayasaH sadazarAjakulebhya AnItA bhuGkSva tAvadetAbhiH sArddhaM viSayasukhamityAdi tadiha na vaktavyaM, apariNItatvAttasya, kiyattadvaktavyam ? ityAha-' jAva vaDriyakule' ttitvaM jAto'smAkamiSTaputro necchAmastvayA viyogaM soDhuM tato bhuMkSva bhogAn yAvadvayaM jIvAma ityata Arabhya yAvadasmAsu divaM gateSu pariNatavyAH varddhite kulavazatantukArye nirapekSaH san pravrajiSyasIti / [ pRSTa0 16. ] " (7-8) 'khelAsavA' iha yAvatkaraNAt ' sukkAsavA' soNiyA savA' yAvadavazyaM viprahAtavyAH / ( 12 ) ' Aghavittapatti AkhyAtuM bhaNitumityarthaH /

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93 (14-15) nikkhamaNaM jahA mahAbalassa' yathA bhagava-tyAM mahAbalasya niSkramaNaM rAjyAbhiSekazibikArohaNAdipUrvakamuktamevasyApi vAcyaM / kimantam ? ityAha- 'jAva tamANAe tahA 2 jAva saMjamai'tti tasya pravrajitasya kila bhagavAnupadizati sma evaM devANuppiyA ! gaMtavvaM ciTThiyavvaM nisIyavvaM tuyaTTiyavvaM bhuMjayavvaM bhAsiyatvaM evaM uTThAe 2 pANehiM bhUtehiM satterhi saMjameNaM saMjameNaM saMjamiyavvaM assi ca NaM aTThe no pamAiyavvaM, tara NaM gayasukumAle aNagAre arahao ariTThanemissa aMtira imaM eyArUvaM dhammiyaM uvaesaM sammaM paDicchai tamANAe taha gacchai taha ciTThaha taha nisIyai taha nisIyai taha tuyaTTai taha bhuMjai taha uTThAe 2 pANehiM 4 saMjameNaM saMjamai' / (18-19) 'jaM ceva divasaM pavvaie' ityAdi, yadiha taddinapravrajitasyApi gajasukumAramuneH pratimApratipattirabhidhIyate tatsarvajJenAriSTaneminopadiSTatvAdaviruddhamitarathA pratimApratipattAvayaM nyAyo yathA'paDivajai eyAo saMghayaNadhiIjuo mahAsatto / paDimAo bhAviyappA sammaM guruNA aNuNNAo // 1 // gacchecciya nimmAo jA puvvA dasa bhave asaMpuNNA | navamassa taiyavatthaM hoi jahaNNo suyAbhigamo ||2||" [ pratipadyate etAH saMhananadhRtiyuto mahAsattvaH pratimA / bhAvitAtmA samyag guruNA'nujJAtaH // 1 // gacche eva nirmAtaH yAvat pUrvANi daza bhaveyurasaMpUrNAni / navamasya tRtI vastu bhavati jaghanyaH zrutAdhigamaH || 2 || ] iti, [ pRSTa0 17. ] (7) Isipa bhAragaraNaM' ti ISadavanatavadanena 'jAva' tti karaNAt etaddaSTavyaM 'vagdhAriyapANI' pralamba

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94 - bhuja ityarthaH ' aNimisanayaNe sukkapoggalaniruddhadiTThI / (912) 'sAmidheyassa' tti samitsamUhasya 'samihAo 'tti indhanabhUtAH kASThikAH 'dabbhe'tti samUlAn darbhAn 'kuse' tti darbhAgrANIti 'pattAmoDayaM ya'tti zAkhizAkhAzikhAmoTitapatrANi devatArcanArthAnItyarthaH / ( 12 ) 'adidosapaiyeti dRSTo doSazcauryAdiryasyAH sA tathA sA cAsau patitA ca jAtyAderbahiSkRteti dRSTadoSapatitA na tathetyadRSTadoSapatitA athavA na dRSTadoSapatitetyadRSTadoSapatitA, 'kAlavattiNinti kAle-bhogakAle yauvane varttata iti kAlavarttinI, tAM 'vippajahittA' viprahAya / ( 25-26) 'phulliyarkisuyasamANeti vikasita palAzakusumasamAnAn raktAnityarthaH 'khAdirAGgArAn' khadiravAruvikArabhUtAGgArAn 'kahalleNaM' karpareNa / [ pR0 18. ] 3 (4) atyartha yAvatkaraNAdvahava ekArthAH vipulA tIvrA caust pragADhA kaTTI karkazA ityevaMlakSaNA draSTavyAH / (6) 'appadussamANe'tti apradviSan - dveSamagacchannityarthaH ( 9 ) ' kammarayavikiraNakaraM karmmarajoviyojakam ' apuvvakaraNaM 'ti aSTamaguNasthAnakam / ( 10 ) ' a" iha yAvatkaraNAdidaM dRzyam -' aNuttare nivvAdhAra nirAvaraNe kasiNe paDipuNNe ti / (11) 'siddhe' iha yAvatkaraNAt 'buddhe mutte pariNivvura'tti dRzyaM, (15) 'gItagaMdhavvaninApatti gItaM sAmAnyaM gandharva tu mRdaGgAdinAdasammizramiti, (19) 'bhaDacaDagarapahakaravaMdaparikkhitte' bhaTAnAM ye caTakaraprahakarA - vistAravatsamUhAsteSAM yadvRndaM tena parikSiptaH / (21) pahArettha gamaNAe ti gamanAya saMpradhAritavAnityarthaH /

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[ pRSTa0 19. ] - (1) 'juNNaM' iha yAvatkaraNAt ' jarAjajjariyadehaM AuraM jhusiyaM' bubhukSitamityarthaH 'pivAsiyaM dubbalaM' iti draSTavyamiti / 'mahaimahAlayAotti mahAtimahataH iSTakArAzeH sakAzAt / [ pRSTa0 21. ] (8)bahukammaNijjaratyaM sAhijje diNNe tti pratItamiti / (15) 'ThiibheeNaM ti AyuHkSayeNa bhayAdhyavasAnopakrameNetyarthaH / [ pRSTa0 22. ] . (2-3) 'taM nAyameyaM arahaya'tti tadevaM jJAtaM sAmAnyena etadgajasukumAlamaraNamarhatA-jinena 'suyameyaM' smRtaM pUrvakAle jJAtaM sat kathanAvAsare smRtaM bhaviSyati vijJAtaM-vizeSataH somilenaivamabhiprAyeNa kRtametadityevamiti ziSTaM-kRSNavAsudevAya pratipAditaM bhaviSyatIti / (8) 'sapakkhi sapaDidisiMti samakSaM-samAnapArzvatayA sapratidik-samAnapratidiktayA atyarthamabhimukha ityarthaH, abhimukhAgamane hi parasparasamAveva dakSiNavAmapAzvau bhavataH,evaM vidishaavpiiti| (20-22) 'evaM khalu jaMbU !samaNeNaM bhagavayA jAva saMpatteNe aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa aTThamassa ajjhayaNassa ayama? paNNattettibemI ti nigamanam / evamanyAni paJcAdhyayanAni, evametaistrayodazamistRtIyo vargoM nigamanIyaH / [ pRSTa0 24. ] - caturthe varga dazAdhyayanAni /

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[ pRSTa0 26. ] __paJcame'pi tathaiva, tatra prathame ( 15 ) 'suraggidIvAyaNamUlAe 'tti surA ca-madyaM kumArANAmunmattatAkAraNaM agnizca-agnikumAradevasaMdhukSito dvIpAyanazca-surApAnamattayuSmatkumArakhalIkRtaH kRtanidAno bAlatapasvI samprAptAgnikumAradevatvaH ete mUlaM-kAraNaM yasya vinAzasya sa tathA, athavA surazvAsAvagnikumArazcAgnidAtA dvIpAyanazceti surAgnidvaipAyanaH zeSaM tathaiva / ( 21 ) 'paribhAittA' iha 'dANaM ca dAiyANaM'ti saMsmaraNIyaM / [pRSTa0 28. ] (1-2) 'kosaMbavaNakANaNe' pAThAntareNa 'kosaMbakANaNe' 'puDhavitti 'puDhavIsilApaTTae'tti dRzyaM, pIyavasthati 'pIyavatthapacchAdiyasarIre'tti dRshyN| (19) 'tivaI' nti trayANAM padAnAM samAhArastripadI-mallasyeva raGgabhUmau padatrayavinyAsavizeSastAM chinatti-karoti / [ pRSTa0 21. ] (9-10) rAjA-prasiddho rAjA yuvarAjaH-rAjyAhaH IzvaraH prabhuramAtyAdiH talavaro-rAjavallabho rAjasamAnaH moDambikaH-maDambAbhidhAnasannivezavizeSasvAmI kauTumbikaH-dvitrAdikuTumbanetA IbhyAdayaH prtiitaaH|(12-13) 'pacchAurassavitti pacchatti pravrajatAyadvimuktaM kuTumbakaM tannirvAhArthamAturaH-sAbAdhamAnaso yastasyApi yathApravRttAM-yathAprarUpitAM vRtti-AjIvanam 'anujAnAti' pUrvavaddadAti na punavRtyarjakasya pravrajitvena pAzcAtyanibarbAhyatatkuTumbasya tAmapaharatIti /

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97 [ pRSTa0 31. ] (12) 'jAva kimaMga puNa' ityatra 'udumbarapupphaMpiva dullabhA savaNayA kimaMga puNa pAsaNayAe' tti, draSTavyamiti / [ pRSTa0 32. ] ca (2) 'Alitte Na 'mityAdAvidaM dRzyam - AdIpto bhadanta ! lokaH evaM pradIptaH AdIptapradIptazca jarayA maraNena ca, tata icchAmi devAnAM priyaiH svayamevAtmAnaM pravrAjituM yAvat AcAragocaravinayavainayikacaraNayAtrAmAtrapravRttikaM dharmamAkhyAtumiti, yAtrAmAtrArthaM vRttiryatra sa tathA tam / (8) 'IriyAsamiyA' ityAdau yAvatkaraNAdgranthAntareSu 'bhAsAsamiyA' ityAdi 'maNaguttA' ityAdi 'vayaguttA guttidiyA guttabaMbhacAriNI' ti dravyaM / (10) bahUhiM' ityatraivaM draSTavyaM - 'chaTTaTThamadasamaduvAlasehiM mAsaddhamAsakhamaNehiM vivihehiM tavokamme hiM appA bhAve mANA viharaiti / (16)' jassaTThAe kIrai naggabhAve ' ityAdau yAvatkaraNAdidaM dRzyaM - ' muMDabhAve kesaloe baMbhaceravAse aNhANagaM acchattayaM aNuvAhaNayaM bhUmisejjAo phalagalasijjAo paragharappavese ladvAvalaDAI mANIvamANAiM paresiM hIlaNAo niMdaNAo khisaNAo tAlaNAo garahaNAo uccAvayA virUvarUvA bAvIsaM parIsahovasaggA gAmakaMTagA ahiyAsijjaMti tamaTThamArAhei' tti kaNThyaM / navaraM 'hIlanA' anabhyutthAnAdi / 'nindanA' svamanasi kutsA / 'khiMsaNA 'lokasamakSa eva jAtyAdyudghaTTanaM / 'tarjanA' zAsyasi re jAlmetyAdi bhaNanaM / 'tADanA' capeTAdinA / 'ga' garhaNIyasamakSaM kutsA / 'uccAvacA' anukUlapratikUlAH asamaJjasA ityrthH| ' virUparUpAH ' 7

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vividhasvabhAvA dvAviMzatiH parISahAH / upasargAzca SoDaza / 'grAmakaNTakA' indriyagrAmasya bAdhakatvena kaNTakA iveti| [pRSTa0 33. ] (5) ' aTThavi paumAvaisarisAo' tti padmAvatyA sahASTau, tAzca padmAvatIsadRzAH / samAnavaktavyatA ityrthH| paraM nAmasu vizeSaH / evaM ca 'aTTha ajjhayaNa'tti etAnyaSTAvadhyayanAni ca vAsudevabhAryASTakapratibaddhatvAt / antyaM tu adhyayanadvayamaSTakavilakSaNaM vAsudevasnuSApratibaddhatvAditi / paJcamasya vargasya nikSepo vAcyaH / [ pRSTa0 34 ] (3-7) SaSThasya copakSepastatra ca SoDazAdhyayanAni, teSu zlokenASTAvaSTau tu gAthayoktAnIti / [STaSTa0 35. ] (14) 'kiNhe jAva 'tti iha yAvatkaraNAt "kiNhe kiNhobhAse nIle nIlobhAse' ityAdi meghanikurabhvabhUta ityetadanta ArAmavarNako dRzyaH / [ pRSTa0 36. ] (10-11 ) 'laliya'tti durlalitagoSThI bhu. jaGgasamudAyaH / ADhyA yAvacchabdAddItA bahujanasyAparibhUtA / 'jaM kayasukaya 'tti yadeva kRtaM zobhanamazobhanaM vA tadeva suSTu kRtamityabhimanyate pitRpaurAdibhiryasyAH sA ytkRtsukRtaa| ( 13 ) 'pamoe tti mhotsvH| [ pRSTa0 37. ] (3) 'aggAI 'tti ane bhavAnyagrANi pradhAnAnItyarthaH varANi tAnyeva, ekArthazabdopAdAnaM tu prAdhA

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nyaprakarSakhyApanArtha / (10) 'avaoDayabaMdhaNayaMti avamoTanato'vakoTanato vA pRSThadeze bAhuzirasA saMyamanena bandhanaM yasya sa tathA / ( 18 ) 'davadavassa 'tti drutaM drutN| [ pRSTa0 38. ] (5) 'suvattaM NaM esa kaDe ' vyaktaM sphuTam eSaH yakSaH pratimArUpaH 'kASThaM' dAru tanmayatvAddevatAzUnyatvenAkizcitkaratvAditi / ( 21-23 ) 'sairaM niggacchau 'tti svairaM-yatheSTaM niryaatu| [ pRSTa0 39.] (12) 'iha Agaya' mityAdi, iha nagare AgataM pratyAsannatve'pyevaM vyapadezaH syAt / ata ucyate-iha saMprAptaM prAptAvapi vizeSAbhidhAnAyocyate iha samavasRtaMdharmavyAkhyAnaprahvatayA vyavasthitaM, athavA iha nagare punarihodyAne punariha sAdhUcitAvagrahe iti / [ pRSTa0 40. ] - (11) 'suddhappatti zuddhAtmA yAvatkaraNAt 'vesiyAI pavaravatthAiM parihie appmhgdhaabhrnnaalNkiysriire'| [ pRSTa0 41. ] (7) 'vatthaMteNaM ti vastrAzcalena 'karayalapariggahiyaM sirasAvattaM dasanahaM aMjali matthae kaTTa' iti draSTavyaM / [ pRSTa0 42. ] (6-7) 'no ceva NaM saMcAei sudaMsaNaM samaNovAvAsayaM teyasA samabhipaDittae' tti na zaknoti sudarzanaM samabhipatitum aakrmitumityrthH| kena ? tejasA prabhAvena sudarzanasambandhineti /

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[ pRSTa0 45. ] (1) sahata ityAdIni ekArthAni padAnIti kecit| anye tu sahate bhayAbhAvena kSamate kApAbhAvena titikSate dainyAbhAvena adhisahate Adhikyena sahata iti| (5-5) 'adINe' tyAdi tatrAdInaH zokAbhAvAt avimanA na zunyacittaH akaluSo dveSavarjitatvAt anAvilaH janAkulo vA niHkSo bhatvAt aviSAdI kiM me jIvitenetyAdicintArahitaH ata evAparitAntaH avizrAnto yogaH samAdhiryasya sa tathA svArthikenantattvAccAparitAntayogI / ( 11 ) 'bila'mivetyAdi, asyAyamoM-yathA bile pannagaH pArthyAsaMsparzanAtmAnaM pravezayati tathA yamAhAraM mukhenAsaMspRzanniva rAgavirahitatvAdAhArayati-abhyavaharatIti / [ pRSTa0 47. ] (1) atimuktakakathAnake kizcillikhyate (15) 'iMdaTThANe tti yatrendrayaSTirU/kriyate / [ pRSTa0 48. ] (5) 'jA NaM'ti yena bhikSAM dApayAmi NamityalaGkAre / [ pRSTa0 49. (9) 'jAva paDidaMsei' tti iha yAvatkaraNAt 'gamaNAe paDikkamai bhattapANaM Aloei'tti draSTavyaM / [ pRSTa0 50. ] (9-10) kAhe vatti kasyAM velAyAM prabhAtAdikAyAM 'kahiM vatti kva kSetre, 'kaha va 'ti kena prakAreNa, 'kiccireNa' kiyati kAle'tikrAnte, ityarthaH / 'kammAyayaNehiM ' ti karmaNAM-jJAnAvaraNAdInAmAyatanAniAdAnAni taiH / karmaNAM zAnAvaraNAdInAmAyatanAni

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101 AdAnAni vA bandhahetava ityarthaH / iti karmAyatanAni karmAdAnAni vA pAThAntareNa 'kammAvayaNehiM ' ti tatra karmApatati Atmani saMbhavati tAni tathA / , [ pRSTa0 53. ] (22) aSTame tu kimapi likhyate-'rayaNAvali' tti ratnAvalI AbharaNavizeSaH / ratnAvalIva rtnaavlii| yathA hi ratnAvalI ubhayata AdisUkSmasthUlasthUlataravibhAgakAhalikAkhyasauvarNAvayavadvayayuktA bhavati, punarmadhyadeze sthUlaviziSTamaNyalaGkatA ca bhavati, evaM yattapaH paTTAdAvupadRzyamAnamimamAkAraM dhArayati tdrtnaavliityucyte| tatra caturthamekenopavAsena SaSThaM dvAbhyAmaSTamaM tribhiH| tato'STau SaSThAni,tAni ca sthApanAyAM catvAri catvAri kRtvA paGkitrayeNa nava koSTakAn kRtvA madhyakoSTe zunyaM vidhAya zeSesvaSTAsvaSTa SaSThAni rcniiyaani| tatazcaturthAdi catustriMzattamaparyantaM / catustriMzattamaM ca ssoddshbhirupvaasaiH| tato ratnAvalImadhyabhAgakalpanayA catustriMzatSaSThAni, eteSAM sthUlamaNitayA kalpitatvAt , etAni cottarArdheNa dve trINi catvAri paJca SaT paJca catvAri trINi dve ca sthApanIyAni, athavA'STAbhiH SaDbhizca rekhAbhiH paJcatriMzatkoSThakAn vidhAya madhye zunyaM kRtvA zeSeSu catustriMzatSaSThAni sthApanIyAnIti / evaM catustriMzattamAdIni caturthAntAni punarapyaSTa ca ssssttaani| sthApanA tveSAM pUrvavat / punaraNyaSTamaSaSThacaturthAnIti / prathamAyAM paripATyA sarvakAmaguNitaM paaryti| tatra sarva kAmaguNA abhilaSaNIyA rasAdiguNAH sAtA yasmin tattathA srvrsopetmityrthH| bhojana miti gamyate / pAraNakasaMgrahagAthA-' paDhamaMmi savvakAmaM pAraNayaM bIie

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102 vigaivajjaM / taiyaM ca alevADaM AyaMbilamo cautthaMmi" // pAraNaka iti gamyate / vAcanAntare-"paDhamami savvaguNie pAraNaka" miti dRzyate / [ pRSTa0 55. ] (20) 'orAleNa'miha yAvatkaraNAdidaM dRzya'payatteNaM pgghie| kallANeNaM siveNaM dhaNeNaM maMgalleNaM sassirIeNaM udaggeNaM uttameNaM udAreNaM tavokammeNaM sukkA bhukkhA nimmaMsA aTThicampAvaNaddhA kiDikiDiyabhUyA kisaNA dhamaNisaMtayA jAyA yAvi hotthA, jIvaMjIveNaM gacchai jIvaMjIveNaM ciTThai bhAsaM bhAsissAmitti gilAi se jahA nAmae kaTThasagaDiyA i vA pattasagaDi.. yA i vA iMgAlasagaDiyA i vA uNhe diNNA sukkA samANI sasahaM gacchai sasaI ciTTai, evAmeva kAlI vi anjA sasadaM gacchai sasaI ciTThai uvaciyA taveNaM teeNaM avaciyA maMsasoNieNaM huyAsaNeva bhAsarAsipalicchaNNA taveNaM teeNaM tavateyasirIe aIva 2 uvasomemANI 2 ciTThaitti, iha tapovizeSaNazabdA ekArthAH, arthamedavivakSAyAM tu prathamajJAtavivaraNAnusAreNa jJeyAH / 'jIvaMjIveNe ti-jIvabalena na zarIrabalenetyarthaH / [ pRSTa0 57. ] (4) 'kaNagAvali 'tti kanakamayamaNikarUpa AbharaNavizeSaH / ___ (12) 'khuDDAgaM sIhanikkIliya'ti vakSyamANamahadapekSayA kSullakaM hrakhaM siMhastha niSkrIDitaM vihRtaM gamanamityarthaH / siMhaniSkrIDitaM tadiva yattapastatsihaniSkrI

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103 Ditamucyate / siMho hi gacchan gatvA gatvA atikrAntadezamavalokayati / evaM yatra tapasi atikrAntaM tapovizeSaM punaH punarAsevyAtanaM tattat prakaroti tatsihanikrIDitamiti / iha ca ekadvayAdaya upavAsAzcaturthaSaSThAdizabdavAcyAH / etasya ca racanaivaM bhavati / ekAdayo navAntAH krameNa sthApyante / punarapi pratyAgatya navAdaya ekAntAstatazca dvayAdInAM navAntAnAmane pratyekamekA. dayo'STAntAH sthApyante / tato navodyekAntapratyAgatapauktayAM aSTAdInAM dvayantAnAmAdau saptAdaya ekAntAH ekAntAH sthApyanta iti / sthApanA ceyN-12|1|3|2|4| / 3 / 5 / / 6 / 5 / 7 / 6 / 8 / 9 / 8 / 9 / 9 / 7 / 8 / 675 / 6 / 4 / 5 / 3 / 4 / 2 / 3 // 1 // 2 // 1 // dinasaGkhyA caivam / iha dve navakasaGkalane / tata ekA 45 / punaH 45 / antyA cASTasaGkalanA 36 / aparA ca saptasaGkalanA 28 / tathA pAraNakAni 33 / tadevaM sarvasaGkhyA 187 / ete caivaM SaNmAsAH saptadinAdhikA bhavanti, eteSu ca caturguNiteSu dve varSe aSTAvizatidinAdhike bhvtH| [ pRSTa0 58. ] (9) evaM mahAsiMhaniSkrIDitamapi / navaramekAdayaH SoDazAntAH SoDazAdayazcaikAntAH sthaapynte| tatazca dvayAdInAM SoDazAntAnAmagre pratyekamekAdayaH paJcadazAntAH SoDazAdiSu tvekAnteSu paJcadazAdInAM dvayantAnAmAdau pratyekaM caturdazAdayaH ekAntAH sthApyante / dinamAnaM tvevam-iha SoDazasaGkalanAdvayaM 136 paJcadazasaGkalanA 120 caturdazasaGkalanA 105 pAraNakAni 61 sarvAgraM 558 /

