Antagadanuttarovavaiyadasao

Author(s): M C Modi
Publisher: Gurjar Granth Ratna Karyalay
Catalog link: https://jainqq.org/explore/023493/1

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निग्गंधापावयणेसु अट्टमनवमंगभूयाओ
अंतगडाणुत्तरोववाइयदसाओ ॥
म. चि. मोदी.

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THE
ANTAGADA-DASÃO
AND
THE ANUTTAROVAVAIA-DASĀ0.
THE EIGHTH AND THE NINTH ANJA
OF
THE JAIN CANON
निग्गंथपावयणेसु अट्ठमनवमंगभूयाओ अंतगडाणुत्तरोववाइयदसाओ ॥
Edilca With Introduction, translation, notes
and appendices, .. . BY
M.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.
Firet Edition 1932
Printed by
Mulchadbhai Trikamlal Patel
at the Surya Prakash Printing Press Pankore nakr Ahmedabad.

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॥ अनुक्रमणिका ॥
विषयः ।
Introduction.
अंतगडद साओ
अणुत्तरोववाइयदताओ
प्रथमं परिशिष्टं
अभयदेवकृतांतकृद्दशावृत्तिः अभयदेवरचितानुत्तरोपपातिकदशावृत्तिः
शुद्धिपत्रम्
Translaion (Ant. & anu.)
Notes
(,,)
AppndixII ( वर्णकादिविस्तारः स्कंदकचरितांशांतर्गतः) Appendix III (The Jain cosmography) Glossary
पृष्ठांका : ।
V-XL
१-६४
६५-८४
८६- १०६
१०७-११३
११४-१२६
1-16
97-125
126-144
145-148

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

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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. Barnetti has rightly observed about his text of Anutta rovavaiya-Dasão, "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, more 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 thu critical texts of the Jain Canon fulfilled.
§ 2 My edition of the two stray scriptures: of the Jain Canon can not naturally go beyond a tentative effort to supply a good text, as it will be shown later under this very section that the difficulties about settling the spellings of some : 1. Barnett, Ant. & Anu. Trans. P. 123.

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as
forms and expressions, the extent of the reliability of the Mss. are not trivial. The text of Antagadadasão is based upon four Mss. and one printed edition [Agamodaya Samiti. Ed.] I recelved three Mss. from Patan through the kind offices of Maharaja Shri Punyavijayaji and one Ms. from Bhavanagar. I have styled them A. B. C. [ three Mss. of Patan ] D. [ the Bhavanagar MS.] E. [Agmodaya Samiti Ed.] while noting the readings below 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 Vikrama 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 (Dabalā) No. I. Ms. No. 19. 13x5 in. It is a very beautiful Ms, and has on its first page a painting in gold, blue and red colours, of Kanha Vasudeva with his eight queens before the saint Arit hanemi [Vide. Ant. P. 25

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Division. 5 Lessonl. ]. As to the style of painting, I may refer the reader to the publication of the Gujarati Translation of Nayadhammakaba 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 अट्ठमं अगं सम्मत्तं ॥ छ । ग्रंथाप्रं ७९० ॥छ॥ शुभं भवतु ॥छ॥ कल्याणमस्तु ॥छ | is not any way informative.
Ms. B. 103x+t 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. 111x51 in. Leaves 19. Lerubhai Vakil's Bhandar, Box. 6. 36. Patan. It has the colophon: ग्रंथाओं ७९० । शुभं भवतु ॥ श्रीश्रमणसंघस्स ॥ कल्याणमस्तु । संवत् १५५४ वर्षे शाके १४१९ प्रवर्तमाने प्रतिपदातिथौ चंद्रवारे अहिपुरे पं० श्रीसुविहतसिरश्चक्रधूडामणिकोविदसाधुरत्नशिष्यतपोरत्नेनांतगडसूत्रमलेखि । यादृशं पुस्तकं दृष्टवा तादृशं लिखितं मया। यदि शुखमशुद्धं बा मम दोषो न दीयते ॥ १ ॥

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Ms. D. 104x54 in. Leaves 24. Box. 7. No. 8. Seth Dosābhai Abbechand-Jaina Sangha Bhandara. The only Ms. with the com, of superare which I have used in preparing the text of the conmentary of springer 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: Faa १६६४ वर्षे जेष्टवदि सप्तम्यां बुधे अहादावादश्रीनगरे आचार्यश्रीश्रीमल्लजी प्रवर्तमाने धर्मराज्ये लिखिता वृत्ति ऋषिकेशव स्वयं वाचनार्थ ॥ शुभं भवतु कल्याणमस्तु । ___As to the Mss. of अणुत्तरोववाइय:
Ms. A. 131x5 in. Leaves 5. Shrimad Hemachandracharya Jain SabhaPatan Box 1. No. 20. Of the same type with the Ms. A. of state It bears a picture on the leaf 1 (b) of King Seniya with his queens before Mahāvīra.
Ms. B. 101x41 in. Leaves 5. Lerubhai Vakil's Bhandar, Patan Box 5. No. 15. Colophon: Gori Poo Il TTI II SE TIENT foran ll 3: 1 xfire ll At rare places, the gloss on some words is written in Gujarati; it belongs to the group of TUTE. B.
Ms. C. 114x51 Leaves. 5. Box, 6. No. 35. Lerubhai Vakil's collection. Colophon: jei 882 lull i al lll Fiera 8448 to frut 11 The

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Ms. C. belongs to TE . C. written by the same hand in the same year.
Ms. D. 1'4x41 in. Leaves. 8. Seth Dosabhai Abhechand-Jain Sangha, Bhavanager Box 7. No. S: with big margine 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 3724èa's commentary. At many places, it contains Gujarati gloss which I have used in the Notes.
To add to Ãgamo. (E ) text, I had also Barnett's text of this scripture in Roman letters which, with the readings of his Mss. I have used. The readings of the Mss. of Barnett's text have been specified by writing like (A) (B) etc. in brackets, as their readings may not be confounded with those of my Mss.
As to the texts of both tao and spoo, I have put the words like अण्णओ, जाच, 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 apetit which is spelt in the majority of Mss. as anter or ararfe at a host of places. (See. Notes. P. 98.) ईरियासमिर is also written as इरियासमिए and even

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Mss. spell this expression most wrongly as अरियासमिट, रियासमिए etc (See. Text of अणु० P.. 72. foot. note.14); of अब्भत्थिय and अज्झत्थिय, it. is most difficult to settle which is correct though अभयदेव's leaning seems to be towards अज्झत्थिय [ = आध्यात्मिक: a rare use as meaning 'inner' ] (See. ana's Com. P. 90; also see Notes P. 103); and (See. Notes P. 101. See. Text of a P. 67. foot-note. 3.) aferu, inferu, gfe-it is difficult to decide the original root in this case (See. Notes. P. 107); Taneja or menfzer (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 coming between two vowels (like fa̸) in the Mss. All the Mss. bear this trend. The vowels and often are found carelessly written as and. The oft-repeated long passages sometime lead a scribe to forget a link and fall into a mistake or mistakes.
ara 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 condition of scriptural text in the 12th Cent, and thereabout. In the colophons of ma

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ny scriptural texts अभयदेव has confessed how the difficulties of the textual interpretation were bewildering due to the obscurity of the text and the promiscuity of readings: eg अंत वृत्ति [ P. 106] अनंतरसपर्यये जिनवरोदिते शासने, यकेह समयानुगा गमनिका किल प्रोच्यते । गमांतरमुपैति सा तदपि सद्भिरस्यां कृतावरूढगमशोधनं ननु विधीयतां सर्वतः ॥ ( colophon ); अणु० वृत्ति० [P. 113.] colophon: शब्दा: केचन मार्थतोऽत्र विदिताः केचित्तु पर्यायतः, सूत्रार्थानुगतेः समुह्य भणतो यज्जातमागः पदम् । वृत्तावत्र तकत् जिनेश्वरवचोभाषाविधौ कोविदैः, संशोध्यं विहितादरैजिनमतोपेक्षा यतो न क्षमा ॥ So also in the colophon of नाया० किमपि स्फुटीकृतमिह स्फुटेऽप्यर्थतः सकष्टमतिदेशतो विविधवाचनातोऽपि यत् ॥ etc.; प्रश्नव्या० colophon; अज्ञा वयं शास्त्रमिदं गभीरं, प्रायोऽस्य कूटानि च पुस्तकानि । etc. Thus though at leads us much into the understanding of the text proper, he is still a seeker for the right text and the right interpretation both of which were not easy even in his days.
Even in the days of अभयदेव, certain misreadings had already taken an established place as right readings eg. अरहा, अरिहा, अरुहा ( See. Notes अंतo P. 100) which अभयदेव has tried to explain in the Com. of भगवती. तेणं कालेणं and तेणं समरणं (See Notes. P. 97 ) both have been explai - ned to be correct by अभयदेव in भगवती. One who studies the commentaries on the scriptures comes

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across so many misreadings established in the text proper that a commentator must explain them any way.
In the text of अंतo and अणु०, अभयदेव him - self discusses the readings in the commentaries, and himself points to the difficulties involved in the interpretation; e. g. comm. P. 49. where after citing two opinions he says: तव तु बहुश्रुत; also . comm. P. 101. the discussion of कम्माययणेहिं and another reading कम्मावयणेहिं etc. In ago too, there are many expressions, 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. ana himself is not sure of the meanings, he gives; e.g. see. for, iar etc. (See. comm. P. 109). In other Sutras one comes across such cases very often.
texts of the scrip
Thus the settling of the tures 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. Barnett2 "When the whole of 2. Barnett, Ant. & Anu. Trans P. ix
""

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Jain scriptures will have been critically edited and their contents lexically tabulated together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature: ” If this hope is fulfilled, then alone, we shall have critical texts of the Jain Canon in a proper sense; otherwise all the stray attempts to edit some scriptures here and there, will give only tentative texts.
33. Another question that logically should engross our attention is the place which our Scriptures, called the eighth and the ninth scriptures, occupy in the whole of the Jain Canon. Incidentally therewith, the age of the present canon, its history etc. are the other ques tions which require to be treated.
The data with reference to the above questions as found in अंतगडदसाओ and अणुत्तरोववाश्यदसाओं are as follows:
(1) into as well" as stato presuppose previous 7 scriptures and the link of Bato with the seventh scripture career and that of anyo with the eighth scripture sião are achieved in the introductions of the respective works.
3.. seo go 1.0. W; Bly go puro 4
S

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:: (2) Strangely enough, the heroes of. : the eighth and the ninth scriptures are described as
मारसंगी* and बारसंगी:-a sound case of anachronism. Moreover, the mention of चोइस पुव्वा' is also found. Profuse references are given in both these Sutras, of पण्णत्ती' [व्याख्याप्रशप्ति or भगवती tne Fifth Scripture], of नांयाधम्मकहा' [The Sixth scripture ) and even the heroes of the stories in the aforesaid scriptures-महब्बल, देवाणंदा, खंद, गंगदत्त, उदायन, जमालि. and थावश्चापुत्त.
4. अंत पृ० ३५० पं.३, पृ. ५१. पं. ११; भणु• पृ. ६५. पं. १४ etc.
5. अंत. पृ. २४. पं. १६ etc. 6. अंत पृ० ७. पं: १३, पृ. २३.. प: १३ etc. 7. अंत. पृ. ३४ पं. १३;
8 अंत... पृ. ६४. पं. १४; अणुः कृ ८४. १७ here it may be noted that though the name of this scripture accurs at the end. preouppose their existence as will be soen from the heaoes of both these Sūtras often referred to in the texts of sigo and मणु. (See. foot-not. 9.
9:महबल अंत:- पृ. ३. पं. १५. देवाणा -अंत० पृ. १. पं: १९; खंदग-अंत• पृ. ४ ५, १६; अणु-पृ. ६६. पं. २६. गंगदतभंत. पू. ३४. पं. १३; उदायण=अंत०. पृ.५१. पं. ९..जमाकी अणु• पु. ७२. पं. ५ थावच्चापुत्त-अणु० पृ. ७२. पं. ७.

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хуі
(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 Sve tāmbaras alone; but it is indeed proclaimed by the Digambaras as late and worthless. It consists of [ 1 11. SEES II 12 sattes III 10 gramureets IV 6.GELES V 1. rarea 2. StartingTe VI 4
DELETS ) 45 works in all, sino and styro are the eighth and the ninth SİTELETS 10 The oldest canonical works 14 as however, are now lost, along with the 12th अंगसूत्र called दिढिवाय. The traditional record that is given for this loss is found in Hemachandra's oferte per canto 8. verse. 103 Canto 8. verse. 35–58.
. Mahavīra died in 467 B. C. Mahavira of course, handed down the Purvas to all his eleven
The two references should be noted: (1) - 19uol=bluflo tragefora; also found in 8itao (349); (2) (3) TEJ (Fra] fakts. ziato g. 9. 9. & i. e. following Horari, FET 399189 [ Fra ] faeck. Thus it is posible that our texts of sião & suo presuppose also. Bitao; .. 10:'Charpentier: Uttarájjhyana. Intro, P. 9-10.

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disciples, It must be here remembered that the historicity of Pars'va, the twenty-third Tirthankara, is an acknowledged fact and that Jainism in its old form with fourteen Pūrvas was taught by Mahāvīra who reformed and disciplined it and mai e his personality deeply felt upon the further Corse of its development. It is from these Purvas that Gosala Mankhaliputta, the leader of Ajivakas, Jamali11 the son-in-law of Mahavīra and the propounder of a new sect, drew their inspiration. The Jain community rejuvenated by Mahāvīra 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 CATITEITETET noted by him, Gafas was the first schism-maker in the Jain church (Vira 15.) taras is well-known; See. Notes gato P. 238 onwards (P. L. Vaidya) where he has given all materials following Hoernle and others.

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fact is amply borne out by the scriptures of Buddhism and Jainism, Upanisads, 12 Mahābhārata and the contemporary literature.
To come to the subject proper, we do not know how the Purvas were taught by Mahāvīra how they were handed down, and what was in fact 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 Mahavīra, 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 formulated with Ditthivaya as the 12th which being full of philosophic discussions and more difficult and abstruse than other Angas seems
12. Upniṣads especially earlier Brhadaranyaka shows the existence of many heretical and non-heretical teachers. In S'vetas'vatara Upnisad
[. २ काल: स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति
चित्यम् । संयोग एषां न तु आत्मभावादात्माप्यनीशः सुखदुःखहेतोः ॥
13. In a, the analysis of its materials which will be given later on, will confirm this.

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to be neglected. 14 With the formulation of the Angas, the study of Pūrvas seems to have fullen in disuse and the study of Angas gained more importance as these works, not only contained the quintessence of Purvas, but were comparati"vely easy and had much to do with the reformed Jainism as was preached by Mahāvira. Thus the study of Pūrvas was made by only the pontiffs or at times very prominent Elders of the Jain Church. Thus after the death of Mahavira we come to the sixth pontiff of the Jain Church Sambhutivijaya15 and his younger colleague the famous Bliadrabahu [ Vira 156=311 B, C; Vira
14. Charpentier: Uttara. Intro P. 18, 21, 23. etc. where the views about the loss of falgar and # yoqs are mentioned.
15. Certain authorities go to show that संभूतिविजय and भद्रबाहु both were pontiffs at one and the same time. I. A Vol. xi. Klatt Terant of a9117 JHrafì qg989ti but this can not be called certain. One can very well imagine a rivalry between the eldest disciple rufafana becoming the pontiff by right, and the younger disciple Hear more brilliant, so much so that FYESHE the pontiff aster संभूतिविजय had to go to him to learn पुन्वs. For the traditional dates mentioned I have relied upon पावली in main.

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170-297 B. C. respectively the dates of the death of these two] Both of them were the disciples of Yas'obhadra after whose death as the eldest disciple Sambhutivijaya became the pontiff of the Jain Church. Within a year or so about the death of Sambhūtijaya, Candragupta Maurya came on the throne of Magadha (Vira= 155/156-B.C,311/312)according to Jain chroniclers. After 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 आवश्यकचूर्णि तित्थोगाली पइन्नय। हेमचंद्र परिशिष्टपर्व सर्ग. ८. श्लो०१९३ and सर्ग ९. श्लो. 44-46.) 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 better times arrived, partially forgotten. When the council was convoked at Pataliputra at about 300 B. C. where with great efforts eleven Angas were stitched up while the twelfth could not be recovered as only Bhadrabahu knew it. The same was also, according to this legend the case with

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fourteen Purvas which also only Bhadrabahu knew.16 He seems to have retired at the time of this council to Nepal to undertake the Mahapraṇavrata. Sthulabhadra then went to him to learn Purvas He learned ten Purvas properly but of the last four he learnt only the text and not the interpretation. 17 He is regarded the last who knew anything about 14 Purvas. Then we come to Vajra, the thirteenth pontiff (Vira 496-584-A. C. 29-A. C. 117) who is reported to know 10 Pūrvas, 18 Vajra, as the tradition goes learnt the Diṭṭhivaya from Bhadragupta, at Ujjain. Of course, it becomes clear from this tradition that the study of दिट्ठिवाय was most rare and 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
16. See हेमचन्द्र । परिशिष्टपर्व । सर्ग ९ । श्लो. ५७-५८ । See.Charpentier.uttar. Intro. P. 14; also foot note. 3 on the same page. See वीरनिर्वाण संवत्by कल्याणविजय P. 94ff.
17. See. पट्टावली of खरतरगच्छः दशपूर्वाणि वस्तुद्वयेन न्यूनानि सूत्रतोऽर्थतश्च पपाठ, अन्त्यानि चत्वारि पूर्वाणि सूत्रत एवाधीतवान्नार्थतः इति वृद्धप्रवादः ।
18. See. पट्टावली of खरतरगच्छः - वज्रस्वामितो दशमपूर्व चतुर्थ- संहननादिव्युच्छेदः ।

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again brought into order the scriptural texts. 19 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 Aga Ditthivaya must have been forgotten as a whole, though scrappy information or passages of the same
19. See. मेरुतुंग's विचारश्रेणी; and the begining of the चूर्णी of नंदिसूत्र For the age of Skandila See. कल्याणविजय ibid. P. 106.
20. सामाचारीशतक of समयसुन्दरगणी (The passage is quoted by Pundit Bechardas: 'जैनसाहित्यमा विकार थवाथी थली हानि P. 16 where he discusses the question of वाचनाs of Scriptures very ably ): श्रीदेवधिंगणिक्षमाश्रमणेन श्रीवीरात् अशीत्यधिकनवशत ( ९८० ० ) वर्षे जातेन द्वादशवर्षीयदुर्भिक्षवशाद् बहुतरसाधुव्यापत्तौ बहुश्रुत विच्छित्तौ च जातायां +++ भविष्यद्भव्यलोकोपकाराय श्रुतभक्तये च श्रीसंघाग्रहाद् मृतावशिष्टतदाकालीनसर्वसाधून् वलभ्यामाकार्य तन्मुखाद् विच्छिन्नावशिष्टान् न्यूनाधिकान् त्रुटिताऽत्रुटितान् आगमालापकान् अनुक्रमेण स्वमत्या संकलय्य पुस्तकारूढाः कृताः । ततो मूलतो गणधरभाषितानामपि तत्संकलनानंतर सर्वेषामपि आगमानां कर्ता श्रीदेवर्धिगणिक्षमाश्रमणः एव जातः ।
The council of Valabhi was held under the protection of Dhruvasen I of Valabhi who succee-ded to the throne 526 A. D. See. Charpentier ibid P. 16.

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might be available in those days.2 21 The linking of one scripture with another in a rigid form, the addition of artificial descriptions, the references and cross-references of scriptures within the body of their texts, the memorial verses in the beginning of every division of the scriptures and the highly mechanical way of narrating stories-are later developments when the scriptural texts were rigidly fixed.
Another question of the anachronistic reference of heroes being बारसंगी and एकारसंगी requires to be answered here. Personally I think that this mention merely formed a part in the statement of the mechanical conclusion. Moreover, the antiquity of the twelve scriptures, which the Jains felt about their compositions at the later date, would have made such references less poignant as anachronisms. Moreover, it is astonishing that even the highly rigorous disciples of Mahavira could dispense with the study of the twelfth scripture-of course Ditthivāya. 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. names of 14
21. I1 नंदीसूत्र, the list of the gas given. See Charpentier. P. 12.

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

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damage to the scriptures due to famines, it may be stated that though this at all times and alone be not the cause, it can not be controverted however that Jainism from the days of its founder Mahavira himself, suffered from internal dissensions, schisms and rival doctrines. The divisions of the Jainism into S'vetambaras and Digambaras (79 or 82 A. D.)23 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 S'ilanka on e II, 2, 2 नागार्जुनीयास्तु पठन्ति । that there
existed also
of
a redaction of the school Nagarjuna a contemporary of Skandila, 24 which had its Own recension of the scriptures. However, one may surmise, the text of Devardhi-ganin accepted as an official text of S'vetambaras led all the former texts into disuse and oblivion.
23. See Charpentier P. 15.
24. See Charpentier. P. 52-53. See. P. 116. foot-note where he gives all ref. of a in Comm.

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We then come in this history to the comnientaries. 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 zfors, 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, YakinĪsūnu, then of S'ilanka and then surga who flourished in the first part of the 12th century of the Vikrama era. It may also be stated that in the days of these commentators many points lexical and etymological had become obscure.
§ 4. The language of the Jain Canon is. called Ardhamagadbi. In the scriptures the statements to thls effect are found. In Samaváya, Bhagavati, Ovavāia and Pannavana, 25 the
25. mar 34 (HIFTHOF Ed. P. 60) Ta णं अद्धमागहीए भासाए धम्ममाइक्खइ । सा वि य णं अद्धमागही भासा भासिज्जमाणी तेसिं सव्वेसिं आरियमणारियाणं दुप्पयचउप्पयमियपसुपक्खिसरोसिवाणं अप्पप्पणो हियसिवसुहदाय भासत्ताए परिणमइ । For the other passages, Fran V. iv leaf 231; sita. 8:56 gooniaout (311. a Ed.) leaf. 56. All these quotations are given by L. B. Gandhi Intro. of quie t P. 84ff.

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mentions are clearly found to the effect that Mahāvira preached the doctrine in Addhamagahi dialect. Admitting on these authorities that the language of the Jain Canon is a dialect called Ardha-magadhi, the questions naturally arise as to why it came to possess this peculiar name, why it does not conform to Magadhi proper, which was the prevalent dialect of the country where Mahāyira taught his doctrine and what are then its distinguishing characteristics.
The characteristics of Magadhi have been described by Hem. VIII. iv 287–302. The main characteristics that stand out foremost are (1) The nom. sing. ( Magadhi=sit in Maharastri (2) The Change of I to B and to invariably in cotrast to Mahārastr] where I and both are preserved, (3) Hemcandra prescribes that all prescriptions excepting those given by him are to be followed according to the (Hem. VIII. IV. 302.)
The earliest literary evidence (200 B. C.) of the existence of Magadhi is the inscription of Jogimar Cave,36 The language of this inscri
26. As quoted by S. K. Chatterji ‘The origin and devolopment of Bengali language' P. 59. Intro: ' शुतनुका नाम देवदाशिक्थी, तं कामयित्थ बालनशेये देवदिन्ने. नाम लुपदक्खे'।

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ption betrays all the characteristies of Magadhĩ. Certain very meagre numismatic evidence is shown of the use of Magadhi on coins,27 Thus the Magadhi dialect flourished in the Far East i. e. in the country round Rayagiha and Gayā. In point of the use of corrupt language, the Easterners or Pracyas have been much denounced in Vedic literature, 28 Thus the tendency of the Pracyas for the use of their own dialect was well-known. Mahavira and Buddha preached their doctrines in a language if not this, very much akin to this as they wanted to popular99 and easily comprehensible to a large mass of people who flocked round their standards.
make it
27. Ibid. Chatterji Intro. P. 59. foot-note 1. The other evidences of the use of Maghdhi as found in Sanskrit dramas are later, and hence ignored.
28. Ibid. Chattarji Intro. P. 45 §. 37.; also read § 38 § 39 of the same work. They are informative of the history of the eastern dialects in the ancient times before Christ.
29. See. foot-note 24 the quotation of ; also eg पउमचरिय of विमल : ( P. 5 ) तो अद्धमागहीए भासाए सव्वजीवहियजणणं । जलहरगंभीरवो कहेइ धम्मं
जिणवरिंदो |
etc.

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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 र् to ल् eg रज्जु - लज्जु, राजा -लाजा and nom. Sing form ए. to लू , 30 tendency is not at all promiscuous in our Ardhamagadhi. 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 together with Magadhan ☎.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-Magadhì Dictionary of Ratnachandraji Vol. I.

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xxx ces that is of Eastern Magadhi, South-western Maharastri and western adjoining S'aursenī.3 2
Two hypotheses can be laid down for the question why Ardhamagadhl 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 § 3., the attempt was made to remould and give proper shape and form to the Jain Canon at the councils of Pataliputra, and particularly in the Western towns like Mathurā and Vallabhi. It is well
32. Hem. VIII, iv. 302. go ahearnaal i

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known that on account of schisms, calamities, and the general habit to remember it orally, at the time of every council the mutilated canon was required to be put in proper order.
(ii) The last two redactions of the Jain Canon took place particularly in the provinces where S'aurseni and Maharastri were prevalent. (iii) Among Jainas in the west, from a very early time the Maharastri was a favourite dialect as is evidenced from the works like quffs on the scriptures, वसुदेवहिंडि of संघदास etc.
(iv) In the scriptures themselves, the nom, sing. .33 in manifestly later parts and even very rarely 3034 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 जहा and तहेव often show Nom. in it as do also the colophons of several sections, whereas the full text regularly has the older nom, in g."
34. See, Ant. Text, P. 12. 1. 23.

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xxxii upon the language of the Canon that though Hemcandra's Ārsa language35 which he does call Ardhamāgadhi, 36 does not find the separate treatment as such in his grammar. Abhayadeva has in more than one place admitted that Ardhamāgadhi, though it has some peculiarties of Māgadhi, has not all of them.37 As to the S'aursenl 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 Mahārāstri. 38
35. Hem. VIII, i. 3. 36. Hem. VIII. iv, 287.
37. epida on Hadi V. 4. leaf. 231. APTETH17" लक्षणं किंचित् किंचिच्च प्राकृतभाषालक्षण यस्यामस्ति सा 'अर्धे मागघ्याः' sfa Yhtul Blartet i On qourqu. 32ga says: 'अद्धमागही य' त्ति प्राकृतादीनां षण्णां भाषाविशेषाणां मध्ये या मागधी नाम भाषा 'रसोर्लशौ मागध्याम्' इत्यादि लक्षणवती सा असमाश्रितस्वकीय149934701 37&arrañşfà 3oài See. Intro. P. 87. 314372712477ft by L. B. Gandhi (G. O. S. Baroda) · where all the passages bearing on Ardha-Magadhi have been quoted in full; also see Pischel's Grammatik. Eint. $ 16-§ 17.
38. The differentiating characteristics have

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Ardhamāgadhi has been mentioned by Bharata 39 and Markandeya40 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’vaghoşa have been edited by Prof. Luders who says that they possess some passages of Old Ardha-māgadhi.41 It is all possible that As’vaghosa might have used a dialect of hybrid character but that does not affect the main issues raised by the language of the Jain Canon.
$ 5. The contents of Antagada-Dasão are given in the sūtra 27. Ant. Text. P. 64 1. 8-14. The whole scripture is divided into six divisions or Vaggas. It we look sl'arply at the contents, been treated in full in ETHEHEduat 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 Areifar प्राच्या शौरसेन्यर्धमागधी । वाल्हीका दक्षिणात्या च सप्त भाषाः प्रकीर्तिताः॥ चेटानां राजपुत्राणां श्रेष्ठिनां चार्धमागधी ।
40. m. of 9. Arroga ili aglarcharhari i
41. See. Intro. (Ardha-magadhi Dictionary of Ratnachandraji) by Prof. Woolner. P. vi.

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

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are taken up by the narratives of the queens of Seniya who entered the order under the influence of the teachings of Mahāvīra. The seventh Vagga is only the enumeration of the thirteen queen of Seniya and their stories are to be repeated mutatis mutandis with the story of Paumaval.
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 Malāgāra Ajjunaya and the story of Prince Aimutta. The story of Mālāgāra Ajjunaya represents the type of the romantic stories of Brihat-kathā which were much in vogue in those days. The story of Prince Aimutta is a riddle-story; the seed of the story, so to speak, is implanted in a riddle; जं चेव जाणामि तं चेव न SMUTTA I ta a SHUMTA S FUNFA 143 The last and eighth Vagga is occupied merely with the description 10 penances.
In the first stratum of Ant., the story of Gaya-sukuma'a is at once tragic and appealing To quote Barnett4 3 "To me there seems to be an infinite pathos in these gloomy stories of the
42. See Ant. Text. P. 49 l. 23–25. . 43. Barneit. Ant. & Anu. Trans. Intro. P. viii

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

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the first and the last words only given, with the word [until] to denote the intermediate words and often even this stenogrophic symbol is left out." I have put [], and [o] where the Mss. do not care to put, within square brackets to draw immediate attention of the reader. I have given these passages in full in some cases, and in other cases only references in the Appendix II at the end of the work. In this matter of repetitions, the Jain scriptures stand a very good comparision with the Buddhist scriptures. There such recurring passages are expressed by the word.' In regard to the introduction of the episode, the style of the Jain scriptures very much resembles that of the Buddhist scriptures. The loose constuctions, the want of econony in expressions are other features which are shared in common by both Jain and Buddhist scriptures. In fact this appears to be the mode of theological style in the ancient days. Brahmanas and Upniṣads also are remarkably at many 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:
तए णं से मोग्गरपाणी जक्खे सुदंसणे समणोवासयं सव्वओ समंताओ परिघोलेमाणे परिघोलेमाणे जाहे नो चेव णं संचाएइ तेयसा समभिपडित्तए, ताहे सुदंसणस्स समणोवासयस्स पुरओ सपक्खि सपडिदिसिं ठिच्चा सुदंसणं समणोवासयं अणिमिसाए दिट्टिए सुचिरं निरिक्खइ ।46
Here & caur 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 Sūtras. 4 7 The remarks on style; at the end of the section on style he draws the resemblance of Brahmana and Buddhist scriptural style.
46. Ant. Text. P.42 1.7-13. A wary reader will find a lot of such examples in the text representing looseness of style.
47. For example पुन्वावरण्हकालसमयसि (अंत० पृ. १६ पं. १९) भडचडगरपहकरवंदपरिक्खित्ते (अंत० पृ. १८. पं, १९) कोसंबवणकाणणे (अंत० पृ. २८ पं. १.) पत्थियपिडगाइं (अंत० पृ. ३६. पं. १) पच्चूसकालसमयसि (अंत० पृ. ३६. पं. १५) etc.
Also अदीणे अकलुसे अणाइले etc. ( अंत० पृ. ४५. पं. ४) भासुरुते रुटे कुविए etc. (अंत० पृ. १७. पं. १५) 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 gcod prestige in the beginning of the Chri. stian 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 Mgs. readings and settling the text out them when even the best Mss. are full of distortions and misreadings, are enormous and only known to those who work in this field.50 Interpretative difficulties are also not less as I have shown in § 2 of this introduction. With these difficulties already before me, the peculiar stress of hurry and the
48. See Appendix II avifafa fare: 1 also see Bio g. 97, 4. 2-4; 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 reader to use before beginning the text.
I take opportunity here to thank Maharāja Shri Punyavijayji 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.

Page #42

॥अंतगडदसाओ॥

Page #43


Page #44

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

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२
" जइ णं भंते! समणेणं [ जाव ] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं अट्ठ वग्गा पण्णत्ता, पढमस्स णं भंते ! वग्गस्स अंतगडदसाणं समणेणं [ जाव ] संपत्तेणं कइ अज्झया पण्णता ? ॥ "
5
"एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं अट्टमस्स अंगस्स अंतगडदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता । तं जहा
10
गोयमसमुद्दसागरगंभीरे चैव होइ थिमिए य अयले कंपिल्ले खलु अक्खोभपसेणइविण्हू" ||"
" जइ णं भंते ! समणेणं [ जाव] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं भंते ! अज्झयणस्स अंतगडदसाणं समणेणं [ जाव ] संपत्तेर्ण के अट्ठे पण्णत्ते ? ॥"
IO
" एवं खलु जंबू ! तेणं कालेणं तेणं समर्पणं बारवई नाम 15 नयरी होत्था, दुवालसजोयणायामा नवजोयणवित्थिण्णा घणव मणिम्माया चामीकरपागारा नाणामणि पंचवण्णकविसीसगमंडिया सुरम्मा अलकापुरिसंकासा पमुदियपक्कीलिया पच्चक्खं देवलोगभूया पासादिया 10 [४]। तीसे णं बारवईणयरीए बहिया उत्तरपुरच्छिमे दिलीभाये पत्थ णं रेवयद 20 नामं पव्वर होत्था । तत्थ णं रेवयए पव्वए नंदणवणे नामं उज्जाणे होत्था [ वण्णओ ] । सुरप्पिए नामं जक्खायतणे होत्या पोराणे [०] । से णं एगेणं वणसंडेणं [0] । असोगवरपायवे [ ० ] | तत्थ णं बारवईणयरीए 11 कण्हे नामं 9. Barnett: वण्ही; विण्हू; our Mss all hesitate between these. 10 C. gives in full. All others पासादीया ४; पासादिया is my emendation 11. E बारवतीनयरीए others बारवतीए न ( ) ( ग ) ए.