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104 [ pRSTa0 60.] (4) 'khuDDiyaM savvaobhaI paDima'ti kSudrikA-mahatyapekSayA / sarvataH sarvAsu dikSuvidikSu 1/2/3 | 4 || ca bhadrA-samasaGkhayeti sarvatobhadrA / ta- 3 4 5 12 thAhi-ekAdInAM paJcAntAnAmaGkAnAMsa- 5! 12 3/4 rvatobhAvAt paJcadaza paJcadaza sarvatra 2 3 4 5/1 tasyAM jAyanta iti / sthApanA ceym| 4/5! 12/3 sthApanopAyagAthA-"egAI paMcaMte ThaviuM majhaM tu AimaNupaMti / sese kamaso ThaviuM jANa lahusavaobhaI // 1 // " iti / tapodinAnIha pazcasaptatiH, pAraNakadinAni tu paJcaviMzatiriti, sarvANi dinAni zatamekasyAM . paripATayAM, catasRSu tvetadeva caNurguNam / [pRSTa0 61] 1 | 2 | 3 | 4/5/67 (26) evaM mahAsarvatobhadrA 4/5/6/7 | 1 | 23 'pi / navaramekAdayaH saptAntA uE7/1/2/3 / 4/5.6 pvaasaaH| tasyAM sthApanopAyagA3 | 4/5/6/7/1/2/ thA-"egAI sattaMte Thaviu majjhaM 6/7/1/2/345 2/3 4 5 671tu AimaNupaMti / sese kamaso 5/6/7/1/2/3 4 ThaviuM jANa mhaasvobhdN||1|| iha SaNNavatizataM tapodinAnAM ekonapazcAzaca pAraNakadinAni tato'syAM dve zate paMcacatvAriMzadadhike dinAnAM bhavati / ityevamekasyAM pripaattyaaN| catasRSu tvetadeva cturgunnmiti| (24) bhadrottarapratimAyAH sthApanopAyagAtheyaM -"paMcAI ya navaMte Thaviu majhaM tu AdimaNupaMtiM / sese kamaso ThaviuM jANa bhaddottaraM khu9 // 1 // " iha paMcasaptatyadhikaM mahAsarvatobhadrA

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105 zataM tapodinAnAM / paMcaviMzatistu pAraNaka dinAnAM / evaM zatadvayaM dinAnAmekasyAM pAripAThyAM bhavati / taccatuSTaye tvetadeva caturguNamiti / vAcanAntare pratimAtrayasya lakSaNagAthA upalabhyante / yathA-' -" AI doNha cautthaM AI bhadottarAe bArasamaM / bArasamaM solasamaM vIsaimaM ceva crimaaiN|| | 1 || " AdiH prathamaM tapaH dvayoH kSudra sarvatobhadra mahAsarvatobhadrayoH pratimayozcaturtha- ekopavAsaH, tathA Adi : - AdyaM tapo bhadrotta rAyAM- tRtIyapratimAyAM dvAdazaM upavAsa paMcakaM, tataH krameNa dvAdazaM upavAsapaJcakaM SoDazaM-upavAsa saptakaM viMzatitamaM caiva-upavAsanavakam, evaM ca caramAni sarvAntimatapAMsi zeSANi tu krameNa sthApyanta iti tapastraye'pi prathama paMktiracaneti / atha dvitIyAdipaMktiracanArthamAha"paDhamaM taiyaM to jAva carimayaM UNamAio pUre | paMca ya parivADIo khuDDagabhadduttarA ya // 2 // prathamapaMktau 'taiyaM'ti tRtIyamaMGkaM paDhamaM - dvitIyapaMktiracanAyAM prathamaM sthApayet / sa ca kSudrasarvatobhadrAyAM triko bhavati / bhadrottarAyAM tu saptakaH / 'to'tti tato'nantaraM krameNottarAn sthApayed yAvaccaramaM / sa ca sarvatobhadrAyAM catu caramAtparata kAnantaraH paMcako bhavati / bhadrottarAyAM tvaSTakAntaro navaka iti / tatazcaramAnantaraM yadUnaM koSTakAJjAtaM tadAditaH - ekakAderArabhya pUrayediti, evaM ekako dvizca sarvatobhadrAyAM / itarasyAM tu paMcakaH SaTkazceti dvitIyapaMktisthApanA / evamevoparitanyapekSayA'dhastano ityevaM sarvAH paMca paripAThyAH - paMkayo racanIyAH / khuDa'ti kSudrakasarvatobhadrAyAM bhadrottarAyAM ceti / gAthArthazcAyaM prAguktayantrakAdavaseya iti / atha mahAsarvatobhadrAyA dvitIyAdipaMktiracanArthamAha - "paDhamaM tu cautthaM jAva carimayaM UNamAio pUre / satta ya pari -

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106 vADIo mahAlae savvaobhadde // 3 // " mahAsarvatobhadrAyAM dvitIyAyAM paMktau kartavyatAyAM prathamaM - Adau caturtha - prathama paMktayapekSayA caturthasthAnavarttinaM yathA prathamapaMtau catuSkakastataH krameNAnyAnavasthApya yAvaccaramaM yathA saptakastato'nantaraM yadUnaM paMktestadAditaH pUrayet / evaM ca sapta paripATyaH - paMktayaH pUrayitavyAH / 'mahAlaye 'tti mahati sarvatobhadre - sarvatobhadrapratimAyAmiti / [ pRSTa0 62. ] ( 12 ) muktAvalI sujJAnaiva / navaraM tasyAM caturtha / tataH SaSThAdIni catustriMzattamaparyantAni caturthabhaktAntaritAni / tatazcaturtha / tataH pratyAvRttyA dvAtriMzattamAdIni SaSThAntAni / tatazcaturtha ca karoti / evaM ceyaM tapasi iyatpramANA bhavati - SoDazasaGkalanAdinA : 266 paMcadazasaGkalanA ca 120 caturthAni 28 pAraNakAni 69 / eSAM ca mIlanena mAsAH 11 dinAni 13 bhavanti / sUtre tu dinAni 15 dRzyante tattu nAvagamyata iti / [ pRSTa0 64. ] ( 3 - 4 ) athAnantaroditAnAM kAlyAdisAdhvInAM paryAyaparimANapratipAdanAyAha- 'aTTha ya' gAhA, aSTa ca varSA - myAdiM kRtvA ekottarikayA - ekottaratayA krameNa yAvata saptadaza tAvacchreNikabhAryANAM paryAya iti // yadiha vyAkhyAtaM tajjJAtAdharmakathAvivaraNAdavaseyam // evaM ca samAptamantakRddazAvivaraNamiti // na anantarasaparyaye jinavarodite zAsane, yaha samayAnugA gamanikA kila procyate / gamAntaramupaiti sA tadapi sadbhirasyAM kRtAvarUDhagamazodhanaM nanu vidhIyatAM sarvataH // 1 // ityantakRddazAvRttiH sampUrNA //

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107 [ zrIcandragacchIyazrImadabhayadevaviracitAnuttaraupapAtikadazAvRttiH / / [ pRSTa0 65 ] athAnuttaraupapAtikadazAsu kiJcivyAkhyAyate / tatrAnuttareSu vimAnavizeSeSUpapAto janma anuttaropapAtaH sa vidyate yeSAM te'nuttaraupapAtikAstatpratipAdikA dshaaH| dazAdhyayanaprativaddhaprathamavargayogAddazAH granthavizeSo'nuttaraupapAtikadazAstAsAM ca sambandhasUtraM / tayAkhyAnaM ca jJAtAdharmakathAprathamAdhyayanAdavaseyaM zeSaM sUtramapi kaNThyaM // [ pRSTaH 72 ] (5) navaraM tRtIyavarge 'vuttapaDivuttayatti pravrajyAgrahaNazravaNamUcchitotthitAyA mAtuH putrasya ca parasparaM pravrajyAgrahaNaniSedhanaviSayA tatsamarthanaviSayA coktipratyuktirityarthaH / (6-7) mahAbalobhagavatyAM / thAvaccAputraHpazcame jJAtAdhyayane / (17)tathA 'AyaMbilaM ti zuddhaudanAdi / (19) 'saMsaTuM'ti saMsRSTahastAdinA dIyamAnaM saMsRSTam / 'ujjhiyadhammiyaM 'ti ujjhitaM-parityAgaH sa eva dharmaH-paryAyo yayAsti tadujjhitadharmikaM. (20) 'samaNe'tyAdi zramaNo-nirgranthAdiH brAhmaNaH-pratItaH atithi:bhojanakAlopasthitaH prAghUrNakaH kRpaNo-daridraH vanIpako yAcakavizeSa.. [ pRSTa0 73 ] (9-10 ) 'abbhujayAe'tti abhyudyatAH-suvihitAstatsambandhitvAdeSaNA'bhyudyatA tayA, 'payayayAe' tti prayatayA prakRSTayatnavatyA, 'payattAe'tti pradattayA gurubhiranujJAtayetyarthaH. 'paggahiyAe'tti pragRhItayAprakarSaNAbhyupagatayA (12-14)adInaH adInAkArayukta ityartha: a,

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108 vimanAH' avigatacittA azUnyamanA ityarthaH, akaluSaH krodhAdikAluSyarahitatvAt, 'aviSAdI' viSAdavarjitaH, 'aparitantayogI' avizrAntasamAdhiH, 'jayaNaghaDaNajogacarite 'ti yatanaM - prApteSu yogeSUdyamakaraNaM ghaTanaM caaprAptAnAM teSAM prAptyarthaM yatnaH, yatanaghaTanapradhAnA yogAH saMyamavyApArA manaHpravRttayo vA yatra tattathA tadevaMbhUtaM caritraM yasya sa tathA / 'ahApajattaM 'tti yathA paryAptaM yathAlabdhamityarthaH / ' samuddANaM 'ti bhaikSyaM / (18) 'bilamive'tyAdi, asyAyamarthaH yathA bile pannagaH pAzrvasaMsparzanAtmAnaM pravezayati tathA'yamAhAraM mukhenAsaMspRzaniva rAgavirahitatvAdAhArayati - abhyavaharatIti / [ pRSTa0 74 ] ( 8 ) ' tavarUvalAvaNNe ' tti-tapasA karaNabhUtena rUpasya - AkArasya lAvaNyaM - saundarya taporUpalAvayamabhUt / (8) zuSkachallI - zuSkatvak kASThasya satkA pAdukA kASThapAdukA pratItA 'jaraggaovAhaNa' tti jaratkAjaratI jIrNetyarthaH sA cAsAvupAnacceti jaratkopAnat / (10) 'aTThicamma chirattAetti asthIni ca carma ca zirAzca - snAyo vidyante yayostau tathA tadbhAvastattA tathA asthicazirAvattayA prajJAyete yaduta pAdAvetAviti na punarmAsazoNitavattayA tayoH kSINatvAditi / (12-13) 'ayameyArUve tavarUvalAvaNNe hotthA se jahA nAma 'tti pratyAlApakaM draSTavyaM, (13) 'kala'tti kalAyo dhAnyavizeSasterSA 'saMgaliya'tti phalikA mudrA mASAzca pratItAH / (14) 'taruNaya'tti abhinavA komaletyarthaH / (15) 'milAyamANitti mlAyantI - mlAnimupagatA /

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109 [ pRSTa0 75 ] (2) 'kAkajaMghA i vatti kAkajaGghA-vanaspativizeSaH, sA hi paridRzyamAnasnAyukAsthUlasandhisthAnAca bhavatIti / tayA jaGghayorupamAnam / athavA kAko vAyasaH kaGkaH DheNikAlike ca pakSivizeSau tajaGghA ca svabhAvato nirmAsazoNitA bhavatIti tAbhyAmupamAnamihoktamiti / (5) kAliporitti kAkajaGghAvanaspativizeSaparva mayUraTeNikAkAlike pakSivizeSau athavA DheNikAlaH-tiDDaH / (8-9) 'borIkarIlle i' badarI-karkandhUH karIraM-pratyagraM kandalaM, zalyakI zAlmalI ca vRkSavizeSau pAThAntareNa 'sAmakarille i vA' tatra ca zyAmA-priyaGgaH / ( 11 ) * kaDipattasse 'tti kaTI eva patraM-pratalatvenAvayavadvayarUpatayA ca sargAdivRkSadalaM kaTIpatraM tasya, pAThAntareNa kaTIpaTTasya, uSTrapAda iti vA, karabhacaraNo hi bhAgadvayarUpo'nunnatazcAdhastAt bhavatIti tena yutapradezasya sAmyaM, 'jaraggapAe i' jaradvapAdaH, 'udarabhAyaNassa'tti udarameva bhAjanaM kSAmamadhyabhAgatayA piTharodyudarabhAjanaM tasya / (15) 'sukkadie i vA' iti zuSkaHzoSamupagato dRtiH-crmmyjlbhaajnvishessH| 'bhajjaNayakabhalle'tti caNakAdInAM bharjanaM-pAkavizeSApAdanaM tadartha yatkabhallaM-kapAlaM ghaTAdikarparaM tttthaa| 'kaTThakolaMbae i' zAkhizAkhAnAmavanatamagraM bhAjanaM vA kolamba ucyate kASThasya kolamba iva kASThakolambaH paridRzyamAnAvanata. hRdayAsthikatvAt / 'evAmevodaraM sukkaM lukkhaM nimmaMsa' mityAdi pUrvavat , 'pAsuliyakaDayANaM ti pAMzulikAHpAsthiIni tAsAM kaTakau-kaTau pAMzulikAkaTau tayoH (18) thAsayAvalI i vatti sthAsakA-darpaNAkRtayaH sphura

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110 kAdiSu bhavanti teSAmuparyuparisthitAnAmAvalI -paddhatiH sthAsakAvalI devakulAmarasArakAkRtiriti bhAvaH / 'pANAvalI iva'tti pANazabdena bhAjanavizeSa ucyate teSAmAvalI yA sA tathA, 'muMDAvali'tti vA muNDAH - sthANuvizeSA yeSu mahiSIvATAdau parighAH parikSipyante teSAM niraMtaravyavasthitAnAmAvalI - paktiryA sA tathA, tathA 'piTThakaraMDayANaM ti pRSThavaMzAbhyunnatapradezAnAM / [ pRSTa0 76 ] (2 - 3 ) ' kaNNAvalI' ti karNA mukuTAdInAM teSAmAvalI - saMhatiryA sA, tathA 'golAvalI'ti golakA - vartulAH pASANAdimayAH / vaTTaya'tti varttakA jatvAdimayA bAlaramaNakavizeSAH / ' evAmeve ' tyAdi pUrvavat / ( 4 ) urakaDayassa 'tti uro-hRdayaM tadeva kaTakamuraHkaTakaM tasya / ( 5-6 ) 'cittakaTTare iva'tti iha cittazabdena kiliJjadikaM vastu kiJciducyate tasya kaTTaM - khaNDaM tathA 'viyaNapatte' tti vyajanakaM - vaMzAdidalamayaM vAyudIraNaM tadeva patramiva patraM vyajanapatraM 'tAliyaMTapatte i 'tti tAlavRntapatra-vyajanapatravizeSaH ebhizcopamAnamurasaH pratalatayeti / (88) 'samisaMgaliya'tti zamI vRkSavizeSastasya saGgalikA phalikA, evaM bAhAyA agatthio ya vRkSavizeSAviti (10) 'sukkacchagaNiya'tti chagaNiyA - gomayaprataraH vaTapatra palAzapatre pratIte (15) 'karagagIvA iva'tti vAghaTikAgrIvA / kuNDikA-AlukA / 'uccatthavaNae i vatti uccasthApanakam ebhistribhirupamAnaigrIvAyAH kRzatokteti / [ pRSTa0 77 ] (1-2) 'haNuyAe ti cibukasya 'lAuyaphale i 6

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111 va'tti alAbuphalaM tumbinIphalaM / 'hakuvaphale'tti hakuvIvanaspativizeSastasya phalamiti / 'aMbagaTTiyA i vatti Amrakasya - phalavizeSasyAsthIni majjA Atape dattAni zuSkAnItyAdi sarvamanusartavyaM / (3-4) 'sukka jaloyA iva'tti jalaukA - drondriyajalajantuvizeSaH / ' silesa guliya 'ti zleSmaNo guTikA | 'alattaguliya'tti alaktako etAni hi vastUni zuSkAni vicchAyAni saGkocavanti bhavantIti oSThopamAnanayoktAni / jihnAvarNakaH pratItaH / (9) 'aMbagapesiya'tti AmraM pratItaM tasya pezikA khaNDam / (9) ambAlakaM- phalavizeSaH / mAtuluGgaM - bIjapUrakamiti / (11) 'vINAchi ti vINArandhraM / laakssaarsH| [ pRSTa0 78 ] " (1) 'vaddhIsagacchiDe i vatti vRddhIsako - vAdyavizeSaH / pAsAiyatArigA iva 'tti prabhAtasamaye tAri kA - jyotiH RkSamityarthaH sA hi stokatejomayI bha vatIti tayA locanamupamitamiti pAThAntareNa prAbhAtikatArA iti / ( 3-4 ) 'bhUlAchallo i vatti mUlakaHkandavizeSastasya challI --tvak / sA hi pratalA bhavatIti / tayorUpamAnaM karNayoH kRtaM / 'vAluMkachallI' vAlukaM - ciTa / 'kArellAchallI'ti kArellakaM vallIvizeSa phalamiti / kacizca nItipadaM na dRzyate na cAvagamyate / (6) 'dhaNNassa sosa'tti 'dhaNNassa NaM aNagArassa sIsassa ayameyArUve tavarUvalAvaNNe hotthA' (7) 'taruNa galAue vatti taruNakaM-komalaM'lAuyaM' alAbu tumbakamityarthaH / ' taruNa gae lAluya'tti AlukaM kandavizeSaH taJcAnekaprakAramiti vizeSaparigrahArthamelAlukamityuktaM / 'sinhAlue i vatti sistAlakaM phalavizeSo yatsephAlakamiti loke pratItaM tacca taruNaM

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112 yAvatkaraNAt 'chiNNamuhe diNNaM sukkaM samANaM milAyamANaM ciTThaitti dRzyam / 'eva'tti 'evAmeva dhaNNassa aNagArassa sIsaM sukkaM lukhaM nimmaMsaM aThicammachirattAe paNNAyai no ceva NaM maMsasoNiyattAe'tti, ayamapyAlApakaH pratyaGgavarNake dRzyo navaramudarabhAjanakarNajihvoSThavarNakeSvasthIti padaM na bhaNyate api tu 'cammachirAe paNNAyaitti vaktavyamiti / pAdAbhyAmArabhya mastakaM yAvadvarNito dhanyakamuniH / punastathaiva prakArAntareNa taM varNayannAha[ pR0 79 ] (3-15) 'dhaNNe NamityAdi dhanyo'nagAro zaMkAro vAkyAlaGkArArthaH / kiMbhUtaH ?-zuSkeNa mAMsAdyabhAvAt 'bhukkheNaM'ti bubhukSAyogAt rUkSeNa pAdajaGghoruNA'vayavajAtena lakSita iti gamyate, samAhAradvandvazcAyamiti / tathA 'vigayataDikarAleNaM kaDikaDAheNaM'ti vikRtaMbIbhatsaM tacca tattaTISu-pArzveSu karAlaM-unnataM kSINAsatayonnatAsthikatvAt vikaTataTIkarAlaM tena kaTI eva kaTAha-kacchapapRSThaM bhAjanavizeSo vA kaTIkaTAhaM tena lakSita iti gmyte| evaM srvtraapi| 'piTThamavassieNaM'ti pRSThaM-pazcAdbhAgamavAzritena tatra lagnena yakRtplIhAdInAmapi kSINatvAt , udarameva bhAjanaM kSAmamadhyatvAt udarabhAjanaM tena / 'joijjamANehiM ti nirmAsatayA dRzyamAnaiH 'pAMsulikaDaehiM ti pAoNsthikaTakaiH, kaTakatA ca teSAM valayAkAratvAt / akkhasuttamAle i vatti akSAHphalavizeSAsteSAM sambandhinI sUtrapratibaddhA mAlAAvalI yA sA tathA saiva gaNyamAnanirmAsatayA'tivyaktatvAt, pRSThakaraNDakasandhibhiriti pratItaM / tathA gaGgA

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113 taraGgabhUtena-gaGgAkallolakalpena paridRzyamAnAsthikatvAt udara eva kaTakasya- vaMzadalamayasya dezabhAgo - vibhAga iti vAkyamatastena / tathA zuSkasarpasamAnAbhyAM bAhubhyAM 'siDhilakaDAlI viva' kaTAlikA - azvAnAM mukhasaMyamanopakaraNavizeSo lohamayastadvalambamAnAbhyAmagrahastAbhyAM bAhvorabhUtAbhyAM zayAbhyAmityarthaH / 'kaMpaNavAio ivatti kampanavAtikaH - kampanavAyurogavAn 'vevamANIe ti vepamAnayA kampamAnayA zIrSaghaTayA-ziraHkaTikayA lakSitaH pramlAnavadanakamalaH pratItam / 'ubbhaDaghaDamuhe 'ti udbhaTaM vikarAlaM kSINaprAyadazanacchadatvAd ghaTakavadeva mukhaM yasya sa tathA / 'ubbuDUnayaNakose' tti 'ubbu tti antaH pravezitau nayanakozau - locanakauzakau yasya sa tathA 'jIvaMjI - veNaM gacchai' jIvavIryeNa na tu zarIravIryeNetyarthaH, zeSamantakRddazAvaditi // zabdAH kecana nArthato'tra viditAH kecittu paryAyataH, sUtrArthAnugateH samUhya bhaNato yajjAtamAgaH padam / vRttAvatra takat jinezvaravacobhASAvidhau kovidaiH, saMzodhyaM vihitAdarairjinamatopekSA yato na kSamA // 1 // pratyakSaraM nirUpyAsya granthamAnaM vinizcitam / dvAviMzatizatamiti, catuNIM vRttisaGkhyayA anuttaropapAtikAkhyanavamAGgapradezavivaraNaM samAptamiti / / // 2 //

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// zuddhipatram // pRSTha paMkti azuddhaM zuddhaM 4 devANuppiyA NaM devANuppiyANaM 4 9 arihA arahA 4 9-11 kayAI kayAi paNNatte / evaM pnnnntte|" evaM sammattaM samattaM bhAvemANe bhAvemANA viharai paDivisajjai arahao arahayA gAhAvai gAhAvaI hariNegamesIbhattayA hariNegamesibhattayA 11 18 aNukaMpaNaThAe aNukaMpaNaTThAe 11 26 eyamaha...hahatuLaM eyamaDha...hatuTTa... aNNayA "aNNayA paDiNikkhimittA paDiNikkhamittA 13. 21 devaannuppiye| devANuppie ! somilamsa somilassa 15 2 paDiNikkhimai paDiNikkhamai hatthikhaMdhavaragae sakoraMTa hatthikhaMdhavaragae chattaNaM sakoraMTa 15 20 dhammakahAe dhammakahA egarAI...saMpajjittANaM egarAiyaM [0] uvasaMpajjittANaM 18 18 ahivAsei ahiyAseha

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125 29 10 kaNhaM kaNhe 22 20 jaMbU / jaMbU! 22 19-22 giha / ahama? paNNatta gihaM / ayamaDhe paNNatte 23 14-21 ceva settunna / paNNatta ceva jAva] settuje / paNNatte pavvaiyA pavvaittae . 1110 / adhnnnn| ev| bhuuy| adhaNNe / evaM / puttANa bhUyaM / puttANaM pavvayAmi pavvaittae paumAvaI devI paumAvaI devIM devANuppiyA! devANuppiyA pavvAiye pavvAei paumAvaI paumAvada 34 / 13 imaa| ayomaya ayomayaM bhaMte / bhaMte! imo me R AtosijjamANe akkosijjamANe mAlAgAre aNagAre 47 2011 tassa / aigutta tassi / aimutte pAyAhiNaM vaMdaha pAyAhiNaM [.] vaMda 53 5 "jaiNaM " // bhaMte ! "jai NaM bhaMte ! // " 54 3118 samANA / chanvIsa 1 smaannaa[0]| chabbIsa2 22 palicchaNNA palicchaNNe 3 ahAsuttA ahAsuttaM 9 / 10 / nvr| nvr| ekkek| navaraM / navaraM / 1125 vadaha ekkekkaM / vaMdai

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58 23 bhikkhAsaraNaM / ahAsuttA bhikkhAsaeNaM ahAsurta 59 10 / 17 / 24 bhikkhAsaehiM / ahAsuttA bhikkhAsaehiM ahAsutaM ..62 24 sAmAiyAI samAiyamAjhyAI 67 9 bhaMte' bhaMte' 72 19 ya NaM ya [0] NaM bhattaM na labha bhattaM labhai 75 2 kaMkAjaMghA kAkajaMghA -ppiyA! ppiyA ! 81 16 kayalakkhaNe kylkkhnne| 106 14 166 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. nAyAdhammakahA (nAyA0) Edited by Sastri Jethalal Harishakar with Guj. Trans. Published by the Jain Dharma Prasaraka Sabha, Bhavanagar. 2. ovavAiyasutta (ova0) Ed. by Prof. Suru-Poona. 3. bhagavatI ( Agamodayasamiti 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 Campa; & 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 Jambu [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, Jambu, 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, Jambu, 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, Sagara, Gam bhira, Thimia. .: Ayala, Kampilla, Akkhobha, Pasepai and Vinhu. "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, Jambu, in that age, at the time, there was a city named Baravai. 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 Alaka. It was full of happiness and sport, to all sight the heaven itself. It was comforting [4]. Outside this city of Baravai, 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 Anangasena; 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 Aritthaemi, 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 Aritthnemi 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 Baraval, 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, Jambu, 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 Baravai -- Vanhi father, Dharini mother, Verily, Akkobha, Sagara, 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, Jambu, in the third division... of the Fortunes of End-winners, thirteen lessons are preached. They are namely, Aniyasa, Anantsena, Ajiyasena, Anihayariu, Devasepa, Sattusena; Sarana, Gaya, Sumuha, Dummuha Kuvaria, Darua; Anaditthi. "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, Jambu, 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 Naga, rich (until] unsurpassed. This householder Naga had wife named Sulasa, 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 Sulasa... 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 Aniyasa 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 etc. and fourteen Purvas, and his period was twenty years. The rest is the same [until] he became beatified by a month's starvation on Settumja. << Thus, verily, Jambu, 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 Anantsena (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. Dharini was the queen. The dream was of the lion, The Prince was Sarana. 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, Jambu, 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 Aritthnemi; 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 Aritthnemi. 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 haemi abode for all their lives observing fasts until the sixth meal [etc.] Then these six friars, some other occasion

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11 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 Sahasambavana 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 Devai 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 Baravai, 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 Vasudeva (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 Niggantha 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 Sulasa, 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 nemi, 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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14 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 Devananda 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 Naga [rich etc). He had a wife named Sulasa. This housewife Sulasa was indeed foretold in the childhood by an astrologer "This girl will surely be sterile.' Thereafter this Sulasa 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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15 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 Sulasa, the god Harinegamesi was pleased. So in compassion for housewife Sulasa 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 Sulasa gave birth to still-born babes. The god Harinegmesi then in compassion for the housewife Sulasa 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 Baravai. 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 Devai, 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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17 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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18 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 Vasudeva twice or thrice. Having thus spoken, he went back in the same direction from which he came.

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19 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 Devai 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 Gayasukumala be the name of this our child." So the father and mother give him the name * Gayasukumala ,' The rest as with Meha (until] became fit for worldly enjoyment.

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20 There in the city of Baravai 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 Somasiri, named Soma, quite tender (until] of excellent shapeliness; best in shape liness [until] beauty, very fair of body. Then that maiden Soma, 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 Vasudeva, 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 Soma. He was struck with shapeliness, youth, beauty [etc.] of the maiden Soma. Then Kanha [etc.] called the chamberlains and ordered them "Go ye, Beloved of

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Gods, to Brahmana Somila, take hold of his daughter Soma, and cast her in the harem of brides; then she shall be the wife of Prince Gayasukumala. Then the chamberlains [until] cast her in the harem. Then Kanha Vasudeva went through the city of Baravai and going to the Garden Sahasamhava na [etc.] waited before the lord. Then the saint Aritthanemi before Kanha Vasudeva and Prince Gayasukumala and that [ congregation, preached] the docrtine, Kanha went back. Then that Gayasukumala, having heard the doctrine before the saint Aritthinemi... 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 Gayasukumala 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 Baravai. "

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22 Then that Gayasukumala 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 Vasudeva, 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 unwillingly "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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23 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 Mahikala. If it please you, Beloved of Gods, do not put a stop." So Friar Gayasukumala, on being per mitted by the saint Aritthanemi 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 Mahakala, at the time of evening twilight when very few men were about, he saw Friar Gayasukumala. 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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24 devoid of shame and fortune, who abandoning maiden Soma, 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 Gayasukumala, 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 Gayasukumala there arose pain, fiery [until] intolerable. He bore the pain fiery [etc.] not even with mind becoming wrathful against Brahmana Somila. Then in Friar Gayasukumala, 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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25 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 Baravai, 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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26 had Kanha Vasudeva 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 Vasudeva passed out through the city of Baravai, approached the saint Aritthanemi, praised and worshipped him. He did not see Friar Gayasukumala. He therefore praised and worshipped the saint Aritthanemi and said thus, "Where, sir, is my younger brother, born of my mother; Friar Gayasukumala 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 Aritthanemi 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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27 [until] abode observing [etc.] Then oneman saw Friar Gayasukumala. The man became quickly enraged [5]...[until] (Friar) Gayasukumala) was beatified. Verily thus,. Kanha, Friar Gayasukumala 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 Gayasukumala 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 Gayasukumala ? " 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 Gayasukumala, 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 Baravai, standing there and then, shall die with his standing posture breaking off." Then Kanha Vasudeva praised and worshipped the saint Aritthanemi, approached his excellent elephant of state, mounted it and set forth to go to the city of Baravai, 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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29 the Saint; and must have been imparted by the Saint to Kanha Vasudeva; 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 Baravai, 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 Brahmana 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 Gayasukumala was deprived of his life unseasonably." So saying he got Brahmana Somila dragged by Chandalas, got the ground sprinkled with water. Then he went towards his own home and entered it. . "Verily, thus Jambu, [etc. until] this is the matter of the eighth lesson of the third

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30 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]) Kanha Vasudeva held sway. There in the city of the Barnvai there was a king named Baladeva sa description]. This king Baladeva had a 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 Purvas; the period twenty years; the rest the same [until] beatified on the Settumja. The Conclusion. So also Dummuha and also Kuva-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 Vasudeva and Dharini Verily, thus, Jambu 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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31 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, Jambu, by the Ascetic (untill attained, ten lessons of the Fourth Division are preached; they are. Jali, Mayali, Uvayali, Purisasena and Varisena; Pajjuna, Samba, Aniruddha Saccanemi and Dadhanemi." "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, Jambu, in that age, at that time, there was a city of Baravai; 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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32 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 Saccanemi--excepting, Samuddavijaya father, Siva 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 Jambu, ten lessons are preached of the Fifth Division by the Ascetic (until] attained, they are, Paumavai, Gori, Gandhari, Lakkhana and Susima; Jambavai, Saccabhama, Ruppini, Mulasiri also Muladatta." " 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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33 : " Verily thus, Jambu, 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 Vasu. deva had a queen named Paumavai [a description ). In that age, at that time, the saint Arithanemi arrived there [until] waited before him. Then that queen Paumavai, 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 Baravai, nine yojanas [ etc. until] the very heaven itself to all sights, come about ?" "Kanha " the saint Aritthanemi said thus to Kanha Vasudeva" verily, thus, Kanha, by the sources of wine, fire and Divayana, 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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34 are those Jali, Mayali, Uvayali, Purisasena, Varisena, Pajjunna, Samba, Aniruddha, Dadhanemi, Saccanemi 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 Aritthanemi said thus to Kanha Vasudeva" 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 Aritthanemi 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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35 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 Baravas shall be consumed by the wrath of Divayana, fire and wine-; sent forth with Rama 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 Jarakumara 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, Valuyappabha."

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36 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 Bharaha in the land of Punda, in the coming Ussappini cycle, in the city of Saya: duvara, 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 Aritthanemi became glad, satisfied [etc.] clapped, broke into a three-step dance, made a lion's roar, praised and worshipped the saint Aritthanemi, clomb his state-ele. phant and made his way to the city of Baravai 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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37 "Go ye, Beloved of Gods, declare proclaiming in the open places [ etc. ] thus; *Verily, Beloved of Gods, the destruction arising from Divayana, 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 Aritthanemi 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 Paumavai, 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 Baravai towards her own house. Then she descended from the state-car, went to Kanha Vasudeva 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 Vasudeva 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 Vasudeva set Queen Paumavas 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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39 out through the city of Baravai, came to the mountain Re vaya-a in the Sahasambavana park, made the litter place there, made Queen Paumavai 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 Aritthanemi made her himself enter the order, shave her head and himself gave her as a disciple to nun Jakkhini

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40 Then that nun Jakkhini........." When... entered the order [until] should constrain oneself." Then that Paumavai became a nun...heedful in walking ( until ] guarded in continence. Then that Paumavai 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 Paumavai 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. [Sutra. 9]. In that age, at that time, there was a city of Baravat; 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 Paumavai did. The story of the doctrine. The congregation went back. Even Kanha. Then that Gori withdrew in the same way as Paumaval [until] beatified (5] So also Gandhari, Lakkhana, Susima, Jam

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41 bavai, Saccabhama, Ruppini; all eight too like Paumavai. Eight lessons. [Sutra, 10.] In that age, at that time...a city of Baraval; 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 Mulasiri, [ 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 Muldatta. Thus the Fifth Division. [Sutra, 11.] THE SIXTH DIVISION "If"...The Introduction of the Sixth. Only that, sixteen lesson are preachednamely. Makai, Kimkama, Moggarapani, Kasava, Khema-a Dhi-i-hara, Kelasa too, Harichandana, Varatta, Sudamsana Punnabhadda, Sumanabhadda, Supa

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42 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 Gunasila-a... (the king was Seniya...) [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 Mahavira 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. [Sutra. 12.]. In that age, at that time,... the city of Rayagiha; the sanctuary of Gunasila-a; the

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43 King Seniya; the queen Chellana [ a description ). Here in Rayagiha 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 Rayagiha. (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 Moggarapani 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 Moggarapani 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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44 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 Rayagiha, 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 Laliya 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 Moggarapani. 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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45 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. Moggarapani 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 Moggarapani present here, would he have seen me coming to misery of this sort'? Therefore Jakkha Moggarapani is not present here.

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Very clear it is that this is merely a piece of wood." Then that Jakkha Moggarapani, 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 Rayagiha, 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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47 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 Malavira [until] wait before him." Then the father and mother said thns to merchant Sudamsana "Thus, indeed, son, the

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48 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 Mahavira who is come here, arrived here, making a visit here ?" I, father and mother, on being permitted by you, go to praise Lord Mahavira." 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 Rayagiha and resolved to go to the sanctuary of Gunasila-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 Moggarapani 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 Mahavira, 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, Sudanisana, -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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51 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 Moggarapani 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, Sudamsana 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 Gunasila-a to offer respects to the Ascetic lord Mahavira."

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52 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 Mahavira, ( walked from right to right about) the Ascetic Lord Mahavira thrice, [until] waited before him. Then the Ascetic, Lord Mahavira (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 Mahavira...[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 Ajjunaya on the day on which he shaved himself [until] entered the order, praised and worshipped the Ascetic, Lord Mahavira 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 Rayagiha, 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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54 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 Baravai, arrived at the sanctuary Gunasila-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 Mahavira, 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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55 not eating, achieved the end for which she did... (until] beatified. [Sutra 13.] In that age, at that time; a city of Rayagiha; the sanctuary Gunasila-a; king Seniya... There dwelt z householder named Kasava. Just like Makai. The period sixteen years... beatified on the Vipula. So also the householder Khema-a. Excepti. ng, the city of Kayandi. The period sixteen years. .. beatified on the Mount Vipula. So also the house-holder Dhi-i-hara. .. In the city of Kayandi. ..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 Varatta ... Except. ing, the city of Rayagiha... the period twelve years...beatified on the Vipula. So also the householder Sudamsana... 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 Savatthi; the period twenty-seven years...beatified on the Vipula. So also the householder Meha...the city of Rayagiha...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 Polasapura, 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 Mahavira ( until ] abode in Sirivana, In that age, at that time, the eldest disciple of the Ascetic Lord Mahavira ( as in Pannatti [ 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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57 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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58 Mahavira, 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 Mahavira. 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 Mahavira, walked thrice from right to right, praised [until] waited before him. Then the reverend Goyama approached the Ascetic Lord Maha. 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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59 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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60 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... Kamamahavana sanctuary... There in the city of Vanarasi, 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, Jambu, this matter is preached of the Sixth Division, by the Ascetic [etc.]." [Sutra. 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, Sumaruya, Mahamaruya, Marudeva eighth; Bhadda Subhadda, Sujaya also, Bhuyadinna should be known as the names of the wlves Seniya." "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... Gunasila-a sanctuary... the king, Seniya. This King

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62 Seniya had a Queen named Nanda (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 Nanda." The Seventh Division is over. [Sutra. 16.). THE EIGHT DIVISION "If Sir" The introduction of the Eighth Division. [until] ten lessons are preached; namely. Kali, Sukali, Mahakali, Kanha, Sukanha,Mahakanha, Virhkanha should be known so also Ramakanha; Piusenakanha ninth and tenth Mahasenakanha." "If ten lessons [etc.], what is the matter preached of the first lesson ?" "This, indeed, Jambu, in that age, at that time there was a city named Campa... the sanctuary Punnabhadda... There in the

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63 city of Campa, 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 Nanda (until] she learnt Eleven Scriptures, the Laws of Peace etc. She abode exercising herself with many fasts until the fourth meal... Now that Kali 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 Kali, 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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64 Thus this series of the Rayana 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 Kali,-after having accomplished... according to the scriptures the Rayaudvali Penance by five years, two months and iwenty-eight days,--approached Nun Ajja-Chandana, 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 Kali, 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-Chandana and on being permitted by her, to abide... being at her feet... renouncing food and drink

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65 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 Kali, on being permitted by Nun Ajja-Chandana abode, wasting herself in starvation [etc.]. That Nun Kali learnt before Nun Ajja-Chandana 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. [Sutra. 17] In that age, at that time, there was a city of Campa...the sanctuary Punnabhadda; the King was Koniya. There was a queen named Sukali, the wife of King Seniya and and the step-mother of King Koniya. Just like Kali, Sukali also withdrew (until] abode exercising herself with many fasts until the

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66 fourth meal [etc.] Then that Nun Sukali, some other time, approached Nun AjjaChandana ..[until] "I intend, lady, on being permitted by you, to abide observing Kanagavall penance." Thus like Rayanavali, Kan agavall also the same. Excepting, on the three occasions she fasted until the eighth meal, unlike Rayanaval] 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 Mabakali. Excepting, she abode observing the penance smaller Siha-nikkiliya (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. [Sutra. 19.] So also Kanha. Excepting, she observed the greater SIha-nikkiliya Penance the same

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67 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 Kali (until] beatified. [Sutra 201 So also Sukanha. 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 AjjaChandana, praised and worshipped her and thus said, "I intend, lady, on being permitted by you to observe the Monastic Standard

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68 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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69 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 Sukanha by the noble mortification [etc) was beatified. The conclusion. The Fifth Lesson [Sutra. 21.]. So also Mahakanha; 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 Rayanayals. Here also four

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70 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 Virakanha. 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. [Sutra. 23.] So also Ramakanha. 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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71 So also Piusepakanha. Only, she abode observing the penance of Muttavali. 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. [Sutra 25. ] So also Mahasenakanha. Only she abode observing the penance of Ayambila-Vaddhamana. It is as follows: she took one Ayambila meal; then fasted until the fourth meal; took two Ayambila 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 Mahasenakanha 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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72 she approached Nun Ajja-Chandana, praised and worshipped her and abode exercising herself...with many fasts until the fourth meal [etc). Then that Nun Mahasenaka nha 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-Chandana (until] abode without being cager for death [by wasting hersalf away in] starvation. Then that Nun Mahasenakanha studied before Nun Ajja-Chandana 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, Jumbu, by the Ascetic [until] attained, the matter of the Eighth Scripture, the Fortunes of the End-winners is preached "

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73 The Scripture is finished [Sutra. 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 Nayadhammakaba. [Sutra. 27]. The Fortunes of the Endwinners end.

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ANUTTAROVAVAIYA-DASAO. 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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75 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, Jali, Mayaji, Uvayali, Purisasena, and Varisena; Dikadanta and Latthadanta, Vehalla, Vehayasa 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, Jambu, 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 Dharini...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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76 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] Arana, 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 Jali 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 Mahavideha." " 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 Chellana. 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, Aparajiya, Savvastasiddha; Dihadanta in Savvatthasiddha; the rest ( four ) in the

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78 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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79 Dihasena, Mahasena, Latthadanta and Gudhadanta and Suddhadanta; Halla, Duma, Dumasena, and Mahadumasena to be learnt; Siha and Sihasena and Mahasihasena 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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80 thirteen years . . In the serial order, two in Vijaya, two in Vejayanta, two in Jayanta, two in Aparajita...the remaining five Mahaduma 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, Jambu, 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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81 Dhanna Sunakkhatta and Isidasa are to be learnt Pella-a and Ramaputta also Chandiman and Pitthiman; Friar Pedhalaputta 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 Sahasambavana [ 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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82 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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84 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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85 Then that Friar Dhanna studied Eleven Scriptures, the Laws of Peace etc. in the presence of the Ascetic Lord Mahavira 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 Masa 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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86 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 Sallaki, 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 Pahaya, like pods of Agatthiya... Thus [etc.] The beauty (etc.) o hands...to wit... like dry dung-cakes, like banyan-leaves, like Palasa-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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88 The beauty [ etc. ) of the tongue...to wit... like a banayan-leaf, like a palasa-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 Amra 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 Mula, like the skin of a musk-melon fruit, like the skin of Karellaya... 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 Gunasila-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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90 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 Indabhui 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-bhui 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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91 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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92 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 Sagarovama periods." " Whither, shall he, sir go from that celestial world ? " "Goyama, he will be beatified in the land of Mahavideha." 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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93 " If sir," (etc). The introduction. " Thus, indeed, Jambu, in that age, at that time... the city of Kayandi; king Jiyasattu ... There in the city of Kayandi, there dwelt a merchant's wife named Bhadda (rich. etc.]. This merchant's wife, Bhadda 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 Dhaana. His withdrawal just like that of Thavacca. 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 Mabavira [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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94 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 Vaniyaggama, the ninth in Hatthinapura, the tenth in Rayagiha. Of (first) nine, the mothers are

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95 (by the name of) Bhadda. Of (first) nine, the gifts of thirty-two each. Of (first) nine, the withdrawal as that of Thavaccaputta. 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 Mahavideha. Thus end ten lessons. Thus indeed, Jambu, 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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96 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. aMtagaDadasAo [saM. antakRddazAH ] abhayadevaH-dazAHparticular mode of section-arrangement of the work so named because the first division contains 10 lessons (ajjhayaNa0) (vide. abhayadeva on aMta da. P. 85-also the same on aNu0 da. P. 107). dasAo in uvAsaga. also he explains in the same manner. Prof. Barnett dasAo-dazAH -- 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 abhayadeva's. . I. I. teNaM vAleNaM teNaM samaeNaM-abhayadeva on bhagavatI (Agam. Ed. leaf 7 (a) ) 'teNaM kAleNaM ti, te iti-prAkRtazailIvazAttasmin yatra tannagaramAsIt / NakAro'nyatrA'pi vAkyAlaMkArAthoM yathA " imA NaM bhaMte ! puDhavI " tyAdiSu 'kAle' adhikRtAvasarpiNIcaturthavibhAgalakSaNa iti / te 'ti tasmin yaMtrA'sau bhagavAn dharmakathAmakarot 'samae NaM'ti samaye-kAlasyaiva viziSTe vibhaage| athavA tRtIyaveyaM / tataH tena kAlena hetubhUtena tena samayena

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98 totala I to be taken in locative or instrumental according to abhayadeva. 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 sie. 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 Byraafe equivalent to paret e. g. ge A ga got HHiHITT sAvatthiyaM viharati jetavane anAthapiNDikassa ArAme / tatra kho bhagavA bhikkhU AmaMtesi / 'bhikkhvoti| 'bhadaMte'ti te bhikkhU bhagavato paccassosuM etc. 1. 6. sa. Voc. sing. cf. a (Pali). Short

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99 form of bhadaMta or bhadaMta; may be connected with bhavat * your honour' or some such expression used to address the teacher or the precepter. AdikaraNa-abhayadeva on bhagavatI P. 8 (a) Adau prathamataH zratadharma-AcArAdigraMthAtmakaM karoti-tadarthapraNAyakatvena praNayatItyevaMzIla: AdikaraH / 2. 14. bAravai -- Dwaraka'; the site of modern Dwarka is far away; the city of Dwaraka it appears was formerly near tqa or Girnar Hills. 2. 15. pAsAdiyA [saM. prAsAdita P. P. of the Denominative of ST ) Comforting; , it is spelt also as prAsAdIya-saM. prAsAdIya (a doubtful form) which is generally given. 3. 15. mahabbala or mahAbala: The story occurs in bhagavatI. It has been quoted in full by P. L. Vaidya in his Ed. of nirayAvalio. P. 97. f. 4. I. 'caunvihA devA' umAsvAti's tattvArthAdhigama0 a0 4. sU0 * devaashctunikaayaaH|-They are bhavanavAsI, vyaMtara, jyotiSka and vaimAnika. also ibid. a. 4. sU. 11-17. 4. 2. meha [meghaH] His story See. nAyA. ajjha 1. - 4. 7. sAmAiyamAiyAiM [sAmAthikAdikAni ] the intervening m is simply euphonic cf. abbhuggayamUsie [abhyudgatocchritaH ] aNu0P.71.1.15 sAmAiyamAiyAi=the Laws of Peace, etc. i.e. six Avazyakas of which the sAmAyika is the firstother five are cauvisattho, vaMdanaka, pratikramaNa, kAyotsarga and pratyAkhyAna. 'To observe sAmAyika properly, the

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100 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 'samaya' and by others with 'samma, sAmya, samAya' (com. on uvAsaga0)...relying upon the latter the expression is translated 'Laws of Peace etc.' 4. 7. arihA=(right form arahA ). This corruption as in many other cases dates very early; see abhayadeva on bhagavatI leaf 3 (a) arahatANaM arhadrayaH / arihaMtANaM ti pAThAntaraM, tatra karmArihantRbhyaH / 'aruhaMtANamityapi pAThAntaraM ...'arohadbhyaH' anupajAyamAnebhyaH kSINakarmabIjatvAt / / 4. 16. khaMdao=The story of skaMdaka see bhagavatI JI. 1. 4. 17. bArasa bhikkhupaDimAo * Twelve Monastic Standards' cf. abhayadeva on bhagavatI explaining mAsiya bhikkhupaDimaM ( II. 1. Leaf. 124 (b)) 'mAsiya'ti mAsaparimANAM 'bhikkhupaDimeti bhikSucitamabhigrahavizeSaM / etat svarUpaM ca 'gacchA viNikkha. mittA paDivajjai mAsiyaM mahApaDimaM // dattagabhoyaNassA pANassavi ega nA mAsa // 1 // nanvayamekAdazAMgadhArI paThitaH / pratimAzca viziSTazrutavAneva karoti / Out of these 12 Monastic Standards, the first seven are observed for a month each, the

Page #261
101 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. guNarayaNaM tavokammaM [ guNaratnaM tapaHkarma ] 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. durUhai [ udrohati ] 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 dro= ru. In paccoruhadda, I have not kept long.