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वासुदेवे राया परिवसइ । [ महया० रायवण्णओ] । से णं तत्थ समुद्दविजयपामोक्खाणं दसण्हं दसाराणं, बलदेवपामोक्खाणं पंचण्हं महावीराणं, पज्जुण्णपामोक्खाणं अद्भुट्ठाणं कुमारकोडीणं, संबपामोक्खाणं सहीए दुइंतसाहस्सीणं, महसेणपामोक्खाणं छप्पण्णाए बलवय साहस्सोणं, 5 वीरसेणपामोक्खाणं एगवीसाए वीरसाहस्सीणं, उग्गसेणपामोक्खाणं सोलसण्हं रायसाहस्सीणं, रुप्पिणीपामोक्खाणं सोलसण्हं देवीसाहस्सीणं, अणंगसेणापामोक्खाणं अणेगाणं गणियासाहस्सीणं, अन्नेसिं च बहूणं, ईसर [जाव सत्थवाहाणं बारवईए नयरीए अद्धभरहस्स य समत्थस्स14 आहेवच्चं 10 [ जाव ] विहरइ । तत्थ णं बारवईए नयरीए अंधगवण्ही15 नासं राया परिवसइ [ महया० रायवण्णओ]। तस्स णं अंधगवण्हिस्स रण्णो धारिणी नामं देवी होत्था [वण्णओ] । तए णं सा धारिणी देवी अण्णया कयाई तंसि तारिसगंसि सयणिजंसि [ जहा महब्बले
15 सुमिणसणकहणा जम्मं बालत्तणं कलाओ य जोव्वणपाणिग्गहणं कण्णा16 पासायभोगा य ॥]
नवरं गोयमो नामेणं । अट्ठण्हं रायवरकण्णाणं एगदिवसेणं पाणिं गेण्हावेति । अट्टओ दाओ । तेणं कालेणं तेणं समएणं अरहा अरिट्ठणेमी आदिकरे [ जाव ] विहरइ । चउ- 20 12. BC पामुक्खाणं all through AD hesitate पामोक्खाणंपामुक्खाणं e. g. बलदेवपामुक्खाणं E All along पामोक्खाणं. 13. E. only बलवग्ग. 14. ABC समंतस्स D समत्तस्स E समत्वस्स. 15. hasitation bet. वण्णी, वही, विण्हू. 16. E कंता; probably the misreading.

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विहा देवा आगया । कण्हे वि निग्गए । तए णं तस्स गोयमस्स कुमारस्स० । जहा मेहे तहा णिग्गए । धम्मं सोचा "जं नवरं देवाणुप्पिया! अम्मापियरो आपुच्छामि। देवाणुप्पिया णं।" एवं जहा मेहे [जाव] अणगारे जाए इरिया5 समिए [जाव]1' इणमेव निग्गंथं पावयणं पुरओ काउं विहगइ । तए णं से गोयमे अण्णया कयाइं अरहओ अरिट्ठणेमिस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जेइ । अहिजित्ता बहूहिं च उत्थ [ जाव ] भावे
माणे विहरइ । ते अरिहा अरि?णेमी अण्णया कयाहं बारव10 ईओ नयरीओ नंदणवणाओ पडिणिक्खमइ, बहिया जणवय
विहारं विहरइ । तए णं से गोयमे अणगारे अण्णया कयाई जेणेव अरहा अरिट्टणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिट्ठणेमिं तिक्खुत्तो आयाहिणपयाहिणं करेइ ।
करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी । 15 " इच्छामि णं भंते ! तुब्मेहिं अब्भणुण्णाए समाणे मासियं
भिक्खुपडिमं उवसंपजिताणं विहरेत्तए"। एवं जहा खंदओ तहा बारस भिक्खुपडिमाओ फासेइ18 । गुणरयणं पि तवोकम्मं तहेव फासेइ निरवसेसं । जहा खंदओ तहा चिंतेइ।
तहा आपुच्छइ । तहा थेरेहिं सद्धि सेत्तुनं दुरूहइ । मासि20 याए संलेहणाए बारस वरिसाइं परियाए [ जाव ] सिद्धे ॥ [ Sutra. 1]
"एवं खलु जंबू ! समणेणं [जाव ] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं पढमस्स वग्गस्स पढमस्स19 अज्झय
17. E drops इरियासमिते (which all Mss have); emended इरियासमिए. 18. D adds पालेपिति after फासेइ. 19. E पढमवागपढमअज्झयणस्स.

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णस्स अयमट्ठे पण्णत्ते । एवं जहा गोयमो तहा सेसा । वही पिया । धारिणी माया । समुद्दे सागरे गंभीरे थिमि अयले कंपिल्ले अक्खो पसेणई विण्हू एए एगगमा २० ।
20 "
पढमो वग्गो । दस अज्झयणा पण्णत्ता । [ Sūtra. 2 ]
[ दोच्चो वग्गो ]
((
59 जइ दोच्चस्स वग्गस्स० ॥ उक्खेवओ ॥ " तेणं कालेणं तेणं समपणं बारवईए नयरीए वण्हो पिया, धारिणी माया,
अक्खोभसागरे खलु समुद्दहिमवंत अचल 'नामे य । धरणे य पूरणे वि य अभिचंदे चेव अट्टम ||
जहा पढमे वग्गे तहा सव्वे अट्ठ अज्झयणा । गुणरयणं तवोकम्मं । सोलसवासाई परियाओ । सेत्तु मासियाए issure सिद्धे ॥ [ sutra 3 ]
3)
[ तच्चो वग्गो ]
66
""
जइ तच्चस्स० ॥ उक्खेवओ ॥
""
एवं खलु जंबू ! तच्चस्स वग्गस्स अंतगडदसाणं तेरस अज्झयणा पण्णत्ता । तं जहा ।
20. A बिहू एए एगगमा; BC विण्डू एगगमो D विन्दु एगेगमा E बिहुए एए एगगमा; Barnett notes विण्हू and विण्ह. 21. All Mss अचल; अयंल is more in keeping with the language.
5
10
15

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22
अणीयसे अणंतसेणे अजियसेणे अणिहयरिक देवसेणे" "सत्तु सेणे सारणे गए मुहे दुम्मु कूवए दारुए अणादिठ्ठी ||
66
जइ णं भंते! समणेणं [ जाव] संपत्तेणं तच्चस्स वग्गस्स अंतगडदसाणं तेरस अज्झयणा पण्णत्ता, तच्चस्स णं भंते ! वग्ग5 स्स पढमस्स अज्झयणस्स अंतगडदसाणं के अट्ठे पण्णत्ते ?
""
66
3
एवं खलु जंबू तेणं कालेणं तेणं समरणं भद्दिलपुरे नाम नगरे होत्था [वण्णओ ] । तस्स णं भद्दिलपुरस्स उत्तरपुरच्छिमे दिसीभाए सिरिवणे नामं उज्जाणे होत्था [वण्णओ ] | जियस राया । तत्थ णं भद्दिलपुरे नयरे नागे नामं गाहा - 10 वई होत्था अड्डे [जाव] अपरिभूए । तस्स णं नागस्स गाहावइस्स सुलसा नामं भारिया होत्था, सूमाला [जाव] सुरूवा । तस्स णं नागस्स गाहावइस्स पुत्ते सुलसाए भारियाए अत्तर अणीयसे नामं कुमारे होत्था । सूमाले [जाव] सुरुवे पंचधाइपरिक्खिते । तं जहा । खीरधाइ [0] | जहां दढपइण्णे 15 [जाव] गिरि [0] सुहंसुहेणं परिवडेइ । तर णं तं अणीयसं कुमारं सातिरेगअट्ठवासजायं अम्मापियरो कलायरिय० [ जाव० ] भोगस मत्थे जाए यावि होत्था । तए णं तं अणीयसं कुमारं उम्मुक्कबालभावं जाणित्ता अम्मापियरो सरिसियाणं [जाव] बत्तीसार इब्भवरकण्णगाणं एगदिवसे 20 पार्णि गेण्हावेंति । तए णं से नागे गाहावई अणीयसस्स कुमारस्स इमं एयारूवं पीइदाणं दलयइ । तं जहा । बत्तीसं हिरण्णकोडीओ० जहा महाबलस्स [ जाव] । उष्पिंपासायवर
22. E does not mention अजियसेणे; and curiously enough misreads forgafe as two personages under the names अणिय ३ विऊ ४23 E wrongly reads अणियजसे.

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७
गए फुट्टमाणेहिं मुइंगमत्थएहिं भोगभोगाई भुंजमाणे विहरइ । 24 तेणं कालेणं तेणं समपणं अरहा अरिट्ठणेमी [जाव] समोसढे | सिविणे उज्जाणे । जहा [जाव] विहरइ । परिसा निग्गया । तर णं तस्स अणीयसस्स तं जहा गोयमे तहा । नवरं सामाइयमाइआई चोहसपुव्वाइं अहिज्जइ । वीसं वासाई 5 परियाओ । सेसं तहेव [ जाव] सेतु पव्वए मासियाए संलेहणार [जाव] सिद्धे ॥
<<
एवं खलु जंबू ! समणेणं [2] अट्ठमस्स अंगस्स अंतगडदसाणं तच्चस्स वग्गस्स पढमस्स अज्झयणस्स अयमट्ठे पणन्ते ॥
""
10
26
एवं जहा अणीयसे एवं सेसा वि अनंतसेणे [ जाव ] सत्तुसेणे । छ अज्झयणा एक्कगमा । बत्तीसओ दाओ । वीसं वासा परियाओ । चोंहस पुव्वा । सेतु सिद्धा ॥ छट्ठमज्झयणं सम्मत्तं ॥ [ Sūtra. 4 ]
तेणं कालेणं तेणं समएणं बारवईए नयरोए [ जहा पढमं ] | 15 वसुदेवे राया । धारिणी देवी । सीहो सुमिणे | सारणे कुमारे । पण्णासओ दाओ । चोइस पुव्वा । वीसं वासा परियाओ । सेसं जहा गोयमस्स [ जाव ] सेतु सिद्धे ॥ [ sutra. 5. ]
6(
जइ [0] " ॥ उक्खेवओ" अट्ठमस्स ॥
24 AD पचधातिपरिक्खित्ते । तं जहा । खीरधाती । जहा दढपइण्णे जाव गिरिकंदरमल्लीणे व्व चंपगवरपायवे सुहंसुद्देण परिवढेइ । Others give briefer still. B. is faulty. 24 Mss. do not give the sentence in full after उप्पि. 25 AD एव सेसा वि अनंतसेणे अजियसेणे etc BCE our text. 26 ABCE एक्कगमा D एगगमा. 27 E reads उक्खेओ.
20

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"एवं खलु जंबू ! तेणं कालेणं तेणं समएणं बारवईए नयरोए [जहा पढमे] । [ जाव] अरहा अरि?णेमी सामी समोसढे । तेणं कालेणं तेणं समएणं अरहओ अरिट्ठणेमिस्स
अंतेवासी छ अणगारा भायरो सहोदरा होत्था सरिसया 5 सरित्तया सरिव्वया निलुप्पलगुलियअयसिकुसुमप्पगासा
सिरिवच्छंकियवच्छा कुसुमकुंडलभद्दलया नलकुब्बरसमाणा। तए णं ते छ अणगारा जं चेव दिवसं मुंडा भवेत्ता अगाराओ अणगारियं पव्वइया, तं चेव दिवसं अरिट्ठणेमि वंदंति
णमंसंति । बंदित्ता नमंसित्ता एवं वयासी । 'इच्छामो णं 10 भंते ! तुब्मेहिं अब्भYण्णाया समाणा जावज्जीवाए छटुंछ?ण
अणिक्खित्तेणं तवकम्मसंजमेणं तवसा अप्पाणं भावेमाणे विहरित्तए । अहासुहं देवाणुप्पिया! मा पडिबन्धं करेह ।"
तए णं छ अणगारा अरहया अरिट्ठणेमिणा अब्भणुण्णाया समाणा जावज्जीवाए छटुंछट्टेण [ जाव ] विहरइ । 15 तए णं छ अणगारा अण्णया कयाई छट्ठक्खमणपार•
णयंसि पढमाए पोरिसीए सज्झायं करेंति । जहा गोयमो । [जाव] “ इच्छामो णं छ?क्खमणस्स पारणए तुम्मेहिं अब्भगुण्णाया समाणा तिहिं संघाडएहिं बारावईए नयरीए जाव]
अडित्तए । अहासुहं देवाणुप्पिया ! मा पडिवंधं करेह ।" 20 तए णं छ अणगारा अरहया अरि?णेमिणा अब्भ
णुण्णाया समाणा अरहं अरिट्ठणेमिं वंदति नमसंति । वंदित्ता नमंसित्ता अरहओ अरिडणेमिस्स अंतियाओ सहसंबवणाओ पडिणिक्खमंति । पडिणिक्खमित्ता तिहिं संघाडएहिं अतुरियं
[जाव] अडंति । 25 तत्थ णं एगे संघाडए बारवईए नयरीए उच्चणीयम
ज्झिमाई कुलाई घरसमुदाणस्स भिक्खायरियाए अडमाणे

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वसुदेवस्स रणो देवईए देवीए गेहे अणुपविढे । तए णं सा देवई देवी ते अणगारे एज्जमाणे पासइ । पासेत्ता हट्ट [जाव] हियया आसणाओ अब्भुटेइ । अब्भुट्टित्ता सत्तट्ठपयाई तिक्खुत्तो आयाहिणपयाहिणं करेइ । करित्ता वंदइ नमसइ। वंदित्ता नमंसित्ता जेणेव भत्तघरए तेणेव उवागया। सीहके 5 सराणं मोयगाणं थालं भरेह । ते अणगारे पडिलाइ । वंदइ नमसइ । वंदित्ता नमंसित्ता पडिविसज्जेइ ।
तयाणंतरं च णं दोच्चे संघाडए बारवईए उच्च० [जाव] विहरइ । तयाणंतरं च णं तच्चे संघाडए बारवईए नगरीए उच्च० [जाव पडिलामेइ । पडिलामेत्ता एवं 10 वयासी “ किण्णं देवाणुप्पिया ! कण्हस्स वासुदेवस्स इमीसे बारवईए नयरीए [ नवजोयण पच्चक्खदेवलोगभूयाए ] समणा निग्गंथा उच्च० [जाव ] अडमाणा भत्तपाणं नो लभति, जणं ताई चेव कुलाई भत्तपाणाए भुज्जो भुज्जो अणुप्पविसंति"।
तए णं ते अणगारा देवई देवीं एवं वयासी । “नो खलु देवाणुप्पिया ! कण्हस्स वासुदेवस्स इमीसे बारवईए नयरीए जाव] देवलोगभूयाए समणा निग्गंथा उच्च० [जाव] अडमाणा भत्तपाणं णो लभंति । णो जं चेव णं ताई ताई कुलाई दोच्चं पि तच्चं पि भत्तपाणाए अणुपविसंति । एवं खलु देवाणु- 20 प्पिया! अम्हे भदिलपुरे नगरे नागस्स गाहावइस्स पुत्ता सुलसाए भारियाए अत्तया छ भायरो सहोदरा सरिसया० जाव] नलकुब्बरसमाणा अरहओ अरिट्ठणेमिस्स अंतिए धम्मं सोच्चा संसारभउव्विग्गा भीया जम्ममरणाणं मुंडा जाव] पव्वइया। तए णं अम्हे जं चेव दिवलं पव्वइआ तं चेव दिवसं 25 अरहं अरिट्ठणेमि वंदामो नमसामो । वंदित्ता नमंसित्ता इमं
15

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१०
एयारूवं अभिग्गहं अभिगेण्हामो । 'इच्छामो णं भंते! तुब्भेहिं अब्भणुष्णाया समाणा [ जाव ] अहासुहं ० ' । तए णं अम्हे अरहओ अब्भणुष्णाया समाणा जावज्जीवाए छठ्ठछट्टेणं [जाव] विहरामो । तं अम्हे अज्ज छठ्ठक्खमणपारणयंसि पढमाए पोरि5 सिए [ जाव] अडमाणा तव गेहं अणुष्पविट्ठा। त णो खलु देवाणुप्पिए ! ते चेव णं अम्हे, अम्हे णं अण्णे " । देवई देवों एवं वदंति । वदिता जामेव दिसं पाउब्भुया तामेव दिसं पडिगया ।
,
तीसे देवईए अयमेयारूवे अब्भथिए [४] 28 समु प्पण्णे । “ एवं खलु अहं पोलासपुरे नयरे अइमुत्तेणं कुमा10 रसमणेणं बालत्तणे वागरिआ । 'तुमण्णं देवाणुप्पिये ! अट्ट पुत्ते पयाइस्ससि सरिसर [जाव] नलकुब्बरसमा । नो चेवणं भरहे वासे अण्णाओ अम्मयाओ तारिस पुत्ते पयाइस्संति । तं णं मिच्छा । इमं णं पच्चक्खमेव दिस्सर । भर वासे अण्णाओ वि अम्मआओ एरिस [ जाव ] पुत्ते 15 पयायाओ । तं गच्छामि । णं अरहं अरिदृणेमिं वंदामि । वंदित्ता इमं च णं एयारूवं वागरणं पुच्छिस्सामी " ति कट्ट एवं संपेहेइ | संपेहित्ता को डुंबियपुरिसा सहावेइ । सद्दा वित्ता एवं वयासी । लहुकरणप्पवरं०” [जाव] उवट्ठवैति । जहा देवाणंदा [जाव] पज्जुवासइ |
6:
20
29
ते अरहा अरिठ्ठणेमी देवई देवीं एवं वयासी । " से नूणं तव देवई ! इमे छ अणगारे पासेत्ता अयमेयारूवे अब्भथिए" समुप्पण्णे । ' एवं खलु अहं पोलासपुरे नयरे अइमुत्तेणं तं चैव [जाव] ' निग्गच्छसि । निग्गमित्ता जेणेव ममं अंतियं हव्वमागया, से नूणं देवई ! अट्टे समट्ठे । हंता,
28 A. अब्भथिए ४ BCLE अज्झ ४. All long various Mss., there is a confusion as regards ज्झ-व्भ 29 Ereads अन्भत्थिए so also A.

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अत्थि !! एवं खलु देवाणुप्पिए ! तेणं कालेणं तेणं समएणं भद्दिलपुरे नयरे नागे नाम गाहावइ परिवसइ [अ१०] तस्स णं नागस्स गाहावइस्स सुलसा नाम भारिया होत्था । सा सुलसा गाहावाणी बालत्तणे चेव नेमित्तिएणं वागरिया । 'एस पं दारिया जिंदू भविस्सइ । तर णं सा सुलसा 5 बालप्पभिई30 चेव हरिणेगमेसीभत्तया यावि होत्था । हरिणेगमेसिस्स पडिमं करेइ । करित्ता कल्लाकल्लिं पहाया [जाव] पायच्छित्ता उल्लपडसाडया महरिहं पुष्फच्चणं करे। करित्ता जण्णुपायपडिया पणाअं करेइ। तओ पच्छा आहारेइ वा 10 नीहारेइ वा वरइ वा । तए पं तीले सुलसाए गाहावइणीए भत्तिबहुमाणसुस्सूसाए हरिणेगमेसी देवे आराहिए यावि होत्था । तए णं से हरिणेगमेसी देवे सुलसाए गाहावइणीए अणुकंपणट्ठाए सुलसंगाहावइणी तुमं च दो वि समउउयाओ करेइ । तए णं तुब्भे दो वि सममेव गब्मे गिण्हह । सममेव 15 गब्भे परिवहह । सममेव दारए पयायह । तए णं सा सुलसा गाहावइणी विणिहायमावण्णे दारए पयायइ । तए णं से हरिणेगमेसी देवे सुलसाए अणुकंपणठ्ठाए विणिहायमावण्णए दारए करयलसंपुडेणं गेण्हइ । गेण्हित्ता तव अंतियं साहरइ । तं समयं च णं तु पि नवण्हं मासाणं० सुकुमाल- 20 दारए पसवसि । जे विय णं देवाणुप्पिए ! तव पुत्ता ते विय तव अंतिआओ करयलसंपुडेणं गेण्हइ । गेण्हित्ता सुलसाए गाहावइणीए अंतिए साहारइ । तं तव चेब णं देवई ! एए पुत्ता। णो चेव सुलसाए गाहावइणीए ।”
तए णं सा देवई देवी अरहओ अरिडणेमिस्स अंतिए 25 एयमट्ट सोच्चा निसम्म हट्टतुटुं [जाव] हियया अरहं अरिणेमि वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव ते छ अणगारा
30 All Mss affatia

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5
तेणेव उवागच्छइ । उवागमित्ता ते छप्पि अणगारा वंदइ नमसइ। वंदित्ता नमंसित्ता आगयपण्हया पप्फुयलोयणा कंचुयपडिक्खित्तया दरियवलयवाहा धाराहयकलंबयुप्फगंपिव समूससियरोमकूवा ते छप्पि अणगारे अणिमिसाए दिट्ठीर पेहमाणी पेहमाणी सुचिरं निरिक्खइ । निरिक्खित्ता वंदइ नमसइ । वंदित्ता नमंसित्ताजेणेव अरहा अरिट्ठणेमी तेणेव उवागच्छइ। उवागमित्ता अरहं अरिट्ठणेमिं तिक्खुत्तो आयाहिणपयाहिणं करेइ । करित्ता
बंदइ नमसइ । वंदित्ता नमंसित्ता तमेव धम्मियं जाणं दुरूहइ । 10 दुरूहित्ता जेणेव बारवई नयरी तेणेव उवागच्छइ । उवा
गमित्ता बारवंई नयरों अणुप्पविसइ । अणुपविसित्ता जेणेव सए गिहे जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छइ । उवागमित्ता धम्मियाओ जाणप्पवराओ पच्चोरुहइ । पच्चोरुहित्ता जेणेव सर वासघरे जेणेव सए सयणिज्जे तेणेव
उवागच्छइ । उवागमित्ता सयंसि सयणिज्जंसि वा निसीयइ । 15 तए णं तीसे देवईए देवीए अयं अब्भत्थिए [४]
समुप्पण्णे “एवं खलु अहं सरिसए [जाव] नलकुब्बरसमाणे सत्त पुत्ते पयाया । नो चेव णं मए एगस्स वि बालत्तणए समुभूए । एस वि य णं कण्हे वासुदेवे छण्हं छण्हं मासाणं
ममं अंतिथं पायवंदए हव्वमागच्छइ । तं धण्णाओ णं ताओ 20 अम्माओ जासिं मण्णे णियगकुच्छिसंभूययाई थणदुद्धलुद्ध
याई महुरसमुल्लावयाइं मंमणपियाइं थणमूलकक्खदेसभागं अभिसरमाणाई मुद्धयाइं पुणो य कोमलकमलोवमेहिं हत्थेहिं गिहिऊण31 उच्छंगि णिवेसियाई देति, समुल्लावए सुमहुरे
पुणो पुणो मंजुलप्पणिए । अहं णं अधण्णा अपुण्णा अकय25 पुण्णा एत्तो एक्कतरमपि ण पत्ता।” ओहय० [जाव] झियायइ ।
इमं च णं कण्हे वासुदेवे पहाए [जाव] विभूसिए देवईए 31 A गेण्हंति BCE गिण्हिऊण D गिहिति.

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5
देवीए पायदए हव्वमागच्छइ । तए णं से कण्हे वासुदेवे देवई देवों [0] पासइ । पालित्ता देवईए देवीए पायग्गहणं करेइ । करित्ता देवई देवों एवं वयासी । अण्णया णं अम्मो! तुब्भे ममं पासेत्ता हट्ट [जाव] भवह किण्णं अम्मो! अज्ज तुब्मे ओहय० [जाव] झियायह ?।” ।
तए णं सा देवई देवी कण्हं वासुदेवं एवं वयासी । "एवं खलु अहं पुत्ता ! सरिसए [जाव समाणे सत्त पुत्ते पयाया नो चेव णं मए एगस्त वि बालत्तणे अणुब्भूए । तुम पि णं पुत्ता ! ममं छण्हं छह मासाणं ममं अंतियं पादवंदर हव्वमागच्छसि । तं धण्णाओ णं ताओ अम्मयाओ 10. [जाव] झियामि।"
तए णं से कण्हे वासुदेवे देवई देवीं एवं वयासी "मा णं तुब्मे अम्मो ! ओहय० [जाव झियायह । अहण्णं तहा घइस्लामि जहा णं ममं सहोदरे कणीयसे भाउए भविस्सती" ति कट्ट देवई देवीं ताहि इटाहिं वग्गूहिं 15 समासासेइ । तओ पडिणिक्खमइ । पडिणिक्खिमित्ता जेणेव पोसहसाला तेणेव उवागच्छइ । उवागमित्ता जहा अभओ। नवरं हरिणेगमेसिस्स अट्टमभत्तं पगेण्हइ [जाव ] अंजलिं कट्ट एवं वयासी । " इच्छामि णं देवाणुप्पिए ! सहोदरं कणीयसं भाउयं विदिण्णं ।" तर णं से हरिणगमेसी कण्हं 20 वासुदेवं एवं वयासी । “होहिइ णं देवाणुप्पिये । तव देवलोयचुए सहोदरे कणीयसे भाउए । से णं उम्मुक्क० ___32 A देवतिं देविं B. देवतिदेवि CED देवतिं देविं 33 A देवतिं देवि B देवतीदेवी B. देवर्ति देविं CDE the same as B. S. I have systematically adopted long ई all along.

Page #57

[जाव ] अणुप्पत्त, अरहओ अरिडणेमिस्स अंतियं मुंडे [जाव] पव्वइस्सइ ।” कण्हं वासुदेवं दोच्चं पि तच्चं पि एवं वदइ । वदित्ता जामेव दिसं पाउब्भूए तामेव दिसं पडिगए।
तए णं से कण्हे वासुदेवे पोसहसालाओ पडिणिवत्तइ । 5 जेणेव देवई देवी तेणेव उपागच्छह । उवागमित्ता देवईए
देवीए पायग्गहणं करेइ । करित्ता एवं वयासी । “होहिइ णं अम्मो ! सहोदरे कणीयसे " त्ति कट्ट देवई देवीं ताहिं इट्ठाहिं [ जाव ] आसासेइ । आसासित्ता जामेव दिसं पाउ
भूए तामेव दिसं पडिगए । 10 तए णं सा देवई देवी अण्णया कयाइं तंसि तारिसगंसि
[जाव] सीहं सुमिणे पासेत्ता पडिबुद्धा [जाव ] पाढया हहियया परिवहइ । तए णं सा देवई देवी नवण्हं मासाणं जासुमिणारत्तबंधुजीवअलक्खारससरसपारिजातकतरुणदि
वायरसमप्पभं सव्वणयणकंतं सुकुमालं [जाव सुरूवं गयतालु15 यसमाणं दारयं पयाया । जम्मणं जहा मेहकुमारे [ जाव ] ।
"जम्हा णं अम्हं इमे दारए गयतालुसमाणे, तं होउणं अम्ह एयस्स दारगस्स नामधेज्जे गयसकुमाले।" तए णं तस्स दारगस्स अम्मापियरे नामं करेंति ‘गयसुकुमोलो' त्ति ।
सेसं जहा मेहे [जाव] भोगसमत्थे जाए यावि होत्था। 20 तत्थ णं बारवईए नयरीए सोमिले नाम माहणे परि
वसइ [ अड़े०] रिउव्वेदे [ जाव ] सुपरिणिहिए यावि होत्था । तस्स सोमिलमाहणस्स सोमसिरी नामं माहणी होत्था [सूमाल०] । तस्स णं सोमिलम्स धूआ सोमसिरीए माह
णीए अत्तया सोमा नामं दारिया होत्था । सोमाला [ जाव] 25 सुरूवा; रूवेणं [जाव] लावण्णेणं उक्किठ्ठा; उकिट्ठसरीरा
यावि होत्था । तए णं सा सोमा दारिया अण्णया कयाइ

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ण्हाया [ जाव विभूसिया, बहूहिं खुजाहि [जाव परिक्खित्ता सयाओ गिहाओ पडिणिक्खिमइ । पडिणिक्खमित्ता जेणेव रायमग्गे तेणेव उवागच्छइ । उवागमित्ता रायमगंसि कणगतिंदूसपणं कीलमाणी चिठ्ठइ । तेणं कालेणं तेणं समएणं अरहा अरिहणेमी समोसढे । परिसा निग्गया । तए णं से 5 कण्हे वासुदेवे इमीसे कहाए लद्धढे समाणे पहाए [ जाव] विभूसिए गयसुकुमालेणं कुमारेणं सद्धिं हथिखंधवरगए सकोरंटमल्लदामेणं धरेजमाणेणं सेअवरचामराहिं उधुव्वमाणीहिं बारवईए नयरोए भझंमज्झेण अरहओ अरिट्ठणेमिस्स पायर्वदए निग्गच्छमाणे सोमं दारियं पासइ । पासित्ता 10 सोमाए दारियाए रूवेणं य जोवणेणं य लावण्णेणं य जाव] विम्हिए। तए णं कण्हे | 0] कोडंबियपुरिसे सद्दावेइ । सदावि एवं वयासी । “गच्छह णं तुब्भे देवाणुप्पिया ! सोमिलं माहणं जायित्ता सोमं दारियं गेण्हह । गेण्हित्ता कण्णतेउरंसि पक्खिबह । तए णं एसा गयसुकुमालस्स 15 कुमारस्स भारिया भविस्सइ ।" तए णं कोडंबिय [जाव] पक्खिवंति । तए णं से कण्हे वासुदेवे बारवईए नयरीए मज्झमझेणं निग्गच्छइ । निग्गमित्ता जेणेव सहसंबवणे उजाणे [जाव] पज्जुवासइ । तए णं अरहा अरिट्ठणेमी कण्हस्स वासुदेवस्स गयसुकुमालस्स तीसे य धम्मकहाए । 20 कण्हे पडिगए । तए णं से गयसुकुमाले अरहओ अरिट्रणेमिस्स अन्तिए धम्मं सोचा "जं नवरं अम्मापियरं आपु. च्छामि" जहा मेहो महेलियावजं [जाव वड्रियकुले । तए णं से कण्हे वासुदेवे इमीसे कहाए लद्धडे समाणे जेणेव गयसुकुमाले तेणेव उवागच्छइ । उयागमित्ता गयसुकुमालं 25 आलिंगइ । आलिंगित्ता उच्छंगे निवेसेइ । निवेसित्ता एवं वयासी । “ तुमं ममं सहोदरे कणीयसे भाया । तं मा णं

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तुमं देवाणुप्पिया! इयाणि अरहओ मुंडे [जाव पव्वयाहि । अहण्णं बारवईए नयरीए महया रायाभिसेएणं अभिसिंचिस्सामि ।"
तए णं से गयसुकुमाले कण्हेणं वासुदेवेणं एवं वुत्ते 5 समाणे तुसिणीए संचिद्वइ । तए णं से गयसुकुमाले कण्हं
वासुदेवं अम्मापियरो य दोच्चं पि तच्चं पि एवं वयासी। "एवं खल देवाणुप्पिया ! माणुस्सया कामा खेलासवा [जाव] विप्पजहियव्वा भविस्संति । तं इच्छामि णं देवाणुप्पिया ! तुम्भेहिं अब्भणुण्णाए अरहओ अरिडणेमिस्स अंतिए 10 [ जाव] पव्वइत्तए ।”
तए णं तं गयसुकुमालं कण्हे वासुदेवे अम्मापियरो य जाहे नो संचाएइ बहुयाहिं अणुलोमाहिं [ जाव] आघवित्तए ताहे अकामाई चेव एवं वयासी । " तं इच्छामो णं
ते जाया ! एगदिवसमवि रजसिरिं पासित्तए"। निक्खमणं 15 जहा महाबलास [ जाव] तमाणाए तहा [0] तहा [ जाव]
संजमइ । ___ से गयसुकुमाले अणगारे जाए, ईरिया [जाव०] गुत्तबंभयारी । तए णं से गयसुकुमाले जं चेव दिवसं पव्वइए
तस्सेव दिवसस्स पुव्वावरण्हकालसमयंसि जेणेव अरहा 20 अरिडणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिडणेमि
तिक्खुत्तो आयाहिणपयाहिणं [0] वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी। " इच्छामि णं भंते ! तुब्भेहिं अब्भणुण्णाए समाणे महाकालंसि सुसाणंसि एगराइयं
महापडिमं उवसंपन्जित्ता णं विहरित्तए । अहासुहं देवाणु. 25 प्पिया! मा पडिबंध करेह ।"