Page #262
102 6. 14. daDhapaiNNa [daDhapratijJaH ] See. abhayadeva's com. P. 87. where the reference of rAyapaseNIya is given; but one can find the same in 811a. Sutra 105 -109. 8. 5. niluppalaguliya etc. The com. reads niluppalagavalaguliya etc. and instead of ayasikusuma it seems to read ayasiyakusuma etc. 6. kusumakuMDalabhaddalayA=resplendent with flowery earrings; Com. P. 89 abhayadeva-beautiful with the ear-ornamnt resembling hara flower. nalakubbara=acc. to abhayadeva, vaizramaNaputra i. e. the son of Kubera. Barnett connects this nalakUbara with narakuvara of the Buddhist Tantra Text: mahAyakSasenApatinarakuvarakalpa and says that tagage was the General of the army of vaizramaNa. ( See. Trans. Ant. P. 146-147) 10. chaThaMchaTheNaM aNikkhitteNaM tavokammeNaM [SaSThaMSaSTeNa anikSipteNa tapaHkarmaNA ] A sort of mortification where the fast is to be broken every third day. 16. porisI-puruSaSANTETAT; 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. sahasaMbavaNa [ sahastrAmnavana ] Barnett and others sahassaMbavaNa; all Mss, sahasaMbavaNa. 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 sahasaMbavaNa. 26. gharasamuddANassa-abhayadeva on aNu0 P. 108 'samuddANati bhakSyaM / As to Mss. samudANaM is generally found.

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103 ( See, eo foot-note 15 P. 73.) Prof. Vaidya hesitates between identifying this expression with gRhasasudAya a large number of houses ' and ' gRhaPUERT' 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 Pali ATEIA." (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 =adhyAsthita or adhyarthita, 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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104 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. khelAsavA [leSmAzravaH] in which the phlegm oozes out. 17. 26. kahalleNaM - abhayadeva gives 'karpareNa' cf. aNu0 P. 75, 1. 15. bhajjaNayakabhalle where kapAlaM, ghaTAdikarparaM are given as equivalents by ana (eg. com, P. 109.) cf. Guj. kaldADuM. 18 9. AvaraNijjANaM kammANaM khaeNaM [ AvaraNIyANAM karmaNAM By the destruction of the actions that cover the soul, 18. 10. apuvvakaraNa - This is the eighth guNasthAnaka 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.' amayadeva differs; my translation follows abhayadeva. 10. Tiyae ceva ThiimeyaM on P. 21. 15 Tiyae ceva ThiibheerNa where abhayadeva gives the meaning AyuH kSayeNa; my interpretation is different; see Translation. 17. pANehiM=Barnett 'hooks'; I take = caMDAlai: (de. nA.

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105 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 [afegurvelAyAm ] may be veyAliM from velAyAM 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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106 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 paMcavan and kauriyan " (Trans. Ant & Anu P. 139.) This city is also mentioned in nAyA0 8. 16; 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. kAlamAsa = it simply means the time ordained for death. 5. taccAe vAluyappabhAe puDhavIe ujjalie narae ( cf. tacAo puDhavIo ujjaliAo anaMtaraM line. 12-13. this page.) [ See the Appandix III Jaina Cosmography ]. 6. AgamesAe ussappiNIe=The aeon of increase; the upward revolution of the wheel of time consisting of six Aras (periods) equal to dazakoTIkoTIsAgaropamas. 13-14. puMDesu jaNavaesu [ pauMDreSu janapadeSu ]

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107 The name of a country sayaduvAre [ zatadvAra ] the name of a city in the country of where Kanha will be born as the 12th arhat by the name of amama. 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'; abhayadeva connects it with juS see. bhagavatI II 1. leaf. 127. saMlehaNAjhUSaNAjhUSiyassa... saMlikhyate kRzIkriyate'nayeti saMlekhanA - tapastasyAH joSaNA sevA tayA juSTaH sevitaH juSito vA kSapito yaH sa tathA / Hem. VIII. 4. 258 jjhosiyaM kSiptaM / I would like to connect it with dhvas 34. 13. jahA paNNattIe the other name for gaMgadatte - paNNattI vyAkhyAprajJapti the fifth scripture of the Jain Canon. The story of the householder gaMgadatta see bhagavatI XVI. 5. 36. 1. patthiyapiDagAI [ prasthikApiTakAni ] both have the same meaning baskets. 37. 10. avaoDayaNaMdhaNayaM etc. See, a. Com..

Page #268
108 (P. 99.) connects it with muT or kuT with ava. Pischel. Grammatik SS 232. See. 14. 9. ff. The whole vow briefly means this that he upto this time of course observed aNuvratas or minor vows which a pious to observe; now he takes to mahAtrata observed by those who take to Mark thus the change from thUla to savva and sadArasaMtosa to mehuNapaccakkhANa etc. See tattvArthasUtra VII. 15. 42. 3. sAgaraM paDimaM [ sAkArAM pratimAM ] See. bhagavatI 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. appegaiyA [ api + ekakikA : ] some; cf. atyegaiyA [asti+ekakika: ] some there is i. e. some one. 45. 6. aparitaMtajogI According to abhayadeva a + pari[a to be tired-past participle] not weary in self-control' 11. bilamiva paNNagabhUeNaM tamAhAraM AhAre 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

Page #269
109 of our text fasthan goopora poi 379pui HTET Breite, suggest also the idea expanded in medhaMkAra's jinacarita (ver. 208 of the Colombo edition.) qezatanida" saecu 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. jahA udAyaNe-For udAyana see bhagavatI XIII. 6. Jerm. He was the king of Kosambi and son of sayAnIya by migAvaI. the danghter of ceDaga, the king of Vesali. 51. 18. ff. These two memorial verses are peculiar in their metrical form. The first verse has three feet of AryA and the last one of anuSTubh ;. 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

Page #270
110 have been pegged on the personalities of the ten wives of Seniya The penances described are:-- (1) rayaNAvalI observed by kAlI. (2) kaNagAvalI observed by sukAlI. (3) khuDDAgaM sIhanikkIliyaM observed by mahAkAlI. (4) mahAlayaM sIhanikkIliyaM observed by kaNhA. (5) sattasattamiyaM to dasadasamiyaM observed by sukaNhA. (6) khuDDAgaM savvaobhadaM observed by mahAkaNhA. (7) mahAlayaM savvaobhadaM observed by vIrakaNhA. (8) bhaddauttarapaDimaM observed by rAmakaNhA (9) muttAvalI observed by piuseNakaNhA. (10) AyaMbilavaDamANa observed by mahAseNakaNhA. All these penances have been counted in ova* Sutra 24; for their description see. tapAvalI [with Gujarati Explanation published AtmAnaMdasabhA, bhAvanagara ]; for their charts etc. see navatattvabhASyavivaraNa [ published by AtmAnaMdasabhA, bhAvanagara ] P. 47 . onward. 53. 22. rayaNAvalI [ ratnAvalI ] 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 kAhalikAs 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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111 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 cauttha = 2 fasts; chaThTha = 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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112 Thus, in all, in four series there will be 5 years, 2 months and 28 days. Now coming to 's arrangement, he says: tatra caturthamekenopavAsena SaSThaM dvAbhyAmaSTamaM tribhiH / 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 cauttha 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 kAhalikars 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. vigaivajjaM [ vikRtivarje] having abandoned that suffers the vigai-foods. vigai - any eatable a change, such as milk, curds etc. Jainas believe that these things contain microscopic living orga

Page #273
113 nisms and hence to use them as food will entail killing. etc. utta. XVII. 15. duddhadahI-vigaio B AhArei abhikkhaNaM / arae ya tavokamme pAvasamaNi tti vuccai // Barnett: "vigai-Sanskrit vikRti, comprehen's (1) the mahAvigai-namely, honey, milk, butter and strong dripk; and (2) milk, curds, ghi; sesame-oil, treacle and confectionary." 9. alevADaM [alepakRtaM] not smeared even with vigai-foods. This is Barnett's interpretation which is adopted in the translation More plausible and |22 2 correct may be the |2| 2 | 2/ 2 / 2 meaning "A sort of 22 222 /2/2] eatable which does 2/2 2 2 2 22 not smear the vessel 22) 2 2 2 22 in which it is put e. g. |22|2| 2 | 2 grams etc." See. Frit. |2|2/ 2 / VIII. 1. y`h sr bh mm w mmh dd h mm sarvasamudaye 472 // ratnAvalyAM tapodivasAH 384 pAraNakadivasAH 88 bh sm hy mm h mrh mndh m ! mm

Page #274
114 11. ArthavilaM [AcAmla] abhayadeva Com. aNu0 P. 107. 'bhAyaMbila'ti zuddhodanAdi / , 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 AcAmla [ See. pAiyasahamahaNNavo and Ardha-magadhi Dictionary-Ratnachandraji 1 but it is a made-up unintelligible Sanskrit equivalent. Barnett suggests A+amla with y as zruti consonant. 55. 1. puvvarattAvarattakAle--abhayadeva on bhagavatI II. 1. sU. 94. pUrvarAtrazca rAtreH pUrvaH bhAgaH, apararAtrazca apakRSTA rAtriH pazcimatadbhAga ityarthaH, tallakSaNo yaH kAlasamayaH kAlAtmakaH samayaH sa tathA tatra, athavA pUrvarAtrApararAtrakAlasamaya ityatra rephalopAt 'puvvarattAvarattakAlasamayaMsi 'tti syAd / ( leaf 127 (a)) 2. uThANe-energy [5] i-e uhANe kamme bale vIrie purisakkAraparakkame. 57, 4. kaNagAvalI tapokammaM [ kanakAvalItapaHkama ] 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. abhayadava's will be by filling up the forefasts and the jewelpendant by 3 instead of 2 in the chart of ratnAvalI. abhayadeva's arrangenment is better as it will consider pAraNaka days. The period of one series 1 year 5 months, 12 days & nights. Such four series. 57. 12. khuDDAgaM sIhanikkIliyaM [kSudraka siMhaniSkrIDitaM] This penance is so named due to its mathematical

Page #275
115 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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116 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 pAraNaka 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 khuDDAga sIhanikkIliya, 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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117 navanavamiya and dasadasamiya 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 'fasi 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 abhayadeva gives the sthApanopAyagAthA in Prakrit. the Sanskrit rendering of which will be:-arginia sthApayitvA madhya tu aadirnupNkti| zeSAn kramazaH sthApayituM jAnihi laghuHaditha 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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118 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 rayaNAvalI.-i. e ( 1 ) savvakAmaguNiya ( 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. mahAlayaM savvaobhadda [ mahAsarvatobhadraM tapaHkarma ] This penance is only the larger form of khuDDAgasavvaobhaddaM. 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. mahagAthA of abhayadeva rendered in sanskrit will be:ekAdisaptAM sthApayitvA madhyaM tu anupaMkti / zeSAn kramazaH sthApayituM jAnihi

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119 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. pAraNaka days in four series as in those of rayaNAvalo. 61. 24. HERFSTISH [ Halacalah 29:27 ] The penance is of course of the group 516171819, khuzAga and mahAlaya savvaomadda. 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 madhyaM tu AdiH anupaMkti / zeSAn kramazaH sthApayituM jAnihi bhadrottara kSudraM // is the Sanskrit rendering of saMgrahagAthA 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 ETETESHT, Boca

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120 gives the treatment of khuDDAga and mahAlayasabaobha6 and bhahottarapaDimA together in other saMgahagAthAs 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. abhayadava himself says 'tatta nAvagamyate'. 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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121 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. aNuttarovavAiyadasAo-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. upapAta is in the case of nArakikA or aas and means 'reincarnation without any initial process of birth and childhood' (See Tratto

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122 II 35. 4 52. nArakadevAnAmupapAtaH // 39 // aupapAtikacaramadehottamapuruSA'saMkhyeyavarSAyuSo'napavAyuSaH / 521] For dasAo [:See. Notes. P. 97]. 87. 3-5. candimasohammIsANa [ jAva ]...uvavaNNe / -See Appendix III for the full explanation. 6 pariNivvANavattiyaM [parinirvANapratyayaM] parinirvANaM tatra yaccharIrassa pariSThApanaM tadapi parinirvANameva tadeva pratyayaH heturyasya parinirvANapratyayaH atstN| abhayadeva on bhagavatI II. 1. leaf 129 (a) kAussagaM-[ kAyotsarga ] 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 jAli took his bowl and robes [pattacIvarAI (pAtracIvarANi)] 9. AyArabhaMDae [ AcArabhAMDakaH ] An ascetic's implements such as alms-bowl, soft-brush etc. 68. 1. sAgarovamAI [sAgaropamAni] A measure of time, age of the gods and hell-beings, which is equal to ten kroDAkoDI palyopamas. Barnett: "A sAgarovama period is 1,000,000,000,000,000 times as long as a pali ovama-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. ratnazekhara, laghukSetrasamAsa, 92) a paliovama is the time needed to empty a cavern one yojana in every dimension

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123 and full of chopped hairs, at the rate of one fragment per century. 3. AukkhaeNaM [ 3 ] = AukkhaerNa bhavakkhaeNaM TiikkhaeNaM; abhayadeva on bhagavatI II. 1. lef 129 (a) 'AukkhaeNaM' AyuSkakarmadalika nirjaraNena 'bhavakkhaNaM' ti devabhavanibaMdhana bhUtakarmaNAM gatyAdInAM nirjaraNena ThiikkhaNaM 'ti AyuSkakarNaNa:sthitervedanena / . 72. 5 jamAlI A Kshtriya Prince, the son-in -law of Mahavira who received initiation into the Order from him and afterwards founded a sect. See bhagavatI IX 33 7 thAvaccAputta [ sthAvatyAputra ] See nAyA 0 5. He was the son of a rich merchant's wife named sthAvatyA. He took intitiation in the Order from ariSTanemi. kaNha vAsudeva was the king who performed his withdrawal ceremony. 19 saMsa and aNujjhiyadhammiyaM see abhayadeva com. P. 107. read taMpiya ujjhiyadhammiyaM, no ceva NaM aNujjhiyadhammiyaM / 20 samaNamAhaNaatihikiaraNImagA see. abhayadeva Com. P. 107. 75. 8 challI = Guj chAla; 9. pAuyA = pAdukA Guj pAuDI 13. kalasaMgaliyA = A pod of kala; Barnett's Ms. has a Guj. gloss kaLatho = kulittha; my Ms. D. kala dhAnyavizeSa tehanI * phalI;saMgaliyA=saM0 saMkalikA; Guj. sAMgara. mugga = mudga Guj. maga; mAsa = mASa: Guj Gloss of D. [ aDadanI phalI ]. 1 75. 1, jaMghA = feet 2 Instead of kaMkAjaMghA read kAkajaMghA ; see abhayadeva Com. P. 109; DheNiyAliyA cf. 1. 5 of this page; abhayadeva comments pakSivizeSau; he suggests also DheNikAla:-tiDDuH as an alternative; my D. Ms.

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124 gloss Guj. afe. I would like to take aforass=A pea -hen Guj. Dhela with yAla as svArtha; 5. pora-parva-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 (sthAsaka- hastabiMba) found in the Sanskrit lexica." pANAvalI=Barnett: a row of platters; abhayadeva -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. kaNNAvalI=See abhayadeva 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 pASaNanA golA. abhayadeva also so; Barnett-a row of globes; vaTTayAvalI=D. Gloss. Guj. lAkhanA golAnI zreNI;. abhayadeva 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 citta-kaTTara...kaTTa=Guj. kaDako; viyaNa vyajana 10 chagaNiyA=Guj. chANAM. 71. 2. aMbagaThThiyA Guj. AMbAnI goTalI 3. jaloyA=Guj. jaLo. aMbADagapesiyA-aMbADaga-saM. AmrATaka Guj. AMbalu+pesiyA Guj. pesI; see. abhayadeva. mAuluMga=Guj. bIjoru cf. abhayadeva Com. Barnett: ' a slice of a lemon 'not according to abhayadeva. .78. 7. elAlua-acc. to Barnett kapittha-Guj. koThaM. 79. 1Z. bhAsaM bhAsissAmi tti gilAi [3] See. AppeIndix II. P. 129. the story of khaMdaabhAsaM bhAsittA vi gilAi bhAsaM bhAsamANe gilAi bhAsaM bhAsissAmi tti gilAi / (bhagavatI II. 1. leaf 124 (a) abhayadeSa comm. bhAsaM bhAsittetyAdau kAlatrayanirdezaH / 81. 23. dhammajAgariya= 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 SS 1. The description of the city. ,, 2. The description of Punnabha dda sanctuary. ,, $ 3. The description of the forest -grove. ,, SS 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 dhammo kahio / parisA jAmeva disaM pAunbhUA tAmeva disaM paDigayA /

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127 dhammo i. e. dhammakahA; its description ova0 $ 56-59. 4. 2. dhammaM socA / 15. ajjajaMbU [jAva] pajjuvAsai / evaM vayAsI / details as in nAyA0 ajjha0 1. leaf 4 (a); it has pajjuvAsamANe evaM vayAsI / 50 also uvA062. 1.6-7. samaNeNaM AdikareNaM [jAva] saMpatteNaM / -details see later bhaNu0 da. P. 84. nAyA0 ajjha. 1 leaf 5 (a); still greater details ova0 $ 16. 3. 20; 2. 18. pAsAdiyA [4]-pAsAdiyA darisaNijjA abhiruvA paDirUvA / 2. 20. revayae pavvae naMdaNavaNe nAmaM ujANe hotyA [vaNNao] details nAyA0 suyakaMdha. 1 ajjha. 6. leaves 158, 159 (b) the descriptions of both the mountain and the garden. 2. 21. surappie nAma jakkhAyataNaM hotyA, porANe [.] etc. The description porANaM etc. ova. 62; as to jakkhAyataNa, vaNasaMDa, asogavarapAyava see $ 2,83, $ 5 respectively. 3. 1. mahayA rAyavaNNao-for the full description see ova0 $ 11. Also 3. 12; 3. 9. Isara [jAva] satthavAhANaM ova0 $38. P. 37. 1. 4. 5. also ibid. $ 15. rAIsaratalavaramADaMbiyakoDuMbiyainbhaseNAvaisattha vAhANaM | Instead of rAIsara our text has Isara. 3. 13. dhAriNI nAmaM devI hotthA [vaNNao] / ova0 $ 12. for details. 3. 15. jahA mahabbale See. bhagavatI 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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128 Ed. Vaidya. Appendix II P. 97--111 where he has quoted the whole story. 3. 19. aThao dAo / for the details of the eight gifts each see the story of mahAbala-bhagavatI XI. 11. leaf 546 (b). 4. 2. jahAmehe-The story of megha; nAyA0 suyakaMdha0 1 ajjha0 1. ___4. 4. devANuppiyANaM0 fc. 30. 1-4. devANuppiyANaM aMtie muMDe [jAva] pavvayAmi / i.e. muMDe bhavittA agArAo aNagAriyaM pavvayAmi / 4. 4. jahA mehe [jAva] aNagAre jAe ! The whole story of 9 till he became a friar is to be repeated mutatis mutandis here. 4. 5. iriyAsamie [jAva] etc. ova0 $ 21. iriyAsamiyA bhAsAsamiyA esaNAsamiyA AyANabhaMDamattanikkhevaNAsamiyA uccArapAsavaNakhelasiMghANajallapAriThAvaNiyAsamiyA maNaguttA vayamuttA kAlaguttA guptA gutiMdiyA guttabaMbhayArI etc. 4. 8. bahuhiM cautya [jAva] viharai / bahuhiM cautyachaThamadasama duvAlasehi mAsaddhamAsakhamaNehiM vicittehiM tavokammehi appANaM bhavemANe viharai (See below). ___4 16-20. jahA khaMdao / The story of skaMdaka is often referred to here. Relevent passages espe. cially the penance and his ciMtaNA, ApucchaNA 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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129 66 - "" tae NaM samaNe bhagavaM mahAvIre kayaMgalAo nayarIo chattapalAsayAo ceiyAo paDiNikkhamai / 2 bahiyA jaNavayavihAraM viharai / tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjai, jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / 2 samaNaM bhagavaM mahAvIraM vaMdai namasai / evaM vayAsI / icchAmi te bhehi anbhaNuSNAe samANe mAsiya bhikkhupaDimaM uvasaMpajittANaM viharettae, ahAsuhaM devANuppiyA ! mA paDibaMdha kareha / tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe ho [ jAva] namasittA mAsiya bhikkhupaDimaM upasaMpajittANaM viharai / tae NaM se khaMdae aNagAre mAsi bhikkhupaDimaM ahAsuttaM ahAkappaM ahAmaggaM ahAtaccaM ahAsamma kAeNa phAsei pAlei sobhei tIrei pUrei kiTTei aNupAlei ANAe ArAhei / saM kANa phAsittA [ jAva ] ArAhittA jegeva samaNe bhagavaM mahAvIre teNeva uvAgacchai... namaMsittA evaM vayAsI / After this khaMdaga observes bArama bhikkhupaDimAo and guNarayaNasaMvacchara tavokamma...... bahuhiM cautthachahamada samaduvAlasehiM mAsaddhamAsakhamaNehiM vicitte hiM tavokammehiM appANaM bhavemANe viharai | tae NaM se khaMdae aNagAre teNaM orAleNaM viuleNaM payatteNaM paggahieNaM kallANeNaM siveNaM dhaNNeNaM maMgalleNaM sassirieNaM udaggeNaM udattenaM uttameNaM udAreNaM mahANubhAgeNaM tavokammeNaM sukke lakkhe nimmaMse avimmANa kiDiviDiyAbhUe kise dhamaNisaMtae jAe yAvi hotyA, jIvaMjIveNaM gacchai, jIvaMjIveNaM cihna, bhAsaM bhAsittA vi gilAi bhAsaM bhAsamANe gilAi bhAsaM bhAsissAmIti gilAi se jahA nAmae kaTusagaDiyA i vA pattasagaDiyA i vA pattatilabhaMDasagaDiyA i vA eraMDakaTubhagaDiyA i vA iMgAlasagaDiyA i vA uNhe diNNA sukkA samANI sasaddaM gacchai sasaddaM ciraI, evAmeva khaMdae vi aNagAre sasaddaM gacchacha sasadaM ciTui uvacie taveNaM aba 8

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130 cie maMsasoNieNaM huyAsaNe viva bhAsarAsipalicchaNNe taveNaM teeNaM tavateyasirIe atIva 2 uvasobhemANe 2 ciThThai / teNaM kAleNaM teNaM samaeNaM rAyagihe nagare [jAva] samosaraNaM [jAva] parisA pddigyaa| tae NaM tassa khaMdayassa aNagArassa aNNayA kayAi puvarattAvarattakAlasamayasi dhammajAgariya jAgaramANassa imeyArUve abbhatthie citie [jAva] samuppajjitthA / " evaM khalu ahaM imeNaM eyArUveNa orAleNaM [jAva] kise dhamaNisaMtae jAe jIvajIveNaM gacchAmi jIvaMjIveNaM ciThThAmi [jAva] gilAmi [jAva evAmeva ahaM pi sasadaM gacchAmi sasadaM cihAmi taM atthi tA me uThANe kambhe bale vIrie purisakkAraparakkame / taM jAva ya me atthi uThANe kamme bale vIrie purisakkAraparakkame jAva ya me dhammAyarie dhammovaesae samaNe bhagavaM mahAvIre jiNe suhatthI viharai, tAva tA me seyaM kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummilliyami ahApAMDure pabhAe rattAsAyappakAsakiMsuyasuyamuhaguMjaddharAgasarise kamalAgarasaMDabohae udviyammi sUre sahassarassimi diNayare teyasA jalaMte samaNaM bhagavaM mahAvIraM vaMdittA [jAva] pajjuvAsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe sayameva paMcamahavvayANi ArovettA samaNA ya samaNIyo ya khAmettA tahArUvehiM therehiM kaDAIhiM saddhiM viulaM panvaya saNiya saNiyaM durUhittA meghaghaNasaMNigAsaM devasaMNivAyaM puDhavIsilAvaTyaM paDilehittA dabbhasaMthArayaM saMtharittA dabbhasaMthArovagayassa saMlehaNAjhUsaNAjhUsiyassa bhattapANapaDiyAikkhiyassa pAovagayassa kAlaM aNavakaMkhamANassa vihritte|" tti kaTu evaM sapehii / saMpehettA kallaM pAuppabhAyAe rayaNIe[jAva] jalaMte jeNeva samaNe bhagavaM mahAvIre [jAva] pajjuvAsai [0]... / " khaMdayA : "i samaNe bhagavaM mahAvIre khaMdayaM aNagAraM evaM vayAsI "se nUNaM tava khaMdayA ! puvvarattAvarattakAlasamayaMsi [jAva] jAgaramANassa imeyArUve abbhatthie [jAva] samuppajjitthA |-'evN khalu ahaM imeNaM eyArUveNaM taveNaM orAleNaM vipuleNa taM ceva [jAva] kAlaM aNavakhamANassa viharittae'tti kaTu evaM saMpehei; saMpe FFERHHHHITHE