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१७
तर णं से गयसुकुमाले अणगारे अरहआ अरिमिणा अभगुण्गाय समाणे अरहं अरिनेमिं बंदर नर्मस | वंदिता नमंसिता अरहओ अरिमिस्स अंतिर सहसंबवणाओ उज्जाणाओ पडिणिक्खमइ । पडिणिस्वमित्ता जेणेव महाकाले सुसाणे तेणेव उवा 5 गए । उवागभित्ता थंडिल्लं पडिलेहेइ । पडिलेहित्ता इसिपब्भारगएणं कारणं [ जाव] दो वि पाए साहड्डु एगराई महापडिमं संपज्जित्ताणं विहरइ ।
इमं च णं सोमिले माहणे सामिधेयस्स अट्ठार बारवईओ नयरीओ बहिया पुञ्वणिग्गए । समिहाओ 10 इन्भेय कुसे य पत्तामोडं य गेण्हइ । गेण्हित्ता तओ पडिणियत्तइ । पडिणियत्तित्ता महाकालस्स सुसाणस्स अदूरसामंतेणं वीईवयमाणे संझाकालसमयंसि पविरलमणुसंसि गयसुकुमालं अणगारं पासइ । पासित्ता तं वेरं सरइ । सरिता आसुरुते रुट्ठे कुविए डिक्किए 15 मिसिमिसियमाणे एवं वयासी । " एस णं भो ! से गयसुकुमाले कुमारे अपत्थिय [ जाव ] परिवज्जिय, जेणं मम धूयं सोमसिरीय भारियार अत्तयं सोमं दारियं अदिदोसपइयं कालवत्तिणि विप्पजहेत्ता मुंडे [जाव] पव्वइ । तं सेयं खलु मयं गयसुकुमालस्स कुमारस्स 20 वेरनिज्जायणं करेत्तर ।" एवं संपेद्देइ । संपेहित्ता दिसापडिलेडणं करेइ । करिता सरतं मट्टियं गेव्हइ । गेण्हित्ता जेणेव गयसुकुमाले अणगारे तेणेव उवागच्छछ । उवागमित्ता गयसुकुमालस्त कुमारस्ल मत्थर मट्टियाए पालि बंधइ बंधित्ता जलंतोओ चिययाओ फुल्लियकि 25 सुयमाणे खइरंगारे कहल्लेण गेण्हइ । गेण्हित्ता गयसुकुमालस्स अणगारस्स मत्थए पक्खिवइ । पक्खिवित्ता

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भिए [५] तओ खिप्पामेव अवक्कमइ । अवक्कमित्ता जामेव दिसं पाउब्भूए तामेव दिसं पडिगए ।
तए णं तस्स गयसुकुमालस्स:अणगारस्त सरीरयंसि वेयणा पाउब्भूआ उज्जला जाव दुरहियासा। 5 तए णं से गयसुकुमाले अणगारे 5 सोमिलस्स माहणस्स
मणसा वि अप्पदुस्समाणे तं उज्जलं [जाव) अहिवासेइ । तएणं तस्स गयसुकुमालस्स अणगारस्स तं उज्जलं[जाव] अहियासेमाणस्स सुभेणं परिणामेणं पसत्थज्झवसाणेणं
तदावरणिज्जाणं कम्माणं खरणं कम्मरयविकिरणकरं 10 अपुवकरणं अणुप्पविट्ठस्स अणते अणुत्तरे [जाव] केवल
वरणाणदंसणे समुप्पण्णे । तओ पच्छा सिद्धे [ जाव ] प्पहीणे । तत्थ णं 'अहासंनिहिएहिं देवेहिं सम्म आराहियं' ति कट्ट दिव्वे सुरभिगन्धोदर वुढे दसद्धवण्ण
कुसुमे निवाडिए; चेलुक्खेवे कए; दिव्वे य गोयगंध15 व्वणिणाए यावि होत्था ।
तए णं से कण्हे वासुदेवे कल्लं पाउप्पभायाए [जाव जलंते पहाए [जाव] विभूसिए हथिखंधवरगए सकोरेंटमल्लदामेणं छत्तेणं धरेज्जमाणे सेयवरचामराहिं
उद्धव्वमाणीहिं महया भडचडगरपहकरवंदपरिक्खित्ते 20 बारवई नयरी मज्झंमज्झेणं जेणेव अरहा अरिडणेमी
तेणेव पहारेत्थ गमणाए । तए णं से कण्हे वासुदेवे बारवईए नयरीए मज्झमझेणं निग्गच्छमाणे एकं36
34 All mss and even the printed Ehesitate between गयसुकुमाल and गयसूमाल: I have selected the former and kept it uniformly in
the text. 35 A has peculiar way of writing this in short. त० से० गय अणगारे etc. 36 Aएगं Eएक्कं

Page #62

पुरिसं पासइ । जुण्णं जराजज्जरियदेहं [जाव] महइमहालयाओ इट्टगरासिओ एगमेगं इट्टगं गहाय बहिया. रत्थापहाओ अंतोगिहं अणुप्पविसमाणं पासइ । तए णं से कण्हे वासुदेवे तस्स पुरिसस्स अणुकंपणट्ठाए हत्थिखंधवरगए चेव एग इट्टगं गेण्हइ । गेण्हित्ता बहिया 5 रत्थापहाओ अंतोगिह अणुप्पवेसेइ । तए णं कण्हेणं वासुदेवेणं गाए इट्टगाए गहियाए समाणीए अणेगेहिं पुरिससरहिं से महालए इट्टगस्स रासि बहिया रत्थापहाओ अंतोघरंसि अणुप्पवेसिए ।
तए णं से कण्हं वासुदेवे बारवईए नगरीए 10 मझमझेणं निग्गच्छइ । निग्गमित्ता जेणेव अरहा अरिट्ठणेमी तेणेव उवागए । उवागमित्ता [जाव वंदइ नमंसइ । वंदित्ता नमंसित्ता गयसुकुमालं अणगारं अपासमाणे अरहं अरिट्ठणेमि वंदइ नमसह वंदित्ता नमंसित्ता एवं वयासी ।
15 “कहि णं भंते ! से ममं सहोदरे कणीयसे भाया गयसुकुमाले अणगारे जो णं अहं वंदामि नमंसामि।"
तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी।
20 “साहिए णं कण्हा ! गयसुकुमालेण अणगारेणं अप्पणो अढे ।”
तए णं से कण्हे वासुदेवे अरहं अरिटणेमि एवं वयासी।
"कहण्णं गयसुकुमालेणं अणगारेणं साहिए 25 अप्पणो अठे ?।"

Page #63

२०
तप णं अरहा अरिट्ठणेमी कण्हं वासुदेवं पर्व
10
वयासी ।
" एवं खलु कण्हा ! गयसुकुमाले णं ममं कलं पुव्वावरण्हकालसमयंसि वंदइ नमसइ । वंदित्ता नर्म5 सित्ता एवं वयासी । ' इच्छामि णं [ जाव] ' उवसंपज्जिताणं विहरइ । तप णं तं गयसुकुमालं अणगारं पगे पुरिसे पासइ । पासित्ता आसुरुते [५] [जाव] सिद्धे । तं एवं खलु कण्हा ! गयसुकुमालेणं अणगारेणं साहिए अप्पणो अट्ठे ।
""
तए णं से कण्हे वासुदेवे अरहं अरिट्टणेमिं एवं वयासी ।
66
से के णं" भन्ते ! से पुरिसे अपत्थियपतिथए [जाव] परिवज्जिए जेणं ममं सहोदरे कणीयसे भायरे गयसुकुमाले अणगारे अकाले चैव जीवियाओ 15 aadar ? |
तप णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी ।
""
" मा कण्हा ! तुमं तस्स पुरिसस्स पदोसमावज्जाहि । एवं खलु कण्हा ! तेणं पुरिसेणं गयसुकु20 मालस्स अणगारस्स साहिज्जे दिपणे ।
""
" कहण्णं भंते ! तेणं पुरिसेणं गयसुकुमालस्स णं साहिज्जे दिण्णे ? |
"
37 E wrongly read etc. which is meaningless. ABCD से केणं

Page #64

तए णं अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी।
___ “से नूणं कण्हा! ममं तुमं पायवंदए हव्वमागच्छमाणे बारवईए नयरीए पुरिसं पाससि [जाव] अणुप्पविसिए । जहा णं कण्हा! तुम तस्स पुरिसस्स 5 साहिज्जे दिण्णे, एवमेव कण्हा! तेणं पुरिसेणं गयसुकुमालस्स अणगारस्स अणेगभवसयसंचियं कम्मं उदीरेमाणेणं बहुकम्मणिज्जरत्थं साहिज्जे दिण्णे।" ।
तए णं से कण्हे वासुदेवे अरहं अरिट्ठणेमि एवं वयासी ।
10 “से णं भंते ! पुरिसे मए कहं जाणियब्वे ?।"
तए णे अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं बयासी ।
"जेणं कण्ही ! तुमं बारवईए नयरीए अणुप्पविसमाणे पासेत्ता ठियए38 चेव ठिइभेएणं कालं करि- 15 स्सइ, तण्णं तुमं जाणिज्जासि39 'एस णं से पुरिसे।"
तए णं से कण्हे वासुदेवे अरहं अरिठ्ठणेमि घंदइ नमसइ। वंदित्ता नमंसित्ता जेणेव अभिसेयं हत्थिरयणं0 तेणेव उवागच्छइ। उवागमित्ता हत्थि दुरूहइ । दुरूहित्ता जेणेव बारवई नयरी जेणेव सए 20 गिहे तेणेव पहारेत्थ गमणाए ।
तस्स सोमिलमाहणस्स कल्लं [जाव] जलंते अयमेयारूवे अब्भत्थिए [४] समुप्पण्णे । “ एवं खलु
38. A ठिइए DE ठितए C. हितते चेव वहिते भेएण (?) 39. Mss hesitate in spelling : जाणिज्जासि-जाणेज्जासि.40 A अभिसेये हत्थिरयणे; others follow the text.

Page #65

- રર कण्हे वासुदेवे अरहं अरिट्ठणेमि पायवंदए निग्गए । तं नायमेयं अरहया, विण्णायमेयं अरहया, सुयमेयं अरहया, सिट्ठमेयं अरहया भविस्सइ कण्हस्स वासुदेवस्स । तं न नज्जइ णं कण्हे वासुदेवे ममं केणवि कुमारेणं मारिस्सइ" त्ति कट्ट भीए [४] सयाओ गिहाओ. पडिणिक्खमइ।
कण्हस्स वासुदेवस्स बारवई नयरी अणुप्पविसमाणस्स पुरओ सपक्खिं सपडिदिसिं हव्वमागए ।
तए णं से सोमिले माहणे कण्हं वासुदेवं सहसा पा10 सेत्ता भीए [४] ठियए41चेव ठिइभेयं कालं करेइ । धरणितलंसि सव्वंगेहिं 'धस' त्ति संणिवडिए।
तए णं से कण्हे वासुदेवे सोमिल माहणं पासइ । पासित्ता एवं वयासी । “ एस णं देवाणुप्पिया!
से सोमिले माहणे अपत्थियपत्थिए [जाव] परिवज्जिए, 15 जेणं ममं सहोयरे कणीयसे भायरे गयसुकुमाले अण
गारे अकाले चेव जीवियाओ ववरोविए । " ति कट्ठ सोमिलं माहणं पाणहिं कड़ावेइ । कडावित्ता त भूमि पाणिएणं अब्भोक्खावेइ । अब्भोक्खावित्ता जेणेव सए गिहे तेणेव उवागए । सयं गिह अणुप्पवितु ।
20
एवं खलु जंबू । [जाव] अठ्ठमस्स अंगस्स अतगडदसाणं तच्चस्स वग्गस्स अट्टमज्झयणस्स अयमट्ठ पण्णत्त ॥" [ Sutra. 6] .
etc. ct.
41 E ठिते य C. ठिततो चेव ठिभेयं footnoot 38 A. ठितए चेव ठितभेदेणं.

Page #66

२३
नवमस्स उक्खेवओ॥
" एवं खलु जम्बू! तेणं कालेणं तेणं समएणं बारवईए नयरीए ( जहा पढमए [जाव) विहरइ । तत्थ णं बारवईए बलदेवे नामं राया होत्था [वण्णओ] । तस्स णं बलदेवस्ल रण्णो धारिणी नामं देवी होत्था 10 [वण्णओ] । तए ण सा धारिणी। सीहं सुमिणे [ जहा गोयमे । नवरं सुमुहे नामं कुमारे । पण्णासं कण्णाओ। पण्णासओ दाओ । चोद्दस पुव्वाइं अहिज्जइ । वीसं वासाइं परियाओ । सेसं तं चेव सेत्तुञ्ज सिद्धे ।
निक्खेवओ ॥
15
एवं दुम्मुहे वि। कूवर वि। तिण्णिवि बलदेवधारिणीसुया । दारुए वि एवं चेव । नवरं वासुदेवधारिणीसुए । एवं अणादिछी वि वासुदेवधारिणीसुए। 3
___ एवं खलु जंबू ! समणेणं [जाव संपत्तेणं अट्ठमस्स अगस्स अंतगडदसाणं तच्चस्स वग्गस्स तेरस- 20 मस्त अज्झयणस्स अयम? पण्णत्त ।" [ Sutra 7.1
42 E reads कुवदारए वि। तिन्निवि बलदेवधारिणीसुया। दारुए वि एवं चेव । नवरं वासुदेवधारिणीसुए । एवं अणादिछी वि वसुदेवधारिणीसुए ॥ A. एवं दुमुहे वि कूवए एवं दारुए वि णवरं वासुदेवधारीणिसुया। छ । अणाधिट्टी वि वासुदेवधारिणीभूते । B. कूदारए instead of कूवए C. कूवारए D. कूवए वि । Our text follows D which is the most correct: D reads sportisti

Page #67

२४
[ चउत्थो वग्गो ]
८८
'जइ णं भंते ! समणेणं [जाव] संपत्तेणं तच्च
स्स वग्गस्स अयमठ्ठे पण्णत्ते, चउत्थस्त के अट्टे
पण्णत्ते ? "
ແ एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं 5 वउत्थस्स वग्गस्स दस अज्झयणा पण्णत्ता । तं जहा । जालिमयालिङवयाली पुरिससेणे य वारिसेणे य । पज्जुण्ण संबअणिरुद्धे सच्चणेमा य दढणेमी ।। " *5 जइ णं भंते ! समणेणं [जाव] संपत्तेणं चउत्थस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं 10 अज्झयणस्स के अट्ठे पण्णत्ते ? । "
66
" एवं खलु जंबू ! तेणं कालेणं तेणं समएण बारवई नयरी । तीसे [ जहा पढमे ] कण्हे वासुदेवे आहेवच्चं [जाव] विहरइ । तत्थ णं बारवईए नगरीए वसुदेवे राया । तस्स णं वसुदेवस्स रष्णो धारिणी 15 नाम देवी होत्था [वष्णओ ] । जहा गोयमो । नवरं जालिकुमारे । पण्णासओ दाओ । बारसंगी । सोलस वासा परियाओ । सेसं जहा गोयमस्स [जाव] सेत्तुञ्जे सिद्धे ॥ एवं मयाली उवयाली पुरिससेणे य वारिसेणे य । एवं पज्जुण्णे वित्ति । नवरं कण्हे पिया; रुप्पिणी माया । 20 एवं संबे वि । नवरं जंबवई माया । एवं अणिरुद्धे वि ।
43 Some mss ABC read दढणेमी य DE as in the text.

Page #68

२५
नवरं पज्जुण्णे पिया वेदब्भी माया । एवं सच्चणेमी । नवरं समुद्दविजए पिया। सिवा माया । दढणेमी वि । सव्वे एगगमा । चउत्थस्स वग्गस्स निक्खेवओ || [Sutra, 8]
[ पंचमो वग्गो ]
"
66
जइ णं भंते ! समणेणं [जाव] सपतेणं चरत्थस्स वग्गस्स अयमट्ठे पण्णसे, पंचमस्स वग्गस्स अंत गडद साणं समणेणे [जाव] संपत्तण के अट्ठे पण्णत्ते । । " एवं खलु जंबू ! समणेणं [जाव] संपत्तेर्ण पंचमस्स वग्गस दस अज्झयणा पण्णत्ता । तं जहा, 10 उमावई य गोरी गंधारी लक्खणा सुसीमा य । जंबब सच्चभामा रुप्पिणिमूल सिरिमूलदत्ता वि ॥ ** " (" जइ णं समणेणं [जाव] संपत्तेणं पंचमस्स वग्मस्ल दस अज्झयणा पण्णत्ता, पढमस्स णं भंते ! अज्झयणस्स के अट्ठे पण्णत्ते ? " ।
15
" एवं खलु जम्बू ! तेणं कालेणं तेणं समएणं बारवई नगरी । (जहापढमे [जाव]) कण्हे वासुदेवे आहेवच्च 44. Some Mss write enumeratingnumbers eg. पउमावई १ य etc., like A, E etc. I have rejected the same in the text. 4 E. does not mention समणेणं [ जाव ] संपत्तेणं । Mss. mention it.
The
5

Page #69

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

Page #70

अधण्ण अकयपुण्णे रज्जे य[जाव अंतेउरे य माणुस्स. एसु य कामभोगेसु मुच्छिए [४] नो संचाएमि अरहओ अरिडणेमिस्स [जाव पव्वइत्तए ।”
'कण्हाइ ! " अरहा अरिडणेमी कण्हं वासुदेवं एव वयासी “से नूणं कण्हा! तव अयमभत्थिए [४] 5 'धण्णा णं ते [जाव] पव्वइया'। से नूणं कण्हा ! अढे समझे। हंता अस्थि !। तं नो खलु कण्हा ! तं एवं भूतं वा भव्व वा भविस्सइ वा जपणं वासुदेवा चइत्ता हिरणं [जाव] पव्वइस्संति ।”
___" से केणं अट्ठणं भंते ! एव वुच्चइ 'न एवं 10 भूय वा (जाव] पव्वइस्संति ?"
"कण्हाइ !" अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं वयासी एवं खलु कण्हा ! सव्वे वि य णं वासुदेवा पुव्वभवे निदाणगडा। से एतेणटेणं कण्हा ! एवं वुच्चइ 'न एयं भूयं [0] पव्वइस्सन्ति ।" 15
तए णं से कण्हे वासुदेवे अरहं अरिट्ठणेमि एवं वयासी।
___“अहं ण भंते ! इतो कालमासे कालं किच्चा कहिं गमिस्सामि; कहिं उववज्जिस्सामि ?”
तए ण अरहा अरिट्ठणेमी कण्हं वासुदेवं एवं 20 वयासी।
" एवं खलु कण्हा ! बारवईए नयरीए सुरग्गिदीवायणकोवनिदाए अम्मापिइनियविप्पहूणे रामेणं बलदेवेणं सद्धिं दाहिणवेयालिं अभिमुहे जोहिडिल्लपामोक्खाणं48 पचण्हं पंडवाणं पंडुरायपुत्ताणं पासं 25
48 Some Mss like ABCD गुहिद्विल्ल E जोहिहिल्ल.

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२८
4.9
पंडुमडुरं संपत्थिय कोसंबवणकाणणे नग्गोहवरपायवस्स अहे *" पुढविशिलापट्टए पीयवत्थपच्छाइयसरीरे जराकुमारेणं तिक्खेणं कोदंडविपमुक्केणं इसुणा वामे पादे विद्धे समाणे कालमासे कालं किच्चा तच्चाए 5 वालुयप्पभाप पुढवीप उज्जलिए नरए नेरइयत्ताव उबवज्जहिसि 1
""
तप णं कण्हे वासुदेवे अरहओ अरिट्ठमिस्स अंतिए एयमट्ठे सोच्चा निसम्म ओहय० [जाव] शियाई । कण्हाइ !” अरहा अरिठ्ठणेमी कण्हं वासुदेव 10 एवं वयासी " 'माणं तुमं देवाणुपिया ! ओहह्य० [ जाव] झियाहि । एवं खलु तुमं दवाणुप्पिया ! तच्चाओ पुढबीओ उज्जलिआओ अनंतरं उव्वट्टित्ता इहेव जंबुदीवे भारहे वासे आगमेसाप उस्सप्पिणीप पुंडेसु 1 जणवपसु सयदुवारे बारसमे अममे नामं अरहा भवि 15 ससि । तत्थ तुमं बहूई वासाई केवल परियागं पाउमेत्ता सिज्झिहिसि [५] |
5
""
तप णं से कण्हे वासुदेवे अरहओ अरिट्ठणेमिस्स अंतिए एयमहं सोच्चा निसम्म हट्ठतुट्ठ [0] अप्फोडेइ । अप्फोडिसा वग्गइ । वग्गिसा तिवई छिंदइ । 20 छिदित्ता सीहणायं करेइ । करिता अरहं अरिट्ठणेमिं वंदइ नमसइ | वंदित्ता नमंसित्ता तमेव अभिसेक्क हथि दुरूह । दुरूहित्ता जेणेव बारबई नयरी जेणेव सप गिहे तेणेव उवागए । अभिसेयरयणाओ पञ्चोरूहइ । जेणेव बाहिरया उवठ्ठाणसाला जेणेव सर सीहासणे
49 CD अधे ABE अहे. 50 A reads णंतरं othrs अनंतरं 51 A alone पुण्णेसु BCDE पुंडेसु.

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तेणेव उवागच्छइ । उवागमित्ता सीहासणवरंसि पुरस्थाभिमुहे निसीयए । निसीइत्ता कोडंबियपुरिसे सहावेइ । सद्दावित्ता एवं वयासी।
“गच्छह णं तुब्भे देवाणुप्पिया! बारवईए मयरीए सिंघाडग० [जाव उवघोसेमाणे एवं वयह। 5 " एवं खलु देवाणुप्पिया ! बारवईए नयरीए नवजोयण. जाव]० भूयाए सुरग्गिदीवायणमूलाए विणासे भविस्सइ तं जो णं देवाणुप्पिया ! इच्छइ बारवईए नयरीए राया वा जुवराया वा ईसरे तलवरे माडं बिय- . कोडुंबियइब्भसेट्ठी वा देवी वा कुमारो वा कुमारी 10 वा अरहओ अरि?णेमिस्स अंतिए मुंडे [जाव पव्वइतए, तं णं कण्हे वासुदेवे विसज्जेइ। पच्छातुरस्स वि य से अहापवित्तं वित्तिं अणुजाणइ । महया इड्डिसकारसमुदपण य से निक्खमणं करेइ । दोच्चं पि सच्चं पि घोसणयं घोसेह । घोसित्ता ममं एवं 15 पञ्चप्पिणह ।
तए णं ते कोडंबिय [जाव पच्चप्पिणंति ।
तए णं सा पउमावई देवी अरहओ० अंतिए धम्म सोच्चा निसम्म हट्ठतुट्ठ० [जाव] हियया अरहं अरिट्ठणेमि वंदइ नमसइ। वंदित्ता नमंसित्ता एवं 20 वयासी।
____ “सदहामि णं भंते ! निग्गथं पावयणं [0]। से जहेयं तुब्मे वयह । जं नवरं देवाणुप्पिया ! कण्ह
52 B. मम एयमाणत्तियं पच्चप्पिणह; DE as in the text.

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वासुदेवं आपुच्छामि । तप णं अहं देवाणुप्पियस्स अंतिर मुंडा [जाव] पव्वयामि । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह |
""
तर णं सा परमावई दवी धम्मियं जाणप्पवरं 5 दुरूद्दित्ता जेणेव बारवई नयरी जेणेव सर गिहे तेणेव उवागच्छइ । उवागमित्ता धम्मियाओ जाणाओ पच्चोरुहइ । 53 पच्चोरुहित्ता जेणेव कण्हे वासुदेवे तेणेव उवागच्छइ । उबागमित्ता करयल [0] अञ्जलिं कट्ट 54 एवं वयासी । " इच्छामि णं देवाणुप्पिया ! तुब्भेहिं 10 अब्भणुष्णाया समाणी अरहओ अरिट्ठणे मिस्स अंतिप मुंडा [जाव] पव्वयामि । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह |
तर णं से कण्हे वासुदेवे कोडंबिए सद्दावेह | सद्दावित्ता एवं वयासी । " खिप्पामेव पउमावईए 15 महत्थं निक्खमणाभिसेय उवट्ठवेह । उवट्ठवित्ता एयमाणत्तियं पच्चप्पिणह ।
""
तए णं ते [जाव] पच्चप्पिणंति ।
तर णं से कण्हे वासुदेवे पउमावई देवीं पट्टयंसि दुरूहेइ अट्ठसरणं सोवण्णकलस [जाव] महा20 णिक्खमणाभिसेएणं अभिसिंवइ । अभिसिंचित्ता सव्वालं
55
53 A alone पच्चोरुभइ 34 ABCDE करयल without the mark showing the deletion of words. 55 E पट्ट्यं डुहेति, the text follovs the Mss.
9
क

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३१
कारविभूसियं करे । करित्ता पुरिससहरुसवाहिणि सिबियं दुरुहेइ 156 दुरूहित्ता बारवईए नयरीए मज्झंमज्झेण निग्गच्छइ । निग्गमित्ता जेणेव रेवयए पoar जेणेव सहसंबवणे उज्जाणे तेणेव उवागच्छइ । उवागमित्ता सीयं ठवेइ | पउभावई देवी सीयाओ पच्चोरुहइ | 5 पच्चोरुहित्ता जेणेव अरहा अरिट्ठणेमी तेणेव उवागच्छइ । उवागमित्ता अरहं अरिट्टणेमिं तिक्खुत्तो आया हिणपयाहिणं करेइ । करिता वंदइ नमसर | वंदित्ता नमंसित्ता एवं वयासी ।
एस णं भंते! मम अग्गमहिसी पउमावई 10 नामं देवी इट्ठा कंता पिया मणुण्णा मणाभिरामा " [जाव] किमंग पुण पासणयाए ?। तण्णं अहं देवाणुप्पिया ! सिस्सिणिभिक्खं दलयामि । पडिच्छंतु णं देवाशुप्पिया ! सिस्तिणिभिक्खं । अहासुहं देवाणुप्पिया ! मा पडिबंधं करे । "
15
भागं 58
तणं सा पउमावई उत्तरपुरच्छिमं दिसीअवक्कम | अवक्कमित्ता सयमेव आभरणालंकारं ओमुयइ । ओमुयित्ता सयमेव पंचमुट्ठियं लोयं करेइ । करित्ता जेणेव अरहा अरिणेमी तेणेव उवागच्छइ ।
56 A दुरुहेति BC रुहावे [ति ] इ D डुहावेति E रदावेति 57 E मणुन्ना मणामा अभिरामा which is wrong; the text acc. to ABCD.
58 A उत्तरपुरच्छिमे दिसी भागे B उत्तरपुरच्छिमं दिसीभागं ; others give the formsr or the latter E उत्तरपउच्छिमं wrong.

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11
३२ उवागमित्ता अरहं अरिट्ठणेमि वंदइ नमसइ । वंदित्ता नमसिसा एवं वयासी। "आलित्ते [जावधम्ममाइक्खिउं ।"
तए णं अरहा अरिट्ठणेमी पउभावई देवीं सयमेव पव्वायेइ । पव्वायित्ता सयमेव मुंडावेइ; सयमेव 5 अक्खिणीए अज्जाए सिस्लिणि दलयइ । तप णं सा
जक्खिणी अज्जा पउमावई देवी सयमेव पव्वाइये जाव संजमियव्वं । तए णं सा पउमावई अज्जा जाया। ईरियासमिया [जाव) गुत्तबंभयारिणी । तए णं सा पउमावई
अज्जाए जखिणीए अंतिए सामाइयमाइयाइं एक्कारस 10 अंगाई अहिज्जइ । बहुहिं चउत्थछट्ठमट्ठमदसमदुवालसेहि
मोसद्धमासखमणेहिं विविहेहिं तवोकम्मेहिं अप्पाणं भावेमाणा59 विहरइ । तए णं सा पउमावई अज्जा बहु पडिपुण्णाई वीस वासाइं सामण्णपरियागं पाउणइ ।60
पाउणित्ता मासियाए संलेहणाए अप्पाणं झूसेइ । 15 झूसित्ता सहि भत्ताई अणसणाए 61छेदइ। छेदित्ता
जस्सट्ठाए कीरइ नग्गभावे 62[जाव] तमढें आरोहेइ । चरिमुस्सासेहि सिद्धा [५] [Sutra. 9.]
तेणं कालेणं तेणं समएणं बारवई; रेवयए; उज्जाणे नंदणवणे । तत्थ णं बारवईए नयरीए कण्हे 20 वासुदेवे०। तस्स णं कण्हस्स वासुदेवस्स गोरी देवी [वण्णओ]। अरहा समोसढे। कण्हे णिग्गए । गोरी
59 A. भावेमाणी 60 E drops पाउणइ, the text follows AD. 61 A अणसणेणं; all others अणसणाए. (ते) 62 The text follows BCE A मुंडभावे जाव D नग्गभावे मंडभावे जाव 63 (५) is ignored by the majority of Mss.

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३३
$4
जहा पउमावई तहा निग्गया । धम्मकहा। परिसा पडिगया । कहे वि । तए णं सा गोरी जहा पउमावई तहा निक्खता [जाव] सिद्धा [५] | एवं गन्धारी * * । लक्खणा । सुसीमा । जंबवई । सच्चभामा | रुप्पिणी । अट्ठ वि पउमावइसरिसाओ । अट्ठ अज्झयणा । [Sūtra10] 5 तेणं कालेणं तेणं समएणं बारवईए नयरीए रेवयए नंदणवणे कण्हे वासुदेवे० । तत्थ णं बारवईए नयरी कण्हस्स वासुदेवस्स पुत्ते जंबवईए देवीए अत्तर संबे नामं कुमारे होत्था [अहीण० ] | तस्स णं संबस्स कुमारस्स मूलसिरी नामं भारिया होत्था 10 [ वण्णओ] | अरहा समोसढे । कण्हे निग्गए । मूलसिरी विनिग्गया । जहा पउमावई । " जं नवरं देवाणुप्पिया ! 15 कण्हं वासुदेवं आपुच्छामि " [जाव] सिद्धा । एवं मूलदत्ता वि । पंचमो वग्गो । [ Sutra 11
3
64 A गांधारी ; others as in the text.

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[छट्ठो वग्गो] " जइ " । छट्ठस्स उक्खेवओ॥
नवरं सोलस अज्झयणा पण्णत्ता । तं जहा। 88मकाई किंकमे चेव मोग्गरपाणी य कासवे
खेमए घिइहरे चेव केलासे हरिचंदणे ॥ वारत्तसुदंसणपुण्णभदसुमणभद्दसुपइटे मेहे अइमुत्ते अह अलक्खे अज्झयणाणं उसोलसयं ॥
" जइ सोलस अज्झयणा पण्णत्ता [.] पढमस्स अज्झयणस्स के अहे पण्णत्ते ?।" 10 ॥ तेणं कालेणं तेणं समएणं समणे भगवं
महावीरे आदिकरे गुणसिलए [जाव विहरइ । परिसा निग्गया। तए णं से मकाई गाहावई इमीसे कहाए
लद्ध? । जहा पण्णत्तीए गंगदत्ते तहेव इमा वि जेट्ट'पुत्तं कुडुंबे ठवेत्ता पुरिससहस्सवाहिणीए सीयाए नि
• 65. A wrongly writes सम्मत्ता 66 E reads मंकाई Aमकाइणा B मकाई C मकायी or मकाइ D मकायी. The next name has not the unanimity of Mss. too. Barnett offers following remarks p. 85. foot-note" H et or 79.15, is the form of the name given in the Mss.; it is obviously corrupied, perhaps form मका [य ई. The next name is written variously as किंकमे, किंकम्मे, or किंकमिए." 67 Both the stanzas are very corrupt in all Mss. except D. I have relied upon D and E and the order in the narrative itself.

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३५
क्खते [व] अणगारे जाए [ ईरियासमिए० ] । तए णं से मकाई अणगारे समणस्स भगवओ महावीरस्स तहारुवाणं थेराणं अंतिए समाइयमाइयाइं एक्कारस अंगाई अहिज्जइ । सेसं जहा खंदगस्स । गुणरयणं तवोकम्मं । सोलसवासाइं परियाओ । तहेव विउले सिद्धे । किंकमे 5 वि एवं चेव [जाव] विउले सिद्धे । [ Sūtra 12 ]
तेणं कालेणं तेणं समरणं । रायगिहे । गुणसिलए चेइए । सेणिए राया । चेल्लणा देवी [वण्णओ ] | तत्थ णं रायगिहे अज्जुणर नामं मालागारे परिवसइ ( अड्डे० [ जाव ] ० परिभूए ) | तस्स णं अज्जुणयस्स 10 मालायारस्स बंधुमई नामं भारिया होत्था, [ सूमाला० ] | तस्स णं अज्जुणयस्स मालायारस्स रायगिहस्स नयरस्स बहिया एत्थ णं महं एगे पुप्फारामे होत्था, किण्हे [जाव] निउरंबभूए दसद्धवण्णकुसुमकुसुमिए पासाइए [४] ।' तस्स णं पुष्फारामस्स अदूरसामंते तत्थ 15 णं अज्जुणयस्स मालायारस्स अज्जयपज्जय पिइपज्जयागए अणेगकुलपुरिसपरंपरागण मोग्गरपाणिस्स जक्खस्स जक्खाययणे होत्था । पोराणे दिव्वे सच्चे जहा पुण्णभद्दे । तत्थ णं मोग्गरपाणिस्स पडिमा एगं महं पलसहस्त्रणिफण्णं अयोमयं मोग्गरं गहाय चिट्ठइ । तर 20 णं से अज्जुण मालागारे बालप्पभिइ चेव मोग्गरपाणि
8
68 E reads कण्हे जाव निउरंभूते, the com - ment. in the same किण्हे etc. A किण्हे जाव निगुरंबभूते BCD as in the text. 69 A. पासादिते BCD पासा
a E graag Cf. foot-note 10 p. 2.

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जक्खभत्ते यावि होत्था । कल्लाकल्लिं पत्थियपिडगाई गेण्हइ । मेण्हित्ता रायगिहाओ नयराओ पडिणिक्खमइ । पडिणिक्खमित्ता जेणेव पुप्फारामे तेणेव उवागच्छइ । उवागमित्ता पुप्फुच्चयं करेइ । करित्ता अग्गाई वराई पुप्फाइं गहाइ । गहित्ता जेणेव मोग्गरपाणिस्स जक्खाययणे तेणेव उवोगच्छइ । उवागमित्ता मोग्गरपाणिस्त जक्खस्स महरिहं पुप्फच्चणयं करेइ । करित्ता जण्णुपायपडिए' पणामं करेइ । तओ पच्छा रायमगंसि
वित्तिं कप्पेमाणे विहरइ । 10 तत्थ णं रायगिहे नयरे ललिया नाम गोही
परिवलइ (अडा० [जाव]० परिभूता) जं कयसुकया यावि होत्था । तए णं रायगिहे नगरे अण्णया कयाइ पमोदे घुढे यावि होत्था । तए णं से अज्जुणए माला
गारे । कल्लं पभूयतरेहिं पुप्फेहिं कज्जं ' इति कट्ठ 15 पच्चूसकालसमयंसि बंधुमईए भारियाए सद्धिं पत्थि
यपिडयाइं गेण्हइ । गेण्हित्ता सयाओ गिहाओ पडिणिक्खमइ । पडिणिक्खमित्ता रायगिह नगरं मज्झमज्झेणं निग्गच्छइ । निग्गमित्ता जेणेव पुप्फारामे तेणेव उवा
गच्छइ । उवागमित्ता बंधुमईए भारियाए सद्धिं पुप्फु20 च्चयं करेइ । तए णं तीसे ललियाए गोट्टीप छ गोहिल्ला पुरिसा जेणेव मोग्गरपाणिस्स जक्खस्स जक्खाययणे
70. A पत्थियपिडमाइं though later पिडगाई BC पत्थियपडियातिं D. पत्थियापडियाति E पच्छियपिडगाई later पिडयाई 71. Ms. B. muddles all along this pari onward and the next. 72 A जणुपातपडितं B जणुपातपडिते C D जण्णुपातपडिते E जंनुपायवडिए.

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३७
-73
तेणेव उवागया अभिरममाणा चिट्ठति । तर णं से अज्जुण मालागारे बंधुमईए भारियार सद्धि पुप्फुच्चयं करेइ । अग्गाई वराहं पुप्फाई गहाय जेणेव मोग्गरपाणिस्स जक्खस्स जक्वाययणे तेणेव उवागच्छइ । तर णं छ गोहिल्ला पुरिसा अज्जुणयं मालागारं 5 बंधुमईए भारियार सद्धि एज्जमाणं पा ंति । पासित्ता 64 अण्णमण्णं एवं वयासी । एस ன் देवाप्पिया ! अज्जुणए मालागारे बंधुमईए भारियाए सद्धिं इह हव्वमागच्छइ । तं सेयं खलु देवाणुप्पिया ! अहं अज्जुणयं मालागारं अवओडयबंधणयं करेत्ता 10 बंधुम भारिया सद्धि बिउलाई भोगभोगाई भुंजमाणाणं विहरित्तर "त्ति कट्टु एयम अण्णमण्णस्स पडिसुर्णेति । पडिणित्ता कवाडंतरेसु निलुक्कति । निच्चला निष्कंदा तुसिणोया पच्छण्णा चिठ्ठति । तप णं से अज्जुगर मालागारे बंधुमइभारियार सद्धि जेणेव 15 मोग्गराणिजकखाययगे सेणेव उवागच्छइ । आलोट पणामं करे | महरिहं पुण्फच्चर्ण करेइ । 'जण्युपायपडिए पणामं करेइ । तर णं छ गोहिल्ला पुरिसा दवदवस्स कवाडंतरेहिंतो निग्गच्छति । निम्गमित्ता अज्जुणयं मालागारं गेण्हति । गेहिता अवओडयबंधणं करेंति । 20 बंधुमईए मालागारीए सद्धिं विउलाई भोगभोगाई भुंजमाणा विहरति ।
74
तर णं तस्स अयमब्भथिए [४] । " एवं खलु अहं बालप्पभिचैव
अज्जुणयस्स मालागारस्स
अवउडय-,
73 The majority of Mss अवओडय while comment in the same अवउडय 74 A जनुपडितं BC जण्णपायडिए D जण्णु - E जनु cf. foot-note 72.

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मोग्गरपाणिस्स भगवओ कल्लाकलिं [जाव] कप्पेमाणे विहरामि । तं जइ णं मोग्गरपाणी जक्खे इह संणिहिए होते, सेणं किं ममं एयारूवं आवई पावेज्जमाणं पासते ? । तं नत्थि णं मोग्गरपाणी जक्खे इह संणिहिए । सुव्वत्तं णं एस कट्ठे ।
39
तए णं से मोग्गरपाणी जक्खे अज्जुणयस्स 5 मालागारस्स अयमेयारूवं अब्भत्थियं [जाव] वियाणेत्ता 75 अज्जुणयस्त मालागारस्स सरीरयं अणुष्पविसर । अणुप्पविसित्ता तडतडतडस्स बंधाई छिंदइ । छिंदित्ता तं पलसहस्सणिफण्णं अयोमय मोग्गरं गेण्हइ । गेण्हित्ता ते इथिसत्तमे पुरिसे धाएइ । तए णं से अज्जुणए मालागारे 10 मोग्गरपाणिणा जक्खेणं अण्णाइट्टे समाणे रायगिहस्स नगरस्स परिपेरंतेणं कल्लाकलि छ इत्थिसत्तमे पुरिसे areमाणे विहरs |
रायगिहे नयरे (सिंघाडग० [जाव] महापहृपहेसु) बहुजणो अण्णमण्णस्स एवमाइक्खर [४] । " एवं खलु 15 देवाणुप्पिया ! अज्जुणए मालागारे मोग्गरपाणिणा अण्णाट्ठे समाणे रायगिहे नयरे बहिया छ इत्थिसत्तमे पुरिसे घाटमाणे " विहरइ ।
""
20"
तर णं से सेणिए राया इमोसे कहार लद्धट्ठे समा कोडुंबिय [0] सहावेइ | सहावेत्ता एवं वयासी । एवं खलु देवाणुप्पिया ! अज्जुणए मालागारे [जाव] घामाणे [जाव] विहरइ । तं मा णं तुब्भे केइ कट्टुस्स वा तणस्स वा पाणियस्स वा पुप्फफलाणं वा अट्ठाए सहरं निग्गच्छउ । मा णं तस्स सरीरस्स वावत्ती भविस्स | "
75 AB वियाणित्ता while E वियाणेत्ता 76. Some Mss repeat घाएमाणे; B reads घायमाणे.

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त्ति कट्ट दोच्चं पि तच्चं पि घोसणयं घोसेह । घोसेत्ता खिप्पमेव ममेयं पच्चप्पिणह । "
तए णं ते कोडंबिय० [जाव] पच्चप्पिणन्ति ।
तत्थ णं रायगिहे नगरे सुदंसणे नाम सेठी परिवसइ [अड्डे । तए णं से सुदंसणे समणोवासए 5 यावि होत्था, अभिगयजीवाजीवे [जाव विहरइ । तेणं कालेणं तेणं समएणं समणे भगवं [जाव समोसढे [0] विहरइ । तए णं रायगिहे नगरे (सिंघाडग [0] बहुजणो) अण्णमण्णस्स एवमाइक्खइ [ जाव] । “किमंग पुण विपुलस्स अट्ठस्स गहणाए [.]।" एवं तस्स सुदं- 10 सणस्स बहुजणस्स अंतिए एयं सोच्चा निसम्म अयं अब्भत्थिए [४] । “ एवं खलु समणे [जाव] विहरइ । तं गच्छामि । णं [0] वंदामि [०]' । एवं संपेहेइ । संपेहित्ता जेणेव अम्मापियरो तेणेव उवागच्छइ । उवागमित्ता करयल [0] अञ्जलि कट्ट एवं वयासी । " एवं खलु 15 अम्मयाओ! समणे [जाव] विहरइ । तं गच्छामि । णं समणं भगवं महावीरं वंदामि नमसामि [ जाव ] पज्जुवासामि । ”
तए णं सुदंसणं सेट्टि अम्मापियरो एवं वयासी । " एवं खलु पुत्ता ! अज्जुणए मालागारे [जाव घाएमाणे 20 विहरइ । तं मा णं पुत्ता! समणं भगवं महावीरं वंदए निग्गच्छाहि । मा णं तव सरीरयस्स वावत्तीभविस्सइ। तुमणं इहगए चेव समणं भगवं महावीरं वंदाहि नमसाहि।"
77. ACDE अभिगय. B. अभिमय.

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तए णं सुदंसणे सेट्ठी अम्मापियरं' 8 एवं वयासी । " किण्णं अहं अम्मयाओ !79 समणं भगवं महावीरं इहमागयं इह पत्तं इह समोसढं इह गए चेव वंदिस्सामि ?। 80 तं गच्छामि णं अहं अम्मयाओ ! 5 तुम्भेहिं अब्भणुण्णाए समाणे भगवं महावीरं वंदए।"
तए णं सुदंसणं सेटिं81 अम्मापियरो जाहे नो संचाएंति बहूहिं आघवणाहिं [४] [जाव] परवेत्तए ताहे एवं वयासी। " अहासुहं देवाणुप्पिया ! मा पडिबंधं
करेह ।" 10 तए णं स सुदंसणे अम्मापिइहिं अब्भणु
ण्णाए समाणे पहाए सुद्धप्पा वेसाइं [जाव] सरीरे 3 सयाओ गिहाओ पडिणिक्खमइ । पडिणिक्खमित्ता पायविहारचारेणं रायगिहं नगरं . मज्झंमज्झेणं
निग्गच्छइ । निग्गमित्ता जक्खस्स जक्खाययणस्स 15 अद्रसामंतेणं जेणेव गुणसिलए चेइए जेणेव समणे
भगवं महावीरे तेणेव पहारेत्थ64 गमणाए । तए णं से मोग्गरपाणी जक्खे सुदसणं समणोवासयं अदसा
78 A अम्मापितरो; others as in the text. 79 A अम्मतातो later अम्मतायो BC अम्मयातो both the times D अम्मयातो, अम्मयाओ;printed E huctuates as others do; E wrongly puts gå; BCD अहं; A none. 80 A वंदिस्सामो obviously wrong; all others वंदिस्सामि. 81 A सेठ्ठी BCDE सेटिं 82 ADE अम्मापितीहिं BC अम्हापितीहिं 83 A सुद्धवत्थसरोरे BCDE as in the text. 84 ABCD पाहारेत्य, E so also when it occures later.

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४१
मंतेणं वीईवयमाणं पासइ । पासित्ता आसुरुत्ते [२] तं पलसहस्सणिप्फण्णं अयोमयं मोग्गरं उल्लालेमाणे उल्लालेमाणे जेणेव सुदसणे समणोवासए तेणेव पहारेत्थ गमणाए । तए णं से सुदंसणे समणोवासए मोग्गरपाणिं जक्खं एज्जमाणं पासइ। 5 पासित्ता अभीए अतत्थे अणुश्विग्गे अक्खुभिए अचलिए असंभंते वत्थंतेण भूमि पमज्जइ । पम्मज्जित्ता करयलपरिग्गहियं सिरसावत्तं दसनहं अंजलिं मत्थए कट्ट एवं वयासी । “नमोऽत्थु णं अरहंताणं [जाव] संपत्तागं । नमोऽत्थु णं समणस्स [जाव] संपाविउका- 10 मस्स । पुवि पि36 णं मए समणस्स भगवओ महावीरस्स अंतिए थूलए पाणाइवाए पच्चक्खाए जावज्जीवाए । थूलए मुसावाए, थूलए अदिण्णादाणे, सदारसंतोसे कए जावज्जीवाए । इच्छापरिमाणे कए जावज्जीवाए। त इदाणि पि तस्सेव अंतियं सव्वं पाणाइवायं पञ्चक्खामि 15 जावज्जीवाए । मुसावायं अदत्तादाणं मेहुणं परिग्गहं पच्चक्खामि जावज्जीवाए । सव्वं कोहं [जाव] मिच्छादसणसल्लं पच्चक्खामि जावज्जीवाए । सव्वं असणं पाणं खाइमं साइमं चउव्विहं पि आहारं पच्चक्खामि जावज्जीवाए । जइ णं एत्तो उवसग्गाओ मुच्चिस्सामि तो 20
___85 Mss. give this करयल० वयासी; details incorporated from the commentary. 86 E a other Mss. fq; some texts where this passage occures e. g. ओववाइयसुत्त Suru's edition P. 70. Sutra 87 गं.

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४२
मे कप्पेइ पारेत्तए । अह णो एत्तो उवसग्गोओ मुच्चिस्सामि तओ मे तहा पच्चक्खाए चेव ।” त्ति कट्ट सागारं पडिमं पडिवज्जइ।
तए णं से मोग्गरपाणी जक्खे तं पलसहस्स5 णिप्फण्णं अयोमयं मोग्गरं उल्लालेमाणे उल्लालेमाणे जेणेव
सुदंसणे समणोवासगे तेणेव उवागए । नो चेव णं संचाएइ तेयसा समभिपडित्तए । तए णं से मोग्गरपाणी जक्खे सुदंसणं समणोवासयं सव्वओ समंताओ
परिघोलेमाणे परिघोलेमाणे जाहे नो चेव णं 10 संचाएइ सुदंसणं समणोवासयं तेयसा समभिपडित्तए,
ताहे सुदंसणस्स समणोवासयस्स पुरओ सपक्खि सपडिदिसिं ठिच्चा सुदंसणं समणोवासयं अणिमिसाए दिट्ठीए सुचिरं निरिक्खइ । निरिक्खित्ता अज्जुणयस्समा
लागारस्स सरीरं विप्पजहइ । विप्पजहित्ता तं पलसहस्स15 णिप्फण्णं अयोमयं मोग्गरं गहाय जामेव दिसं पाउब्भूए
तामेव दिसं पडिगए। तए णं से अज्जुणए मालागारे मोग्गरपाणिणा जक्खेणं विप्पमुक्के समाणे 'धस' त्ति धरणियलंसि सव्वंगेहिं निवडिए।
तए णं से सुदंसणे समणोवासए निरुवसग्ग'. 20 मिति कट्ट पडिमं पारेइ ।
तए णं से अज्जुणए मालागारे तत्तो मुहुत्तंतरेणं आसत्थे समाणे उठेइ । उद्वित्ता सुदंसणं समणो. वासयं एवं वयासी।
___ "तुब्मे णं देवाणुप्पिया! के कहिं वा 25 संपत्थिया।"
____87 AD संनिवडिते BCE निवडिते 88 A कं BC drop this DE के.

Page #86

तए णं से सुदंसणे समणोवासए अज्जुणयं मालागारं एवं वयासी ।
* " एवं खलु देवाणुप्पिया ! अहं सुदंसणे नामं समणोवासए अभिगयजीवाजीवे गुणसिलए चेइए समणं भगवं महावीरं वंदर संपत्थिए।"
___तए णं से अज्जुणए मालागारे सुदंसणं समणोवासयं एवं वयासी।
"तं इच्छामि णं देवाणुप्पिया ! अहमवि तुमए सद्धिं समणं भगवं महावीरं वंदित्तए [ जाव ] पज्जुवासित्तए । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह।" 10
____तए णं से सुदंसणे समणोवासए अज्जुणएणं मालागारेणं सद्धिं जेणेव गुणसिलए चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । उवागमित्ता अज्जुणएणं मालागारेणं सद्धि समणं भगवं महावीरं तिक्खु. त्तो [जाव पञ्जवासइ । तए णं से समणे भगवं महा. 15 वीरे सुदंसणस्स समणोवासगस्स अज्जुणयस्स मालागारस्त तीसे य [0] धम्मकहा [0] सुदंसणे पडिगए।
तए णं से अज्जुणए मालागारे समणस्स भगवओ महावीरस्स अंतियं धम्मं सोचा निसम्म हट्ठ०] ० । “ सद्दहामि णं भंते । निग्गंथं पावयणं 20 जाव] अन्भुट्टेमि । अहालुहं देवाणुप्पिया ! मा पडिबन्धं करेह ।"
तए णं से अज्जुणए मालागारे उत्तर [0] सयमेव पंचमुट्ठियं लोयं करेइ । करित्ता [जाव] अणगारे जाए (जाव] विहरइ । तए णं से अज्जुणए अणगारे 25 जं चेव दिवसं मुंडे [ जाव ] पव्वइए तं चेव दिवसं

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४४
समणं भगवं महावीरं वंदइ नमसइ । वंदित्ता नमंसित्ता इमं एयारूवं अभिग्गहं उग्गिण्हइ ।89 " कप्पइ मे जावज्जीवाए छठंछ?णं अणिक्खित्तेणं तवोकम्मेणं अप्पाणं भावेमाणस्स विहरित्तए " त्ति कट्ठ अयमेयारूवं 5 अभिग्गहं ओगेण्हइ । ओगेण्हित्ता जावज्जीवाए [जाव
विहरइ। तए णं से अज्जुणए अणगारे छठक्खमणपारणयंसि पढमाए पोरिसीए सज्झायं करेइ । जहा गोयमसामी [जाव] अडइ ।
तए णं तं अज्जुणयं अणगारं रायगिहे नयरे 10 उच्च० [जाव] अडमाणं बहवे इत्थीओ91 य पुरिसा य
डहरा य महल्ला य जुवाणा य एवं वयासी । " इमेणं मे पिता मारिए । माता मारिया। भाया भगिणी भज्जा पुत्ते धूया सुण्हा० १४ । इमेण मे अण्णयरे
सयणसंबंधिपरियणे मारिए । ” त्ति कट्ठ अप्पेगइया 15 अक्कोसंति अप्पेगइआ हीलंति निंदंति खिसंति गरि
हंति तज्जंति तालेति । तए णं से अज्जुणए अणगारे तेहिं बहूहिं इत्थीहिं य पुरिसेहि य डहरेहि य महल्लेहि य जुवाणएहि य आतोसिज्जमाणे [जाव] तालेज्जमाणे
89 There is fluctuation in Mss. about ओगेण्हइ; उग्गिण्हइ; उग्गेण्हइ; AE अभिग्गह; others उग्गहं or ओग्गह; so also later when the same occu. res. 90 ABCD अडइ E विहरइ 91 A इत्थियाओ E इत्थीओ. 92 A माता मारिता CD माता मारिया BE drop; CE has are others not; as E implies मारिया or मारिए as it fits, is to be put after each word.

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तेसिं मणसा वि अपउस्समाणे सम्मं सहइ सम्भं खमइ तितिक्खइ अहियासेइ । सम्मं सहमाणे ०] रायगिहे नयरे उच्चणीयमज्झिमकुलाइं अडमाणे जइ भत्तं लहइ तो पाणं न लभइ; जइ पाणं तो भत्तं न लभइ । तए णं से अज्जुणए मालागारे अदीणे अविमणे अकलसे 5 अणाइले अविसादी अपरितंतजोगी अडइ। अडित्ता रायगिहाओ नगराओ पडिणिक्खमइ । पडिणिक्खमित्ता जेणेव गुणसिलए चेइस जेणेव समणे भगवं महावीरे (जहा गोयमसामी [जाव]) पडिसेइ । पडिदंसित्ता समणेणं भगवया महावीरेणं अब्भणुण्णाए अमुच्छिए [४] 10 बिलमिव पण्णगभूएणं अप्पाणेणं तमाहारं आहारेइ ।
तए णं समणे भगवं महावीरे अण्णया रायगिहे पडिणिक्खाइ । पडिणिक्खमित्ता बहिं जणवए विहरइ । तए णं से अज्जुणए अणगारे तेणं ओरालेणं 3 पयत्तेणं पग्गहिएणं महाणुभागेणं तवोकम्मेणं अप्पाणं 16 भावेमाणे बहुपुण्णे छम्मासे सामण्णपरियागं पाउणइ । पाउणित्ता अद्धमासियाए संलेहणाए अप्पाणं झुसेइ। असित्ता तीसं भत्ताइं अणसणाए छेदेइ । छेदित्ता जम्सठ्ठाए कीरइ [जाव) सिद्धे ॥94 [Sutra. 13]
तेणं काले तेणं समएणं रायगिहे नगरे गुण- 20 सिलए चेइए । सेणिए राया। कासवे नाम गाहावई
93 उरालेणं and ओरालेणं both are found in the Mss. 94 D is systematic in giving the end of the अज्झयण all through; here छठ्ठस्स वग्गस्स तीयं अज्झयणं सम्मत्त ।

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

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४७
तेणं कालेणं तेणं समएणं पोलासपुरे नगरे। सिरिवणे उज्जाणे । तस्स णं पोलासपुरे नयरे विजये नामं राया होत्था । तस्स णं विजयस्स रपणो सिरी नाम देवी होत्था [वण्णओ । तस्स णं विजयस्स 5 रण्णो पुत्ते सिरोए देवीए अत्तए अइमुत्ते नाम कुमारे होत्था सूमाले [० ।
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे [जाव] सिरिवणे विहरइ । तेणं कालेणं तेणं सम
एणं समणस्स भगवओ महावीरस्स जेहे अंतेवासी 10 इंदभूती ( जहा पण्णत्तीए जाव ।) पोलासपुरे नयरे
उच्च० जाव] अडइ । इमं च णं अइमुत्त कुमारे पहाए [जाव] विभूसिए बहूहिं दारएहिं य दारियाहिं य डिभएहि य डिभियाहि य कुमारएहि य कुमारियाहि ।
य सद्धिं संपरिवुडे सओ गिहाओ पडिणिक्खमइ । 15 पडिणिक्खमित्ता जेणेव इंदट्ठाणे तेणेव उवागए। तेहिं
बहूहिं दारएहि य[६] संपरिबुडे अभिरममाणे अभिरममाणे विहरइ । तए णं भगवं गोयमे पोलासपुरे नयरे उच्च जाव] अडमाणे इंदट्ठाणस्स अदूरसामंतेणं वीईवयइ । तए णं से अइमुत्ते कुमारे भगवं गोयमं अदूरसामंतेणं 20 वीईवयमाणं पासइ । पासित्ता जेणेव भगवं गोयमै तेणेव उवागए । उवागमित्ता भगवं गोयमं एवं वयासी।
"के णं भंते ! तुब्मे ?। किं वा अडह ?।" तए णं भगवं गोयमे अइमुत्तं कुमारं एवं वयासी।
96 Mss are hesitating in the terminations हि-हिं; both are allowable.

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૮
" अम्हे णं देवाणुप्पिया ! समणा निग्गंथा ईरियासमिया [जाव] बंभयारी उच्च ० [ जाव] अडामो। " तर णं अइमुत्ते कुमारे भगवं गोयमं एवं
वयासी ।
198
5
66 यह णं भंते! तुब्मे जा णं" अहं तुब्भं ' भिक्खं दवावेमी । " ति कट्टु भगवं गोयमं अंगुलीए गेves | गेण्हित्ता जेणेव सए गिहे तेणेव उवागए । तर णं सा सिरिदेवी भगवं गोयमं एज्जमाणं पासइ । पासित्ता हट्ट [0] आसणाओ अब्भुट्टे । अभुट्ठित्ता 01 जेणेव भगवं गोयमे तेणेव उवागया । भगवं गोयमं तिक्खुतो आयाहिणपयाहिणं वंदइ [२] विउलेणं असण० [४] पडिविसज्जेइ । तर णं से अइमुत्ते कुमारे भगवं गोयमं एवं वयासी ।
15
"
" कहि णं भंते ! तुब्भे परिवसह ? | तर णं से भगवं गोयमे अइमुत्तं कुमारं एवं
वयासी ।
एवं खलु देवाणुप्पिया ! मम धम्मायरिए धम्मोवएसए भगवं महावीरे आइगरे [जाव] संपाविउकामे इहेव पोलासपुरस्स नगरस्स बहिया सिरिवणे 20 उज्जाणे अहापडिरूवं उग्गहं उग्गिण्हित्ता' -99 संजमेणं [जाव भावेमाणे विहरइ । तत्थ णं अम्हे परिवसामो ।” तर णं से अइमुत्ते कुमारे भगवं गोयमं एवं वयासी ।
८८
97 AE जाणं BCD जेणेव; the commentory in D and E both sanction जा णं 98 D तुहं 99 Cf. note 85

Page #92

" गच्छामि णं भंते ! अहं तुब्मेहिं सद्धि समणं भगवं महावीरं पायवंदए । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह । ”
तए णं से अइमुत्ते कुमारे भगवया गोयमेणं सद्धिं जेणेव समणे महावीरे तेणेव उवागच्छइ । उवा- 5 गमित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ । करित्ता वंदइ [जाव] पज्जुवासइ । तए णं भगवं गोयमे जेणेव समणे भगवं महावीरे तेणेव उवागए [जाव पडिदंसेइ । पडिदसित्ता संजमेणं तवसा विहरइ । तए णं समणे अइमुत्तस्स तीसे 10 य धम्मकहा । तए णं से अइमुत्ते समणस्स भगवओ महावीरस्स अंतिए धम्भं सोच्चा निसम्म हट्ट [जाव] हियया०] "जं नवरं देवाणुप्पिया! अम्मापियरो आपुच्छामि । तए णं अहं देवाणुप्पियाणं अंतिए (जाव पव्वयामि । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेहा” 15
तए णं से अइमुत्ते कुमारे जेणेव अम्मापियरो तेणेव उवागए [जाव] पव्वइत्तए' । अइमुत्तं कुमारं अम्मापियरो एवं वयासी ।
"बाले सि [जाव तुमं पुत्ता ! असंबुद्धे सि जाव तुमं पुत्ता ! किं णं तुमं जाणसि धम्मं ?।" 20
तए णं से अइमुत्ते कुमारे अम्मापियरो100 एवं वयासी।
" एवं खलु अम्मयाओ ! जं चेव जाणामि तं घेव न जाणामि । जं चेव न जाणामि तं चेव जाणामि ।"
25 100 cf foot note 74 ABCDE all अम्मापियरो

Page #93

तए णं तं अइमुत्तं कुमारं अम्मापियरो एवं वयासी ।
__ " कहं णं तुमं पुत्ता ! जं चेव जाणसि तं [जाव चेव जाणसि ?।”
तए णं से अइमुत्त कुमारे अम्मापियरो101 एवं घयासी।
___“ जाणामि अहं अम्मयाओ ! जहा जाएणं अवस्समरियव्वं । न जाणामि अहं अम्मयाओ! काहे वा
कहिं वा कहं वा के चिरेण वा! । न जाणामि अम्म10 याओ ! केहिं कम्माययणेहिं109 जीवा नेरइयतिरिक्ख.
जोणिमणुस्सदेवेसु उववज्जंति । जाणामिणं अम्मयाओ! जहा सरहिं कम्माययणेहिं10 3 जीवा नेरइय० [जाव] उववज्जति । एवं खलु अहं अम्मयाओ ! जं
चेव जाणामि तं चेव न जाणामि । जं चेव न 15 जाणामि तं चेव जाणामि । इच्छामि णं अम्मयाओ ! तुम्मेहिं अब्भणुण्णाए [जाव पव्वइत्तए । "
तए णं तं अइभुत्तं कुमारं अम्मापियरो जाहे नो संचाएंति बहूहिं आघवणाहिं ०] “इच्छामो ते जाया ! एगदिवसमवि रायसिरि पासेत्तप ।" तए णं 101. Cf footnote. 100. 102. AE. कम्माययणेहिं BC. कमायाणेहिं D कम्माबंधणेहि; the commentary has also before itself कम्मावयणेहि, or possibly gauged from its sanskrit equivalent कर्मादानैः कम्मायाणेहिं; Barnett's Ms. Br. Mus Or. 2100 and edition of Bombay which is before him read कम्मबंधणेहि See Notes.103 कम्माययणेहिं BC किंमायाणेहिं D कम्माधणेहिं E कम्मायाणेहि

Page #94

से अइमुत्ते कुमारे अम्मापिउवयणमणुयत्तमाणे तुसिणीए संचिट्ठइ । अभिसेओ जहा महाबलस्स । निक्खमणं । जाव] सामाइयमाइयाई अहिज्जइ । बहूई वासाइं सामण्णपरियागं गुणरयणं [जाव] विपुले सिद्ध ।
तेण कालेणं तेणं समएणं वाणारसीए नय- 5 रीए काममहावणे चेइए । तत्थ णं वाणारसीए104 अलक्खे नामं राया होत्था । तेणं कालेणं तेणं समरणं समणे जाव] विहरइ । परिसा० । तए णं से अलक्खे राया समणस्स भगवओ महावीरस्स अंतिए जहा उदायणे तहा निक्खंते । नवरं जेठपुत्तं रज्जे अहिसिंचइ । 10 एक्कारस अंगाई । बहू वासा परियाओ [जाव] विपुले सिद्धे ।
एवं जंबू ! समणेणं [जाव छठुस्स वग्गस्स अयमढे पण्णत्ते ॥" [Sutra 15]
[ सत्तमो वग्गो]
" जइ णं " ॥ सत्तमस्स वग्गस्स उक्खेवओ०॥ [जाव तेरस अज्झयणा पण्णत्ता ॥ तं जहा। नंदा तह नंदवई नंदुत्तर नंदिसेणिया चेव मरुय सुमरुय महमरुय मरुदेवा य अट्ठमा ॥ 105 भद्दा य सुभद्दा य सुजाया सुमणा वि य
20 ___104 A वाणारसी BC बाणारसीए D वाणारसीए E वाणारसीइ 105 A. णंदा गंदवती चेव णंदुत्तरा णंदिसेणिया मरुता। सुमरुता महामरुता मरुदेवा य अठमा ॥ B: तं नंदा तं नंदसतो नंदुत्तर नंदिसेणिया चेव । मरुता सुमरुता महाम
15

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भूयदिण्या य बोधव्या सेणियमज्जाणं नामाइं॥106
" जइ णं भंते ! [0] तेरस अज्झयणा पण्णत्ता पढमस्स णं भंते ! अज्झयणस्स समणेणं[0] के अद्वे पण्णत्ते?।"
एवं खलु जंबू ! तेणं कालेणं तेणं समए रायगिहे नयरे गुणसिलए चेइए । सेणिए राया । तस्स णं सेणियस्स रणो नंदा नामं देवी होत्था [वपणओ] । सामी समोसढे । परिसा निग्गया। तए णं
सा नंदा देवी इमीसे कहाए लद्धट्टा कोडंबियपुरिसे 10 सद्दावेइ । सद्दावेत्ता जाणं (जहा पउमावई [जाव] )।
एकारस अगाइं अहिज्जित्ता वीसं वासाई परियाओ रुता मरुदेवा य असा (मा) ॥ C Just like. B. even
in point of mistakes D. नंदापतह नंदु. वती२ नंदुत्तरा३ नंदिसेणया चेव ४ । मरुता ५ सुम रुता ६ मरुदेवा य अठमा॥ E. नंदा१ तह नंदमंती २ नंदोत्तर ३ नंदसेणिया ४ चेव । महया ५ सुमरुत ६ महमरुय ७ मरुदेवा ८ य अट्ठमा ॥१॥ Barnett for the eighth queen मरुदेवी. I have emended मख्य सुमरुय महमस्य to con form it to metre 106 A भदाः सुभदा य सुजाता सुमणातिया भूतदिण्णा य बोधव्वा सेणियभज्जाणं णामाइं ॥ B. भद्दा सुभद्दा य सुजया सुमणाइया भूयदिपणा य बोधव्वा सेणियभज्जाणं नामति । C exactly as B. D भक्ष य ९ सुभद्दा य १. सुजया ११ सुमणाइय । भूपदिण्णा य १ बोधव्वा सेणियभज्जाणं नामानि ॥ भदाय सुभदा ११ र सुजाता ११ सुमणातियो १ । भूयदित्ता १३ य बोहवा सेमिस्मन जाय नामाई। I have emended सुमणा वि य । ...