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131 hittA kallaM pAuppabhAyAe [jAva jalaMte jeNeva mama aMtie teNeva hvvmaage| - se nUNaM khaMdayA ! aThe samaThe ?" "haMtA asthi / ahAsuhaM devANuppiyA ! mA paDibaMdha kreh|" iliitilili tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abhaYNNAe samANe hadvatu [ jAva ] hayahiyae uThAe uThei 2 samaNaM bhagavaM mahAvIra tikkhutto AyAhiNapayAhiNaM karei 2 [jAva] namaMsittA sayabheva paMcamahavvayAI Aruhei / 2 tA samaNe ya samaNIo ya khAmei / 2 ttA tahAsvehi therehiM kaDAIhi saddhiM viula pavvayaM saNiyaM saNiyaM duruhei, mehaghaNasaMNigAsa devasaMNivAyaM puDhavIsilAvayaM paDilehei / 2 tA danbhasaMthAraya saMtharai / 2 tA puratyAbhimuhe saMpaliyaMkaNisaNNe karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aMjaliM kaTu evaM vayAsI / "puvi pi mae samaNa-ssa bhagavao mahAvIrassa aMtie savve pANAivAe paccakkhAe jAvajjIvAe [jAva] micchAdasaNasalle paccakkhAe jaavjjiivaae| iyANiM pi ya NaM samaNassa bhagavao mahAvIrassa aMtie savvaM paccakkhAmi jAvajjIvAe [jAva] micchAdasaNasallaM paccakkhAmi / evaM savvaM asaNaM pANaM khAimaM sAimaM cauvi pi AhAraM paccakkhAmi jaavjjiivaae| jaM pi ya imaM sarIraM kaMtaM piyaM [jAva] phusNtu|' tti kaTu eyaM pi NaM carimehiM ussAsanIsAsehiM vosiraami|" ti kaTu saMlehaNAjhUsaNAjhUsie bhattapANapaDiyAikkhie pAyovagae kAlaM aNavakkhamANe vihri| tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAiM ekArasa aMgAI ahijjittA bahupaDipuNNAI duvAlasavAsAI sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM :jhusittA saThiM bhattAI aNasaNAe chedittA AloiyapaDikkate samAhipatte ANupubbIe kaalge| tae NaM therA bhaMgavaMtaM khaMdayaM aNagAraM kAlagayaM jANittA pariNivvAgavattiyaM kAussaggaM kareMti / 2 sA pattacIvarAI giNhaMti / 2 tA biulAmo

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132 pavvayAo saNiyaM saNiyaM paccoruhaMti / 2 tA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / 2 cA samaNaM bhagavaM mahAvIraM vaMdai namasai / 2 tA evaM vayAsI / "evaM khalu devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAre pagaibhahae pagaiviNIe pagaiuvasaMte pagaipayaNukohamANamAyAlohe miumaddavasaMpaNNe bhallINe bhae viNIe, se NaM devANuppiehiM abbhaNuNNAe samANe sayameva paMca mahavvayANi ArovittA samaNe ya samaNIo ya khAmittA amhehiM saddhiM viulaM pavvayaM taM va niravasesaM [jAva] ANupuvIe kAlagae / ime ya se AyArabhaMDae bhaMte :" goyame samaNaM bhagavaM mahAvIraM vaMdai namasai / 2 tA evaM vayAsI ! " evaM khalu devANuppiyANaM aMtevAsI khaMdae nAma aNagAre kAlamAse kAlaM kiccA kahiM gae ? kahiM uvavaNNe ?" "goyamA !" i samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI " evaM khalu goyamA ! mama aMtavAsI khaMdae nAmaM aNagAre pagaibhaddae [ jAva ] se NaM mae abbhaNuNNAe samANe sayameva paMca mahavvayAiM AruhettA taM ceva savva avisesiyaM neyavvaM nAva aloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA accue kappe devattAe uvvnnnne| tattha NaM atyaMgaiyANaM devANaM bAvIsaM sAgarovamAI TiI paNNattA / tattha NaM khaMdayassa vi devassa bAvIsaM sAgarovamAiM ThiI pnnnnttaa"| " se NaM bhaMte | khaMdae deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiIkvaeNaM aNaMtaraM cayaM caittA kahiM gacchihii ? kahiM uvavajihii ?" / "goyamA ! mahAvidehe vAse sijjhihii bujjhihii muccihii parinivvAhii savvadukkhANamaMtaM krehie|" // khaMdao samatto // 5. 6. ukkhe vao i. e. the formal beginning as we had in the first ajjhayaNa, is to be introduced mutatis mutandis here.

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133 5. 10. ar3e [jAva] aparibhUe-ova0 $ 102 Mutatis mutandis. The description of sitao SS 102 ref. erreil to, is that of kulAI. Also see ova0 $ 11. 6. 11. sUmAlA [jAva surUvA-ova0 12 sukumAlapANipAyA ahINapaDipuNNapaMciMdiyasarIrA lakkhaNa vaMjaNaguNovaveyA mANummANappamANapaDipuNNasujAyasavvaMgasuMdaraMgI sasisomAkArakaMtapiyadasaNA surUvA etc. 5. 14 17. paMcadhAiparikkhitte...bhogasamatthe jAe 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. tae NaM se daDhapaiNNe dArae bAvattarikalApaMDie navaMgasuttapaDibohie aTThArasadesIbhAsAvisArae gIyaraIgaMdhavvaNaTTakusale hayajohI gayajohI rahajohI bAhujohI bAhuppamaddI viyAlacArI sAhasie alaMbhogasamatthe yAvi bhvissi| . 5. 19. sarisiyANaM [jAva battIsAe ibbhavarakaNNagANaM. etc See. story of mahAbala bhagavatI XI.11. Leaf 546 (a)sarisayANaM sarittayANaM sarivvayANaM sarisalAvaNNarUvajovvaNaguNovaveyANaM viNIyANaM kayakouyamaMgalapAyacchitANaM sarisarahiMto rAyakulehito ANilliyANaM aTThaNhaM rAyavarakaNNagANa...etc.

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134 in 6. 21-22. battIsaM hiraNNakoDIo0 : Just as mahabbala 'sstory bhagavatI XI. 11. Sce. aThThaThThao dAo 8. 19. 7. 3. jahA [ jAva] viharai - jahA uvavAie [ jAva] viharas See. ova0 $ 38 upto line. 16. 8. 14. See this page line. 10. 16 jahAgoyamo [jAva]... what he did in the second watch and the third ete. and how he approached mahAvIra etc. uvA0. $17. 23. aturiyaM [jAba] aDaMti See. uvA0 $18. P. 18. aturiyamacavalamasaMbhaMte jugaMtarapariloyaNAra diTThIya purao irivaM sohamANe, jeNeva vANiyagAme nayare teNeva uvAgacchara, 2 tA vANiyagAme nayare uccanIyamajjhimAI kulAI gharamuddaNassa bhikkhAyariyAe aDai / 9. 3. haDa [ jAva] hiyayA haTTatuTTacittamANaMdie pIramaNe paramasomaNassie harisavasavisappamANahiyae / 9. 24 saMsArabhau viggA... muMDA [ jAva ] pavaiyA |See ova0 $32; for muMDA [ jAva] see. 4. 4. 10. 18 - 19. lahukaraNappavaraM0 [jAva]...devANaMdA etc. See. bhagavatI IX 33. leaf 457 (a) " khippAmeva bho devApiyA ! lahukaraNajutta joiyasamakhuravAlihANasamalihiyasiMgehi jaMbUNayAmayakalAvajutta[ ssa ] parivisihiM rayayAmaya ghaMTA suttarajjuyapavarakaM caNanatthapaggahoggAhiyaehiM nIluppalakayAmelaehiM pavaragoNajuvANaehiM nANAmaNirayaNadhaMTiyAjAlapariMgayaM sujAyajugajottarajjuyajugapasatthasuviracitanismiyaM pavaralakkhaNovaveyaM dhammiyaM jANappavaraM juttAmeva uva

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135 99 gas | 2 mama eyamANattiyaM paccaSpiNaha / tapa NaM te koTuMbiya purisA usabhadatteNaM mAhaNeNaM evaM vuttA samANA eg [jAva] hiyayA karayala0 evaM vayAsI / 'sAmI ! taha ' tti ANA viNaNaM vayaNaM jAva paDisuNettA khippAmeva lahukaraNa: [jAva] jANappavaraM juttAmeva uvavettA [ jAva ] tamANattiyaM paccappitti | The story of devANaMdA, the wife of mAhaNa usabhadatta See. bhagavatI IX 33. leaf 456 ff. from which this passage is taken. Also uvA0 $206. the same description. 11. 8-9 vhAyA [] pAyacchittA also, 12.26. hA [jAva] vibhUsie / The whole will be NhAe kayabalikamme kayakoDayamaMgalapAyacchitte suddhappAvesAI maMgalAI vatthAiM pavaraparihie savvAlaMkAravibhU sie | See. nAyA0 su01 ajjha0 1. leaf 25 ( a ). 12. 25. ohaya [jAva] jhiyAyai / ohayamaNasaMkappA ciMtAsogasAgarasaMpaviTThA karayalapalhatthamuhI aTTajjhANovagayA bhUmigayadiTTiyA jhiyAya / 14. 1. ummukka [jAva] aNuppatte / - ummukka bAlabhAvA viSNayapariNayamettA jovvaNagamaNupattA [ rUveNa ya jovvaNeNa ya lAvaNNeNa ya ukkiTThA ukkiTThasarIrA ] | The description should be taken mutatis mutandis. 14. 11-12 paDibuddhA [jAva] pADhayA haTThahiyayA / For details see bhagavatI XI. 11. The story of Mahabbala; also for taMsi tArisagaMsi of 11. see. abhayadeva on aMtao P. 91

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136 abhaya0 14. 21. ve [jAba ] supariNiTTie / - See on aMta P. 92. For full description ova0 $71. 15 1 - bahuhiM khujjAhiM [ jAva ] parikkhittA / - vahUhiM khujjAhiM cilAyAhi vAnaNivAhiM baDabhiyAhiM vandarAhi sAhiM joNDiyAhi daNNaviyAhi IsiNiyA vANIyAhi lAsiyAhi kAusiyAhiM damilIhiM siMhalIhi ArabIhiM pulindIhiM pakaNIhi bahalIhiM nuraMDIhi pArasI hiM nANAdesIvidesaparimaNDiyAhi sadesavatthagahiyave sAhi iMgiyacitipatthiyaviyANAhiM niuNakusalAhiM veNIyAhiM ceDiyAcakkavAlavaruNivaMdapariyAlaparivuDe varisadhara kaMcuimantaragavidaparikkhittA | ova0 $55. 15. 23. maheliyAvajjaM [ jAva ] vaDiyakule / See. abhaya0 aMta0 P. 92. nAyA0 su0 1. ajjha0 1 leaf 60 (b) tumaM siNaM jAyA ! amI ege pute iDe te pie maguNe maNAme thejje besAlie sammae bahumae aNumae bhaMDakaraMDaga samANe raNe raNabhUe jIviyaussAe hiyyANaMdajaNage uMbarapuSkaM piva dullabhe savaNayAe kimaMga puNa pAsaNayAe ? No khalu jAyA ! amhe icchAmo vaNamavi vippaogaM sahittae / taM sujAhi tAva jAyA ! viule mANussara kAmabhoge jAva tA vayaM jIvAmo / tao pacchA amhehiM kAlagaehiM pariNayabara vaDriyakulavaMtaMtukajjammi nirAvayakkhe samaNassa bhagavao mahAvorassa aMtie muMDe [ jAva] pavvastasi / In the above passage, in case of gayasukumAla, pleasures with women are to be excluded. Later in the women are described,

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137 16. 7-10. evaM khalu devANuppiyA ! mANussayA kAmA khelAsavA etc. abhaya0 on aMta P. 92. nAyA0 su0 1 ajjha0 1 leaf 62 (2) evaM khalu ammayAo ! mANussayA kAmabhogA asuI asAsayA vaMtAsavA pitAsavA khelAsavA sukkAsavA soNiyAsavA duruslAsanIsAsavA durUyamuttapurisapyabahupaDipuNNA uccArapAsavaNakhelajallasiMdhANagavaMtapittasukkasoNiyasaMbhavA adhuvA aNitayA asAsayA saDaNapaDaNaviddhaMsaNadhammA pacchA puraM ca NaM avassavippajahiyavvA / se ke NaM ammayAo ! jANaMti ke puvi gamaNAe ke pacchA gamaNAe ? taM icchAmi NaM ammayAo ! [jAva] pavvaittae !" ____16. 15. nikkhamaNaM jahA mahAbalasya [jAva] tamANAe tahA [0] tahA [jAva] saMjamai / See. abhayadeva's Com. P. 93. The passage is given full. Otherwise see bhagavatI XI. 11. The story of mahAbala. ____17. 7-8. isipaJbhAragaeNaM kAraNaM etc. See. abhaya on aMta P. 10. 93-94 See. bhagavatI III. 2. leaf 171 (b) dovi pAe sAhaTTa vagdhAriyapANI egapoggalanivihudihI aNimisanayaNe isiMpanbhAragaeNaM kAraNaM ahApaNihiehiM gattehiM savidiehiM guttehiM egarAiyaM mahApaDimaM uvasaMpajittANaM viharAmi / (The story of pUraNa). 17. 17. apatthiya [jAva] privjie| bhagavatI III. 2. leaf 172 (a) apatthiyapatthie duraMtapaMtalakkhaNe hINapuNNacAuddase hirisiriparivajjie / 18. 4. ujjalA [jAva] durhiyaasaa|-ujjlaa viulA kakasA pagADhA caMDA dukkhA durahiyAsA veyaNA /

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138 18. 10-11. aNaMte aNuttare [jAva] kevalavaranANadaMsaNe / -See abhaya on aMta P. 94. ova0 $115 aNaMte aNuttare nivAghAe nirAvaraNe kasiNe paDipuNNe kevlvrnnaanndNsnne| 18. 11. siddhe [jAva ] ppahINe-ova0 $56 P. 54 mutatis mutandis siddhe buddhe mute pariNivvupa sabbadukkhappahINe. 18. 16-17. kallaM pAuppabhAyAe [jAva] jalaMte / - kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummiliyaMmi ahApAMDure pabhAe rattAsogapagAsakiMsuyasuyamuhaguMjaddharAgavaMdhujIvagapArAvayacalaNanayaNaparahuyasurattaloyaNajAsuyaNakusumajaliyajalaNatavaNijjakalasahiMgulayanigararUvAiraMgarehaMtasassirI e divAyare ahAkameNa udie tassa diNakarakaraparaMparAvayArapAraddhaMmi aMdhayAre bAlAtavakuMkumeNa khaiyavva jovaloe loyaNavisaANuAsavigasantavisadadaMsiyaMmi loe kamalAgarasaMDabohae uDhiyaMmi sUre sahassarasimi diNayare teyasA jalaMte / ____19. 1. jarAjajjariyadehaM juNNaM etc. nAyA0 su0 1 . ajjha. 1. leaf 86 (b) juNNe jarAjajjariyadehe Aure jhaMjhie pivAsie dubale kilaMte nasuie mUDhadisAe...... 20. 7. Asurutte [5]-Asurutte ruhe kuvie caNDikkie misimisiiymaanne| ____22. 5. bhIe [4]-nAyA0 su. 1. ajjha. leaf 86 (b) bhIe tatthe tasie uvvigge|

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139 26. 22-23. caittA hiraNaM caittA suvaNaM evaM dhaNaM dhaNaM balaM vAhaNaM kosaM koTThAgAraM puraM aMteuraM caittA viulaM dhaNakaNagarayaNamaNimottiyasaMkhasilappavAlasaMtasArasAvaejjaM vichaDDaittA vigovaittA dANaM dAiyANaM paribhAzttA muMDe bhavittA agArAo aNagAriyaM pavvaiyA / ova0 $ 23. 27. 1-2. rajje ya [ jAva ] aNteure| rajje ya rahe ya kose ya koTThAgAre ya bale ya vAhaNe ya pure ya aMteure ya mANussapasu ya kAmabhogesu mucchie giddhe lole ajjhopavaNNe / See nAyA0 1. 1. leaf 9. (a) ___29. 21. sadahAmi NaM bhaMte ! niggaMthaM pAvayaNaM [ 0] / se jaheyaM tubme vayaha |-naayaa0 1. 1. leaf. 57 (b) sadda. hAmi NaM bhaMte ! niggaMthaM pAvayaNaM, evaM pattayAmi NaM, roemi NaM, abbhuDhemi NaM bhaMte! niggaMthaM pAvayaNaM evameyaM bhaMte !, tahameyaM, avitahaayaM, icchitameyaM, paDicchiyameyaM bhaMte ! icchiyapaDicchiyameyaM bhaMte !, se jaheva taM tubme vayaha, jaM navaraM devANuppiyA ! ammapiyaro ApucchAmi, tao pacchA muMDe bhavittA NaM pavvaissAmi / 30. 8. karayala [0] aMjaliM kaTTa |-krylprigghiyN dasaNahaM sirasAvattaM matthae aMgaliM kaTTa jaeNa vijaeNa vaddhAveMti 2 evaM vyaasii| 30. 19. ahasaeNaM sovaNNakalasa [jAva] mahAnikkhamaNAbhiseeNaM |-te NaM se seNie rAyA bahUhiM gaNaNAyagadaMDaNAyagehi ya [jAva] saMparikhuDe mehaM kumAraM aTThasaeNaM sovaNiyANaM kalasANaM ruppamayANaM kalasANaM sovaNNaruppamayANaM kalasANaM maNimayANaM kalasANaM suvaNNamaNimayANe kalasANaM ruppamaNimayANaM kalasANaM suvaNNaruppamaNimayANaM kalasANaM bhomejANaM kalasANaM savvodaehiM savvamaTTiyAhiM savvapuHphehiM

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140 sandagaMdhehiM savvamallehi savyosahihi ya siddhatthaehi ya sabiDDIe savajuIe sabvabaleNaM [jAva] duMdubhinigyosAdiyaraveNaM mahayA mahayA gayAbhiseeNaM abhisiMcai / nAyA. 1. 1. leaf 67 (b). 32. 2. Alite jAva] dhammamAikkhi / -Set'. Aya. on aMta P 97. nAyA0 1. 1. leal 78 (5) Alite NaM bhaMle ! loe, palite NaM bhaMte ! loe, Alittapalitte NaM aMte ! loe jarAra maraNeNa ya / se jahAnAmae kei gAhAvaI agAraMsi jhiyAyamANaMsi je tattha bhaMDe bhavati appabhAre mollagurue taM gahAya AyAe egaMtaM avakamai / -' esa me NinthArie samANe pacchA purA hiyAe suhAe khamAe NissesAe ANugAmiyattAe bhavislai, evAmeva mama vi ege AyAaMDe ihe kaMte pie maguNNe maNAme ela me nitthArie samANe saMsAravoccheyakare bhavissai / taM icchAmi NaM devANuppiyAhiM sayameva pavvAviyaM sayameva muMDAviyaM snehAdhiyaM sikkhAviyaM sayameva AyAragoyaraviNayaceS.iyacaraNakaraNajAyAmAyAcattiya dhammamAikkhiyaM // 32.6-7. pancAie [jAva saMjamiyavyaM / -nAyA0 1.1. leaf 9+ (b) tae Na samaNe bhagavaM mahAvIre mehaM kumAraM sayameva pavvAie [jAya] jAyAmAyAvatiya dhammAmAikkhai"evaM devANuppiyA ! gaMtavyaM, e cihiyavyaM, evaM NisoyavvaM, evaM tuyaTTiyavaM, evaM bhujiyavaM, evaM bhAsiyavyaM, uThAya uThAya pANANaM bhUyANaM jIvANaM sattANaM saMjameNaM saMjamiyavvaM / " 32. 16. jassahAe kIrai naggamAve [ jAva ] tamaTuM Arohei / See abhayadeva on anta0 P. 17 where he has given full details. See ova0 $116.

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141 33. 9. ahINa. etc. See the details on somAle [jAva surUve / 34.13. jahA paNNattIe gaMgadatte / See Notes P. 107. 35. 14. kiNhe [ jAva ] niuraMbabhUe / See abhaya0 on aMta0 P. 98. For greater detaits see ova0 8 3. 38. 13. siMghADaga0 [ jAva ] mahApahapahesu See. 39. 8-11. 39. 6. abhigayajIvAjIve [ jAva ] viharai |-ov0 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. siMghADaga [0] bahujaNo aNNamaNNassa eva mAikkhai [jAva] kimaMga puNa vipulassaM aTThassa gahaNAe [0]" / See. ova0 $3. tae NaM caMpAe nayarIe siMghADagacaukkacaccaracaummuhamahApahapahesu mahayA jaNasadde i vA jaNavAe i vA jaNullAve i vA jaNavUhe i vA jaNabole i vA jaNakalakale i vA jaNummI i vA jaNukkaliyA i vA jaNasaMNivAe i vA bahujaNo aNNamaNNassa evamAikkhai evaM bhAsai evaM paNNavei evaM parUvei-" evaM khalu devANuppiyA! samaNe bhagavaM mahAvIre Agare titthagare sayaMsaMbuddhe purisuttame [ jAva ] saMpAviukAme puvvANupudvi caramANe gAmANuggAmaM dUijjamANe ihamAgae ihasaMpatte iha somasaDhe iheva caMpAe nayarIe bahiM puNNabhadde ceie ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai / taM mahAphalaM khalu bho

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142 devANuppiyA! tahArUvANaM bhagavaMtANaM NAmagoyassa vi savaNayAe, kimaMga puNa abhigamaNavaMdaNaNamaMsaNapaDipucchaNapajjuvAsaNayAe ? / egassa vi Ayariyassa dhammiyarasa savaNayAe, kimaMga puNa viulassa aTThasla gahaNayAe ? / taM gacchAmo NaM devaannuppiyaa| samaNaM bhagavaM mahAvIraM vaMdAmo namaMsAmo sakkAremo...etc A long passage after this. For further, see the Sutra proper. ___40. 7. AghavaNAhiM [4] [jAva] pruuvette| nAyA0 1. 1. leaf. 64 (a) tae NaM tassa mehassa kumArassa jAha no saMcAei mehaM kumAraM bahuhiM visayANulomAhiM AghAvaNAhi ya paNNavaNAhi ya saMNavaNAhi ya viNNavaNAhi ya Aghavattie vA paNNavittae vo saMNavittae vA viNNavittae vA, tAhe visayapaDikUlAhiM saMjamabhaubveyakAriyAhiM paMNavahiM paNNavemANo evaM vayAsI / ___40. 11. suddhapAvesAI [jAva] sarIre / See abhayadeva on siao P. 99. 41. 17. 18. savvaM kohaM [jAva] micchAdasaNasallaM / See ova0 315. kohaM mANaM mAyaM lohaM pejjaM dosa kalahaM abbhakkhANaM pesuNNaM paraparivAyaM arairaI mAyAmosaM micchAdasaNasalla akaraNijjaM jogN| 43. 23-24. uttara [] sayameva paMcamuTTiyaM loyaM karei / - See Page. 31 of this book; 1. 16-19 45. 10. jahA goyamasAmI [jAva] paDidaMsei |-pddinnikvmittaa aturiyaM [jAva] sohemANe jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / samaNassa

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143 bhagavao mahAvIrassa adUrasAmaMte gamaNAgamae paDikamAi esaNamaNesaNaM Aloei 2 bhattapANaM paDidaMsei / bhagavatI II. 5. leaf 139 (b). ___47. 10. iMdabhUtI (jahA paNNattIe [jAva] See. bhagavatI II. 5. leaf 137 onward for the full details. 48. 11. Read AyAhiNapayAhiNaM [0] vaMdai [2] vi. uleNaM asA [4]=asaNaM pANaM khAimaM sAimaM / 49. 19-20. asaMbuddhe [jAva] tuma puttA !; generally the words dropped may be asaMbuddhe aviNIe etc. but the exact reference I cannot find; Barnett does not note that the words after stice are dropped. 34. 3. Read abbhaNuNNAyA samANA [0] uvasaMpajjittANaM vihri| 56. 1-7. See the story of khaMdaa wherefrom the gaps of his citA and ApucchaNA can be filled up. 58. 23. Instead of bhikkhAsaeNaM / ahAsuttA [jAva] Read bhikkhAsaraNaM ahAsuttaM [jAva ]; 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 khaMdaa for details. 67. 5-9. See the story of khaMdaa for details.