Page #96

जाव] सिद्धा । एवं तेरस वि देवीओ नंदागमेण नेयवाओ ॥
सत्तमो वग्गो समत्तो ॥ [ Sutra 16. ]
[ अट्ठमो वग्गो]
__ " जइ णं "॥ भंते ! अट्ठमस्स वग्गस्स उक्खे- 5 वओ ०॥ [जाव दस अज्झयणा पण्णत्ता । तं जहा काली सुकाली महाकाली कण्हा सुकण्हा महाकण्हा। वीरकण्हा य बोधव्वा रामकण्हा तहेव य । पिउसेणकण्हा नवमो दसमी महासेणकण्हा य ॥"
" जइ[०]दस अज्झयणा[0] पढमस्स अज्झयणस्स 10 के अट्टे पण्णत्ते ?।"
“एवं खलु जंबू ! तेणं कालेणं तेणं समएणं चंपा नामं नगरी होत्था । पुण्णभद्दे चेइए । तत्थ णं पाए नयरीए कोणिए राया [ वण्णओ ] । तत्थ णं चंपाए नयरीए सेणियस्स रणो भज्जा, कोणियस्स 15 रणो चुलमाउया, काली नामं देवी होत्था [वण्णओ]। जहा नंदा [जाव) सामाइयमाइयाई एकारस अंगाई अहिज्जइ । बहूहिं चउत्थ० [जाव] अप्पाणं भावेमाणी विहरइ । तए णं सा काली अण्णया कयाइ जेणेव अज्जचन्दणा अज्जा तेणेव उवागया । उवागमित्ता एवं 20 वयासी ।
“ इच्छामि णं अज्जाओ ! तुम्भेहिं अब्भणुण्णाया समाणा रयणावलिं तवं उवसंपज्जेताणं विहरेत्तए ।

Page #97

अहासुहं देवाणुप्पिया! मा पडिबन्धं करेह ।”
तए ण सा काली अज्जा अज्जचंदणाए अब्भगुण्णाया समाणा उवसंपज्जित्ताणं विहरइ । तं जहा ।
चउत्थं करेइ । चउत्थं करेत्ता सव्वकामगुणिय 5 पारेइ । सव्वकामगुणियं पारेत्ता छटुं करेइ । छठें करेत्ता
सव्वकामगुणियं पारेइ २। अट्ठमं करेइ २ । सव्वकाम . २। अट्ठ छट्ठाई करेइ । सव्वकाम०२। चउत्थं करेइ२ ।
सव्वकाम०२। छटुं करेइ । सव्वकाम०२। अट्ठमं करेइ
२। सव्वकाम० २। दसमं करेइ२ । सव्वकाम०२। दुवा10 लसमं करेइ २। सव्वकाम०२। चोदसमं० २। सव्व०२।
सोलसमं०२। सव्व०२। अट्ठारसमं० २। सव्व०२। वीसइमं० २। सव्व०२। बावीसइमं०२। सव्व०२। चउवीसइम० २ । सव्व०। छब्वीसइमं० २। सव्व० २।
अट्ठावीसइमं० २। सव्व० । तीसइमं०२। सव्व०२। 15 बत्तीसइमं०२ । सव्व०२। चोत्तीसइमं० २। सव्व० २॥
चोत्तीसं छट्ठाई करेइ २। सव्व०२ । चोत्तीसं करेइ २। सव्व० २। बत्तीसं०२। सव्व०२ । तीसं०२। सव्व०२। अट्ठावीसं०२। सव्व०२। छव्वीसं०१। सव्व०२। चउवीसं०
२। सव्व०२। बावीसं०२। सव्व०२। वीसं०२। सव्व०२। 20 अट्ठारसं०२। सव्व०२। सोलसमं०२ सव्व०२। चोद्दसमं०२
सव्व०२। बारसम०२। सव्व० २। दसम०२। सव्व ०२ । अट्ठमं०२। सव्वर। छटुं०२१ सव्व०२। चउत्थं०२ । सव्व० २। अठ्ठ छठ्ठाई करेइ २। सव्व०२। अट्ठमं करेइ२। सव्वल २। छठें करेइ२।10 सव्व०२। चउत्थं०२। सव्व० ॥
___107 Printed E wrongly reads अठ्ठावी० २ while the correct reading is gi ante which is supported by all the Mss.

Page #98

एवं खलु एसा रयणावलीए तवोकम्मस्स पढमा परिवाडी एगेणं संवच्छरेणं तिहिं मासेहिं बावीसाए य अहोरत्तेहिं अहासुत्ता [जाव] आराहिया भवइ ।
तयाणंतरं च णं दोच्चाए परिवाडीए चउत्थं करेइ२ । विगइवज्ज पारेइ २। छटुं करेइ२। विगइवज्ज 5 पारेइ । एवं जहा पढमाए वि। नवरं सव्वपारणए विगइवज्जं पारेइ [जाव आराहिया भवइ।
तयाणंतरं च तच्चाए परिवाडीए चउत्थं करेइ । अलेवाडं पारेइ । सेसं तहेव ।
एवं चउत्था परिवाडी। नवरं सव्वपारणए 10 आयंबिलं पारेइ । सेसं तहेव । तं चेव, पढममि सव्वकामं पारणयं बिइयए विगइवज्ज । तइयंमि अलेवाडं आयंबिलं108 चउत्थम्मि ।
तए णं सा काली अज्जा रयणावली तवोकम्म पंचहिं संवच्छरेहिं दोहि य मासेहिं अट्ठावीसाए य 15 दिवसेहिं अहासुत्तं [जाव] आराहेत्ता जेणेव अज्जचंदणा अज्जा तेणेव उवागया । उवागमित्ता अज्जचंदणं अज्जं वंदइ नमसइ । वंदित्ता नमंसित्ता बहूहिं चउत्थ० जाव] भावेमाणी विहरइ।
तए णं सा काली अज्जा तेणं उरालेणं जाव] 20 धमणिसंतया जाया यावि होत्था से जहा इंगाल०[जाव सुहुययासणे इव भासरासिपलिच्छण्णा109 तवेणं तेएणं तवतेयसिरीए अतीव उवसोहेमाणी चिट्ठइ ।
तए णं तीसे कालीए अज्जाए अण्णया कयाइ
108 A आयंबिलंमो BCDE आयंबिलमो 109 A HTarifenfescalao BCDE as in the text.

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५६
111
पुब्वरसावरसकाले अथमम्भत्थिर । जहा बंदयस्स चिंता । "अंहा जाव अत्थि उट्ठाण [५] 110 तीव ता मै सैये कल्ले [जाव] जलते अज्जचंदणं अज्जं आपुच्छित्ता अज्जचंदणार अज्जाए अब्भणुष्णायाएं समाणीर 5 संलेहणासणाइसियार भत्तपाणपडियार खियाए पायोवगयाच काल अणवकखमाणीए विहरेत्तर " ति कट्टु एवं संपेहेइ । संपेहित्ता जेणेव अज्जचंदणा अज्जा तेणेव उवागच्छइ । उवागमित्ता अज्जचंदणं वेदइ नमंसइ | वंदित्ता नर्मसित्ता एवं वयासी ।
इच्छामि णं अज्जो ! तुब्मेहिं अब्भणुण्णाया समाणी संलेहणा० [जाव] विहरेत्तर । अहासुहं [0] ।" काली अज्जा अज्जचंदणाए अब्भणुण्णाया समाणी संलेहणा० [जाव] विहरइ । सा काली अज्जा अज्जचंदणार अंतिए सामाइयमाइयाई एक्कारस अंगाइ 15 अहिज्जित्ता बहुपडिपुण्णाई अट्ठ संवच्छराई सामण्णपरियागं पाउणित्ता मासियाए संलेहणार अत्तार्ण झूसेत्ता सहि भत्ताइं अणसणाए छेदित्ता जस्सद्वार कीरs [जाव] चरिमुस्सासनीसासेहिं सिद्धा [५] ॥ निक्खेवओ ॥
पढमं अज्झयणं समत्तं ॥ [ Sūtra 17]
10
20
66
तेणं कालेणं तेणं समएणं चंपा नाम नयरी । gorat are | काणिए राया । तत्थ णं सेणियस्स रण्णो भज्जा, कोणियस्स रण्णो चुल्लमाउया, सुकाली नाम देवी होत्था । जहा काली तहा सुकाली वि
110 A अस्थि उहाणे ति वा B अत्थि उहा. CE अस्थि उट्ठा० D उठाइ ५. वा. 111 Ereads ताव ताव; A तावत BCD तांव ता.

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निक्खंता [जाव] बहूहिं चउत्थ० [जाव भावेमाणी विहरइ । तए णं सा सुकाली अज्जा अण्णयाकयाइ जेणेव अज्जचंदणा अज्जा [जाव] " इच्छामि णं अज्जो ! तुन्भेहिं अब्भणुण्णाया समाणी कणगावलीतवोकम्मं उवसंपजित्ताणं विहरेत्तए ।”
5 एवं जहा रयणावली तहा कणगावली वि । नवरं तिसु ठाणेसु अट्ठमाई करेइ, जहा रयणावलीए छट्ठाई । एक्काए परिवाडीए संवच्छरो पंच मासा बारस य अहोरत्ता । चउण्हं पंच वरिसा नव मासा अट्ठारस दिवसा । सेसं तहेव । नव वासा परियाओ [जाव] 10 सिद्धा ॥ [ Sutra 18]
एवं महाकाली वि । नवरं खुड्डागं सीहनिकीलियं तवोकम्भं उवसंपज्जित्ताणं विहरइ । तं जहा। चउत्थं करेइ । करित्ता सव्वकामगुणियं पारेइ । पारेत्ता छठे करेइ । करित्ता सव्वकामगुणियं पारेइ । पारित्ता चउत्थं 15 करेइ । सव्वका० २ । अट्ठमं करेइ २ । सव्वका० २। छटुं० २ । सव्व० २ । दसमं० २। सव्व० २ । अनुमं० २। सव्व०२। दुवालसं०२।सव्व०२। दसमं० २। सव्व० २।चोदसं० २ । सव्व०२ । दुवालसं०112 २ । सव्व० २ । सोलसम० २ । सव्व० २। चोदसं० २ । सव. 20 २ । अट्ठारसं० २ । सव्व० २ । सोलसमं०२ । सव्व० २ । वीसमं०२ । सव्व० २ । अट्ठारसं० २ । सव्व० २ । वीसमं० २ । सव० २। सोलसमं० २। सव्व० २ । अट्ठारसं०२ । सव्व० २ । चोदसं० २। सव्व०२। सोलसमं० २। सव्व० २। दुवालसं० २ । सम्व २ । 25 112 AD दुवालसं B. दुवालसमं E बारसमं.

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५८
चोइसं० २ । सव्व० २। दसमं० २। सव्व० २ । दुवालसं० २ । सव्व० २। अट्ठमं० २। सव्व०२ । दसमं० २। सव्व० २ । छटुं २। सव्व०२ । अट्ठमं०२ । सव्व० २ । चउत्थं० । सव्व० २। छटुं० २ । सव्व० २ । 5 चउत्थं० २ । सव्वकामगुणिय पारेइ ।
तहेव चत्तारि परिवाडीओ । एकाए परिवाडीए छम्मासा सत्त य दिवसा । चउण्हं दो वरिसा अठ्ठावीसा य दिवसा [जाव] सिद्धा ॥ [Sutra 19]
एवं कण्हा वि । नवर महालयं सीहणिकीलियं 10 तवोकम्मं जहेव खुड्डागं।नवर चोत्तीसम जाव नेयव्वं।
तहेव ऊसारेयव्वं । एक्काए वरिसं छम्मासा अट्ठारस य दिवसा । चउण्हं छव्वरिसा दो मासा बारस य अहोरत्ता । सेसं जहा कालीए [जाव] सिद्धा ॥ [Sutra 20]
एवं सुकण्हा वि । नवरं सत्तसत्तमियं भिक्खु15 पडिमं उपसंपज्जित्ताणं विहरइ । पढमे सत्तए एक्केक्क
भोयणस्स दत्तिं पडिगाहेइ एक्केक्कं पाणयस्स । दोच्चे सत्तए दो दो भोयणस्स दो दो पाणयस्स पडिगाहेइ । तच्चे सत्तए तिण्णिः । चउत्थे० । पंचमे० । सत्तमे
सत्तए सत्त दत्तीओ भोयणस्स पडिगाहेइ सत्त 20 पाणयस्स।
एवं खलु एयं सत्तसत्तमिय भिक्खुपडिमं एगूणपण्णाए रातिदिएहिं एगेण य छण्णउएणं भिक्खासएणं । अहासुत्ता [जाव] आहारेत्ता जेणेव अज्जचंदणा
अज्जा तेणेव उवागया। उवागमित्ता अजचंदणं अज 25 वदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी ।
" इच्छामि णं अज्जाओ! तुम्मेहिं अब्भणुण्णाया

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समाणी अट्टहमियं भिक्खुपडिमं उवसंपज्जित्ताणं विहरेत्तए । अहासुहं देवाणुप्पिया ! मा पडिबंधं करेह ।”
तए णं सा सुकण्हा अज्जा अज्जचंदणाए अब्भगुण्णोया समाणी अट्ठट्टमियं भिक्खुपडिम उवसंपज्जित्ताणं विहरइ ।
5 पढमे अट्ठए एक्केक्कं भोयणस्स दत्तिं पडिगाहेइ एक्केक्कं पाणयस्स । [जाव] अट्ठमे अट्ठए अट्ठट्ट भोयणस्स पडिगाहेइ अट्ठ पाणयस्स।
___एवं खलु एयं अट्ठमियं भिक्खुपडिमं चउसट्ठीए रातिदिएहिं दोहि य अट्ठासीएहिं भिक्खासयहिं । 10 अहासुत्ता जाव नवनवमियं भिक्खुपडिमं उवसंपज्जित्ताणं विहरइ ।
पढमे नवए एक्केक्कं भोयणस्स दत्ति पडिगाहेइ एक्केक्कं पाणयस्स [जाव] नवमे नवए नव दत्तीओ भोयणस्स नव पाणयस्स ।
15 एवं खलु नवनवमियं भिक्खुपडिमं एकासीइ राइंदिएहिं चउहिं पंचोत्तरेहिं भिक्खासएहिं । अहासुत्ता [जाव ] दसदसमियं भिक्खुपडिमं उवसंपज्जित्ताणं विहरइ ।
पढमे दसए एक्केक्कं भोयणस्स दत्तिं पडि- 20 गाहेइ एक्केक्कं पाणयस्स । [जाव दसमे दसए दस दस दत्तीओ भोयणस्स पडिगाहेइ दस दस पाणयस्स।
एवं खलु एयं दसदसमियं भिक्खुपडिमं एक्केणं राइंदियसरणं अद्धछट्टेहि भिक्खासएहिं । अहासुत्तं [जाव आराहेइ । आराहित्ता बहूहिं चउत्थ [जाय] मासद्ध. 25 मासविविहतवोकम्मेहि अप्पाणं भावेमाणी विहरइ ।

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तए णं सा मुकण्ही अजा तेणं उराले [जाव] सिद्धी ।
॥ निक्खेवओ ॥ पंचमझयणं ॥ [Sutra 21]
एवं महाकण्हा वि । नवरं खुड्डागं सवओंभई 5 पडिस उवसंपज्जित्ताणं विहरइ । चउत्थं करेइ । करित्ता
सव्वकामगुणिय पारेई । पारिता छ? करेई २ । सव्व० २। अट्ठमै० २ । सव्व० २। दसमं० २। सव्व० २ । दुवालसमं० २ । सम्व० २। अट्ठम २। सव्व० २ ।
दसमं० २ । सव्व० २ । दुवालसमं० २ । सव्व० २। 10 चउत्थं० २ । सव्व० । छटुं २ । सव्व २। दुवालसं०
२। सव्व० २। चउत्थं० २ । सव्व० २। छटुं० २ । सव्व० २ । अट्ठमं० २ । सव्व० २ । दसमं० २ । सव्वा २। छटुं० २ । सव्व० २। अट्ठमं० २ । सब्व० २।
दसमं० २ । सव्व० २। दुवालसं० २। सब० २। 15 चउत्थं० २ । दसमं० २। सव्व० २। दुवालसमै० २।
सव्व० २ । चउत्थं० २ । सव्व०२ । छटुं० २। सव्व० २। अट्ठमं० २। सव्व० ॥
एवं खलु एवं खुड्डागसव्वओभहस्स तवोकम्मस्स पढमं परिवाडि तिहिं मासेहिं दसहिं दिवसेहि 20 अहासुत्तं [जाव आराहित्ता दोच्चाए परिवाडीए चउत्थं
करेइ । करित्ता विगइवज्जं पारेइ । पारित्ता जहा रयणावलीए तहा । एत्थ वि चत्तारि परिवाडीओ । पारणा तहेव । चउण्हं कालो संवच्छरो मासो दस य दिवसा ।
सेसं तहेव । [जाव] सिद्धा। 25 ॥ निक्खेवओ ॥ छठें अज्झयणं । [Sutra 22]
एवं वीरकण्हा वि । नवरं महालयं सवओ

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भदं तवोकम्मं उवसंपज्जित्ताणं विहरइ । तं जहा । चउत्थं करेइ। सव्व०२। छठं०२। सव्व०२। अठ्ठमं०२। सव०२। दसम०२। सव्व०२। दुवालसमं०२। सव्व०२। चोदसं०२। सव्व०२। सोलसमं०२। सव्वर। दसमं०२। सव्व०२। दुवालसमं०२। सव्व०२। चोदसं०२। सन्व०२। 5 सोलसमं०२। सव्व०२। चउत्थं०२। सव्व०२। छटुं०२। सव्व०२। अठ्ठमं०२। सव्व०२। सोलसमं०२। सव्व०२। चउत्थं०२। सव्व०२। छटुं०२। सब०२। अट्टमं०२। सव्व२० दसमं०२। सव्व०२। दुवालसं०२। सव्व०२। चोदसं०२। सब०२॥ अट्ठमं०२। सन्व०२। दसमं० 10 २॥ सव०२। दुवालसं०।सब्व०२॥ चोदसमं०२। सव०२। सोलसमं०रासव्व०। चउत्थं०२। सव्व०२। छट्ट। सव्व०२। चोहसं०रासव्व०२। सोलसमं०शसव्व०राचउत्थं०२।सव्व० २। छटुं०सव्व०।अहमं०२।सव्व०२।दसमं०रासच०२। दुवालसमं०२॥ सव्व०२। छटुं०२। सव्व०२। अट्ठमं०२। सव्व० 15 २। दसमं०२। सव्व०२। दुवालसं०२। सव्व०। चोदसं०२। सव्व०२। सोलसमं०२। सव्व०२। चउत्थं०२। सव्व०। दुवालसं०२। सव्व०२। चोदसं०२। सव्व०२। सोलसमं०२। सव०२। चउत्थं०२। सव्व०२। छटुं०२। सव्व०२। अट्ठमं० २। सव्व०२। दसमं०२। सव्व० ॥
एक्केकाए लयोए अट्टमासा पंच य दिवसा । चउण्डं दो वासा अट्टमासा वीसं दिवसा । सेसं तहेव [जाव] सिद्धा ।। [ Sutra 23 ]
एवं रामकण्हा वि। नवरं भद्दोत्तरपडिमं उवसंपज्जित्ताणं विहरइ । तं जहा। दुवालसमं करेइ२ । 25 सव्व०२। चोद्दसमं०२। सव्व०२। सोलसमं०२। सव्व०२। अट्ठारसमं०। सब्ब०२। वीसइमं०२। सव्व०२। सोलसमं०
20

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२॥ सव्व०२। अट्ठारसमं०२। सव्व०२। वीसइमं०२। सव्व० २॥ दुवालसमं०२। सव्व०२। चोइसम०२। सव्व०२॥ वीसइम०२। सव्व०२। दुवालसं०२। सव्व०२। चोहसमं०२।
सव्व०२। सोलसमं०२। सव्व०२। अट्ठारसमं०२। सव्व०२। 5 चोदसमं०२। सव्व०२। सोलसमं। सव्व०२। अट्ठारसमं०
सव्व२० वीसमं०२। सव्व०२। दुवालसमं०२। सव्वा अट्ठारसमं०२। सव्व०२। वीसइमं०२। दुवालसमं०२। सव्व० २। चोदसमं०२। सव्व०२। सोलसमं०२। सव्व०॥
एकाए कालो छम्मासा वीस य दिवसा । 10 चउण्हं कालो दो वरिसा दो मासा वीस य दिवसा । सेसं तहेव जहा काली [जाव] सिद्धा ॥ [Sutra 24]
एवं पिउसेणकण्हा वि । नवरं मुत्तावलीतवोकम्मं उवसंपज्जित्ताणं विहरइ । तं जहा। चउत्थं
करेइ २ । सव्व०२। छटुं०२। सव्व०२। चउत्थं०२। सव्व०२। 15 अट्ठमं०२। सव्व०२। चउत्थं०२। सव्व०२। दसमं०२। सव्व०
२। चउत्यं०२। सव्व०२। दुवालसमं०२। सव्व०२। चउत्थं० २। सव्व०२। चोदसमं०२। सव्व०२। चउत्थं०२। सव्व०२॥ सोलसमं०२। सव्व०२। चउत्थं०२। सव्व०२। अट्ठारसमं०
२। सव्व०२। चउत्थं०२। सव्व०२। वीसइमं०२ । सव्व०२। 20 चउत्थं०२। सव्व। बावीसइमं०२। सव्व०२। चउत्थं०२।
सव्व०२। चउवीसइमं०२। सव्व०। चउत्थं०२। सव्व०२। छव्वीसइमं०२। सव्व०२। चउत्थं०२। सव्व०२। अट्ठावीसं० २। सव्व०२। चउत्थं०२। सव्व०२। तीसइमं०२। सव्व०२।
चउत्थं०२। सव्व०२। बत्तीसइमं०२। सव्व०२। चउत्थं०२॥ 25 सव्व९२। चोत्तीसइमं०२। सव्व०॥
.. एवं तहेव ओसारेइ [जाव] चउत्य करित्ता

Page #106

६३
मासा
सव्वकामगुणियं पारे । एक्काए कालो एक्कारस पणरस य दिवसा । चण्हं तिण्णि चरिसा दस य मासा | सेसं [जाव] सिद्धा || [Sūtra 25]
एवं महासेणकण्हा वि । नवरं आयंबिलवडुमाणं तवोकम्भं उवसंपज्जित्ताणं विहरइ । त जहा आयंबिलं करेइ२ | चउत्थं करेइ२ । बे आयंबिलाई करेइ २। चत्थं करेइर। तिणि आयंबिलाई करेइ२ | चउत्थं० २। चत्तारि०२ । चउत्थ०२ | पंच०९ चउत्थं०२॥ छ०२ । चउत्थं०२। एवं एकोत्तरिया बढीए आयंबिलाई वडृति चउत्तरियाई [जाव] आयबिलसयं करेइ२ | चउत्थं 10 करेइ ॥
5
तर णं सा महासेणकण्हा अज्जा आयंबिलवड्रमाणं तवोकम्मं चोहसहिं वासेहिं तिहि य मासेहिं वीसहि य अहोरत्तेहिं अहासुतं [जाव] सम्मं कारणं फासेइ (जाव] आराहित्ता जेणेव अज्जचदणा अज्जा 15 तेणेव उवागया । उवागमित्ता वंदइ नमसइ | वंदित्ता नमसित्ता बहूहिं चउत्थ [ जाव] भावे माणी विहरs | तणं सा महासेणकण्हा अज्जा तेणं उरालेणं [जाव] उसोमाणी चिह्न । तर णं तीसे महासेणकण्हाए अज्जाए अण्णया कथाई पुञ्चरत्तावरत्तकाले चिंता जहा 20 खंदयस्स । [ जाव] अज्जचंदणं पुच्छर [ जात्र ] संलेहणा [] कालं अणवकंखमाणी विहरs | तए णं सा महासेणकण्हा अज्जा अज्जचंदणाए अज्जाए अतिए सामाइयाई एक्कारस अंगाइ अहिज्जित्ता बहुपडि पुण्णाई सत्तरस वासाई परियायं पालइत्ता मासि - 25 याए संलेहणाए अप्पाणं झूसित्ता सर्हि भत्ताइं अणसणार

Page #107

६४
छेदित्ता जस्सहाय कीरह [जाव] तमहं आराहेइ । आराहिचा चरिमस्सासणीसासेहिं सिद्धा बुद्धा [0] ॥
अट्ठ य वासा आई एक्कोत्तरयाए जाव सत्तरस । एसो खलु परियाओ सेणियभज्जाणं नायव्वो ॥
5 " एव खलु जंबू ! समणेणं [जाव] संपत्ते अट्टमस्स अंगस्स अंतगडदसाणं अयमठ्ठे पण्णत्ते ॥ अंगं समृत्तं ॥ [Sutra 26]
113
अंतगडदसाणं अंगस्स एगो सुयखंधो । अट्ठ -वगा | अट्टसु चेव दिवसेसु उद्दिस्सिति । तत्थ 10. पढमबिश्यवग्गे दस दस उद्देसगा । तइयवग्गे तेरस उद्देसना । वउत्थपंचमवग्गो दस दस उद्देगा । छट्ठवो सोलस उद्देसमा । सत्तसवो तेरस उद्देगा । अट्टमवग्गे दस उद्देगा ||
सेसं जहा नायाधम्मकहाणं ॥ [ Sutra 27]
|| अंतगडदसाओ समत्ताओ ॥ * 1*
.14
113 AE संख्तं BCD समत्तं A does not contain the Sutra. 27 at all BCDE have the ending as found in the text. 114 The colophons of the various Mss. will be found in the Introduction.

Page #108

॥ अणुत्तरोववाइयदसाओ ॥
[ पढमो वग्गो ]
तेणं कालेणं तेणं समरणं रायगिहे नयरे । अज्जसुहम्मस्स समोसरणं । परिसा निग्गया [ जाव ] जम्बू पज्जुवासइ [0] एवं वयासी ।
""
जइ णं भंते! समणेणं [ जाव ] संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं अयमट्ठे पण्णत्ते, 5 नवमस्स णं भंते ! अंगस्स अणुत्तरोववाइयदसाणं समणेणं [जाव] संपत्तेणं के अट्ठे पण्णत्ते ? "
तर णं से सुहम्मे अणगारे जंबुं अणगारं एवं वयासी ।
" एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं 10 नवमस्स अंगस्स अणुत्तरोववाइयदसाणं तिण्णि वग्गा पण्णत्ता ।
""
(6
जइ णं भंते समणेणं [ जाव ] संपत्तेणं नवमस्स' अंगस्स अणुत्तरोववाइयदसाणं तओ वग्गा पण्णत्ता, पढमस्स णं भंते ! वग्गस्स अणुत्तरोववाइय- 15 दसाणं समणेणं [ जाव] संपत्तेणं कइ अज्झयणा पण्णत्ता ? ।
""
" एवं खलु जंबू ! समणेणं [ जाव] संपत्तेणं अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स दस अज्झयणा पण्णत्ता । तं जहा,
૫
20

Page #109

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

Page #110

६७
थेरेहिं सद्धिं विउलं तहेव दुरूहइ । नवरं सोलस वासाइं सामण्णपरियागं पाउणित्ता कालमासे कालं किच्चा उड़े चन्दिमसोहम्मीसाण [ जाव] आरणच्चुए कप्पे नवयगेवेज्जविमाणपत्थडे उडूं दूरं वीईवइत्ता विजयविमाणे देवत्ताए उववण्णे । तए णं थेरा भग- 5 वंतं जालिं अणगारं कालगयं जाणित्ता परिणिव्वाणवत्तियं काउस्सग्गं करेंति । करित्ता पत्तचीवराई गेहंति। तहेव उत्तरंति [ जाव] इमे से आयारमंडर 'भंते' त्ति भगवं गोयमे [जाव] एवं क्यासी।
"एवं खलु देवाणुप्पियाणं अंतेवासी जाली 10 नामं अणगारे पगइभदए । से णं जाली अणगारे कालगए कहिं गए, कहिं उववण्णे ?।"
___ "एवं खलु गोयमा ! ममं अंतेवासी तहेव जहा खंदयस्स [ जाव ] कालगए उद्धं चंदिम [जाव] विजए विमाणे देवत्ताए उववणे ।”
“जालिस्स: णं भंते ! देवस्स केवइयं कालं ठिई पण्णत्ता ?।" writes एवं जा चेव खंदगवत्तव्वया etc. Barnett has गुणरयणं तवोकम्मं जहा खंदयस्स । एवं जा चेव खंदयस्स वत्तव्वया etc. (A) जं चेव (C) जावेव (D)(E) जाव 3. Barnett दुरुहइ AC दुरुहति BDE दुरूहति 4. Barnett. वीइवइत्ता ABCD वीतिवइत्ता E वीतीवतित्ता 5. Barnett. ABCD उत्तरंति E ओयरंति 6. It is remarkable that MSS. awefully blunder even in spelling जालिस्स A जारिस B. जाणिस CE जालिस्स D जालिस 7. Barnett ABDE केवइ (ति) यं C केवईयं
15

Page #111

5
६८
" गोयमा ! बत्तीसं सागरोवमाइं ठिई
पण्णत्ता ।
59
" से णं भंते ! ताओ देवलोयाओ आउक्खणं [३] कहिं गच्छहि [ २ ] १ । "
" गोयमा ! महाविदेहे वासे सिज्झिहिइ ।
""
" एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेर्ण अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स पढमस्स अज्झयणस्स अयमट्ठे पण्णत्ते । "
एवं सेसाणं वि अट्ठण्हं भाणियव्वं । नवरं 10 छ धारिणिसुआ । वेहल्लवेहायसा चेल्लणाए । आइलाणं पंचण्हं सोलस वासाइं सामण्णपरियाओ । तिन्हं बारस वासाई । दोण्हं पंच वासाई । आइल्लाणं पंचण्हं आणुव्व उववायो विजय वेजयंते जयंते अपराजिए सव्वसिद्धे । दीहदंते सव्वट्ठसिद्धे । उक्कमेणं 10 सेसा । 15 अभओ विजय । सेसं जहा पढमे । अभयस्स नाणत्तं, नयरे, सेणिए राया, नंदा देवी | सेसं
रायगिहे तहेव ।
9
8. Barnett ABCD छ; E सत्त is wrong. 9. Barnett and some MSS. वेहल्लवेहासा which in conformity with the enumerating verse, I have emended वेहलवेहायसा. The jumble in spelling the name persists in all MSS. 10 ABCDE Barnett उक्कमेणं; but Barnett's MSS (E) अणुक्कमेणं, (E) उक्कमेणं, (C) उक्क्सेणं, (4) उक्कोसेणं (with the gloss अनुक्रमे उत्कृष्टा स्थिति छइ )

Page #112

६९
" एवं खलु जंबू ! समगेणं [ जाव ] संपत्तेणं
वग्गस्स
अयमट्ठे
अणुत्तरोववाइयदसाणं
पढमस्स
35
[ Sutra 1 ] पढमो वग्गो समत्तो ॥
पण्णत्ते ।
[ दोच्चो वग्गो ]
(6
'जइ णं भंते! समणेणं [ जाव] संपत्तेणं अणुत्तरोववाइयदसाणं पढमस्स वग्गस्स अयमट्ठे पण्णत्ते, दोच्चस्स णं भंते ! वग्गस्स अणुत्तरोववाइयदसाणं समणं [जाव] संपत्ते के अट्ठे पण्णत्ते? |
""
5
" एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं 10 अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स तेरस अज्झयणा पण्णत्ता । तं जहा,
"(
दीह सेणे महासेणे लट्ठते य गूढदंते य सुद्धदंते य हल्ले दुमे दुमसेणे महादुमसेणे य आहिए || सोहे य सीहसेणे य महासीह सेणे य आहिए पुण्ण सेणेय बोधव्वेतेरसमे होइ अज्झयणे || " जइ णं भंते! समणेणं [जाव] संपत्तेषं अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स तेरस अज्झयणा पण्णत्ता, दोच्चस्स णं भंते ! वग्गस्स पढमस्स अज्झयणस्स समणेणं [जाव] संपत्तेर्ण के अड्डे पण्णत्ते ? । " 20 " एवं खलु जंबू ! तेणं कालेणं तेणं समरणं । रायग नरे । गुणसिलए चेइए । सेणिए राया । धारिणी देवी । सीहो सुमिणे । जहा जाली तहा जम्मं बालत्तणं कलाओ। नवरं दीहसेणो कुमारो | सवेव वक्तव्वया जहा जालिस्स [जाव] अंतं काहिह । "
1
15
25

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एवं तेरस वि । रायगिहे। सेणिओ पिया। धारिणी माया । तेरसण्हं वि सोलस वासा परियाओ। आणुपुवीए विजए दोण्णि, वेजयंते दोण्णि, जयंते दोण्णि, अपराजिए दोण्णि, सेसा महादुमसेणमाई पंच 5 सव्वट्ठसिद्धे।
“एवं खलु जंबू ! समणेणं [0] अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स अयमहे पण्णत्ते।"
मासियाए संलेहणाए दोसु वि वग्गेसु । [Sutra.2] त्ति दोच्चो वग्गो समत्तो ।
15
[तच्चो वग्गो] " जइ णं भंते ! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं दोच्चस्स वग्गस्स अयमढे पण्णत्ते, तच्चस्स णं भंते ! वग्गस्स अणुत्तरोववाइयदसाणं समणेणं [जाव] संपत्तेणं के अढे पण्णत्ते ?।"
"एवं खलु जंबू ! समणेणं [जाव संपत्तेणं अणुत्तरोववाइयदसाणं तच्चस्स वग्गस्स दस अज्झयणा पण्णत्ता। तं जहा, धण्णे य सुणक्खत्ते य इसिदासे य आहिए
पेल्लए रामपुत्ते य चंदिमा पिढिमा इ य॥ 20 पेढालपुत्ते अणगारे नवमे पोटिले वि य
वेहल्ले दसमे घुसे इमे य दस आहिया।"

Page #114

७१
(( 'जइ णं भंते! समणेणं [जाव] संपत्तेणं अणुत्तरोववाइयदसाणं तच्चस्स वग्गस्स दस अज्झयणा पण्णत्ता, पढमस्स णं भंते! अज्झयणस्स समणेणं [जाव] संपत्तेर्ण के अड्डे पण्णत्ते ! |
>>
?
" एवं खलु जंबू ! तेथे कालेणं तेणं समएणं 5 कायंदी नामं नयरी होत्था रिद्धथिमियसमिद्धा | सहसंबवणे 11 उज्जाणे सव्वउउ [0] जियसत्तू राया । तत्थ णं कार्यदो नयरीए भद्दा नाम सत्थवाही परिवसइ, अड्डा [जाव] अपरिभूया । तीसे णं भद्दाए सत्थवाहीए पुते धणे नामं दारए होत्था, अहीण [ जाव ] सुरुवे 10 पंचधाइपरिग्गहिए 12 । तं जहा, खीरधाईए जहा महब्लो [जाव] वावत्तरि कलाओ अहीए [ जाव ] अलं भोगसमत्थे जाए यावि होत्था । तर णं सा भद्दा सत्थवाही धरणं दारयं उम्मुक्कबालभावं [जाव] भोगसमत्थं यावि जाणित्ता बत्तीसं पासायवडिसए कारेइ 15 अब्भुग्गयमूसिए [जाव] तेसि मज्झे भवणं अणेगखंभसयसंणिवि [जाव] बत्तीसार इब्भवरकण्णगाणं एगदिवसेणं पाणि गेण्हावेइ । बत्तीसओ दाओ [ जाव ] उप पासा [0] तेहि [जाव] विहरइ |
तेणं कालेणं तेणं समरणं समणे [0] समोसढे | 20 परिसा निग्गया । राया जहा कोणिओ तहा जियसत्तू
11 All Mss. write सहसंबवणे; whereas to spell it according to the sense of the name, it would be सहस्संबवणे as Barnett has it. 12 All Mss. परिग्गहिए; merely a variant of - परिक्खित्ते.

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७२
निग्गओ। तए णं तस्स धण्णस्स तं महयो जहा जमाली तहा निग्गओ। नवरं पायचारेणं। [जाव] "जं नवरं अम्मयं भई सत्थवाहिं आपुच्छामि । तए णं देवाणुप्पियाणं अंतिए [जाव पव्वयामि ।" [जाव] जहा जमाली तहा आपुच्छइ । मुच्छिया13 वृत्तपडिवुत्तया जहा महब्बले [जाव जाहे नो संचाएइ । जहा थावच्चापुत्तो जियसत्तुं आपुच्छइ । छत्तचामराओ० । सयमेव निक्खमणं जहा थावच्चापुत्तस्स कण्हो [ जाव ]
पव्वइए अणगारे जाए ईरियासमिए14 [ जाव ] 10 गुत्तबंभचारी।
तए णं से धण्णे अणगारे जं चेव दिवसे मुंडे भवित्ता जाव] पव्वइए, तं चेव दिवसं समणं भगवं महावीरं वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी।
"एवं खलु इच्छामि णं भंते ! तुन्भेहिं अभ15 गुण्णाए समाणे जावज्जीवाए छटुंछट्टेणं अणिक्खित्तेणं
आयंबिलपरिग्गहिएणं तवोकम्मेणं अप्पाणं भावेमाणे विहरित्तए । छहस्स वि य णं पारणयसि कप्पेइ मे आयंबिलं पडिगाहेत्तए, नो चेव णं अणायंबिलं । तं पि य
संसढे,नो चेव णं असंसहूं । तं पिय णं अणुज्झियधम्मियं । 20 तं पियजं अण्णे बहवे समणमाहणअतिहिकिवणवणीमगा नावकंखंति । अहासुहं देवाणुप्पिया !मा पडिबंधं करेह।"
13 A B D glezgan C E ylagar Barnetttext greggent but notes the reading (C) greggent;
B has of course wrongly after पुच्छिया, बुत्तपडिबुत्तिया. 14 Barnett इरियासमिए etc. A रियासमिते B. the same as ABC. इरियासमिते D अरियासमिते E ईरियासमिते.

Page #116

७३
तए णं से धण्णे अणगारे भगवया महावीरेणं अब्भणुण्णाए समाणे [हट्ठ०] जावज्जीवाए छटुंछठेणं अणिक्खित्तेणं तवोकम्मेणं अप्पाणं भावेमाणे विहरइ। तए णं से धण्णे अणगारे पढमछट्टखमणपारणयंसि पढमाए पोरिसीए सज्झायं करेइ । जहा गोयमसामी 5 तहेव आपुच्छइ [जाव] जेणेव कायंदी नयरी तेणेव उवागच्छइ । उवागमित्ता कायंदीए नयरीए उच्च० [जाव] अडमाणे आयंबिलं नो अणायंबिलं जाव नावकंखति । तए णं से धणे अणगारे तार अब्भुज्जयाए पयत्ताए पग्गहियाए एसणाए एसमाणे जइ भत्तं न 10 लभइ तो पाणं न लभइ, अह पाणं तो भत्तं न लभइ । तए णं से धण्णे अणगारे अदीणे अविमणे अकलुसे अविसादी अपरितंतजोगी जयणघडणजोगचरित्ते अहापज्जत्तं समुदाणं15 पडिगाहेइ । पडिगाहित्ता कायंदीओ नयरीओ पडिणिक्खमइ । पडिणिक्खमित्ता जहा गोयमे 15 जाव पडिदंसेइ। तए णं से धण्णे अणगारे समणेणं भगवया अब्भणुण्णाए समाणे अमुच्छिए [जाव] अणज्झोववण्णे बिलमिव पण्णगभूएणं अप्पाणेणं आहारं आहारेइ । आहारित्ता संजमेणं तवसा [जाव] विहरइ ।
तए णं समणे भगवं महावीरे अण्णया कयाइ 20 कायंदीओ नयरीओ सहसंबवणाओ उज्जाणाओ पडिणिक्खमइ । पडिणिक्खमित्ता बहिया जणवयविहारं विह
___15 A अहापज्जत्तसदाणं BCE अहापज्जत्तं समुदाणं D अहापज्जत्तं सदाण; the reader has made it समदाणं by the addition of म. Barnett-text समुदाणं; his (C) समुद्दाणं which he is inclined to prefer.

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بوو
रह। तए णं से धण्णे अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जइ । अहिज्जित्ता संजमेणं
तवसा अप्पाणं भावेमाणे विहरइ । तए णं से धणे 5 अणगारे तेणं उरालेणं16 जहा खंदओ [जाव] उवसोमेमाणे चिट्ठइ।
धण्णस्स णं अणगारस्स पायाणं अयमेयारूवे तवरूवलावण्णे होत्था, से जहा नामए सुक्कछल्ली इ वा
कट्टपाउया इ वा जरग्गओवाहणा17 इ वा; एवामेव 10 घण्णस्स अणगारस्स पाया सुक्का18 निम्मंसा अडिचम्मछिरत्ताए पण्णायंति, नो चेव णं मंससोणियत्ताए ।
धण्णस्स णं अणगारस्स पायंगुलियाणं अयमेयारूवे [0] से जहा नामए कलसंगलिया इ वा मुग्गमा
ससंगलिया इ वा तरुणिया छिण्णा उण्हे दिण्णा 15 सुक्का समोणी मिलायमाणी मिलायमाणी चिट्ठति,
एवामेव धण्णस्स पायंगुलियाओ सुक्काओ [ जाव ] सोणियत्ताए।
____16. ACE ओरालेग BD उरालेणं; Barnett prefers उरालेगं 17 ABD जरग्गउवाहणा CE जरग्गओवाहणा Barnett's text latter, though he notes (D) उवाहणे, his (A) (C)(E) like our CE. So also अभयदेव like our CE. 18 ABCE सुक्का निFHAT D the same as ABCE but in the margin लुक्खा is added. Barnett's (C) (E) have भुक्खा after सुक्का ; though his (A) has not it. Is भुक्खा a misreading for लुक्खा ?

Page #118

७५
धण्णस्स जंघाणं अयमेयारूवे [0] से जहा [0] कंकाजंघा इवा काकजंघा इ वा ढेणियालियाजंघा इ वा [जाव] सोणियत्ताए ।
धण्णस्स जाणूर्ण अयमेयारूवे [0] से जहा [0] कालिपोरे इ वा मयूरपोरे इ वा ढेणियालियापोरे इ वा 5 एवं [ जाव] सोणियत्ताए ।
धण्णस्स उरुस्स [0] जहा नामए सामकरिल्ले इ वा बोरीकरिल्ले इ वा सल्लइकरिल्ले इ वा सामलिकरिल्ले इ वा तरुणिए उन्हे [ जाव ] चिट्ठइ, एवामेव धण्णस्स उरू [जाव] सोणियत्ताए ।
10
धण्णस्स कडिपत्तस्स 19 इमेयारूवे 20[0] से जहा [0] उट्टपादे इ वा जरग्गपाए इ वा महिसपाट इवा [ जाव] सोणियत्ताए ।
धण्णस्स उयरभायणस्स इमेयारूवे [0] से जहा [0] सुकदिए इ वा भज्जयणकभल्ले इ वा कटुकोलंबर 15 इ वा, एवामेव उदरं सुक्कं [0] |
धण्णस्स पासुलियाकडयाणं इमेयारूवे [0] से जहा [0] थासयावली इवा पाणावली इ वा मुंडावली इवा [0] |
19 अभयदेव in addition to the reading noted above livs कडिपट्टस्स. ABCD कडिपट्टस्स; but E कडिपत्तस्स; Barnett कडिपत्तस्स ( C ) the sa• me; his (A) (E) (D) कडिपट्टस्स 20 ABD इमेरूवे; CE इमेयारूवे; Barnett comments accepting इमेयारुवे “Thus all the sources, and so below; perhap s it is only a graphic variant for अयं.”

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७६
धण्णस्स 21 पिट्ठिकरंडयाणं अयमेयारूवे [0] से जहा [0] कण्णावली इ वा गोलावली इ वा वट्टयावली इवा, एवामेव [0] |
23
धण्णस्स उरकडयस्स 22 अयमेयारूवे [0] से 3 जहा [0] चित्तकट्टरे इ वा वियणपत्ते इ वा तालि - यंतपत्ते इ वा, एवामेव [0] ।
1
25 अग
धण्णस्स बाहाणं [0] से जहा नामए [० समिसंगलिया इ वा 24 पहायासंगलिया इ वा त्थिय संगलिया इवा, एवामेव [0] |
10
धण्णस्स हत्थाणं [0] से जहा [0] सुक्कछगणिया इवा वडपत्ते इ वा पलासपत्ते इ वा, 2" एवामेव [0] | धण्णस्स हत्थंगुलियाणं [0] से जहा [0] कलसंगलिया इ वा मुग्गमाससंगलिया इ वा तारुणिया छिण्णा आयवे दिण्णा सुक्का समाणी, एवामेव [0] | torte गीवार [0] से जहा [0] करगगीवा इ वा कुंडियागीवा इ वा उच्चट्ठवणए इ वा, एवामेव [0]!
15
21 ADE पिट्टिकरंडयाणं B C पिठुकरंडयाण; Ba - rnett prefers fa though he has Mss reading पिट्ठ; cf.later पिडिकरंडगसंघीर्हि ( P. 79 L. 8 ) 22 ACD उर- करंडयस्स B उरुकरंडयस्स E उरकडयस्स; अभयदेव - उरकडयस्स Barnett; उरकडयस्स. Barnett's (A) (E) उरकरंडयस्स 23 Some Mss read टालियंट. 24 A drops it. B has in the margin पाहायासंमलिया इ वा C पहाया D original drops added below पहाया; E वाहाया Barnett accepts पहाया but his (C) वहाया. 25 A. अगत्थिय - 26 E एवमेव.

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धण्णस्स णं हणुयाए [0] से जहा [0] लाउफले इ वा हकुवफले इ वा अंबगठ्ठिया इ वा,एवामेव [०] ।
__धण्णस्स उट्ठाणं [ 0] से जहा [ • ] सुक्कजलोया इ वा सिलेसगुलिया इ वा अलत्तगुलिया इवा, एवामेव [0]।
धण्णस्स जिब्भाए [ ०] से जहा [ 0] वडपत्ते इ वा पलासपत्ते 8 इ वा सागपत्ते इ वा, एवामेव [0] ।
धण्णस्स नासाए 9 [ ०] से जहा [ ० ] अंबगपेसिया इ वा अंबाडगपेसिया इ वा माउलुंगपेसिया30 इ वा तरुणिया, एवामेव [ 0] ।
धण्णस्स अच्छीणं [ ० ] से जहा [0] वीणा
10
27 ABCDE हकुव Barnett हेकुव with (C)He notes "हकुव ( B ) हेकुच the commentary of (D) हऊव text of ( D ); हंकुब ( A) हकुन ( E ) The word is plainly corrupt. 28 AB both note पलासपत्ते इ वा but drop सागपत्ते इ वा C उंबर-D in the text पलास though उबर is added above the line पलास - Barnett's (A) (D) as our text but (E) has both उंबर & पलास 29 All MSS नासाए; (E) नासियाए 30 A माउलुंग Bars for added in the space at the page. bottom CE मातुलिंग D माउलुंगउ; Barnett has also such varic ties; अभयदेव in DE माउलुंग

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छिड्डे इ वा वद्धीसगछिडे इवा, एवामेव [ ० ] ।
O
७८
31
इ वा पाभाइयतारगा 3
32
धण्णस्स कण्णाणं [0] से जहा [0] मूलाछल्लिया इ वा वालुंकछल्लिया 34 इ वा कारेल्लय5 छल्लिया इ वा, एवामेव [ ० ] |
33
O
धण्णस्स सीसस्स [0] से जहा [0] तरुणगलाउए इ वा तरुणगएलालुए इ वा सिन्हालए 35 इ वा तरुण [ जाव ] चिट्ठइ, एवामेव धण्णस्स अणगारस्स सीसं सुक्कं लुक्खं निम्मंसं अट्ठिचम्मछि10 रत्ताए पण्णाय, नो चेव णं मंससोणियत्ताए ।
56
एवं सव्वत्थ | नवरं उयरभायणं कण्णा जीहा
· 31 AB पव्वीसछिद्दे CE and अभयदेव वद्धीसगछिड्डे (C-६); D वीस गछिड्डे Barnett's (C) Comm.वच्चीसक=वाद्यविशेषः (A) बद्धीसम (D) वट्ठीसम - Mark hesitation between छिद्द – छिड्ड 32 All MSS as the text; अभयदेव notes the text-reading but has also another probably पभायतारिंगा, which Barnett selects in his text. Com. E has पासाइयतारिगा which is pro bably a misprint. 33 ABDE मूलाछल्लिया इवा (C) मूलिया इ वा 34 AB वालुं ( Bलु ) ककारेल्लयवल्लिया इ वा C छल्ली – both separate D वालुंककारेल्लयछल्लिया; अभयदेव seems to consider them separate. 35 All MSS with E's अभयदेव as in the text; (E) सिन्हालुए 36cf. foot-note 18 ABCD [ drop सुक्कं ] लुक्खं; “some of Barnett's भुक्खं as before.

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७९
उड्डा एएसि अट्ठी न भण्णइ, चम्मछिरत्ताए पण्णायइ ति भण्णइ । 37
39
5
41
धण्णे णं अणगारे णं सुक्केणं लुक्खेणं 38 पायजंघोरुणा विगयतडिकरालेणं कडिकडाहेणं पिट्टि - मस्सिएणं उदरभायणेणं जोइजमाणेहिं पासुलिय+ ०कडारहिं अक्खसुत्तमाला विव गणेज्जमाणेहिं पट्टिकरंडगसंधी हिं+1 गंगात रंगभूषणं उरकडगदे सभाषणं सुकसप्प समाणेहिं वाहाहिं सिढिलकडाली 12 विव लंबतेहि य अग्गहत्थेहिं कंपमाणवाइए +3 विव वेवमा - णीए सीसघडीए पव्वायवयणकमले उभडघडमुहे 10 उब्बुड्डणयणकोसे जीवजीवेणं गच्छइ जीवंजीवेणं चिट्ठइ, भासं भासिस्सामि त्ति गिलाइ [ ३ ] से जहा नामए इंगालसगडिया इ वा [ जहा खंदओ तहा ] [ जाव ] हुयासणे इव भासरातिपलिच्छपणे तवेणं तेषणं तवतेयसिरी उवसोमेमाणे [२] चिइ । [ Sūtra. 3 ] 15
44
37 ABDE भणति C भणति 38 ABD सुखेणं भुखेणं C only E as in text; see previous and poster ier similar texts. 39 ACD faft Bdrops this E fuaftag and अभयदेव's commentary seems to support it. Barnett fagafegi 40 majority of MSS पांसुलिया; पासुलिया philologically better. 41 ADE and Barnett as in the text BC पिकरंडगसंधीहिं 42 ACD Barnett सढिल B सेढिल E सिढिल. 43 AB कंपणकएण CD कंपणवाएण E कंपणवातिओ विव; Barnett कंपणवाइए which I have accepted in the text. 44 ABD उच्छद्ध C उद्वत्थ E उब्बुड्ढ and अभयदेव therein confirms it; Barnett उच्छुद्ध

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तेणं कालेणं तेणं समएणं; रायगिहे नयरे; गुणसिलए चेइए, सेणिए राया । तेणं कालेणं तेणं समएणं समणे भगवं महावीरे समोसढे । परिसा निग्गया। सेणिए निग्गए । धम्मकहा । परिसा 5 पडिगया । तए णं से सेणिए राया समणस्स भगवओ महावीरस्स अंतिए धम्मं सोचा निसम्म समणं भगवं महावीरं वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयाली।
“इमासिं णं भंते ! इंदभूइपामोक्खाणं चोद्द10 सण्हं समणसाहस्सीणं धण्णे अणगारे महादुक्करकारए चेव महाणिज्जरयराए चेव ? ।
___ " एवं खलु सेणिया ! इमासिं इंदभूइपामोक्खाणं चोद्दसण्हं समणसाहस्सीणं धण्णे अणगारे महा
दुक्करकारए चेव महाणिज्जरयराए4 5 चेव।" 15 “से केणद्वेणं भंते ! एवं वुच्चइ 'इमासिं
[जाव] साहस्सीणं धणे अणगारे महादुक्करकारए चेव महाणिज्जरयराए चेव?'"।
"एवं खलु सेणिया ! तेणं कालेणं तेणं समएणं कायंदी नामं नयरी होत्था [0] । उपि पासा20 यवडिसए विहरइ । तए णं अहं अण्णया कयाइ
पुव्वाणुपुवीए चरमाणे गामाणुगामे दूइज्जमाणे जेणेव कायंदी नयरी जेणेव सहसंबवणे उज्जाणे तेणेव उवा45 MSS hesitate between णिज्जर-णिज्जरा Barnett prefers the latter

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गए । उवागमित्ता अहापडिरूवं उग्गहं उग्गिण्हामि । संजमेणं [जाव] विहरामि । परिसा निग्गया। [तहेव जाव] पव्वइए [ जाव ] बिलमिव [ जाव ] आहारेइ । धण्णस्स णं अणगारस्त पादाणं सरीरवण्णओ सम्बो [ जाव ] उवलोभेमाणे २ चिट्ठइ । से तेणटेणं सेणिया! 5 एवं बुच्चइ ‘इमासिं चउदसण्हं साहस्सीणं धण्णे अणगारे महादुकरकारए महाणिज्जरयराए चेव'।"
तए णं से सेणिप राया समणस्स भगवओ महावीरस्स अंतिए एयम सोच्चा निसम्म हट्ट [०] समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं 10 करेइ । करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव धणे अणगारे तेणेव उवागच्छइ । उवागमित्ता धण्णं अणगारं आयाहिणपयाहिणं करेइ । करित्ता वंदइ नमसइ । वंदित्ता नमंसित्ता एवं वयासी ।
___ “धण्णे सि णं तुम देवाणुप्पिया!; सुपुण्णे 15 सुकयत्थे कयलक्खणे सुलद्धे णं देवाणुप्पिया ! तव माणुस्सए जम्मजीवियफले।" त्ति कटु वंदइ नमसइ । वंदित्ता नमंसित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । उवागमित्ता समणं भगवं महावीरं तिक्खुत्तो वंदइ नमसइ। वंदित्ता नमंसित्ता जामेव 20 दिसं पाउब्भूए, तामेव दिसं पडिगए । [ Sutra 4 ]
तए णं तस्स धण्णस्स अणगारस्स अण्णया कयाइ पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं [२] इमेयारूवे अब्भत्थिए [४] ।
“एवं खलु अहं इमेणं उरालेणं [ 0]" जहा 25 खंदओ तहेव चिंता । आपुच्छणं । थेरेहिं सद्धिं

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5
10
15
विलं दुरूहइ । मासिया संलेहणा । नव मासा परियाओ । [ जाव ] कालमासे कालं किच्चा उड्डुं चंदिम [[ जाव ] नवयगेवेज्जविमाणपत्थडे उडूं दूरं वीईवइत्ता सव्वसिद्धे विमाणे देवत्ताए उबवण्णे ।
(6
पण्णत्ता ।
""
धण्णस्स णं भंते ! केवइयं ठिई पण्णत्ता ? | " गोयमा ! तेत्तीस
सागरोवमाई ठिई
कहि
८२
""
66
से णं भंते ! ताओ देवलोगाओ
गच्छिहिर ? । "
""
" गोयमा ! महाविदेहे वासे सिज्झिहिइ । एवं खलु जंबू ! समणेणं [ जाव ] संपत्तेणं पढमस्स अज्झयणस्स अयमट्ठे पण्णत्ते ॥ 2 [ Sūtra 5] पढमं अज्झयणं समत्तं ॥
"
जइ णं भंते ! [0]" ॥ उक्खेवओ ॥ " एवं खलु जंबू ! तेणं कालेणं समरणं । कार्यदी नयरी | जियसत्तु राया । तत्थ णं कायंदी नयरोए भद्दा नामं सत्थवाही परिवसइ [ अढा० ] । तीसे णं भद्दाए सत्थवाहीए पुत्ते सुणक्खत्ते नामं दार होत्था अहीण० [जाव] सुरूवे पंचधाइपरिक्खित्ते 20 जहा धण्णो तहा । बत्तीसओ दाओ [जाव] उपि पासायवर्डिसe विहरइ ।
तेणं कालेणं तेणं समएणं । समोसरणं । जहा घणो तहा सुणक्खत्तो वि निग्गओ । जहा थावच्चापुत्तस्स तहा निक्खमणं [जाव] अणगारे जाए ईरिया25 समिए [ जाव] बंभयारी ।

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

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

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

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एषः। (१५) 'महब्बले त्ति यथा भगवत्यां महाबलस्तथाऽयं वाच्यः । तत्र च यद्वक्तव्यं तद्गाथया दर्शयति । (१६-१७) 'सुमिणहंसण-कहणे'त्ति स्वप्नदर्शनं स्वप्ने सिंहदर्शनमित्यर्थः; 'कहणे ति 'कथना'; स्वप्नस्य राजे निवेदना । जन्म दारकस्य । बालत्वं तस्यैव । एवमादि सर्वमस्य तदक्षरं महाबलवद्वक्तव्यम् । अस्ति परं विशेषः 'अट्टओ दाओत्ति परिणयनानन्तरमष्टौ हिरण्यकोटीरित्यादि 'दाओ'त्ति दानं वाच्यं । [ पृष्ट० ४. ]
(१) 'तए ण 'मित्यादौ तस्य गौतमस्य 'अय. मेयारूवे अब्भत्थिए [४] संकप्पे समुप्पजित्था' इत्यादि सर्व यथा मेघकुमारस्य प्रथमज्ञाते उक्तं तथा वाच्यम् । अत एवाह (२) 'जहा मेहे तहा निग्गए धम्म सोच्चा' इत्यादौ सर्वत्रोचितक्रियाऽध्याहारो वाच्यो मेघकुमारचरितमनुस्मृत्येति । (१६-१७) एवं सर्व गौतमाख्यातकं भगवतीप्रतिपादितस्कन्दककथानकसमानं तदनुसारेण सनिगमनं वाच्यमिति,नवरं भिक्षुप्रतिमा एवम्-एकमोसपरिमाणा एकमासिकी एवं द्वयादिसप्तान्तमासपरिमाणा द्विमासिक्याद्याः सप्तमासिक्यन्ताः, तथा सप्तरात्रिंदिवप्रमाणाः प्रत्येक सप्तरात्रिंदिवास्तिस्रः अहोरात्रिकी एकरात्रिकी चेति, स्वरूप चासां विशेषेण दशाश्रुतस्कन्धादवसेयं । (१७) तथा गुणरत्नसंवत्सरं तपः एवंरूपं, तत्र हि प्रथमे मासे निरन्तरं चतुर्थ तपः, दिवोत्कटुकस्य सूराभिमुखस्यावस्थानं रात्रौ वीरासनेनाप्रावृतस्य, एवमेव द्वितीयादिषु षोडशावसानेषु मासेषु षष्ठभक्तादि चतुविंशत्तमभक्तपर्यन्तं तप इति ।

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८७
[ पृष्ट० ५. ]
( १ ) एवमन्यानि नव प्रागुक्तगाथोद्दिष्टा नां समुद्रादीनां नवानामन्धकवृष्णिधारिणीसुतानामायानकानि वाच्यानि, एवं दशभिरध्ययनैः वर्गो निगमनीयः ।
प्रथमो
(६) 'जइ दोच्चस्स उक्खेवओ'त्ति 'जइ णं भले ! समणेण भगवया महावीरेणं अट्ठमस्स अंगस्य पढमवग्गस्स अयम पण्णत्ते, दोच्चस्स णं मेते ! वग्गस्स के 'अट्टे पण्णत्ते ?,' 'एवं खलु जंबू ! तेणं कालेणं० समणेणं भगवया महावीरेणं दोच्चस्स वग्गस्स अट्ठ अज्झयणा पण्णत्ता" इत्येवं द्वितीयवर्गस्योपक्षेपो वाच्यस्तत्र चाष्टावध्ययनाभिधानगाथा एवमध्येया ( ९ - १०) "अक्खोभसा - गरे खलु समुह ३ हिमवंत ४ अचलनामे य ५ । धरणे य ७ अभिचंदे चेव अट्टम ॥ १ ॥"
L
( १५ ) जइ तच्चस्स उक्खेवओ 'ति 6 जइ णं भंते! समणेण० अंतगडदसाणं दोच्चस्स अयमट्ठे पण्णत्ते० ' ' एवं खलु जंबू ! समणेणं भागवया महावीरेणं तच्चस्स वग्गस्स तेरस अज्झयणा पण्णत्ता तंजहा -
[ पृष्ट० ६. ]
"
जइ
तच्चस्स
6 अणीयसेत्यादि, (१) वग्गस्स तेरस अज्झयणा पण्णता, पढमस्स णं भंते : के अड्डे पण्णत्ते ?' 'एवं खलु जंबू ! तेण मित्यादि । ( १४ ) खीरधाईमज्जण बाई मंडणधाईकीलावणधाईअंकधाइ 'त्ति 'जहा दढपइण्णेत्ति दृढप्रतिज्ञो राजप्रश्नकृते यथा वर्णितस्तथाऽयं वर्णनीयो यावद् 'गिरिकं - दरमल्लीणेव्व चंपगवरपायवे सुहंसुहेणं परिवडूइ, तए
'

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

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

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

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

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

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(१४-१५) निक्खमणं जहा महाबलस्स' यथा भगवत्यां महाबलस्य निष्क्रमणं राज्याभिषेकशिबिकारोहणादिपूर्वकमुक्तमेवस्यापि वाच्यं । किमन्तम् ? इत्याह-'जाव तमाणाए तहा २ जाव संजमइत्ति तस्य प्रव्रजितस्य किल भगवानुपदिशति स्म-एवं देवाणुप्पिया ! गंतव्वं चिद्रियव्वं निसीयव्वं तुट्टियव्वं भुंजयव्वं भासियव्वं एवं उट्टाए २ पाणेहिं भूतेहिं सत्तेहिं संजमेणं संजमेणं संजमियव्वं अस्सि च णं अट्ठे नो पमाइयव्वं, तए णं गयसुकुमाले अणगारे अरहओ अरिहनेमिस्स अंतिए इमं एयारूवं धम्मियं उवएसं सम्म पडिच्छइ तमाणाए तह गच्छइ तह चिट्टइ तह निसीयइ तह निसीयइ तह तुयट्टइ तह भुंजइ तह उट्टाए २ पाणेहिं ४ संजमेणं संजमइ' (१८-१९)जं चेव दिवसं पव्वइए' इत्यादि, यदिह तदिनप्रव्रजितस्यापि गजसुकुमारमुनेः प्रतिमाप्रतिपत्तिरभिधीयते तत्सर्वज्ञेनारिष्टनेमिनोपदिष्टत्वादविरुद्धमितरथा प्रतिमाप्रतिपत्तावयं न्यायो यथा'पडिवज्जइ एयाओ संघयणधिईजुओ महासत्तो । पडिमाओ भावियप्पा सम्मं गुरुणा अणुण्णाओ ॥१॥ गच्छेच्चिय निम्माओ जा पुवा दस भवे असंपुण्णा । नवमस्स तइयवत्थु होइ जहण्णो सुयाभिगमो ॥२॥" [प्रतिपद्यते एताः संहननधृतियुतो महासत्त्वः प्रतिमा । भावितात्मा सम्यग् गुरुणाऽनुज्ञातः ॥१॥ गच्छे एव निर्मात: यावत् पूर्व णि दश भवेयुरसंपूर्णानि। नवमस्य तृती
यवस्तु भवति जघन्यः श्रुताधिगमः ॥२॥ ] इति, [ पृष्ट० १७. ]
(७) ईसिपब्भारगएणति ईषदवनतवदनेन 'जाव'त्ति करणात् एतद्दष्टव्यं ‘वग्धारियपाणी' प्रलम्ब

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९४
भुज इत्यर्थः अणिमिसनयणे सुक्कपोग्गलनिरुद्धदिट्ठी' (९१२) 'सामिधेयस्स'त्ति समित्समूहस्य 'समिहाओ'त्ति इन्धनभूताः काष्ठिकाः 'दब्भे'त्ति समूलान् दर्भान् 'कुसे' त्ति दर्भाग्राणीति ‘पत्तामोडयं यत्ति शाखिशाखाशिखामोटितपत्राणि देवतार्चनार्थानीत्यर्थः । (१९) 'अदिदोसपइयंति दृष्टो दोषश्चौर्यादिर्यस्याः सा तथा सा चासौ पतिता च-जात्यादेर्बहिष्कृतेति दृष्टदोषपतिता न तथेत्यदृष्टदोषपतिता अथवा न दृष्टदोषपतितेत्यदृष्टदोषपतिता, 'कालवत्तिणिन्ति काले-भोगकाले यौवने वर्तत इति कालवर्तिनी,तां 'विप्पजहित्ता विप्रहाय।(२५-२६) फुल्लियकिंसुयसमाणे'त्ति विकसितपलाशकुसुमसमानान् रक्तानित्यर्थः 'खादिराङ्गारान्' खदिरदारुविकारभूताङ्गारान् कहल्लेणं' कप्परेण । [पृष्ट० १८. ]
(४)अत्यर्थं यावत्करणाद्वहव एकार्थाः विपुला तीव्रा चण्डा प्रगाढा कवी कर्कशा इत्येवंलक्षणा द्रष्टव्याः। (६) 'अप्पदुस्समाणे'त्ति अप्रद्विषन्-द्वेषमगच्छन्नित्यर्थः ( ९ ) 'कम्मरयविकिरणकर ' कर्मरजोवियोजकम् ' अपुव्वकरणं 'ति अष्टमगुणस्थानकम् । (१०) 'अणंते' इह यावत्करणादिदं दृश्यम्-' अणुत्तरे निव्वाधार निरावरणे कसिणे पडिपुण्णे त्ति । (११) 'सिद्धे' इह यावत्करणात् 'बुद्धे मुत्ते परिणिव्वुए'त्ति दृश्यं, (१५) 'गीतगंधवनिनाए'त्ति गीतं सामान्य गन्धर्व तु मृदङ्गादिनादसम्मिश्रमिति,(१९) भडचडगरपहकरवंदपरिक्खित्ते' भटानां ये चटकरप्रहकरा-विस्तारवत्समूहास्तेषां यद्वन्दं तेन परिक्षिप्तः । (२१) पहारेत्थ गमणोर' त्ति गमनाय संप्रधारितवानित्यर्थः ।

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[ पृष्ट० १९. ]
( १ )
6
९५
6
vise यावत्करणात् जराज
,
ज्जरियदेहं आउरं झुसियं ' बुभुक्षितमित्यर्थः ' पिवासियं दुबलं " इति द्रष्टव्यमिति । 6 महइमहालयाओत्ति महातिमहतः इष्टकाराशेः सकाशात् । [ पृष्ट० २१. ]
(८) बहुकम्म णिज्जरत्यं साहिज्जे दिण्णेत्ति प्रतीतमिति । (१५) 'ठिइभेषणं' ति आयुःक्षयेण भयाव्यवसानोपक्रमेणेत्यर्थः ।
[ पृष्ट० २२. ]
(२-३) 'तं नायमेयं अरहय'त्ति तदेवं ज्ञातं सामान्येन एतद्गजसुकुमालमरणमर्हता - जिनेन 'सुयमेयं' स्मृतं पूर्वकाले ज्ञातं सत् कथनावासरे स्मृतं भविष्यति विज्ञातं विशेषतः सोमिलेनवमभिप्रायेण कृतमेतदित्येवमिति शिष्टं - कृष्णवासुदेवाय प्रतिपादितं भविष्यतीति । (८) 'सपक्खि सपडिदिसिं ति समक्षं-समानपार्श्वतया सप्रतिदिक-समानप्रतिदिक्तया अत्यर्थमभिमुख इत्यर्थः, अभिमुखागमने हि परस्परसमावेव दक्षिणवामपाश्र्वौ भवतः, एवं विदिशावपीति । (२०-२२) ' एवं खलु जंबू ! समणेण भगवया जाव संपत्तेणं अट्ठमस्स अंगस्स अंतगडदसाणं तच्चस्स वग्गस्स अट्ठमस्स अज्झयणस्स अयमट्टे पण्णत्तेत्तिबेमी' ति निगमनम् । एवमन्यानि पञ्चाध्ययनानि, एवमेते त्रयोदशमिस्तृतीयो वर्गों निगमनीयः । [ पृष्ट० २४. ]
चतुर्थे वर्गे दशाध्ययनानि ।