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144 67. Read pagaibhaddae [0] for details see the story of khaMdaa. 71. 7. ujANe savvauu [.] See the description of the garden refered to in 2. 20. 7. 14-19. Sce. nAyA0 1. 2. leat 51-52. tae NaM tassa mehakumArassa ammApiyaro mehaM kumAraM bAvattarikalApaMDitaM [jAva] viyAlacArI jAyaM pAsaMti / pAsittA aTTha pAsAyavaDisae kareMti abbhuggayamusiyapahasie viva maNikaNagarayaNabhattichitte vAudhdhUyavijayavejayaMtI paDAgAchattAicchattakalie tuMge gayaNatalamabhilaMghamANasihare jAlaMtararayapaMjarummilliya vva maNikaNagathUbhiyAe viyasiyasayapattapuMDarIe tilayarayaNaddhayacaMdaccie nAnAmaNimayadAmAlakie aMto bahiM ca saNhe javaNijaruilavAluyApatthare suhaphAse sassirIyaruve pAsAdie [ jAva ] paDirUve / ___egaM ca NaM mahaM bhavaNaM kareMti aNegakhaMbhasayasaMniviTuM lIlaTThiyasAlabhaMjiyAgaM abbhuggayasukayavairaveiyAtoraNavararaiyasAlabhaMjiyAsusiliTThavisihalaTThasaMThiyapasatthaveruliyakhaMbhanANAmaNikaNagarayaNakhaciyaujalaM...pAsAdiyaM [4] / etc. 72. 19. Read taM pi ya [0] aNujjhiyadhammiyaM / taMpi ya NaM ujjhiyadhammiyaM no ceva NaM aNujjhiyadhammiyaM / -

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145 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, I. RC. 8-6. den allgeht goeite usifov. narae etc. . . 3-4 og af heilgritetut (Fra) Strur cue kappe navayagevejavimANapatthaDe ur3e dUraM viIvaittA vijayavimANe devattAe uvvnnnne| 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... Sutras from galfalfa's amare. III,

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146 The description of Nether Worlds (Hells) or naraka. ratnazarkarAvAlukApaGkadhUmatamomahAtamaHprabhAbhUmayo ghanAmbupAtAkAzapratiSThAH saptAdho'dhaH pRthutarAH // 1 // tAsu narakAH // 2 // nityA'zubhataralezyA pariNAmadehavedanAvikriyAH // 3 // parasparodoritadu.khAH // 4 // saMkliSTAsurodIritaduHkhAzca prAkU caturthyAH // 5 // teSvekatrisaptadazasaptadazadvAviMzatitrayastrizatsAgaropamAH sattvAnAM parA sthitiH // 6 // The description of the Middle world or madhyaloka. jaMbudvIpalavaNAdayaH zubhanAmAno dvIpasamudrAH // 7 // [sU. 7-18.] The description of Heavens or upper worlds: saudhamazAnasAnatkumAramAhendrabrahmalokalAntakamahAzukra sahasrAreSvAnataprANatayorAraNAcyutayornavasu aveyakeSu vijayavaijayantajayantAparAjiteSu sarvArthasiddhe ca // 20 // [sU. 11-19 contain the four kinds of Gods and their habitations etc. ] Thus our world as the madhyaloka, the heavens stand above and the Netherworlds where the narakas or hells are situated. are below. The Heavens are divided into 3 divisions (1) kalpa ( 2 ) gaveyaka (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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148 I In the above chart the top is siddhazilA. II 5 anuttara vimAnAH = The Highest Mansions expressed in the square by 5 dots. IJI 9 sqqas IV No. 1-12 = 12 kalpas. V madhyaloka. VI Seven nether-worlds with 7 central squares forming 7 Fans from ratnaprabhA to mahAtamaHprabhA. For a detailed chart See Trapa. P. 13 (PTIEMHASIAT 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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||shbdkossH||

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eye. Glossary Abbreviations; D=Deshi;(N)=Notes; (C)=Commentary. The two numbers respectively denote the page and line. makalusa [akaluSa]45. 5 Un- accua [ acyuta ] 51.3. purturbed. the name of the twelfth makAmAI [akAmena] 16. 13. heaven of the Jainas. Unwillingly. acchi [akSi] 77. 11. an akosai [Akrozati] 44. 15. to cry out. ajja [adya] 13. 4. today. akkha ya [akSaya] 84. 8. Un. ajja [AryaH] 1. 3. Revedecaying. rend. akkhasunamAlA [bhakSasUtramAlA] ajjaya [Aryaka] 35. 16. 3 79. 6. the rosary of grandfather. : the beads of Aksha ajjA [ AryA ] 32. 5. a fruits. nun. makkhubhija [akSundha] 41. 6. ajjhayaNa [adhyayana] 2, 4. A Unagitated. lesson. agatthiya [agastya] 76. 8. a . kind of tree, ajjhavasANa [adhyavasAna] 18.8. aggamahisI [apramahiSI] 31. ___a resolution. 10. the eldest queen. aTTa [arthaH] 1. 7. matter. acaliya [ acalita] 41. 6. aTTha [aSTa] 3. 18. Eight. Unmoved. ahamI [aSTa-aSTamI] 59.9. maccaNaya [ arcanaka ] 36.7. eight collections of eigworship. ht days.

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152 aTThama [aSTama] 1. 8. Eighth. | aNimisa [animiSa] 12. + amamatta aSTamamakaM] 13. 18. | Unwinking. a fast upto the eighth aNuttara [ anuttara ] 18. 10. meal. highest. ahAra [arthAya] 17. 9. for aNujjhiyadhammiya [ anumita the purpose of. dhArmika] 72. 19. a pot like aTThArasama aSTAdazatama] 54. to be thrown away 11. Eighteenth. (C). aThThAvIsaima [aSTAviMzatitama] aNuttarovavAiadasAo [anu54. 14, twenty-eighth. ttaropapAtikadazAH] 65. 6. (c) ahi [asthi] 74. 10.Bones. The name of the ninth aDai. [ aTati ] 44. 8. to text of the Jain canon. wander. aNuppatta [ anuprApta ] 14. 1.. baDa [ADhaya] 6. 10. Rich. attained. aNagAra [anagAraH) 4. 11.A aNuppaviTTha [ anupraviSTa ] 11. friar. 10. entered. maNasaNa [anazana] 32. 15. aNuppAvasai [anupravizati] 12. not-eating i.e. fasting. 11. to enter. aNajjhopavaNNa [anadhyopapatra ] aNuyattai [anuvartame) 51. 1. 73. 18. free from the to follow. infatuation of worldly aNuloma [anuloma] 16. 12. objects. favourable. aNavakaMkhamANa [anavakAMkSamANa] 56. 7. not being eager. aNuvigga [anudvigna) 41. 6. aNAila[bhanAvila] 45.6. not Undejected. turbid. aNega [aneka] 21. 7.Many. maNikkhitteNaM [banikSiptena] 8. aNaMta [anaMta] 18. 10. en11. without a break. | dless.

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153 aNNa [anya] 3. 9. Other. aNNayA [anyadA] 3. 14.00 the other occasion. aNNAiTTa [anvAviSTa] 38. 12. possessed. aNaMtaraM [ anaMtaraM ] 28. 12. afterwards. atattha [atrasta) 41. 6. Unalarmed. atihi [atithi] 72. 20 a guest. aturiyaM [ atvarita ] 8. 23. without haste. atta [Atman ] 6. 12. self. attayAM [AtmajA ] 14. 24. a daughter. adiTThadosapaiyaM adRSTadoSapatitA] (c) 17. 19. with a fault not seen or fallen. adijjAdANa [adattAdAna] 41. taking of things not given. adINe [bhadInaH] 45. 5. not despirited. madUrasAmaMteNa 17. 13. not far or near. addhabharaha [ardhabhArataH] 3. 10. ____Half of Bharata, i. e. the southern half of Bharatavarsa. adhuTTha [ ardha+caturtha ] 3. 4. _three and a half. apaussamANa [apradviSat ] 45. 1. not being wrathful inimical. apatthiyapatthie [aprArthitaprArthitaH ] 17. 17. desirous of the undesirable. aparitaMtajogI 45.6. (c) (N) not exhausted in selfrestraint. aparibhUya [aparibhUtaH] 6, 10. unsurpassed. apuNarAvattaya [ apunarAvartaka ] 84. 8. from which the ere is no return. apuvvakaraNa [apUrvakaraNa] 18. 10 the eighth stage (guNasthAnaka) in the spiritual rise. appaDihaya [apratihata] 56. 6. unobstructed. appadussamANa [apradviSan ] (c)

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154 not showing hatred to. 1 be against all Mss. also appANaM [ AtmAnaM ] 32. 11 Abhiseska. oneself. abhiseo [abhiSekaH] 51. 2. appegaiyA [api+ekakikA] 44. | coronation. 14. (N.) abhIya [abhIta] 41. 6. unaapphoDei [AsphoTayati] 28. fraid. 19. to clap hands on ammA [D] 10. 12. a mo. thigh like a wrestler. ____ther. abbhatthiya [abhyarthita] 10. 8. ammayA [ D] 12. 3. a the thought (N) or __mother. ajjhatthiya. ammApiyaro [mAtApitarau] + abbhaNuNNAya [abhyanujJAta] 4. 3. Father & mother. 15. permitted. ayala [acala] 84. 7. unabbhuggaya [abhyudgata] 71. 16. moving. lofty. ayasi [atasI] 8. 5. Flax anbhujjaya [abhyudyata] 73. 9. -ayasikusuma the flower Vigorous. of flax. anbhuTei [abhyuttiSThati] 9. 3. ayomaya 35. 20. made up to get up. of iron. abbhokkhAveha [abhyukSayati] 22. arahA [arhat ] 3. 20. A 18. to get washed. saint; an appelation of abhiggaha [abhiprahaH] 10. 1. Tithankara. a vow. ariTTanemi [ariSTanemiH]3. 20. abhiseya [a or AbhiSeka] 21.1 the name of the 22nd 18. coronation or be- Tirthankara. longing to the coro- | arUya [arUpa] 48. 8. formnation in which e will less.

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155 alatta [ alakaka] 77. 4. a | ahApajjata [ yayAparyApta ] 76. red dye. 14. as chanced, as obalevADa [ alepakRta] 55.9. tained. (N) ahApaDirUva [yathApratirUpa] 48. apaoDayabaMdhaNa (c) [ava(ko) 2. befitting. moTitabaMdhana] 37. 10. bound ahApavittaM [ yathApravRttAM] 29. cross-legged (N) 13. (c) as used to be avakkamaha [avakAmyati] 18. 1. before. to go off. ahAsutta [yathAsUtra] 55. accoravassamariyavvaM [avazyamartavyam ] ding to the scriptures. 50. 8. to have to die ahAsuhaM [ yathAsukhaM ] 8. 12. certainly. according to pleasure. avimaNe [avimanAH ] 45. 5. ahAsaMnihiya [ yathAsaMnihita ] not sorrowful. 18. 12. duly near. avisAdI [aviSAdI] 45. 6. ahisiJcai [abhiSiMcati] 51 undejected. 10. to give installation bhavvAbAha [anyAbAdha] 84. 8. bath. unobstructed. ahijjai [adhyeti ] 23. 13. asaNa [azana] 41. 18. food. to learn. asoga [ azoka: ] 2. 23. ahe [adhaH] 28. 2. below. As'oka tree; the samava- ahoratta [ahorAtra] 55. 3. saraNa seat is proverbially a day & night. -- arranged under asoga. aMkiya [ aMkita ] 8. 6. varapAyave, marked. asaMbuddha 49. 19. one ha- aMga 1. 7. one of the elving no understanding. ven texts of the Jain asaMbhaMta [ asaMbhrAnta ] 41. 7. Canon. unconfounded. aMtagaDadasAo [bhantakRzAH]

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first. 156 (N) The fortunes (ch- | of scriptures; the firstapters ) of the end- maker. winners. AikkhA [AkhyAti] 32. 2. aMtie [aMtika] 80. 6. near. to describe. atiyaM [aMtika] 10. 24. Ailla [Adi+ila] 68. 11. near. aMtevAsI [aMtevAsin ] 1. 24. AI Adi] 64. 3. begi nnining. pupil. Aukkhaa [AyuHkSaya] 68. 3 aMtogiha [antargaheM] 19. 3. the expiry of the pethe inner hall. riod of existence. . aMtogharaM 19. 9. see aMtogiha | bhAgamesA [AgamiSyantI] 24. aMdhakavaNhI [aMdhakavRSNiH] 3. 13. (Future Participle) 11. the head of Yad will be coming. avas in Dwarka (N.) AgayA [ bhAgatAH ] 4. 1. came aMguliyA [aMgulikA] 75. 12. AghavaNa [AkhyAna] 40. 7. toes. an expression. aMba [ Amra ] 77. 2. a Adhavittae [ AkhyAtuM ] 16. __mango. 13. to tell aMbaga [ bhAmraka ] 77.9. a ANattiya [bhAvaptikA] 30. 16. mango-fruit. a command. ANA [AjJA] 16. 15. an aMbADaga [AmrATaka] 77. 9. a order. kind of fruit, a hay ANupunvI [AnupUrvI] 68. 13. _a serial order. Aigara [ Adikara ] 45. 3. | Adikara 1.6. The firstthe first promulgator | maker; the first maker plum.

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of the scriptures. the . other form, Aigara. Apucchara [ApRcchate ] 4. 19 to bid farewell. ApucchaNA [ ApRcchanA ] 66. 16. bidding farewell. Ava [ Atapa ] 76. 14. heat. AyArabhaMDa [AcArabhANDa ] 67. 8. the religious equ* ipment. AyAddiNapayAhiNa [AdakSiNapradakSiNa ] 4. 13. turning from right to right. AyaMbila 55 2 (N) AyaMbilavaDDUmANa ( N. ) 63. 4. AraNa 67. 3. the name of the eleventh heaven of the Jainas. Aratta [ Arata ] 14. 13. reddish. ArAhiya [ ArAdhita] 55. 3. observed. bhAlita [AdIpta ] 32. 2. bu. rning. Aloa [ bhALoka ] 37. 16. sight. 157 Avas [ Apatti ] 38 3. a difficulty, a misfortune, AvaNNa [ Apana ] 11. 17. attained to, come to. AvaraNijja [ AvaraNIya] 18. 9 a kind of karma. Asuruta [Azuraka ? ] 17.15. quickly enraged. AhAres [ AhArayati ] 11. 10. to take meals. Ahevacca [ AdhipatyaM ] 3. 19 Lordship. i [iti] 26 13. a parti. cle (N) with kaNhA peculiar (c) = iti. iga [ iSTaka] 19. 2. a brick. iTTha [ iSTa ] 13. 15. desirable. iDDi [Rddhi] 29. 13. pomp. ibbha [ ibhyaH ] 29. 19. rich. Isara [IzvaraH ] 29.9. a lord. isu [ iSu] 28 3 an arrow. iMgAla [aMgAra] 79. 13. an ember, a burning charcoal. iMdANa [ indrasthAna ] 57. 17. (c) (N)

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158 __lap. iMdabhUha [indrabhUti] 80. 9. the | uggaha [avagraha] 81. 1. the first disciple of Maha- ___place of residence. vira, Gautama. uggiNi [avagRhNAti] 81.1. itthI [strI] 44. 10. a wo- ___to live. man. uggiNhai [udgRhNAti ] 44. IriyAsamia [IsimitaH ] 4. 2. to observe. 4. Heedful in walking uccaTThavaNa [uccasthApanaka] 76. IryA; Ir 'to move' 16. a kind of a vessel. Isara [IzvaraH] 3. 9. A lord. ucchaMga [utsaMga] 12. 23. a IsANa [ IzAna ] 67. 3. the name of the second ujjalA [ ujjvalA ] 18. 4. heaven of the Jainas. _fiery. Isi [It ] 17. 7. little. | ujjaliya [ujjvalika] 28. 5. u [D] 34. 7. an exple. _flaming. tive. ujjANa udyAnaM] 2. 21. A uu [Rtu] 11. 14.menstru. garden. tion period. uTTa [uSTa] 75. 12 a camel ukkama [utkrama] 68, 14. up. ward serial order. u? [oSTra] 77, 3. a lip. uhANa [ utthAna ] 56. 2, ukiTThA utkRSTA] 14. 25. superior. ___energy. ukkhevao [utpa] 5. 6. an uThei [uttiSThati] 42. 22. to introduction. get up. uggaseNa [uprasenaH] 3. 6. the uDU [sa] 67. 3. above. son of Ahuka and the uNha [uSNa] 75. 14. heat. uncle of vasudeva. kaMsa uttarai [avatarati] 67. 8. to was his son. come down.

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159 uttarapuracchimaM [uttarapUrva] 31 uvaTThavaDa [upasthApayati] 10. 18.. 16. North-east. ___ to bring forth. udisaha [uddizyate] 65.9.are uvaTThANasAlA [ upasthAnazAlA ] repeated. 12. 12. the audienceudissijjA [uddizyate] 46. chamber. 9. are read. uvavajjai [upapadyate] 27. 19. udIremANa [udIryamANa] 27.7. to be reborn. bringing to maturity. uvavanna [upapatra] 67. 5.born. uddesaga (uddezaka] 45. 15. a uvavAya [upapAtaH ] 67. 13. lection. a birth. udhuvamANa [ udhdhUyamAna ] 15. uvasagga [upasarga] 41. 20. a 8. being shaken. calamity. upi [upari] 6. 22. Up uvasohai [upazobhate] 45. 23. __wards. ubuDa [D]79. 11. sanken to shine. ubbhaDa [ udbhaTa ] 79. 10. uvasaMpajjai [ upasaMpayate ] 53. Horrible. 23. to observe. ummuka [unmukta] 13. 22. gi. uvAhaNa [ upAnaha ] 74. 9. ven up. shoes. uyarabhAyaNa [udarabhAjana] 75. uvAsagadasAo [upAsakadazAH] 14. the pot-like belly. 1. 7. (N) the seventh urakaDaya [ uraHkaTaka ] 76. 4. text of the Jain Canon the chest-side. named the Fortunes urAla [udAra] 55. 20.noble ( or chapters) of the ulla [ AI ] 11. 9. wet, worshippers.' moist. ullAlai [ullAlayati] 41. 3. uvvaTTai [udvatete] 28. 12. tor to brandish. get back.

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ussappiNI [utsarpiNI] 28.13. (N) the aeon of increase. ussAsa [ ucchavAsa ] 58. 18. breath. UsArai [ utsArayati ] 58. 11. to bring down. Usiya [ ucchrita ] 71. 16. towering. pakkArasa [ ekAdaza ]32. 9. eleven, kokka [ pratyeka ] 61. 21. each one. ega [eka] 2 22. one; also eka. gagama [ ekagama ] 5. 2. Ha - ving the same way. egavIsa [ ekaviMzatiH ] 3. 6. twenty-one. gUNapaNNAa [ekonapaJcAzata] 58. 22. forty-nine. ejjamANa [ eyat A + i 'to come'] 9. 2.coming. eta: [ etasmAt ] 41, 20.from this. ettha [a] 2. 12. Here. yArUva [ etadrUpa] 38. 3. of that form. 160 elAluga [ elavAluka] 78.7. a cucumber. vAm [ evam ] 749. thus. elaNA [ eSaNA ] 73. 10. the way of seeking alms. samANa [ eSamANa ] 73. 10. seeking. omuha [ avamuJcati ] 31, 18. to leave aside. orAla [ udAra ] 58. 45. noble. ohaya [ apahRta ] 31. 5. set at naught. kai [ kati ] 2. 3. How many. kakkha [ kakSa ] 12. 21. an armpit. kajja [kArya] 36. 14. work. kaTTu [kRtvA ] 10 17. Having done; from kR 'to do. ' kaTThe [ kASTha ] 38. 5 wood. kaDaya [kaTaka] 75. 17. the side. kaDAa [kaTaka] 79. 6. side trans. rings (Barnett). kaDAlI [kAlikA ] 79. 8. a bridle-rod.

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161 for. kaDikaDAha [kaTIkAha] 79.4. | kappeDa [kalpate] 42. 1. to be a pan in the form of _able. the waist (c). kappemANa [kalpamAna] 36. 9: kaDipatta [kaTIpatra] 75. 11.a making out, arranging hip-bone. kaDAveha [ karSayati ] 22. 17. kabhallaya [ D ] 75. 15.. to cause to be dragged. pot-shred. kaNaga [kanaka] 15. 4. gold. kammAyayaNa [karmAyasanaiH] 50.. kaNagAvalI [ kanakAvalI ] 57. 12.the abode of action; 4.a kind of a penance for kammAyANa *see foot-. (N). note. P. 40. kaNNa [karNa] 78. 3. 'an ear. kayalakkhaNa [kRtalakSaNa ] 18. kaNNA [ kanyA ] 3. 17. A 16. with the tokens. bride. well fulfilled. kaNNAvalo [karNAvalI] 76. 2. kayasukayA [ kRtamukRtA ) 36. the row of tbe pointed 11. those who did their ends of the crown je- good works cleverly. wels (c). kayAi [kadApi] 4.6. somekaNNaMteura [ kanyAntaHpura ] 15. time. 16. the harem for pri- karaga [ karaka ] 16. 15. " ncesses. pitcher. kaNha [kRSNa]2. 23. Krishna karayala [karatala] 11. 10. a. Vasudeva, (N) the son palm of hand. of vasudeva and devakI. karAla 79. 4. Horrible kappa [kalpa] 67. 4. heaven. (c) swollen. kappeDa [kApayati] 72. 17. to: | karilla [karIra+ila] 75. 7. 'a be fit, to behove. sprout, a shoot.

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162 karaMDaga [ karaNDaka ] 79. 7. a | kArellaya [ D] 74. 4. a basket i.e. a net-work. | kind of vegetable Guj. kalasaMgaliyA [kalaphalikA] 74. kArelA. 14. a pod of horse- kAli [kAlI] 75. 5. a bla. gram. ckbird. kalaMba [ kadaMba ] 12. 3. the kAlaM+ 21. 15. to die. name of a tree. kAlagayaM [ kAlagata ] 67. 6. kalla [kalya] 56.3. morning. dead. kallAkalliM [kasya+kalyaM] 11.8. kAlamAsa 27. 18. death. every morning. month; the proper time kavADaMtara [kapATAMtara] 37. 13. for death. the space behind the kAlavattiNI [kAlavartinI] (c) door. 37. 17. of a mature kavisIsaga [kapizIrSaka]2. 16. age. A cornice. kahaNa [ kathanaM ] 3. 26. A kAhiha [karimpati] 69. 25. narrative. kahalla [D] (c) (N) 17.26 kiNNaM [kiM+naM] 13. 4. why, a pot-shred. cf kabhallaya what etc. kahA [kathA]16. 6. a story. kiNha [kRSNa]32.14. black. kahiM [kutra] 19. 16. where. kimaMga 31. 12. the emkAa [ kAyA ] 63. 14. a phatic particle-" what body. to speak of." kAussagga [kAyotsarga] 67. 7. kivaNa [kRpaNa] 72. 20. in. leaving up the dead body. digent, poor. kAkajaMghA 72. 2. the leg | kIrai [karoti] 32. 16. to of a crow. | do (passive). Will do.