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

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19
[ पृष्ट० ३१. ]
(१२) 'जाव किमंग पुण' इत्यत्र 'उदुम्बरपुप्फंपिव दुल्लभा सवणयाए किमंग पुण पासणयाए 'त्ति द्रष्टव्यमिति ।
[ पृ० ३२. ]
(२) 'आलित्ते ण'मित्यादाविदं दृश्यम् - आदीप्तो भदन्त ! लोकः एवं प्रदीप्तः आदीप्तप्रदीप्तश्च जरया मरणेन च, तत इच्छामि देवानां प्रियैः स्वयमेवात्मानं प्रवाजितुं यावत् आचारगोचरविनय वैनयिकचरणयात्रामात्रप्रवृत्तिकं धर्ममाख्यातुमिति, यात्रामात्रार्थ वृत्तिर्यत्र स तथा तम् । (८) 'ईरियासमिया' इत्यादौ यावत्करणाद्ग्रन्थान्तरेषु 'भासासमिया' इत्यादि 'मणगुत्ता' इत्यादि 'वयगुत्ता गुसिंदिया गुत्तबंभचारिणी ति द्रव्यं । (१०) बहू' इत्यत्रैवं द्रष्टव्यं - 'छडट्ठमदलमदुवालसेहिं मासद्धमासखमणेहिं विविहेहिं तवोकम्मेहिं अप्पाणं भावे माणा विहरइत्ति । (१६) ' जस्सट्टाए कीरइ नग्गभावे ' इत्यादौ यावत्करणादिदं दृश्यं -' मुंडभावे केसलोए बंभचेरवासे अण्हाणगं अच्छत्तयं अणुवाहणयं भूमिसेज्जाओ फलगलसिज्जाओ परघरप्पवेसे लद्वावलडाई माणीवमाणाई परेसि हीलणाओ निंदणाओ खिसणाओ तालणाओ गरहणाओ उच्चावया विरूवरूवा बावीस परीसहोवसग्गा गामकंटगा अहियासिज्जंति तमट्ठमाराहेइति कण्ठ्यं । नवरं 'हीलना' अनभ्युत्थानादि । 'निन्दना' स्वमनसि कुत्सा । 'खिंसणा 'लोकसमक्ष एव जात्याद्युद्घट्टनं । 'तर्जना' शास्यसि रे जाल्मेत्यादि भणनं । 'ताडना' चपेटादिना । 'ग' गर्हणीयसमक्षं कुत्सा । 'उच्चावचा' अनुकूलप्रतिकूलाः असमञ्जसा इत्यर्थः । ' विरूपरूपाः’
च

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९८
विविधस्वभावा द्वाविंशतिः परीषहाः । उपसर्गाच षोडश । 'ग्रामकण्टका' इन्द्रियग्रामस्य बाधकत्वेन कण्टका इवेति ।
[ पृष्ट० ३३. ]
(५) ' अट्ठवि पउमावइसरिसाओ' त्ति पद्मावत्या सहाष्टौ, ताश्च पद्मावतीसदृशाः । समानवक्तव्यता इत्यर्थः । परं नामसु विशेषः । एवं च 'अट्ठ अज्झयण'त्ति एतान्यष्टावध्ययनानि च वासुदेवभार्याष्टकप्रतिबद्धत्वात् । अन्त्यं तु अध्ययनद्वयमष्टकविलक्षणं वासुदेवस्नुषाप्रतिबद्धत्वादिति । पञ्चमस्य वर्गस्य निक्षेपो वाच्यः । [ पृष्ट० ३४ ]
( ३-७ ) षष्ठस्य चोपक्षेपस्तत्र च षोडशाध्ययनानि तेषु लोकेनाष्टावष्टौ तु गाथयोक्तानीति । [ ० ३५. ]
(१४) ' किन्हे जाव 'त्ति इह यावत्करणात् किन्हे किन्होभासे नोले नीलोभासे ' इत्यादि मेघनिकुरम्बभूत इत्येतदन्त आरामवर्णको दृश्यः । [ पृ० ३६. ]
( १०-११ ) 'ललिय 'त्ति दुर्ललितगोष्ठी भुजङ्गसमुदायः । आढ्या यावच्छन्दाद्दीप्ता बहुजनस्यापरिभूता । 'जं कयसुकय 'त्ति यदेव कृतं शोभनमशोभनं वा तदेव सुष्ठु कृतमित्यभिमन्यते पितृपौ - रादिभिर्यस्याः सा यत्कृतसुकृता । ( १३ ) ' पमोए त्ति महोत्सवः ।
[ पृष्ठ० ३७. ] ( ३ ) ' अग्गाई 'त्ति अग्रे भवान्यग्राणि प्रधानानीत्यर्थः वराणि तान्येव, एकार्थशब्दोपादानं तु प्राधा
6

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

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[ पृष्ट० ४५. ]
(१) सहत इत्यादीनि एकार्थानि पदानीति केचित्। अन्ये तु सहते भयाभावेन क्षमते कोपाभावेन तितिक्षते दैन्याभावेन अधिसहते आधिक्येन सहत इति। (५-६) 'अदीणे' त्यादि,तत्रादीनः शोकाभावात् अविमना न शुन्यचित्तः अकलुषो द्वेषवर्जितत्वात् अनाविलः जनाकुलो वा निःक्षो भत्वात् अविषादी किं मे जीवितेनेत्यादिचिन्तारहितः अत एवापरितान्तः अविश्रान्तो योगः समाधिर्यस्य स तथा स्वार्थिकेनन्तत्त्वाच्चापरितान्तयोगी। ( ११ ) 'बिल'मिवेत्यादि, अस्यायमों-यथा बिले पन्नगः पार्थ्यासंस्पर्शनात्मानं प्रवेशयति तथा यमाहारं मुखेनासंस्पृशन्निव रागविरहितत्वादाहारयति-अभ्यवहरतीति । [ पृष्ट० ४७. ]
(१) अतिमुक्तककथानके किञ्चिल्लिख्यते (१५) 'इंदट्ठाणे'त्ति योन्द्रयष्टिरूर्वीक्रियते । [ पृष्ट० ४८. ]
(५) 'जा णं'ति येन भिक्षां दापयामि णमित्यलङ्कारे । [ पृष्ट० ४९. ]
(९) 'जाव पडिदंसेइ' त्ति इह यावत्करणात् 'गमणाए पडिक्कमइ भत्तपाणं आलोएइ'त्ति द्रष्टव्यं । [ पृष्ट० ५०. ]
(९-१०) काहे वत्ति कस्यां वेलायां प्रभातादिकायां 'कहिं वत्ति क्व क्षेत्रे, 'कहं व 'ति केन प्रकारेण, 'कियच्चिरेण' कियति कालेऽतिक्रान्ते, इत्यर्थः । 'कम्माययणेहिं' ति कर्मणां-ज्ञानावरणादीनामायतनानिआदानानि तैः । कर्मणां शानावरणादीनामायतनानि

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

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

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१०३
डितमुच्यते । सिंहो हि गच्छन् गत्वा गत्वा अतिक्रान्तदेशमवलोकयति । एवं यत्र तपसि अतिक्रान्तं तपोविशेषं पुनः पुनरासेव्यातनं तत्तत् प्रकरोति तत्सिहनिष्क्रीडितमिति । इह च एकद्वयादय उपवासाश्चतुर्थषष्ठादिशब्दवाच्याः । एतस्य च रचनैवं भवति । एकादयो नवान्ताः क्रमेण स्थाप्यन्ते । पुनरपि प्रत्यागत्य नवादय एकान्तास्ततश्च द्वयादीनां नवान्तानामग्रे प्रत्येकमेका. दयोऽष्टान्ताः स्थाप्यन्ते । ततो नवोद्यकान्तप्रत्यागतपउक्तयां अष्टादीनां द्वयन्तानामादौ सप्तादय एकान्ताः एकान्ताः स्थाप्यन्त इति । स्थापना चेयं-१२।१३।२।४। ।३।५।४।६।५।७।६।८।७।९।८।९।९।७।८।६।७५।६।४।५।३।४।२।३ ।।२।१॥ दिनसङ्ख्या चैवम् । इह द्वे नवकसङ्कलने । तत एका ४५ । पुनः ४५ । अन्त्या चाष्टसङ्कलना ३६ । अपरा च सप्तसङ्कलना २८ । तथा पारणकानि ३३ । तदेवं सर्वसङ्ख्या १८७। एते चैवं षण्मासाः सप्तदिनाधिका भवन्ति, एतेषु च चतुर्गुणितेषु द्वे वर्षे अष्टाविंशतिदिनाधिके भवतः। [ पृष्ट० ५८. ]
(९) एवं महासिंहनिष्क्रीडितमपि। नवरमेकादयः षोडशान्ताः षोडशादयश्चैकान्ताः स्थाप्यन्ते। ततश्च द्वयादीनां षोडशान्तानाम प्रत्येकमेकादयः पञ्चदशान्ताः षोडशादिषु त्वेकान्तेषु पञ्चदशादीनां यन्तानामादौ प्रत्येकं चतु शादयः एकान्ताः स्थाज्यन्ते । दिनमानं त्वेवम्-इह षोडशसङ्कलनाद्वयं १३६ पञ्चदशसङ्कलना १२० चतुर्दशसकलना १०५ पारणकानि ६१ सर्वाग्रं ५५८ ।

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१०४
[ पृष्ट० ६०.]
(४) 'खुड्डियं सबओभई पडिम'ति क्षुद्रिका-महत्यपेक्षया । सर्वतः सर्वासु दिक्षु विदिक्षु १/२/३/४/६/ च भद्रा-समसङ्खयेति सर्वतोभद्रा । त- ३/४ ५ १/२ थाहि-एकादीनां पञ्चान्तानामङ्कानांस- ५.१/२ ३/४ र्वतोभावात् पञ्चदश पञ्चदश सर्वत्र २ ३ ४ ५/१ तस्यां जायन्त इति । स्थापना चेयम् । ४/५/ १ / २ / ३ स्थापनोपायगाथा-"एगाई पंचते ठविउं मझं तु आइमणुपंतिं । सेसे कमसो ठविउं जाण लहुसवओभई ॥ १ ॥” इति । तपोदिनानीह पञ्चसप्ततिः, पारणकदिनानि तु पञ्चविंशतिरिति, सर्वाणि दिनानि शतमेकस्यां परिपाट्यां, चतसृषु त्वेतदेव चणुर्गुणम् ।
[पृष्ट० ६१ ] १२३४५६/७ (२६) एवं महासर्वतोभद्रा४/५/६/७/१२३
ऽपि । नवरमेकादयः सप्तान्ता उ७/१२ / ३ | ४ |५! ६ पवासाः। तस्यां स्थापनोपायगा३/४५६७ १/२ ६७/१२।३/४५/
था-“एगाई सत्तंते ठविउं मज्झं
तु आइमणुपंतिं । सेसे कमसो २/३/४/५/६ ७/१/आसपातसत कमला
५/६ | ७ | १ | २ / ३ | ४| ठविउं जाण महासवओभदं॥१॥ इह षण्णवतिशतं तपोदिनानां एकोनपश्चाशच पारणकदिनानि ततोऽस्यां द्वे शते पंचचत्वारिंशदधिके दिनानां भवति । इत्येवमेकस्यां परिपाट्यां। चतसृषु त्वेतदेव चतुर्गुणमिति।
(२४) भद्रोत्तरप्रतिमायाः स्थापनोपायगाथेयं -"पंचाई य नवंते ठविउ मज्झं तु आदिमणुपंति । सेसे कमसो ठविउं जाण भद्दोत्तरं खुड्डु ॥१॥" इह पंचसप्तत्यधिकं

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१०५
;
शतं तपोदिनानां । पंचविंशतिस्तु पारणक दिनानां एवं शतद्वयं दिनानामेकस्यां पारिपाठ्यां भवति । तच्चतुष्टये त्वेतदेव चतुर्गुणमिति । वाचनान्तरे प्रतिमात्रयस्य लक्षणगाथा उपलभ्यन्ते । यथा-" आई दोण्ह चउत्थं आई भदोत्तराए बारसमं । बारसमं सोलसमं वीसइमं चेव चरिमाई ॥ १ ॥ " आदिः प्रथमं तपः द्वयोः क्षुद्र सर्वतोभद्र महासर्वतोभद्रयोः प्रतिमयोश्चतुर्थ- एकोपवासः, तथा आदि : - आद्यं तपो भद्रोत्तरायां- तृतीयप्रतिमायां द्वादशं उपवास पंचकं, ततः क्रमेण द्वादशं उपवासपञ्चकं षोडशं-उपवासलप्तकं विंशतितमं चैव-उपवासनवकर एवं च चरमा सर्वान्तितपांसि शेषाणि तु क्रमेण स्थाप्यन्त इति तपत्रयेऽपि प्रथम पंक्तिरचनेति । अथ द्वितीयादिपंकरचनार्थमाह"पढमं तइयं तो जाव चरिमयं ऊणमाइओ पूरे | पंच य परिवाडीओ खुड्डगभद्दुत्तराए य : २ ॥ प्रथमपंक्तौ 'तइयं 'ति तृतीयमङ्कं पढसं-द्वितीयपंक्तिरचनायां प्रथमं स्थापयेत् । स च क्षुद्रसर्वतोभद्रायां त्रिको भवति । भद्रोत्तरायां तु सप्तकः । 'तो'त्ति ततोऽनन्तरं क्रमेणोत्तरान् स्थापयेद् यावच्चरम् । स च सर्वतोभद्रायां चतुकानन्तरः पंचको भवति । भद्रोत्तरायां कान्तरी नवक इति । ततश्चरमानन्तरं यदूनं कोष्टकाजानं तदादितः - एककादेरारभ्य पूरयेदिति, एवं चरमात्परत एकको द्विश्च सर्वतोभद्रायां । इतरस्यां तु पंचकः षट्कश्चेति द्वितीयपंक्तिस्थापना । एवमेवोपरितन्यपेक्षयाऽधस्तन इत्येवं सर्वाः पंच परिपाट्याः - पंकयो रचनीयाः । खुइति क्षुद्रकसर्वतोभद्रायां भद्रोत्तरायां चेति । गाथार्थश्चायं प्रागुक्तयन्त्रकादवसेय इति । अथ महासर्वतोभद्राया द्वितीया दिपंक्तिरच नार्थमाह-' पढमं तु चउत्थं जाव चरिमयं ऊणमाइओ पूरे । सत्त य परि

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१०६ वाडीओ महालए सव्वओभद्दे ॥३॥" महासर्वतोमद्रायां द्वितीयायां पंक्तौ कर्तव्यतायां प्रथम-आदौ चतुर्थ -प्रथमपंक्तयपेक्षया चतुर्थस्थानवतिनं, यथा प्रथमपंक्तौ चतुष्ककस्ततः क्रमेणान्यानवस्थाप्य यावञ्चरमं यथा सप्तकस्ततोऽनन्तरं यदूनं पंक्तस्तदादितः पूरयेत् । एवं च सप्त परिपाट्यः-पंक्तयः पूरयितव्याः । 'महालये'त्ति महति सर्वतोभद्रे-सर्वतोभद्रप्रतिमायामिति । [ पृष्ट ६२. ]
(१२) मुक्तावली सुज्ञानैव । नवरं तस्यां चतुर्थ । ततः षष्ठादीनि चतुस्त्रिंशत्तमपर्यन्तानि चतुर्थभक्तान्तरितानि । ततश्चतुर्थ । ततः प्रत्यावृत्त्या द्वात्रिंशत्तमादीनि षष्ठान्तानि । ततश्चतुर्थ च करोति । एवं चेयं तपसि इयत्प्रमाणा भवति-षोडशसङ्कलनादिनाः १६६ पंचदशसङ्कलना च १२० चतुर्थानि २८ पारणकानि ६९ । एषां च मीलनेन मासाः ११ दिनानि १३ भवन्ति । सूत्रे तु दिनानि १५ दृश्यन्ते तत्तु नावगम्यत इति । [ पृष्ट० ६४. ]
(३-४ )अथानन्तरोदितानां काल्यादिसाध्वीनां पर्यायपरिमाणप्रतिपादनायाह-'अट्ट य' गाहा, अष्ट च वर्षाण्यादिं कृत्वा एकोत्तरिकया-एकोत्तरतया क्रमेण यावत सप्तदश तावच्छेणिकभार्याणां पर्याय इति ॥ यदिह न व्याख्यातं तज्ज्ञाताधर्मकथाविवरणादवसेयम् ॥ एवं च समाप्तमन्तकृद्दशाविवरणमिति ॥
अनन्तरसपर्यये जिनवरोदिते शासने, यकेह समयानुगा गमनिका किल प्रोच्यते । गमान्तरमुपैति सा तदपि सद्भिरस्यां कृतावरूढगमशोधनं ननु विधीयतां सर्वतः ॥१॥
इत्यन्तकृद्दशावृत्तिः सम्पूर्णा ॥

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१०७ [ श्रीचन्द्रगच्छीयश्रीमदभयदेवविरचितानुत्तरौपपातिकदशावृत्तिः ।। [ पृष्ट० ६५ ]
अथानुत्तरौपपातिकदशासु किञ्चिद्व्याख्यायते । तत्रानुत्तरेषु विमानविशेषेषूपपातो जन्म अनुत्तरोपपातः स विद्यते येषां तेऽनुत्तरौपपातिकास्तत्प्रतिपादिका दशाः। दशाध्ययनप्रतिबद्धप्रथमवर्गयोगादशाः ग्रन्थविशेषोऽनुत्तरौपपातिकदशास्तासां च सम्बन्धसूत्रं । तयाख्यानं च ज्ञाताधर्मकथाप्रथमाध्ययनादवसेयं शेषं सूत्रमपि कण्ठ्यं ॥ [ पृष्टः ७२
(५) नवरं तृतीयवर्गे 'वुत्तपडिवुत्तयत्ति प्रव्रज्याग्रहणश्रवणमूच्छितोत्थिताया मातुः पुत्रस्य च परस्परं प्रव्रज्याग्रहणनिषेधनविषया तत्समर्थनविषया चोक्तिप्रत्युक्तिरित्यर्थः ।(६-७) महाबलो भगवत्यां। थावञ्चापुत्रःपश्चमे ज्ञाताध्ययने । (१७)तथा 'आयंबिलं ति शुद्धौदनादि । (१९) 'संसहूं'ति संस्कृष्टहस्तादिना दीयमानं संसृष्टम् । 'उज्झियम्मियं 'ति उज्झितं-परित्यागः स एव धर्म:-पर्यायो ययास्ति तदुज्झितधर्मिकं. (0 'समणे'त्यादि श्रमणो-निर्ग्रन्थादिः ब्राह्मणः-प्रतीतः अतिथि:भोजनकालोपस्थितः प्राघूर्णकः कृपणो-दरिद्रः वनीपको याचकविशेष.. [ पृष्ट० ७३
(९-१० ) ' अब्भुजयाए'त्ति अभ्युद्यताः-सुविहितास्तत्सम्बन्धित्वादेषणाऽभ्युद्यता तया, 'पयययाए' त्ति प्रयतया प्रकृष्टयत्नवत्या, ‘पयत्ताए'त्ति प्रदत्तया गुरुभिरनुज्ञातयेत्यर्थः. 'पग्गहियाए'त्ति प्रगृहीतयाप्रकर्षणाभ्युपगतया (१२-१४)अदीनः अदीनाकारयुक्त इत्यर्थ: अ,

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विमनाः' अविगतचित्ता अशून्यमना इत्यर्थः, अकलुषः क्रोधादिकालुण्यरहितत्वात् , 'अविषादी' विषादवर्जितः, 'अपरितन्तयोगी' अविश्रान्तसमाधिः, 'जयणघडणजोगचरित्ते'त्ति यतनं-प्राप्तेषु योगेषूद्यमकरणं घटनं चअप्राप्तानां तेषां प्राप्त्यर्थ यत्नः, यतनघटनप्रधाना योगाः संयमव्यापारा मनःप्रवृत्तयो वा यत्र तत्तथा तदेवंभूतं चरित्रं यस्य स तथा । 'अहापजत्तं'त्ति यथापर्याप्तं-यथालब्धमित्यर्थः। 'समुदाणं'ति भैक्ष्यं । (१८) 'बिलमिवे'त्यादि, अस्यायमर्थः-यथा बिले पन्नगः पासिंस्पर्शनात्मानं प्रवेशयति तथाऽयमाहारं मुखेनासंस्पृशनिव रागविरहितत्वादाहारयति-अभ्यवहरतीति । [ पृष्ट० ७४ ]
(८) 'तवरूवलावण्णे' त्ति-तपसा-करणभूतेन रूपस्य-आकारस्य लावण्यं-सौन्दर्य तपोरूपलावण्यमभूत् । (८) शुष्कछल्लो-शुष्कत्वक् काष्ठस्य सत्का पादुका काष्ठपादुका प्रतीता'जरग्गओवाहण'त्ति जरत्काजरती जीर्णेत्यर्थः सा चासावुपानच्चेति जरत्कोपानत् । (१०) 'अहिचम्मछिरत्ताए'त्ति अस्थीनि च चर्म च शिराश्च-स्नायवो विद्यन्ते ययोस्तौ तथा तद्भावस्तत्ता तथा अस्थिचर्मशिरावत्तया प्रज्ञायते यदुत पादावेताविति न पुनर्मासशोणितवत्तया तयोः क्षीणत्वादिति । (१२-१३) 'अयमेयारूवे तवरूवलावण्णे होत्था से जहा नामए'त्ति प्रत्यालापकं द्रष्टव्यं, (१३) 'कल'त्ति कलायो धान्यविशेषस्तेषां 'संगलिय'त्ति फलिका मुद्दा माषाश्च प्रतीताः। (१४) तरुणय'त्ति अभिनवा कोमलेत्यर्थः ।(१५) 'मिलायमाणि त्ति म्लायन्ती-म्लानिमुपगता ।

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१०९
[ पृष्ट० ७५ ]
"
(२) 'काकजंघा इव 'त्ति काकजङ्घा - वनस्पतिविशेषः, सा हि परिदृश्यमानस्नायुका स्थूलसन्धिस्थानाच भवतीति । तया जङ्घयोरुपमानम् । अथवा काको वायसः कङ्कः ढेणिकालिके च पक्षिविशेषौ तजङ्घा च स्वभावतो निर्मासशोणिता भवतीति ताभ्यामुपमानमिहोक्तमिति । (५) 'कालिपोरिति काकजङ्घावनस्पतिविशेषपर्व मयूरढेणिकाकालिके पक्षिविशेषौ अथवा ढेणिकालः- तिड्डुः । ( ८-९ ) 'बोरीकरील्ले इ' बदरी - कर्कन्धूः करीरं - प्रत्यग्रं कन्दलं, शल्यकी शाल्मली च वृक्षविशेषौ पाठान्तरेण सामकरिल्ले इ वा तत्र च श्यामा- प्रियङ्गुः । ( ११ ) ' कडिपत्तस्से 'त्ति कटी एव पत्र - प्रतलत्वे - नावयवद्वयरूपतया च सर्गादिवृक्षदलं कटीपत्रं तस्य, पाठान्तरेण कटीपट्टस्य, उष्ट्रपाद इति वा, करभचरणो हि भागद्वयरूपोऽनुन्नतश्चाधस्तात् भवतीति तेन युतप्रदेशस्य साम्यं, 'जरग्गपाए इ' जरद्रवपाद, 'उदरभायणस्स'त्ति उदरमेव भाजनं क्षाममध्यभागतया पिठरोधुदरभाजनं तस्य । (१५) 'सुक्क दिए इ वा' इति शुष्कःशोषमुपगतो दृतिः - चर्ममयजलभाजन विशेषः । ' भज्जणयकभल्लेत्ति चणकादीनां भर्जनं पाकविशेषापादनं तदर्थं यत्कभल्लं-कपालं घटादिकर्परं तत्तथा । 'कट्ठको लंबए इ' शाखिशाखानामवनतमयं भाजनं वा कोलम्ब उच्यते काष्ठस्य कोलम्ब इव काष्टकोलम्बः परिदृश्यमानावनतहृदयास्थिकत्वात् । 'एवामेवोदरं सुक्कं लुक्खं निम्मंस' मित्यादि पूर्ववत्, 'पासुलियकडयाणं' ति पांशुलिका:पावस्थीनि तासां कटकौ-कटौ पांशुलिकाकटौ तयोः (१८) ' थासयावली इव'त्ति स्थासका दर्पणाकृतयः स्फुर
6
-

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

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१११
वत्ति अलाबुफलं तुम्बिनीफलं । 'हकुवफलेत्ति इकुवीवनस्पतिविशेषस्तस्य फलमिति । 'अंगट्टिया इ वत्ति आम्रकस्य- फलविशेषस्यास्थीनि मजा आतपे दत्तानि शुष्कानीत्यादि सर्वमनुसर्तव्यं । (३-४) 'सुक्क जलोया इव'सि जलौका - द्वोन्द्रियजलजन्तुविशेषः । ' सिलेसगुलिय 'त्ति श्लेष्मणो गुटिका | 'अलत्तगुलिय'त्ति अलक्तको लाक्षारसः । एतानि हि वस्तूनि शुष्कानि विच्छायानि सङ्कोचवन्ति भवन्तीति ओष्टोपमाननयोक्तानि । जिह्नावर्णकः प्रतीतः । (९) 'अंबग पेसिय'ति आम्रं प्रतीतं तस्य पेशिका खण्डम् । (९) अम्बालकं - फलविशेषः । मातुलुङ्गं - बीजपूरकमिति । (११) 'वीणाछिट्टेति वोणारन्त्रं ।
[ पृष्ट० ७८ ]
"
(१) वद्धीसगच्छिडे इ वत्ति वृद्धीसको - वाद्यविपासाइयतारिगा इव 'त्ति प्रभातसमये तारिका - ज्योतिः ऋक्षमित्यर्थः सा हि स्तोकतेजोमयी भवतीति तथा लोचनमुपमितमिति पाठान्तरेण प्राभातिकतारा इति । ( ३-४ ) 'मूलाछल्लो इ वत्ति मूलकःकन्दविशेषस्तस्य छल्ली -- त्वक् । सा हि प्रतला भवतीति । तयोरुपमानं कर्णयोः कृतं । 'वालुंकछल्लो' वालुंकं - चिट । 'कारेल्लाछल्ली 'ति कारेल्लकं वल्लीविशेषफलमिति । कचिच्च नीतिपदं न दृश्यते न चावगम्यते । (६) 'धण्णस्स सीस'त्ति 'धण्णस्स णं अणगारस्स सीसस्स अयमेयारूवे तवरूवलावणे होत्था' (७) 'तरुण गलाउए वत्ति तरुणकं-कोमलं'लाउयं' अलाबु तुम्बकमित्यर्थः । ' तरुण गए लालुय'त्ति आलुकं कन्दविशेषः तञ्चानेकप्रकारमिति विशेषपरिग्रहार्थमेलालुकमित्युक्तं । 'सिन्हालुए इ वत्ति सिस्तालकं फलविशेषो यत्सेफालकमिति लोके प्रतीतं तच्च तरुणं
शेषः ।
6

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

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तरङ्गभूतेन-गङ्गाकल्लोलकल्पेन परिदृश्यमानास्थिकत्वात् उदर एव कटकस्य-वंशदलमयस्य देशभागो-विभाग इति वाक्यमतस्तेन । तथा शुष्कसर्पसमानाभ्यां बाहुभ्यां 'सिढिलकडाली विव' कटालिका-अश्वानां मुखसंयमनो पकरणविशेषो लोहमयस्तद्वल्लम्बमानाभ्यामग्रहस्ताभ्यां बाह्वोरमभूताभ्यां शयाभ्यामित्यर्थः । 'कंपणवाइओ इवत्ति कम्पनवातिकः-कम्पनवायुरोगवान् ‘वेवमाणीए ति वेपमानया कम्पमानया शीर्षघटया-शिरःकटिकया लक्षितः प्रम्लानवदनकमलः प्रतीतम् । 'उब्भडघडमुहे'त्ति उद्भटं विकरालं क्षीणप्रायदशनच्छदत्वाद् घटकवदेव मुखं यस्य स तथा । 'उब्बुड्डनयणकोसे त्ति 'उब्वुड्डुत्ति अन्तःप्रवेशितौ नयनकोशौ-लोचनकौशको यस्य स तथा 'जीवंजीवेणं गच्छइ' जीववीर्येण न तु शरीरवीर्येणेत्यर्थः, शेषमन्तकृद्दशावदिति ॥ शब्दाः केचन नार्थतोऽत्र विदिताः केचित्तु पर्यायतः,
सूत्रार्थानुगतेः समूह्य भणतो यज्जातमाग पदम् । वृत्तावत्र तकत् जिनेश्वरवचोभाषाविधौ कोविदः,
संशोध्यं विहितादरैर्जिनमतोपेक्षा यतो न क्षमा ॥१॥ प्रत्यक्षरं निरूप्यास्य, ग्रन्थमानं विनिश्चितम् ।
द्वाविंशतिशतमिति, चतुणां वृत्तिसङ्ख यया ॥२॥ अनुत्तरोपपातिकाख्यनवमाङ्गप्रदेशविवरणं समाप्तमिति ।

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॥शुद्धिपत्रम् ॥
पृष्ठ ४
४
११
or
११ ११
पंक्ति अशुद्धं
शुद्धं ४ देवाणुप्पिया णं देवाणुप्पियाणं ९ अरिहा
अरहा ९-११ कयाई
कयाइ पण्णत्ते । एवं
पण्णत्ते।" एवं सम्मत्तं
समत्तं भावेमाणे
भावेमाणा विहरह
पडिविसज्जा अरहओ
अरहया गाहावह
गाहावई हरिणेगमेसीभत्तया हरिणेगमेसिभत्तया १८ अणुकंपणठाए अणुकंपणट्ठाए २६ एयम...हतुळं
एयम...हठ्ठतुह... अण्णया
" अण्णया पडिणिक्खिमित्ता पडिणिक्खमित्ता देवाणुप्पिये। देवाणुप्पिए! सोमिलम्स
सोमिलस्स पडिमिक्खिमइ. पडिणिक्खमा हत्थिखंधवरगए सकोरंट हत्थिखंधवरगए
छत्तणं सकोरंट २० धम्मकहार
धम्मकहा एगराई...संपज्जित्ताणं एगराइयं [0]
उवसंपज्जित्ताणं १८ अहिवासेइ
अहियासेह
१५
१८

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१९
२२
२२
२३
१०
२०
कण्हं
जंबू |
१९-२२ हि । अहमट्ठ पण्णत्त
१४-२१ चेव सेतु । पण्णत्त
६
१११०।
११।२५
२७
२७
३० ११
३१ ५
१४
३१
३२
३२
३४
१३
३८ ८
४३ २०
४४
४४
४५
४७
४८
५३ ५४ ३|१८
५५
२२
५५
३
५८
९|१०| ११।२५ वदद्द
૨
124
१८
५.
२।११
११
S
पव्वइया
अधण्ण। एव। भूय।
पुत्ताण
पव्वयामि
पउमावई देवी
देवाणुपिया ! पव्वाइये
पउमावई
११५
इमा
अयोमय
भंते ।
मे
आतोसिज्जमाणे मालागारे
तस्स । अइगुत्त पायाहिणं वंदर
66
जणं ॥ भंते !
समाणा । छवीस १ पलिच्छण्णा
कण्हे
जंबू !
गिहं । अयमट्टे पुण्णत्ते
[व] [जा] से |
पण्णत्ते
प्रवइत्तर
अण्णे । एवं । भूयं । पुत्ताणं
पव्वइत्तर
पउमावई देवीं देवाप्पिया
पव्वापद्द
पउमावद्द
इमो
अयोमयं
भंते !
मे
अकोसिज्ज माणे अणगारे
तस्सि । अमुत्ते पायाहिणं [0] बंदर
""
जइ णं भंते ! ॥
समाणा [०] | छत्रीसं२
पलिच्छपणे
अहासुतं
""
अहासुत्ता
नवर। नवर । एक्केक्क । नवरं । नवरं ।
एक्केक्कं | वंदइ

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५८ २३ , भिक्खासएणं । अहासुत्ता भिक्खासएणं अहासुर्त ५९ १०।१७।२४ भिक्खासएहिं। अहासुत्ता भिक्खासएहिं अहासुर्त ६२ २४ सामाइयाइं ।
समाइयमाइयाई ६७' ९ भंते'.
भंते' ७२ १९ यणं
य [0] णं भत्तं न लभ
भत्तं लभइ कंकाजंघा
काकजंघा -प्पिया!;
प्पिया ! कयलक्खणे
कयलक्खणे। १०३ ११ ९।९। १०६ १४ १६६
Instead of qy in the Commentary read ng at every place.
Books of Reference. [ References of the following works to be particularly understood from the editions noted below ] 1. नायाधम्मकहा (नाया०) Edited by Sastri Jethalal
Harishakar with Guj. Trans. Published by the Jain Dharma Prasaraka Sabha, Bhavanagar. ओववाइयसुत्त (ओव०) Ed. by Prof. Suru-Poona. भगवती ( आगमोदयसमिति Ed. ) The Translation of Antagad-dasao and Anuttarovavaiya ( Ant & Anu. Trans. ) By Prof. Barnett..
लं