Page #323
163 kolA [ krIDati ] 15. 4. to 72. 9. a man suffering play. from palsy. v. 1. kaMpaNa. kucchi [ kukSi ] 12. 20. a 91534 (c) better. womb. kaMkajaMghA 75. 2. the leg kuvia [ kupita ] 17. 15. of a heron. angry. kaMta [kAnta] 14. 14. belokusa [kuza] 17. 111 Kusa ___ved. grass. kisuya [kiMzuka) 17. 26. a kevaiya [yit ] 67. 16. how kind of tree; palAza tree. much. kuMDiyA [kuNDikA] 76. 16. a koDI [koTI] 34. a lac. gourd. koDaMbiyapurisA [kauTuMbikapuruSA] khaa [kSaya] 18. 9. destru10. 17. family serva. ction, nts; chamberlains. khaharaMgAra (khadirAMgAra] 17. 26. koraMTa 15. 8. the name burning coals of khadira of a flower. wood. kolaMba [D] 75. 15. the khamaha [kSamate] 45. 1. to front portion of the bear. branch of a tree. see khamaNa [kSamaNa] 8. 15. A (c). fast. kova [kopa] 27. 23. anger. kosa [koSa] 79. 11. with khAima [khAdya] 41.19.eatable. nayana, eye-lids. khippAmeva [kSipraM+eva] 18. 1. kosaMbavaNakANaNa 28.1. (N) quite soon. koha [krodha] 41. 17. anger. khIradhAi [kSIradhAtrI] 6. 14. kaMcua [kaMcuka] 12. 2. a bo A milk-nurse. dice. . khujjA [kubjA]15. a hunch kaMpamANavAia [kaMpamAnavAtikaH] | -back woman. ", eye-lids.

Page #324
khuDAgaM [ kSudraka ] 57. 12. small. khelAsavA [ zleSmAlavA ] 16.7 bringing out phlegm. khaMdha [ skaMdha ] 15. 7. a back. khaMbha [D] 71. 16. a pillar. khisa [D] 44. 45. to abuse. gaTTiyA [ graMthikA ] 77. 2. a stone of a fruit. gaNiyA [ gaNikA ] 3. 7. A courtesan. gama 53. 1. way. gayatAluya [ gajatAluka] 14.16. the palate of an elephant. rihara [te] 44. 45. to censure. gAmANugAma [ prAmAnuprAma ] 80. 21. from village to village. gAhAvas [gRhapatiH ] 6. 12. A householder. gilAi [glAyati ] 79. 12. to be faint. 164 gIya [ gIta ] 18. 14. Me lody. gIvA [ prIvA ] 76. 15. a neck. guNarayaNaM [guNaratna ] 4. 17. A kind of mortification.(N guptavaM bhayAriNI [guptabrahmacAriNI] 32. 8. guarded in continence. guliya [ gulikA ]8. 5. indigo. guliyA [ guTikA ] 77. 4. a pill. does [ gRha ] 3. 19. to hold; causal gehAti 3rd. pers. plu. Pres. gevejja [gaiveyaka] 67. 4. A series of nine heavens see Appendix III. gohillA [ goSThIjanAH ] 36.20. the members of the gang. goTThI [ goSThI ] 36. 10. a gang. golAvalI 76. 2. a row of round stones. -gaMdhagvaNiNAya | gaMdharvaninAda]18. 15. the sound of celestial minstrelsey.

Page #325
issara [grahISyati ] 13. 14. [ (c) to try ] to hold, ta observe. ghara [ gRhaM ] 8. 25. A house. ales [ ghAtayati ] 38. 11. to kill. ghuTTha [ ghoSita ] 36 13. announced. ghosaNaM [ ghoSanaka ] 29. 15. proclamation. cauttha [caturtha] 32.10.fourth. caugvidyA [ caturvidhAH ] 4. 1. of four kinds. cauvIsaima [ caturviMzatitama] 54. 12. twenty-fourth. causaTThI [ catuHSaSThi ] 59.9. sixtyfour. cakka [ cakravartin ] 84. 5. the supreme ruler. cakkhu [ cakSuH ] 84. 4. the eye. caDagara [D] 18. 19. a collection. caNDikkaa [ caMDIkRta ] 17. 15. enraged. camma [ carman ] 74. 10, skin. 11 165 cayai [ tyajati ] 26. 21. to give up. carima [ carama ] 56. 18. last. cAuraMta [ caturaMta] 84.3. ha - ving four ends. cAmIkara 2. 16. gold. farge [ fagfa ] 15. 4. to _stand. cittakaTTara [citrakhaMDa D]? 76. 5. a piece of plank. ciyayA [ citA ] 17. 25. pyre. " cIvara 67. 7. a garment. cua [ cyuta] 13.22. fallen. culamAuyA [ culamAtRkA ] 53. 16. stepmother. ceya [ caityaH ] 1. 2 Asan - ctuary; from faar a pyre' i. e originally a a temple built on the ashes of saint or a holy man. cela 18. 14. cloth. cottIsaima [ catustriMzattama] 54 15. thirty-fourth. codasama [ caturdazatama] 54.10. fourteenth.

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166 caMpA 1. 1. (N.) A name / chirattA [ zirAtva 74. 11, of a city. the state of having candima [cAndramasa ] 67. 3.the veins. heaven of the moon. jai [yadi] 1. 6. if. ciMtaNA [ cintanA] 66. 16. jakkha [yakSa] 35.17. a kind pondering. of a demi-god. cha SaDa] 36. 20. six. jakkhAyayaNa [yakSAyatanaM] 1.21. chagaNiyA [D]76.10. dung A shrine of a Yaksha cakes. (A kind of demigod). cha? SiSTha] 32. 10. sixth. jajjariya [ jajarita ] 19. 2. chaRschaTeNaM SaSThaMSaSTheNaM] 8. 10. A __ battered. kind of mortification to jaNavaya [ janapada ] 73. 22. observe fasts upto the country. sixth meal. jaNNu [ jAnu ] 11. 10. a chatta [chatra] 15. 7. an um _knee. brella. jamma [janman ] 81.17.birth. chappaNNa [ SaTpaMcAzat ] 3. 5. jamhA [ yasmAt ] 14, 16. Fifty-six. whereas. chappi [ SaDapi ] 12. 1. all jayaNaghaDaNajogayaritta [yatanasix. ghaTanayogacaritra]73.13.ObserchalliyA [ D] 74. 4. a ing the rule of heed fulness & assiduity. skin. challI [D] 74. 9. bark. jaraggaa [jaradgava] 74. 9. an old bull. chanvIsaima [SaDviMzatitama] 54. 13. twenty-sixth. jarAkumAra 28. 2. a proper name. chiDDu [chidra] 78. 1. a hole. jalai [ jvalati ] 17. 25. to chiNNA [chinnA] 74.14. cut. burn.

Page #327
jaloyA [ jalojA ] 77. 4. a leech. jalaMta [ jvalat ] 56. 3. burning. jahA [ yathA ] 3. 15. as, just as. jahAnAmae [ yathAnAmakaM ] 74. 8. as for example, to wit. jA [ yAvat ] 48.5. by which time. jANa [ yAna ] 52. 10. a vehicle. jANaa [ jJAnada] 84. 6. giver of knowledge. jANiyavva [ jJAtavya ] 21. 11. should be known. jANu [jAnu] 75.4 a knee. jAya [jAta] 50 19. born i. e. a child, ag [fa] 15. 14.to go. jAva [ yAvat ] 13. until; this expression is used to show the deletion of na often repeated pa ssage.. jAvajjIvAe [ yAvajjIvanaM] 4.10. for the all life. 167 jAsaM [ yeSAM ] 12. 20. of whom. jAsumiNa [ D japA ] 14. 13. a kind of red flowers. jAhe - tAhe [ yAvat - tAvat ] 16.8. when. jinbhA [ jihvA ] 77. 6. a tongue. jIviya [ jIvita] 81. 17. life. jIvaMjIveNa 79 11. with spiritual strength. juNNa [jIrNa] 19; 2. old. juvarAjA [ yuvarAja : ] 29. 9. a crown prince. je [ jyeSTha ] 34. 14. eldest. joijjamANa [ D ] 79. 5. (pass, present. parti. to see.) visible. joNi [ yoni ] 50 11. sou rce of life. joyaNa [ yojanaM ] 2 15. yojana, a distance equal to eight miles. jovvaNa [ yauvanaM ] 3. 17. youth.

Page #328
johiTThila [ yudhiSThira] 27. 24. the eldest of the Pandavas. [a] 4. 3. therefore; that which. jaMgha [jaGghA ] 75. 1. a leg. jaMpiya [ jalpita ] 12. 21. prattling. jammaM [ janma] 3.16. A birth. jaMbU [ jambu ] 14. (N) faurs [arafa] 28. 8. to think. jhiyAya [ dhyAyati ] 12.25. to think. jhase [ zoSayati ] 32 14. to dry off; to oneself. (N) emaciate jhUsaNA [ zoSaNA ] 56. 5. em - aciation. Thavei [ sthApayati ] 31. 5. to place. ThANa [ sthAna ] 84.9.an abode. for [ sthiti ] 67. 16. the period of existence. ThiibherNa [ sthitibhedena ] 21. 15. (c) = AyuHkSayeNa (N) with the standing posture breaking off, 168 fara [fear:] 21. 15. in a standing posture; see (c). Daharo [ dahara ] 44. 11. a child. DiMbhaa [ DiMbhaka: ] 47. 13. a male child. DiMbhaA [bhikA ] 47. 12. a girl-child. DheNiyAliyA [D] 75. 2. a peahen. valen (Far]11.7. bathed. NANa [jJAna] 84. 6. know. ledge. NAyavva [ jJAtavya ] 64. 4. should be known. NijjaratthaM [ nirjarArtham ] 21. 8. with a wiping aw ay manifold actions. NiSphaNNa [ niSpanna ] 35.20. made up of. Niyaga [ nijaka ] 12.20. One's own. foraferer [faafaa] 12, 23. sitting. for [D] 11. 5. childless, sterile (c).

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169 Neyavva [ jJAtavya ] 84. 17. | tavokambha [tapaHkarma] 32. 11. should be known. __mortification. NaM 1. 8. an expletive | tahA [tathA] 4. 2. In that ( N. ) __manner. tae [tataH 4. 1. then. tahArUva [tathArUpa] 35. 3. of tao [tataH] 18. 1. then. such sort. tajjai [tarjati] 44. 16. to tAraa [tAraka] 84. 7. One look down with conte who makes us cross. mpt. tAraga [tArakA] 78. 1. stars. tacca [tRtIya] 5. 14. third. tArisa [tAdRza] 10. 12. like taDataDataDa [D] 38.9. ono. that. matopoetic word for the tArisaga [tAdRzaka] 3. 14. of ' sound of snapping. that type. taDi [taTI] 79. 4. a side. tAlai [tADayati] 44.:16. to tattha [tatra] 2. 20. there. give blows. tayANaMtara [ tadanaMtarama ] 55. 4. tAliyaMtapatta [tAlavRntapatra] 76. after. 6. the strip of a palm taruNiyA taruNikA] 74. 14. -fan, young, ripe. ti [tri] 55. 2. three. talavara [ D] 29. 9. (c) tikkhutto [triHkRtvaH] 4. 13. rAjavallabho raajsmaanH| NayarArakkho. thrice. talAro ya' / de. nA. mA. the tikkhe [tIkSNa] 28. 3.sharp. master of city-guard. tiNNa [tIrNa] 84.7. crossed. tavaM [tapaH ] 53. 23. pena titikkhai [titIkSate] 45 1. nce. to bear with patience. tavakamma [tapaHkarma] 8. 11 a/ tirikkha [ tiryak ] 50. 10. mortification. lower (life).

Page #330
170 tivai [tripadI] 28.19. three / dabbha [ darbha ] 17. 11. Dar. steps. (c). ___bha grass. totthagara [tIrthakara] 84. 3. the dariya [dalita] 12. 3. bromaker of the ford; the ken. pathmaker. dalayai [ dadAti ] 6. 21. to tIsaima [ triMzattama] 54 14. give. thirtieth. davadava [D] 37.18.quickly. tusiNIyA [tuSNIkA] 37. 14. dasa dasa miyA [ dazadazamikA ] silent. 59. 23. ten collections tusiNIe [tuSNIM] 16. 5. si- of ten days. lently. dasaddha [dazArdha] 18. 13. five. tea [tejas] 55. 23. light. dasanahaM [ dazanakha ] 41. 8.. terasa [ trayodaza ] 51. 17. made up of ten nails. thirteen. dasama dazama] 32. 10. tenth. tiMdUsa [D] 15. 4. a ball. dasAra dazAhaH] 3. 2. (N) thaNa [stana] 12. 20.breasts. Yadavas. thAsayAvalI [sthAsakAvalI] 75. dAo [dAyaH] 7. 12. a gift, 18. & row of small a store. mirrors. dAma 15. 8. a string. thimiya stimita 66.9 tran- dAraa [dArakaH] 47. 12. a quil. _boy. thula [sthUla] 41. 12. gross. dAraA [ dArikA ] 47. 12. a thera [ sthavIraH ] 4. 19. an girl. elder. daariy| [ dArikA ] 11. 5. a thaMDilla [ sthaMDila ] 17. 6. a spot. dAhiNa [ dakSiNa ] 27. 24. dati [dAna] 58.16. a dole. J south. girl.

Page #331
fax [efa:] 75. 15. a leathern water-bag. diTThI [ dRSTi ] 12 4 sight. diNNa [ datta ] 20. 20. given. divva [ divya ] 18, 14. celestial. divAyara [divAkara ] 14. 14. the sun. disIbhAga [ digbhAga: ] 2. 19. a direction. dIvAyaNa [ dvaipAyana] 26. 15. the name of a sage. dukkara [ duSkara ] 80. 10. difficult to be done. gia [gefa] 3. 4. difficult to be checked. duddha [ dugdha] 12. 20. milk. durahiyAsA [ durabhiyAsA] 18. 4. unbearable. durUhadda [ ud + rohati] 4. 20.to climb. duvAra [dvAra] 28. 14. a door. duvAlasa [ dvAdaza ] 2. 15. twelve. duvAlasama [dvAdazatama] 54. 10. _twelfth. duijjai [D root]80.21. to wander. deva [ yacchati ] 12.23. to give. 171 devattA [devatva] 67.5 godhood. devAzuppiya [devAnAM priyaH ] 59. 2. beloved of gods. devAnaMdA [ devAnaMdA] 10. 19. (N) desaa [dezaka ] 84. 8. a preacher. [fa] 55. 15. two. atar [faata] 5. 5. second. daMsaNa [ darzanaM ] 3. 16. seeing. dhaNavas [ dhanapatiH ] 2. 1 6. The lord of wealth, Kubera. dhamaNisaMtata [dhamanisaMtaMta ]55. 21. overspread with veins. dhamma [ dharmaH ] 4. 2, Religion; religious tenets. dhammakA [dharmakathA] 15. 20. the doctrinal discourse. dhammajAgariya [ dharmajAgRta] 81. 23. the religious vigil. dhammiyaM [ dhArmikaM ] 12. 9. meant for religious purposes. dharejjamANa [ dhriyamANa ] 15. 8. being held.

Page #332
172 ghasa 42.17.an echo-word | nAmadheja [nAmadheya] 14. 17. a for a fall. name. dhAi [dhAtro] 6.14. a nurse. nAya [jJAta] 22. 2. known. dhArAhaya [ dhArAhata ] 12. 3. nAsA [ nAsikA] 77. 8. a beaten by a shower. nose. dhUA [ duhita ] 14. 23. a niuraMbabhUa [nikuraMbabhUta]35.14. daughter. thick like a mass ( of naggabhAva [nagnabhAva] 32. 16. clouds ). nakedness. nikkhamaNaM [niSkramaNa] 29. 14. naggoha nyagrodha] 28. 1. a going out of the world. ___Banyan tree. nikkhaMta niSkrAnta] 35. 1. najai [D jJAyate] 22. 4 is gone out, withdrew. known. niggacchai [nirgacchati] 10. 23. nayarI [nagarI] 1. I. A city, __ to start out. the word is also found niggayo [nirgatA] 1. 3. went as nagarI. forth. nalakubbara [nalakUbara] 10. 11. niggaMtha [nira'thaH] 4. 5. the (N) (C) synonym for a Jain navaya [nava+ka] 69.7. nine. monk-lit. knctless. navanavamiya [navanavamikA] 59. niccala [nizcala] 37. 14. un16. nine collections of moved. nine days. nijarayara [nirjarAkara] 80. 11. navaraM [ D] 3. 18. only, one who best cleanses Except that. himself of actions. nANatta [ nAnAtva | 68. 15. nijAyaNaM [niryAtanaM] 17. 21. difference; read in the wreaking. traps: " The matter nidaDa [nidugdha ] 27. 23. different." ___burnt.

Page #333
173 nidANagaDA [nidAnakRtAH] 27. | nisAsa [ niHzvAsa ] 58. 18. 14.made a sinful resolve a deep breath. for facra; see acare IX nisIyai [ nizete ] 12. 14. 34. to lie down, niMdai nindati] 44. 15. to nIya [nIca] 45. 3. low. censure, nIhArei [nIhArayati] 11. 11. niSphaMda [nispaMda] 34.14. not to go for stools. throbbing. naimittiya [naimittika] 11. 4. nimmAyA nirmitA] 2. 16. an astrologer. constructed. neyavva [jJAtavya] 53. 2. should nimmaMsa [nirmAsa ] 74. 10. be known. feshless. neraiyatta [nArakatva] 28. 5. niyaga nijaka] 27. 23. one's the condition of a hellown. dweller. nirikkhai [nirIkSate] 12. 5. pakkIliya [prakroDita] 2. 17, a to observe. sport. niruvasagga [nirupasarga] 42. 19. . beyond calamity. pakkhivai [prakSipati] 15. 15. to throw. nilukkA [ni pyati] 37. 13. to disappear, to hide. pagaibhadda [prakRtibhadra] 67. 11. gracious by nature. niluppala [nIlotpala] 8. 5. a blue lotus. paggahiya pragRhIta] 45. 15. nivADiya [nipAtita] 18. 14. controlled, careful. thrown. pagAsa [prakAzaH] 8.5. beauty. nisamma [ nizamya ] 28. 8. pajjaya [pra-Aryaka] 35. 16. a having heard. greatgrandfather.

Page #334
the very sight. 174 pajjoyagara [pradyotakara] 84. 4. | paTTaya [ paTTaka] 30. 19. 3 maker of the light. throne. paJcakkhaM [pratyakSaM] 2. 18. To the very sight. paDa [paTa] 11. 9. cloth, paJcakkhai [pratyAkhyAti] 41. 12. paDigayA [ pratigatA ] 1. 3. to renounce. went back. paccappiNai [pratyarpayati] 29. paDigAhei [pratigRhNAti ] 58. 16. to report back. 16. to accept. paccoruhai [pratyavarohati]12.13. to descend. paDicchai [pratIcchatI) 31. 13. paccUsa [ pratyUSa ] 36. 15. to accept. morniny. paDiNikkhamai [pratIniSkAmati] pacchaNNa [pacchanna ] 37. 14. 4. 10. to withdraw. hidden. pacchA [pazcAt ] 18. 11. after. paDibuddhA [pratibuddhA] 14. 11. awakened. pacchAiya [pracchAdita] 28. 2. covered. paDibaMdha [pratibaMdha ] 31. 15. pacchAtura [pazcAdAtura] 29. 12. a stop, prevention, an (c) the family suffering obstruction. after the man enters paDiNivattai [ pratinivartate ] the order; Barnett, 14. 3. to return. (N) (T) The man not paDipuNNA [pratipUrNa] 32. 13. feeling at ease in the complete. order. pacjuNNa [pradyumnaH] 3. 3. The paDima [pratimA] 11. 6. an son of $07 and fequit. observance. pajjuvAlAi [pari+upa+/As ] paDimA [pratimA] 35. 39. an 1. 5. to wait upon. idol.

Page #335
175 paDiya [patita] 36.8. fallen: / paNNagabhUa [paMnagabhUta] 73. 18. paDiyAikkhiya [ pratyAkhyAta | like a serpent.. 56. 5. renouncing. paNNatta [prajJaptaH] 1. 7. preapaDilAmei [pratilAbhayati] 9.6. ched, set forth. to offer. paNNAyai [prajJAyate ] 74. 11. paDilehei [pratilikhati] 23. 6. to be known. to clean up. paNhayA [prasnava] 12. 2. the paDilehaNaM [pratilekhana] 17. 21. oozing of the milk from observing with a view the breasts. to clearness or cleanli- patta [pAtra] 67. 7. a pot. ness. pattAmouM [AmoTitapatrANi] (c) paDavisajjeha [ prativisRjati ] 17. 11. plucked up 9. 6. gives them leave. leaves. paDisuNai pratizruNoti 37.13. patthaDa [ prastara ] 67. 4. a to promise. layer. paDhama [prathama] 55. 2. First. patthiya [ prasthikA ] 36. 1. paNNAsa [paMcAzat ] 23. 12. _a basket. fifty. padIva [pradIpa] 84.4.a lamp. paDhama [prathama] 2. 2. first. panbhAra [prAgbhAra] 17. 7. with paNarasa [ paMcadaza ] 63. 2. the weight in the front fifteen. i. e. bent forward. paNNagabhUeNa 45. 11. (C) pabhiya [prabhRti] 26. 20. be. (N) ginning from. paNNatI [prajJapti] 34. 13. The pabhUyatara [prabhUtatara] 36. 14. name of Bhagavati greater in quantity. Sutra, the 5 th sin of the pamudiya [pramudita ] 2. 17. Jain Canon. joy, happiness; past pass

Page #336
176 ive participle used as | pariyAo [paryAyaH] 23. 24. a noun. a period. pamoda [ pramoda ] 36. 13. a pariyAgaM [ paryAya ] 28. 15. festival. the period of ascetic payatta [pradatta] 73. 10. per life. mitted by the preceptor; v. 1. payaya i. e. prayata Zeal parivajjia [parivarjita]17.17. ous see. (c.) devoid of. payAvai [pra+jana] 10. 11. parivasai [pari+vas] 3. 1. to give birth to. to dwell. parikkhitta [parikSipta] 18. 19. parivahaha [parivahati] 14. 12. surrounded. to carry in the womb. pariggahaM [ parigraha ] 41. 16. parivADI [paripATI ] 55. 2. possession. series. parigholai [D] pari+ghUrNa to parisA [pariSad ] 1. 3. A. brandish round. congreg ition, pariNAma 18. 8. a deter- pala 35. 19. a. measure mination, a mood of of weight. mind. palAsa [palAza] 76. 11. a pariNivvANavattiyaM [parinirvA kind of tree. NavRttika 67. 6. proper for extinction. palicchaNNa parichana] 55. 22. covered over. pariperaMta [pariparyanta] 38 13. in the vicinity. pabvaiya [ pravajita | 8. 8. paribhAyai [paribhAjayati] 26. entered the order of 11. to divide. Jain monks. pariyAya [ paryAyaH ] 4. 20. pavvaya [parvataH ] 2. 20. A period. mountain.

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177 life. pavyayai [ pravrajati ] 14. 2. | pANa [D] 22. 17. a changives up the worldly dala;Prof. Vaidya 'life' anomalous since he pavAya [ D pramlAna ] 79. 10. was already dead; Bar___faded, nett 'hooks' no autho. pasattha [prazasta] 18. 8. fine, rity. praise-worthy. pANa[pAna] 41.19 drinking. paha [pathin ] 19. 3. a road. pANaya [ pAnaka ] 58. 16. drink, pahakara [D] 18. 19. a pANaivAya [prANAtipAta] .41; collection. 12. harm pahAyA? 76. 8. a kind of to life. pANAvalI 75. 18. a row _tree. of small round vessels. pahArai [pradhArayati] 18. 21. to determine. pANia [ pAnIya ] 22. 18, ___water. pahINa [prahIna] 18. 12. free. pANiggahaNaM [pANiprahaNaM] 3.17. pAuNai [prApnoti ] 28. 15. a marriage. to attain. pAbhAiya [prAbhAtika] 78. 1. pAuppabhAyAe [prAduHprabhAtAyAM] of the morning. 18. 16. twilight dawn. pAmokkha [ prAmuravyaM ] 3. 2. pAubbhua [ prAdurbhUta ] 14. 3. leadership;also written appeared. as pAmukkha by Mss. pAuyA [pAdukA] 74. 9.san. pAya [pAdaH] 74. 10. a foot. pAyaggahaNaM [pAdagrahaNaM] 14. 6. pAgAra [ prAkAraH ] 2. 16. _holding of feet. ramparts. pAyacchittA [prAyazcittA] 11 8. pADhaya [pAThaka] 14. 11. the made lustratory or ex: reader (of the dream) piatory rites. dals. :

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tree. 178 pAyava [ pAdapaH ] 2. 23. A] piDa [ pitR ] 27. 25. a father. : pAraNaya [pAraNaka] 8. 16. a piTTikaraNDaya [ pRSThikaraNDaka ] fast-breaking day. 76. 1. the spinal chord pArei [pArayati] 42. 20. to ___with its bones. observe. pihimassia [pRSTAzrita] 79. pAli [pAlI] 17. 25. raised. 5. sinking into the up sides. back. pAvayaNaM [ pravacanaM ] 4. 5.A piDaga [ piTaka ] 36. 1. doctrine. a basket. pAvejjamANa [prApyamAna] 38.3. piva [api ca] 12.3. like. coming to; pres. part poidANa [prItidAna] 6. 21. passive of pra+/Ap. gift out of love. . pAsa [ pArzva ] 27. 25. the pIya [pIta] 28. 2. yellow. side. puDhavi [pRthvI] 28. 2. earth. pAsai [ pazyati ] . to puNNabhadda puNyabhadaH) 1. 1. (N) see. A name of a sanctuary. posaNa [darzana] 31. 12. see pupphagaM [ puSpakaM 1 2. 3. a flower. ing. pAsAdiya [prAsAdita] 2. 18. puSphaccaNaM [ puSpArcanaM ] 10. 9. pleasing to the sight; _flower offerings. full of palaces. pupphArAma [puSpArAma] 35. 13. pAsAya [prAsAdaH] 3. 17. A. a flower garden. palace. pAsAyabhogA i. e. pupphuccaya [puSpoccaya] 36. 4. the pleasures of palaces. | gathering of flowers. pAsuliyA [pArzva+illika] 75.. puracchipa [pUrvaH] 2. 19.East. 17. ribs. uttarapuracchime=North-east.

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179 (N) east. puratthAmimuha [ purastAdabhimukha ] | paMDumahura [ pAMDamathurA ] 28. 1. 29. 2. facing towards puMDa [puMDa] 28. 13. (N) purisa [ puruSa ] 34. 14. a phAsei [spRzati] 4.7. lit. to man. _touch. i. e. to observe. puvva [pUrva 7. 5. the name phuTTai [ sphuTati ] 7. 10. to of Jain scriptures exis- break. ting before the present phulliya [ sphuTita ] 17. 22. Agama; their number blossomed. was 14. balavaya [balapada] (?) 3. 5. puvvarattAvarattakAla [pUrvarAtrApara foot-soldiers of the rAtra kAla:] 56. 1. (N). army. The printed E pesiyA [ pezakA ] 77. 9. a has balavagga, rind. battIsa [ dvAtriMzat ] 6. 22. pehai [prekSate 12. 4. to see. thirty-two. pora [parvan ] 75. 5. knee battIsaima [ dvAtriMzattama ] 54. joint. 15. thirty-second. porANa [purANa] 2. 22. ancient, bahiyA [bahiH] 2. 19, OutporasI pauruSI] 8. 15. the side. first watch of the night bAravaI [dvAravatI] 2.14. The (N) _city of Dwarka, posahazAlA [pauSadhazAlA] 13. bArasa dvAdaza] 4.17. twelve. 17. an oratory. bArasama [ dvAdazaH ] 28. 14. paMcamuTThiyaM paMcamuSTikaM] 31. 18. twelfth. five handfuls.. bArasaMgI [dvAdazAMgI] 24. 15. paMDava [ pANDava ] 27. 25. versed in 12 canonical Pandavas. works.

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180 __ful. vAlattaNa [bAlatva] 10. 10. | bhatta [bhakta] 11. 6. devoted childhood. to. bAlappabhiI [bAlyaprabhRti] 11. bhatta [bhakta] 32. 15. a meal. 6. beginning from bhattaghara 9. 5. a pantry. childhood. bhatti [bhakti] 11. 12. de. bAvattari dvisaptati] 71. - 12. votion. seventy two. bhaddala [bhadra] 8. 6. beauti. bAvIsa [ dvAvizati ] 55. 3. twentytwo. bharei [V bhR=bharati] 9. 6. bAvIsaima [ dvAviMzatitama ] 54. to fill. 12. twenty-second. bhavva [bhavya] 8. Pot. part. bAha [bAhu] 12. 3. a hand. of 27; but carrying here bAhiriyA [bahirgatA] 12. 12. the sense pre. ' part, outer. being. biiya [ dvitIya ] 55. 12. bhAa [ bhAga ] 79. 7. a second. portion. buddha 64. 2. awakened. bhAu [bhrAta] 13. 14. a broborI [badarI] 75. 8. A kind of berry-trees. bhAyaro [bhrAtaraH] 8. 4. brobohaa [bodhaka] 84. 7. the ___thers. awakener. bhANiyava [bhaNitavya] 83. 20. bAMdhujIvaa [ baMdhujIvaka ] 14. should be spoken. 13. a kind of flowers. bhAraha [ bhArata ] 28. 13. bhajjayaNa bhirjanaka] 75. 15. bhAriyA [ bhAryA ] 6. 11. 8 the baking pot. wife. bhajA [bhAryA] 55.1. a wife. bhAvai [ bhAvayati ] 32. 11. bhaDa [ bhaTa ] 18. 19. a bhAvebhANA to exercise in warrior. penance. ther.

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181 bhAsa [bhASA] 79.12. speech. maNuNNA [ manojJA ] 31. 11. bhAsa [bhasma] 79. 14. ashes. pleasing. bhAsaha [bhASate] 79. 12. to maNussa [manuSya] 17. 14. a speak. man. bhAsarAsi [bhasmarAzi] 55. 22. maNNe [ manye ] 12. 20. I a heap of ashes. think. bhikkha [bhikSA] 31. 14.alms. | matthaya[mastaka] 17.24.a head, bhikkhAyariyA [ mikSAcaryA ] malla [mAlya] 15. 8. a gar wandering for alms. ___land. bhIa [bhIta) 18. 1. frigh- maha [mahat ] 35. 13. big. tened. mahaimahAlaa [mahanmahalaka] 19. bhoyaNa [ bhojana ] 58. 17. | ___1. big. food. mahattha [mahArtha] 30. 15. ma. gnificent. bhaMte 1. 6. reverend sir; mahariha [mahArha ] 11. 9. of used to address the great worth. preceptor. cf. Pali bhadanta mahANubhAga [mahAnubhAga] 45. 15. Noble. mai [mati] 2. 16. intellect; mahAlaa [mahallaka] 19.8. big. mental powers. mahAvideha 68.5. the name majhamajjheNa [madhyaMmadhyena] 15. of the country. 9. in the midst. mahisi [ mahiSI] 75. 12. a majjhima [madhyama] 8. 26. mi ___buffalo. ddle-class. mahura [madhura] 12. 12.sweet. maTTiya [mRttikA]17. 22. clay. maheliyA [mahilA] 15. 23. maNAbhirAmA [ mano'bhirAmA ] a woman, deg vajja leav. 31. 11. pleasing to the ing out the mention mind, of princesses.

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182 mAuluMga [mAtuluGga] 77. 9. a | muttAvalI [muktAvalI] 62.12. kind of lemon. (N) mADaMbiya' [D] 29. 9. the muddhaya [ mugdhaka ] 12. 22. head of a village maDaMba child-like. (c) mUlA [mUlaka] 78. 3. a kind mANussavA [mAnuSyakAH] 16. 7. ! of plant, a radish. belonging to men. musAvAya [mRSAvAda] 41. 13. mAlAyAra [mAlAkAra] 35. 9. _falsehood. a garland-maker. mehuNa [maithuna] 41.16.sexual mAsa [ mASa ] 74. 14. a intercourse. kind of pulse. mokka [muka] 84.7. libemAhaNa [brAhmaNa ] 14. 20. a rated. Brahmin. moggara [ mudgara ] 35 20. a mAsiya [ mAsika ] 4. 15. mace. monthly. moyaga [ modaka ] 9. 6. a micchA [ mithyA ] 10 13. sweetball. futile. moyaa [ mocaka 1 84. 7. a micchAdasaNa [ mithyAdarzana ] liberator. 41. 17. heretical belief. | maMDiyA [ maMDitA ] 2. 17. milAyamANa [malAyamAna] 74. adorned. 15. withering. muiMga [mRdaMga] 7.1. A tabor. maMmaNa [manmana] 12.21. babblmugga [mu.] 74. 13. a kind _ing, speaking indisti. of pulse. nctly. mucchia [ mUJchita 1 27. 2. muMDAvai [muMDayati] 32. 4. to merged deep, addicted. get tonsured. macchiyA [ macchitA ] 72. 5. muMDAvalI 75. 18. a row fainted. | of small troughs.

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183 yAvi [cApi] 11. 12. an | ruppiNI [ 'rukmiNI ] 3. 7. expletive (lit. also). The chief queen of raNo [rAjJaH] 3. 13. of the | Krisna. king (Genitive singular revayaa [raivataka] 2. 20. the form). Hill of Girnar (N) rajasiri [rAjyazrI] 16. 14. romakava [romakUpa] 12.4. rootroyal splendour. cells of hair. ratthA [ rathyA ] 19. 3. a lakkhA [lAkSa] 14. 13. lac. street. laTTha [labdhArtha] 15. 6. one ramma [ramya] 2. 17.pleasant. who has understood raya [rajaH] 18. 9. dirt. the matter. rayaNAvali [ratnAvalI] 53. 23. layA [ latA ] 61, 21. a a kind of penance. branch. rAiMdia [rAtridivasa ] 58.22. lahukaraNappavara [ laghukaraNapravara ] day & night. 10. 18. excellent with rAya [rAjA] 3. 7. A king. swift equipments. rAyamagga [rAjamArga] 15. 3. a lAu [ alAbu ] 77. 1. a main road. gourd. rAyasiri rAjazrI] 52. 19. lAvaNNa [lAvaNya ] 14. 25. royal splendour. handsomeness. lukkha [rukSa] 78.9. rough. gayA [rAjA] 29.9. a king. luddha [lubdha] 12. 20. greedy. rAsi [rAzi] 19.2. a heap. loya [ loca ] 31. 11. the riubveya [Rgveda] 14. 21. plucking of hair. Rigveda. logaNAha [ lokanAtha ] 84. 3. riddha [ Rddha ] 66. 9. | the lord of the world. splendid. laMbai [ laMbate] 79. 9. to ruDa [ruSTa] 17. 15. angry. | hang.

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184 vagga [varga] 2. 3. A divi. | varai [varayati] 11. 11. to sion. ___decorate; to choose. vaggu [valgu] 13. 15. pleas. vavarovia [vyaparopita] 22.16. ing. plucked out of; deprivaccha [vakSas ]8. 6. a breast. ved of. vaTTayAvalo vartakAvalI] 76. 3. vAgaraNaM [vyAkaraNaM] 10. 16. a row of toyballs (c) explanation. vaDa [vaTa] 76. 11. a ban vAgariA [vyAkRtA] 10. 10. yan tree. explained, spoken. vaDisaa [avataMsaka] 71. 15. vANArasI [vArANasI] 51. 6. an ear ornament but Benaras. at the end of a com. vAluyappabhA [vAlukAprabhA] 28. pound 'best' 5. the name of a hell. vaNasaMDa vinaSaMDa] 1.2. A vAluMka [vAluka ] 78. 4. a forest-grove. _melon. vaNImaga [vanIpaka] 72. 20. a vAvattI [ vyApatti ] 38. 25. mendicant, see (c). risk; danger. vaNNa [varNaH] 2.16. a colour. vAsa [varSaH] 6. 16. a year. vaNNao [ varNakaH ] 1. 2. A vAsa [varSaH ] 28. 13. a description. (N) country. vattavvayA [vaktavyatA]66. 16.a vAsaghara vAsagRha] 12. 13. a _narrative. bed-hall. vattha [vastra] 28. 2. cloth. vi [api] 4. 1. even. vaddhIsaga? 78. 1. a violin. viIvayai [vyativrajati] 17. 14. vayai [ va] 1. 5. to to pass about, to go speak; qari (N)=spoke. beyond. vayaNa [ vadana ] 79. 10. a viula [vipula] 67. 1. the face. name of the mouutain.

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185 viula [ vipula ] 37. 11. | vippaDUNa [viprahINa ] 27. 23. large. destitute of vikiraNa 18.9. scattering. vimANa [vimAna ] 67. 4. vigaya [vikRta ] 79. 4. de heaven. formed. vimhia [ vismita ]; 15. 12. vigaivaja [vikRtivarja] 55. 5. amazed. viyaNapatta [vyajanapatra] 76. 5. vijaya 67. 5. the name a strip of a flapper or of the first Anuttara a fan. Vimana. viva [iva] 79. 6. like. viNihAya [vinighAta] 11. 17. viviha [ vividha ] 32. 11. death. divers. viNNAya [ vijJAta ] 22. 2. visajjai [visRjati] 29. 12. known in details. to permit. vitti [vRtti] 29. 13. main- viharai [ /vi+ha ] 3. 11. tenance. to enjoy; to wander vitthiNNA [vistIrNA] 1. 15. about. broad. vINA 77. 11. a fute. viiNNaM [ vitIrNa ] 13. 20. vIsaima [viMzatitama] 54.: 12. given. twentieth. vippajahai [viprajahAti] 42.14. vuTTa [vRSTa] 18.13. showered. to abandon. vuttapaDivuttayA [ uktapratyuktA] viSpajahiyavvA [ viprahotavyAH] | 72. 5. the questions and 16. 8. fit to be given answers. up. veyaNA [vedanA] 18. 4. pain. vippamuka [vipramukta] 28. 3. | yAli [ velAyAm ] 27. 24. discharged. | On the shore. (N)

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186 vera [vairaM ] 17. 15. spite. | sadAvei [zabdApayati] 10. 17. vesa [veza] 40. 11. a dress. to call. vad [ vRnda ] 18. 19. a saddhiM [sAdhaM] 4. 19. with, collection. sapakkhi [sapakSena] 22. 8. in sa [sva] 41. 13. One's the proper direction. own. (c); Barnett followed saa [svaka] 12. 12. One's in trans.is wrong; used own. with sapaDidisi. saharaM svairaM] 38.24. of one's sapaDidisi [sapratidizA] 22. accord. 8. in the exact cross sakkAra [ satkAra ] 29. 14. direction. entertainment. sappa [sarpa] 79. 8.1. a ser. sagaDiyA [zakaTikA] 79. 13. pent. a cart, or possibly a samattha [samasta] 3.10.whole. hearth cf. G. sagaDI. samaTTa [samartha] 10. 24. right, sacca [satya] 35. 18. true. | samaNa [ zramaNa J 1. 6. An _ascetic. sajjhAya [ svAdhyAya] 72.5a lection; the course of samattha [samartha] 14. 19. able. scriptures. samappabhaM [samaprabhaM] 14. 14. of sahi [SaSThi] 3. 4. sixty. lustre similar to. samabhipaDai [samabhipatati] 42. sattama [saptama] 1.7. seventh, 7. to attack. sattasattamI [ saptasaptamI ] 58. 15. seven collections samma [ samyak ] 18. 12. well. of seven days. samANa [samAna] 15. 6. satthavAha [ sArthavAha ] 3. 9. simaltaneous mith of the leader of a caravan Guj. karatA sAthe; Mar ke i. e. a big merchant. / lyA barAbara.

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187 samAsosai [samAzvasiti] 13. sarittiyA [ sadRktvacaH ] of 16. to comfort. similar complexion. sami [zamI] 76. 8. a kind sarivvayA [sadRgvayasaH] 8. 5. of a tree. of the same age. samiddha [ samRddha ] 66. 6. sarisa [sadRz ] 8. 4. prosperous. similar. samiha [ samidh ] 17. 10. salla [zalya] 41. 18. a shaft. a kind of wood for sallai [sallakI] 75.8, a kind sacrifice. of plant. samudaya 29. 14. a gath savva [sarva] 14. 14. all. ering. savvaobhadda [sarvatobhadra] 60. samudANa [ samuddAna ] 8. 26. 4. (N) taking of alms. savvakAmaguNiya [sarvakAmaguNita] samullAva [samullApa] 12. 21. 54. 4. Indulging in all lisping. modes of desire. samUsasiya [samucchavasita] 12. savvattha [ sarvatra ] 78. 11. 3. raised up. __everywhere. samosaDha [samavasRta] 66. 13. sahai [sahate] 45. 1. to arrived. samosaria [samavasRta] 11. 3. endure. arrived. sahassa [sahasra] 34. 14. thosaya [zata]21. 7. hundred. usand. sayaNija [zayanIya] 3. 15. sAima [svAdiman ] 41. 19. A bed. something sweet. sayaMsaMbuddha [svayaMsaMbuddha] 84. 3. sAga [zAka] 77.9. a teekself-awakened. tree. sarada [smarati] 17. 15. to | sAgAraM paDimaM [sAkArAM pratimAM] remember. / 42. 3. (N)

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a sADaya [ zATaka] 11. 9. sheet of cloth. sAtirega [ sAtireka] 6. 16. more than. sAma [ zyAmA] 755.a Pri yangu creeper . sAmaNNa [ zrAmaNya ] 32. 13. friarship. sAmali [zAlmalI ] 75. 8. a kind of tree. sAmAiya [ sAmAyika ] 32. 9. Samayika scriptures like AyaraMga etc; Barnett's and my (Trans).laws of peace (N) sAmidheya 17 9 sacrificial faggots. sAmi [ svAmin ] 8. 2. the master. sAgarovama [ sAmaropama ] 68. 1. the particular period see (N) sAhaTTa [saMdhArya] 17.7. hav ing placed together. sAhassI [ sAhasrI] 3. 4. a group of thousand. sAhArai [D] 11. 20. to bring to. 188 sAhija [ sAhAyya ] 20. 20. help. sAhia [ sAdhitaH ] 19. 21. attained. sijsai [ sidhyati ] 28. 16. to attain beatitudei. siha [zasta ] 22.3. advised. siTila [ zithila ] 79. 8. loose. favor? 78. 7. a kind of fruit. siddha 64. 2. beatified, siddhigara [siddhigati ] 84. 9. the condition of abso. lution. afar [ zibikA ] 31. 2. a litter. sirasAvattaM [ zirasAvRttaM ] 11.8. covered by head. siri [zrI] 6.8 the name of the mother of aimuta. zrIvana 47. 3. siri [ zrI] 5523. splen - dour. sirivaccha [ zrIvatsa] 8. 6. a kind of auspicious mark.

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silApaTTaa [ zilApaTTaka] 28.2. a stone-slab. silesa [ lazma ] 77.4. phlegm. siva [ziva] 84 8. Blissful. sissiNi [ ziSyA ] 31. 13. a lady disciple. sIya [ zikSikA ] 31. 15. a litter. sIsaghaDI [ zIrSa ghaTikA] 79.10. a pot-like head, sIha [ siMha ] 14 11. a lion. sahanikkIliya [siMhaniSkIDita ] 57. 12, a kind of pe nance. 16. sukkayattha [sukRtArtha] 81. one who has well attained his object. sukka [jJuSka] 74.8. dry. suhA [ snuSA] 44. 13. a daughter-in-law. suddhappA [ zuddhAtmA] 40. 11. one who has cleansed himself.. supariNiTThia [supariniSThita ]14. 21. well-versed. 189 supuNNa [ supuNya ] 81. 15 meritorious. sumiNa [ svapna ] 3. 16. A dream. suya [zruta] 22. 2. heard. suyakhaMdho [zrutaskaMdhaH ] 64.8 a scriptural book. surappiya [surapriya] 2. 21 the name of a temple. suvvata [suvRtta] 38. 5. wellformed. sumbha [ sudharman ] 1. 3. (N) susANa [ zmazAna] 16. 23. a cemetery. sussUsA [zuzrUSA ] 10. 12 service. suhuva [ suhuta ] 55. 22. well-fed with offerings, well--lit. sudaMsuddeNaM [sukhasukhena ] 6. 15. Happily. sUmAla [sukumAra] 6. 13. delicate. suladdha [ sulabdha ] 81. well-fulfilled. 16. sea [ zveta] 15. 8. white. seTThi [ zreSThin ] 29. 10. a merchant.

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190 soNiyattA [zoNitatva ] 74. | saMNihia [ saMnahita ] 38. 2. 11. the state of having __near blood. saMdhi 79.7. a joint. solasa [SoDaza] 5. 12. six- saMpatta [saMprApta] 28. 1. Attteen. ained. solasama [SoDazatama] 54. 11. saMpatthiya [saMprasthita ] 1. 6. sixteenth. _started. sohamma [saudharma 67. 3. the saMparikhuDa siMparivRtta] 47. 14. first heaven of Jains. surrounded. saMkAsa [saMkAza] 2. 17. re saMpAviukAma [ saMprApayitukAma ] sembling. 41. 10. desirous of mak. saMgaliyA [saMkalikA] 74. 13. _ing others attain.' a pod. saMpuDa [saMpuTa] 11. 19. the saMghADaya [saMghATaka] 8. 18. an hollow (of the hand). open place. saMpehei [ saMprekSate] 10. 16. saMcAei [saMcAyayati] 16. 12. to ponder; to think. to be able. saMba [zAmbaH] 3. 4. the son saMciTThai [saMtiSThati] 51. 2. to of kaNha & jaMvavai stand. saMciya [saMcita] 21. 7. ga saMbhUya [saMbhUta] 12. 20. born. thered. saMlehaNA [saMlekhanA] 4. 20. saMjamai [sa+yam ] 16. 16. to A penance of fast, control. starvation. saMjhA [saMdhyA ] 17. 13. saMvacchara [saMvatsara] 55. 2. a evening. year. saMNiviTTha [saMniviSTa] 71. 71. saMsaTTha [ saMsRSTa ] 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. hanuyA [ hanukA ] 77. 1. a chin. [] 12. 22. a hand, hathi [ hastin ] 15. 7. an elephant. 191 itthirayaNa [hastiratnaM ] 21. 19. the best elephant. [D] 10. 24. quickly. hiyaya [ hRdaya ] 14. 23. a. heart. hilA [ helayate ] 44. 15. to deride. huyAsaNa [hutAzana] 55. 22. fire. [] 2. gleri. 15. to be

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