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

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

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

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Baravai and the whole of the half of Bharaha, Here, in the city of Baravai, dwelt a king named Andhagavaṇhi [ 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 Aritthnemi, 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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5
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 [etc]. Then, some other time, Saint Aritthnemi set out from the city of Baravai, 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-a he underwent the twelve Monastic standards; also the Gunarayana mortification, in the same way entirely he 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.
.C

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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 Endwinners, preached by the Ascetic [until] attained. "
Thus in the same way as Goyama are to be described the remaining-Vanhi father; Dharinì mother;—Samudda, Sagara, Gambhira, Thimi-a Ayala, Kampilla, Pasenai and Vinhu; these in the same course.
Thus the First Division; ten lessons preached.
THE SEGOND DIVISION
If..., of the second division etc." The Introduction.
66
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, Jambū, in the third division... of the Fortunes of End-winners, thirteen lessons are preached. They are namely,
Aniyasa, Anantsena, Ajiyasena, Anihayariū, Devasena, Sattusena; Sarana, Gaya, Sumuha, Dūmmuha Kūvana, Darua; Anäditthì.
" If, Sir, by the Ascetic [until] attained, of the third division of the Fortunes of End. winners thirteen lessons are preached, what is the matter, Sir, of the frst lesson of the third division of the Fortunes of Endwinners preached ?”
“ Verily, Jambū, in that age, at that time, there was a city named Bhaddilapura, [ A description. ] At the north-east direction of Bhaddilapura there was a garden named Sirivana [ A description. ] The king was Jiyasattu. In this city of Bhaddilpura, there was a householder named Naga, rich (until] unsurpassed. This householder Näga had a wife named Sulasā, delicate ( until]

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

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as of Goyama. Excepting, he studied Laws of Peace etc. and fourteen Purvas, and his period was twenty years. the same [until] he became a month's starvation on Settumja.
The rest is beatified by
"c
Thus, verily, Jambū, by the Ascetic [etc.], this matter of the first lesson of the third division of the eighth Scripture, the Fortunes of End-winners, is preached."
Thus, like Aniyasa are to be taken the rest 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. Dharin 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 eighth lesson.
to the

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10 ". Thus: verily, Jambū, in that age, at that time in the city of Baravai [as in the first division). (until] Saint Aritthnemi, the master, arrived. In that age, at that time, there were six friars, brothers by the same mother, who were the desciples of saint 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 flowery ear-rings, resembling Nalakubbara. Now on the day on which these six friärs, having shaved their heads, went out from the house-hold to go to the order of homeless friars, they praised and worshipped Saint Aritthņemi. Having praised and worshipped him they thus said; “ We intend Sir, being permitted by you to abide for all our lives constantly mortifying ourselves with constraints and mortifications; if it pleases you, O Beloved of Gods, do not put a stop to us."
Then these six homeless friars, being permitted by saint Aritt hnemi abode for all their lives observing fasts until the sixth moal [etc.]
Then these six friars, some other occasion

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when the time came round for allowing themselves the sixth meal, read their lections in the first watch of the afternoon......[like Goyama] [until] "By your permission, we intend to go round the city of Baravai 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 Aritthnemi 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, filled 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 Baraval 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 sons 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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of saint Aritthņemi, 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 suntil] resembling Nalakubbara. No other mothers, in the land of Bharata shall bear sons peer of them'; this (foreboding) is false. This appears surely manifest, that in the country of Baraha there are other mothers

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too who have born similar [until] sons. Hence shall I go, shall praise the saint Aritthṇemi 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 Harinegmesi. Every morning, then she bathed [until] made

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lustratory rites, with a moist robe, made flower-offerings of great worth and fell upon her knees. Thereafter, she took food went for stools or decorated herself. Then by services, great veneration and devotion of housewife 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 Sulasă. Devai, thus these are your sons; not of the housewife Sulasa."
Then this Queen Devai, 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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16 friars were, praised aud worshipped them and observed them for a long time. She gazed at them with unwinking eyes, her milk rising, her eyes streaming, her bodice spread. ing out, her bracelets splitting on her arms, the root-cells of her hair swelling like kadambaflowers beaten by rain showers. Having observed them, she praised and worshipped them, went to saint Aritthanemi, praised and worshipped him, mounted her car of state and set out towards the city of Bāravai. Then she entered the city of Baravai, made her way to her own house, towards the outer audience-chamber. Then she alighted from her goodly car of state and made her way towards her own bed-hall, towards her couch and lay down on it
Then there arose in the mind of Queen Devaì, the following thought [etc.] “Verily, thus I have born seven sons, exactly alike [until] resembling Nalakubbara; but indeed, I have not known joy of the childhood of even one of them. There is but Kanha Vasudeva, who comes here every sixth month to me, to do reverence at my feet. Happy then are those mothers to whom I believe, such who are born from their own

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wombs, greedy for the milk of their breasts, lisping sweetly, babbling and prattling, moving to their armpits wherefrom the breasts rise up, childlike, give a sitting in their laps, having held them by the hands resembl. ing 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 Vāsudeva bathed [until] decorated his body and came to do reverence to the feet of Queen Devaī 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 beco.ne glad [etc.] on seeing me; how is it that you are with the hopes of your mind set at naught (until] brooding ?”
Then Queen Devaī 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

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feet. Hence happy are those mothers [until] I brood. "
Then Kanha Vasudeva said to her " No, mother, do not be with the hopes of your mind set at naught [until] brood; I shall so strive that I shall have a younger brother." Thus he comforted her by pleasing, agreeable words. Then he returned and took his way towards the oratory. (Then to be understood 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 said 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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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 Devas 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 Jāsumina 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 Gaya. sukumala 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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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 Somā, quite tender (until] of excellent shapeliness; best in shape liness [until] beauty, very fair of body. Then that maiden Somā, some other time, bathed [until] decked, attended by many hun-- chback women [etc), set out from her house. Having set out, she went towards the high road. On the high road, she stood playing with a ball. In that age, at that time, the Saint Aritthanemi arrived there. The congregation went out. Then that Kanha Vāsudeva, having heard the matter of this story, bathed funtil] 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 Arithanemi through the city of Bāravas saw the maiden Somā. He was struck with shapeliness, youth, beauty [etc.] of the maiden Somā. Then Kanha [etc.] called the chamberlains and ordered them "Go ye, Beloved of

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

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22
Then that Gayasukumāla şo spoken by Kasha Vasudeva stood in silence. Then that Gayasukumala spoke thus twice or thrice to the father and mother and Kanha Väsudeva.“ 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 Gayasukumāla became a friar heedful in walking [until] guarded in celibacy. Now in the first part of the afternoon of the same day on which he went into the order, he went to the place where the Saint Aritthanemi was, thrice walked round him from right to right, praised and worshipped

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him and said " I intend, Sir, on being permitted by you to abide observing the Great Standard of one night in the cemetary of Mabākāla. If it please you, Beloved of Gods, do not put a stop.”
So Friar Gayasukumāla, on being permitted by the saint Aritthaņemi praised and worshipped him and started out from the Sahasambavana park from the presence of the saint Aritthaņemi, and went to the cemetary of Mahakāla, 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 retur. ned thence. Passing not very near or far from the cemetary of Mahakāla, 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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devoid of shame and fortune, who abandoning maiden Somā, my daughter,-although no fault was seen in her or shortcoming and she was full mature, -has shaved his head [until] has entered the order. Hence it is indeed better for me to wreak my spite on Prince Gayasukumāla.” Thus he pondered, looked about, took moist clay and approached Friar Gayasukumāla, made the raised-up sides on the head with clay, took in a. pot-shred from burning pyres the burning coals of Khadira-wood, like blooming kims’uka -flowers, threw them on the head of Friar Gayasukumāla, departed quickly thence, being frightened [5] and went away in the direction whence he had come.
Then in the body of Friar Gayasukumāla there arose pain, fiery [until] intolerable. He bore the pain fiery [etc.] not even with mind becoming wrathful against Brahmaņa Somila. Then in Friar Gayasukumāla, enduring thus the pain fiery [etc.] and entering the eighth Apuvva-Karana stage which scatters the dirt of work by means of the destruction of the hindering works, in a blessed mood of the soul and with fine resolution, there arose absolute knowledge and vision,

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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 Bāravai, 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 excellent elephent, and carried street outside, to the inner hall.
back of the
it from the No sooner

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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 Vāsudeva passed out through the city of Baravai, approached the saint Ariţthanemi, praised and worshipped him. He did not see Friar Gayasukumāla. He therefore praised and worshipped the saint Aritthanemi and said thus,
"Where, sir, is my younger brother, born of my mother; Friar Gayasukumala that I may praise and worship him ? "
Then the saint Aritthnemi replied;
“ Friar Gayasukumala, O Kanha, has attained his end."
So Kanha Vasudeva thus inquired of the saint Arithanemi;
“How has Friar Gayasukumala attained his end ?"
Then the saint Aritthaņemi 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 one man saw Friar Gayasukumala. The man became quickly enraged [5]... [until] (Friar)" Gayasukumāla) was beatified. Verily thus, Kanha, Friar Gayasukumāla attained his end."
So Kanha Vasudeva inquired thus of the saint Aritt haņemi.
" 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 Gawasukumāla is plucked out of life indeed unseasonably ? " . Then the saint Ariţthaņemi spoke thus to Kanha Vasudeva;
“Do not, O Kanha, have wrath against that man; verily, Kanha, that man has lent. an aid to Friar Gayasukumala. "
“ How, sir, has that man lent an aid to Friar Gayasukumāla ? "
So the saint Aritthanemi spoke thus to Kanha Vāsudeva;
“Verily, Kanha, when you were coming here to do reverence at my feet, you saw a man in the city of Bāravaī, [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 Ariṭṭhanemi 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. "
;
66
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 [4] arose in his mind "Verily, Kanha Vasudeva has gone forth to do reverence to the feet of the saint Ariṭṭhanemi; it will be known by the Saint, understood by the Saint, heard by

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the Saint; and must have been imparted by the Saint to Kanha Vasudeva; it is albeit not known 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 Vāsudeva, entering the city of Baravai, neither minding directions nor cross-directions. Then that Brahmana Somila, on beholding all of a sudden, Kanha Vāsudeva and as he stood he got frightened [4] and died loosing hold over his standing posture, and fell with a thud on the ground with all his limbs.
Then Kanha Vsudeva saw Brāhmana Somila and said thus “ Here indeed, Beloved of Gods, is this Brahmana Somila, desirous of the undesirable (until] devoid of shame and fortune by whom my younger brother, born of the same mother, Friar Gayasukumála was deprived of his life unseasonably.” So 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 Jambū, [etc. until] this is the matter of the eighth lesson of the third

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-division of the eighth Scripture, the Fortunes of the Endwinners, preached. [Sutra 6.]
The introduction of the Ninth lesson.
"Verily, thus, Jambū, in that age, at that time, in the City of Barval (as in the First Chapter [until]) Kaņha Väsudeva held sway. There in the city of the Baravai 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 Pürvas; 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 Vāsudeva and Dhārini ·
Verily, thus, Jambū by the Ascetic [until] attained, this matter is preached of the thirteenth lesson of the third division of the eighth Scripture, the Fortunes of the End-winners-"

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3]
THE FOURTH DIYISION " If, Sir, by the Ascetic [until] attained, this is the matter of the third division preached, what is the matter preached of the fourth ?"
"Verily thus, Jambū, by the Ascetic (until] attained, tèn lessons of the Fourth Division are preached; they are.
Jali, Mayāli, Uvayāli, Purisasena and Varisena; Pajjuna, Samba, Aniruddha Saccaņemi 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, Jambū, 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 Bāravai, 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 study of twelve scriptures; the period sixteen years. The rest as that of Goyama [until] beatified on the Settumja.

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In the same way, Mayali, Uvayali, Purisasena and Varisena. So also Pajjunna— excepting, 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 Ascetic [until] attained, they are, Paumavai, Gori, Gandhari, Lakkhana and Susïma; Jambavai, Saccabhāmā, Ruppini, Mulasiri also Muladatta. "
by the
"If, sir, by the Ascetic [until] attained ten lessons are preached of the Fifth Division what is the matter, sir, of the first leson preached ? "

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Verily thus, Jambu, in that age, at
that time, there was a city of Bāravai; (same as in the first division [until]) Kanha Vasudeva held sway [etc.]. This Kanha Vāsudeva had a queen named Paumavai [a description]. In that age, at that time, the saint Ariṭṭhanemi arrived there [until] waited before him. Then that queen Paumavaì, 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.
<6
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?"
"C
Kanha" the saint Aritthanemi said thus to Kanha Vasudeva verily, thus, Kanha, by the sources of wine, fire and Divāyaṇa, the destruction of the city of Bāravai, nine yojanas [etc.] will come about.” On hearing and listening to this in the presence of the saint Aritt hanemi Kanha Vasudeva had the
thought
Blessed
3
<<

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are those Jāli, Mayali, Uvayali, Purisaseņa, Vārisena, Pajjunna, Samba, Aniruddha, Dadhanemi, Saccaņemi and other princes, who giving up gold, (until], apportioning, in the presence of the saint Aritthanemi have shaved their heads [until] entered the order. Unblessed, with no meritorious act done, being deep down [4], in the passionate pleasures of mortal world, in the kingdom [until] in the harem, I do not give up, in the presence of the saint Aritthanemi (until] to enter the order.”
“Kanha,” the saint Aritthaņemi said thus to Kanha Vāsudeva “ This indeed, Kanha, was your inner thought [4] 'Blessed are they (until] to enter the order.' This matter is indeed right. Lo, it is! Therefore that Vasudevas giving up gold [until] will enter the order, never is, was or will be."
" By what reason, sir, that is thus said • Therefore that Vasudevas [until] will enter the order, never is, was or will be."? "
"Kanha,” the saint Aritthaņemi said thus to Kanha Vasudeva "verily, thus, Kanha, all · Vāsudevas 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 Bāravał shall be consumed by the wrath of Divayana, fire and wine—; sent forth with Rāma Baladeva on the southern coast to Pandu-Mahura in the presence of five Pandavas the sons of king Pandu, Johitthilla and others, and there in the Kosamba forest, under an excellent Nyagodhra tree, on a slab of stone on earth, your body covered with a yellow robe, you will be pierced in the left foot by a sharp arrow released from the bow by Jarākumāra So will you come to death in the deathmonth and will be reborn as a hell-dweller in a flaming hell in the third earth, Vāluyappabhā."

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Then that Kanha Vasudeva, having heard and listened to this matter, with all hopes laid low [etc.] thought inwardly. Kanha," the Saint Aritthanemi said thus to Kanha Vasudeva " Do not you, Beloved of Gods, brood with all hopes laid low [etc.]. Verily thus, Kanha, you will get out of the flaming third earth and thereafter here of course, in Jambudiva, in the country of Bharaha in the land of Punda, in the coming Ussappini cycle, in the city of Sayaduvara, you will be the twelfth saint, Amama. There when you shall be beatified [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 Ariṭṭhanemi, clomb his state-elephant 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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“Go ye, Beloved of Gods, declare proclaiming in the open places [ etc. ] thus; *Verily, Beloved of Gods, the destruction arising from Divāyana, fire and wine, will come upon the city of Baravai, nine yojanas [ etc. ). Therefore, if any king, heir-apparent, prince, baron, prefect, mayor, banker, merchant, queen, young man or maid in the city of Barava] 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 Paumával, hearing and listening to the doctrine in the presence of the saint Arittha nemi, 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 1 enter the order. If it pleases you, Beloved of Gods, do not put a stop to it.”
Then Queen Paumavai, ascending the excellent car of state went to the city of Baravaí towards her own house. Then she descended from the state-car, went to Kanha Vasudeva and making the folded hands [ etc.) 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 Vāsudeva set Queen Paumāvas upon a throne and made the anointment-ceremony for the great withdrawal with one hundred and eight jars of gold, adorned her with all the ornaments, made her mount on a litter, borne by thousand men, went

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out through the city of Baravai, came to the mountain Revaya-a in the Sahasambavana park, made the litter place there, made Queen Paumāvaí 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 Aritthanemi, 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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Then that nun Jakkhiņi.........“ When... entered the order [until] should constrain oneself." Then that Paumāvai became a nun... heedful in walking ( until ] guarded in continence. Then that Paumával' studied the Eleven Scriptures, Laws of Peace etc. She abode exercising herself by many fasts until the fourth, sixth and the eighth meal in divers mortifications. Then that nun Paumāvai finished her period of nunship for complete twenty years, wasted herself with month's starvation, cut off sixty ineals by not eating, achieved the end for which she had stripped herself [etc.], and was beatified [5] with last breaths. [Sūtra. 9).
In that age, at that time, there was a city of Bāravai; the hill of Revaya-a; the Gar. den of Nandanavana. Here in the city of Baravaī, 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, Lakkhanā, Susīmā, Jam

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

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ittha, Meha, Aimutta, and Alakkha;thus sixteen lessons.
“If sixteen lessons are preached [etc.] what is the matter of the first lesson preached ?”
"In that age, at that time the Ascetic -Lord Mahavira, the first-maker [etc.] (the city of Rayagiha...) abode in the sanctuary Gurasīla-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 Mahavíra and the Elders of such sort. The rest like that of Khandaga. Guparayana mortification. The period sixteen years. In the same way, he was beatified on Settumja. Kimkama even same [until] beatified on Viula. [Sūtra. 12.].
In that age, at that time,... the city of Rāyagiha; the sanctuary of Gunasila-a; the

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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 flower-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 like Punnabhadda. There the idol of Moggarapani stood having held the iron mace made of thousand palas. Then that garland-maker Ajjunaya was the devotee of Jakkha Moggarapāni from the very childhood. Every morning,
he took baskets, went out of the city of Rayagiha, arrived at the flower-garden,. made the collection of flowers. Then he took the foremost and best flowers, appro

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

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45.
maker with his wife Bandhumaí. Hence: indeed it is better, Beloved of Gods, for us to bind him fast ( i. e. by twisting the arms and the head and tying them to the back ) and to have our pleasures full well with his wife Bandhumas. Then they swore this object to one another, hid behind the doors. and stood hidden, silent, without a stir or without a wink. Then that garland-maker Ajjunaya approached the shrine of Jakkha Moggarapāni with his wife Bandhumai, did reverence on seeing it, made flower-offerings of 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 Bandhumaī, 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 Moggarapāni present here, would he have seen me coming to misery of this sort ? Therefore Jakkha Moggarapāni is not present here.

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

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a calamity befall his body;' make this declaration twice or thrice; and make a report of this to me soon. 99
Then those chamberlains [until] make a report.
Here in the city of Rayagiha there dwelt a merchant named Sudamsana [rich etc.] Now that Sudamsana 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 Sudamsa na "Thus indeed, the Ascetic [until] abides; I go to him; [etc.] I shall bow down to him." Thus he pondered, went to his parents and with folded hands [etc] said "Thus indeed, mother and father, the Ascetic [until] abides. I go to him; I shall praise and worship the Ascetic, Lord Malāvīra [until] wait before him."
Then the father and mother said thus to merchant Sudamsaṇa “Thus, indeed, son, the

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garland-maker Ajjunaya moves about killing [etc.]; go, you, not, son, to worship the Ascetic Lord Mahāvīra, lest a calamity befall your body. You may praise and worship the Ascetic, Lord Mahavira keeping yourself here."
Then the merchant Sudmsana said thus to his father and mother “How can I, keeping myself here praise the Ascetic Lord Mahāvīra who is come here, arrived here, making a visit here ??? I, father and mother, on being permitted by you, go to praise Lord Mahāvīra."
Now when his parents could not prevail upon the merchant Sudamsana by many declarations [4] (until] to think over, they thus said “ If it please you, Beloved of Gods, do not stop."
Then the merchant Sudamsaņa, on being permitted by his father and mother bathed, purified himself, (put on) dresses [until] on the body and went out of his own house on foot. Then he passed through the city of Rāyagiha and resolved to go to the sanctuary of 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 Moggarapāni coming up. Sudamsaņa unafraid, unterrified, unalarmed,undisturbed, unmovedandunpurturbed cleansed the ground by the flap of garment, and making the folded hands, made up with palms of his hand, covered by the (bowed) head, with ten nails together on the head, said thus; “Homage to the saints [until] attained. Homage to the Ascetic [ until ] who intends to attain. Even before, by me in the presence of the Ascetic, Lord Mahávìra, for for all my life. I have renounced gross harm to living things, gross falsehood, gross taking of things not given; I have vowed to satisfy also myself with my own wife for all my life. I have vowed for all my life to limit my desires. Even now

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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 household 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 Moggarapaņi 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. Sudamsana, -he looked at the worshipper of the Ascetic, Sudamsana, with unwinking eye for a long time, standing in front of him, looking to the very direction and cross

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direction, gave up the body of Ajjunaya, the garland-maker, and having taken the iron mace of the weight of thousand palas, went back in the direction from which he had appeared. Then that garland-maker Ajjunaya, abandoned by Jakkha 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, Sudamsaņa, who comprehend the living and the lifeless; and I am bound to the sanctuary Gunasıla-a to offer respects to the Ascetic lord Mahāvīra. "

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5.2
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 Mahāvìra [until] wait before him. If it please you, Beloved of Gods, do not put a stop to me.
""
Then that worshipper of the Ascetic, Sudamsana, with the garland-maker, Ajjunaya, arrived at the sanctuary Gunasila-a before the Ascetic Lord Mahavīra, ( walked from right to right about) the Ascetic Lord Mahavira thrice, [until] waited before him. Then the Ascetic, Lord Mahāvīra (preached) the story of the doctrine to the (congrega. tion) to the garland-maker Ajjunaya and the worshipper of the Ascetic, Sudamsana [etc.] Sudamsana went back.
Then the garland-maker, Ajjunaya, on hearing and listening to the doctrine from the Ascetic, Lord Mahāvīra... [glad etc.]..." I have faith, sir, in Niggantha doctrine [until] stand by it. If it please you, Beloved of Gods, do not put a stop to me.
Then that garland-maker Ajjunaya, mo
"1

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

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

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not eating, achieved the end for which she did... [until] beatified. [Sūtra 13.]
In that age, at that time; a city of Rayagiha; the sanctuary Gunasila-a; king Seniya... There dwelt 2 householder named Kā. sava. Just like Makāi. The period sixteen years... beatified on the Vipula.
So also the householder Khema-a. Excepting, the city of Kāyandi. The period sixteen years... beatified on the Mount Vipula.
So also the house-holder Dhi-i-hara. .. In the city of Kāyandı...period sixteen years...was beatified on the Vipula.
So also the house-holder Kelasa. Exceptting, Sage-a was the city. The period twelve years...was beatified on the Vipula.
So also the house-holder Harichandana... Sage-a...the period twelve years...was beatified on the Vipula.
So also the householder Vāratta... Except. ing, the city of Rāyagiha... the period twelve years...beatified on the Vipula.
So also the householder Sudamsaņa... in the city of Savatthi...the period many years...beatified on the Vipula.
So also the householder Supaittha.., in the

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city of Savatthi; the period years...beatified on the Vipula.
twenty-seven
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 Sirī—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 Mahavīra (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 Polāsapura, made his way not very far from the Place of Indra. Now that Prince

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

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Mahāvīra, the first-maker [ until] desirous to attain, abides exercising himself [until] by constraint, having taken a proper place, in the park Sirivana outside the city of Polasapura here. There we dwell.”
Then that Prince Aimutta said thus to the reverend Goyama;
“I go with you, Sir, to do reverence to the feet of the Ascetic, Lord Mahāvīra. 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 Mabāvira [ 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 Mahāvīra became glad [ etc. ]... heart [etc.] ...(and said) “But only, Beloved of Gods, I shall take leave of my father and mother; then

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shall I enter, the order in the presence of the Beloved of Gods. If it pleases you, beloved of Gods, do not put a stop to it.”
Then that Prince Aimutta approached his father and mother... until 1 "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. 1 do not know, mother and father, by what accumulation of works, the souls are born

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

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like Udāyana, withdrew. Only, he anointed his eldest son ( to rule over ) his kingdom. Eleven Scriptures...the period many years [until] beatified on the Vipula.
"Thus, Jambū, this matter is preached of the Sixth Division, by the Ascetic [etc.].” [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;Maruyā, Sumaruya, Mahamaruyä, Marudevā eighth; Bhaddā Subhaddā, Sujaya also, Bhuyadinna should be known as the names of the wlves Senīya."
“ If sir, [etc.] thirteen lessons are preached, what is the matter, sir, preached of the first lesson by the Ascetic [ etc. 7?"
"Thus, indeed, Jambu, in that age at that time,...a city of Rāyagiha...Gunasila-a sanctuary... the king, Seniya. This King

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Seņiya had a Queen' named Nandā [a description]. The master arrived. The Congregation went out. Then that Queen Nandā, having understood the matter of this doctrinal talk called her chamberlains... a vehicle (like Paumāval [until]). Having learnt Eleven Scriputures...the period twenty years ( until ] beatified. Thus all thirteen Queens are to be understood in the way of Nandā.”
The Seventh Division is over. [Sutra. 16.).
THE EIGHT DIVISION. “ If Sir” The introduction of the Eighth Division. [until] ten lessons are preached; namely.
Kāli, Sukali, Mahākālī, Kanha, Sukanha,Mahakanha, Virhkanhā should be known so also Rāmakanhā; Piuse nakanhā ninth and tenth Mahasenakanha."
"If ten lessons [etc. 1, what is the matter preached of the first lesson ?”
“This, indeed, Jambū, in that age, at that time there was a city named Campā... the sanctuary Punnabhadda... There in the

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city of Campa, there was a King named Koniya [a description]. There in the city of Campa, there was a Queen named Kall 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
"6
to me."
Then
that lady Kāli, on being permitted by Nun Ajja-chandana abode observing [etc.]. namely,
She fasted until the fourth meal; then indulged in all modes of desire: then fasted until the sixth meal; then indulged in all modes of desire............then she fasted until the sixth meal; then indulged in all modes of desire; then she fasted until the fourth meal; then she indulged in all modes of desire.*
* The रत्नावलीतप : is thoroughly explained by the commentator_अभयदेव [See

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

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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 Kālī,-after having accomplished...according to the scriptures the Rayanavalì Penance by five years, two months and twenty-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 [etc.]. overspread with
Kali, by that noble veins, and became, ke well-lit fire covered over with ashes. mightily resplendent with the glow, with the lustre, with the beauty of the lustre of the glow.
Then to that Nun Kāli, some thergo time, at the midnight hour (literally-at the time between the first part of the night and the latter part of the night) the inward thought arose...the pondering like that of Khanda-a "Thus so long as I have strength [5], it is better for me on the morrow [until] (when the sun) shines (with lustre) after taking leave of Nun Ajja-Chandaṇà and on being permitted by her, to abide... being at her feet... renouncing food and drink

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wasting myself with starvation...not being eager for death..." With this idea, she pondered, went to Nun Ajja-Chandana, praised and worshipped her and said;
""
'I desire, lady, on being permitted by you to abide...wasting myself in starvation [etc.]. If it please you, [etc.]."
Nun Kāli, on being permitted by Nun Ajja-Chandana abode, wasting herself in starvation [etc.]. That Nun Kāli 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 First Lesson
The conclusion.
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 Sukāli, the wife of King Seniya and and the step-mother of King Koniya. Just like Kali, Sukalī also withdrew [until] abode exercising herself with many fasts until the 5

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fourth meal [etc.] Then that. Nun Sukāli, some other time, approached Nun AjjaChandanā ..[until] "I intend, lady, on being permitted by you, to abide observing Kanagāvall penance."
Thus like Rayaņávali, Kan agāvall also the same. Excepting, on the three occasions she fasted until the eighth meal, unlike Rayanāyall 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 Mabākali. Excepting, she abode observing the penance smaller Siha-nikkīliya (Lion's Play). It is as follows: she fasted until the fourth meal; then indulged in all modes of desire.......then fasted until the fourth meal; then indulged in all modes of desire. :: Similarly four series. In one series, six months and seven days; of four series, two years and twenty-eight days [until] beatified. [Sūtra. 19.]
So also Kanha. Excepting,she observed the greater Ssha-nikkiliya Penance the same

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as the smaller. Excepting, it must be carried upto the fasts until the thirty-fourth meal, in the ascending series; so also it must be carried down in the descending series. Of one series, there would be one year,six months and eighteen days. Of four series, six years, two months and twelve days and nights. The rest the same as that of Kall [until] beatified. [Sutra 20]
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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of Eight-eights. If it please you, Beloved of Gods, do not put a stop.”
Then that Nun Sukanhā on being per. mited 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 Tentens.
In first ten days, she took one dole of food and one of water (until] in the tenth

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ten days, she took ten:doles of food and ten of water.
So indeed this Monastic Standard of Ten-tens, she accomplished'according to the scriptures [etc.] in 100 days and nights with 550 alms-takings and abode exercising herself with many fasts until the fourth meal (etc), in various mortifications...( taking only one meal within ) a month or half a month,
Then that Nun Sukanhā by the noble mortification [etc] was beatified.
The conclusion. The Fifth Lesson [Sutra. 21.].
So also Mahakanhā; 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 Rayanāyal]. Here also four

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

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

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

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

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ANUTTAROVAVAIYA-DASÃO.
THE FIRST DIVISION
In that age, at that time...a city of Rayagiha. The arrival of the reverend Suhamma...The congregation went out [ until ] Jumbu waited before him [etc.]. Thus he said,
"If, sir, by the Ascetic [until] attained this matter of the Eighth Scripture-the Fortunes of the Endwinners, is preached, what, sir, is the matter of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [ until] attained?"
Then Friar Suhamma said to Friar Jambu "6 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 Ascetic [until] attained three divisions are preached of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, how many lessons of the First Division of the Fortunes of those who were reborn in the Highest

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Mansions, are preached, sir, by the Ascetic [until] attained?"
Thus, indeed, Jambu, ten lessons of the First Division of the Fortunes of those
<<
who were reborn in the Highest Mansions are preached by the Ascetic [until] attained namely,
Jali, Mayaji, Uvayali, Purisasena, and Varisena; Dihadanta and Latthadanta, Vehalla, Vehāyasa and Prince Abha-a. "
"If, sir, ten lessons are preached of the First Division by the Ascetic [until] attained, what, sir, is the matter of the first lesson of the Fortunes of those who are reborn in the Highest Mansions, preached by the Ascetic [until] attained?"
"Thus indeed, Jambu, in that age, at that time, there was a city of Rayagiha, splendid, tranquil and prosperous...the sanctuary Punnabhadda... The king Seniya...the queen Dharini...the lion in a dream...the prince Ja...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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Jāli 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 Heaven's of Moon, Suhamma füntil) Arana, Accua, bé. yond the series of the Mansions of Nine Gevejjas and was reborn as a god in the Mansion Vijaya. Then the Elders, knowing that Friar jati 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. Wherè 'has that Friar Jali who is dead, gone; where is he reborn ?"
• Thus, indeed, Göyama, 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. 29 Then, sir, on the expiry of his life [3] from that world of gods, where shall he go [2]?"
"C
<<
77
"9
""
Goyama, he will be beatified in the country of Mahāvideha."
"Thus indeed, Jambu, this is the matter of the first lesson of the First Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained."
The same is to be repeated in the case of the remaining eight. Excepting, six are the sons of Dhārini; 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, Savvattasiddha; Dihadanta in Savvaṭṭhasiddha; the rest (four) in the

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

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Dihasena, Mahasena, Latthadanta and Gudhadanta and Suddhadanta; Halla, Duma, Dumasena, and Mahādumasena to be learnt; Siha and Sīhasena and Mahāsìhasena 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 ? "
“Thus, indeed, Jambū, in that age, at that time,... the city of Rāyagiha... 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 Jāli. Excepting, Dihasena was the prince. All the narrative as that of Jāli [until] comes to his end,
· Thus all the thirteen also... the city of Rāyagiha... the father Seniya .. the mother Dhārini... of the thirteen the period too

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thirteen years. . In the serial order, two in Vijaya, two in Vejayanta, two in Jayanta, two in Aparajita...the remaining five 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, 2]
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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Dhapņa, Sunakkhatta and Isidasa are to be learnt Pella-a and Rāmaputta also Chandiman and Pitthiman; Friar Pedhālaputta and ninth Poithila too; Vehalla is said the tenth — these ten are to be learnt."
“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, Jambū, 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 Kāyandi, there dwelt a merchant's wife named Bhaddā rich, suntil] 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 Bhaddā knowing that her son, Dhanna.
5

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had passed beyond childhood [until] able for worldly enjoyment, built thirty-two palaces, lofty, towering (until] in their midst a great mansion, set up with hundreds of pillars (until] of thirty-two daughters of rich merchants, she made him hold the hands... the gifts were of thirty-two each [until] high up in the palace... with ( tabors ) breaking... enjoyed.
In that age, at that time, the Ascetic [etc.] arrived. The congregation went out. King Jiyasattu too like king Koniya, went out. 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 Jamāli, he bade farewell. [Bhadda] fainted, coriversed as in the story of Mahabbala [until] when the could not prevail upon him... Just as Thāvaccaputta, 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.
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 Āyambila gruel throughout my life. On the fastbreaking time after the sixth meal, it is meet for me to accept Ayambila gruel and not non-Āyambila 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 Mahāvīra (glad etc.] abode exercising himself with fasts until the sixth meal with constant mortification throughout his life. Then that Friar Dhanna

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read his lection, in the first watch of night on the first fast-breaking time after the sixth meal. Just like master Goyama, he bade farewell [until] went to the city of Kāyandi, and there moving about in the families high etc (accepted) Ayambila-food and not non-Āyambila-food...[until]...which other...do not need. Then that Friar Dhapna, 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 Kayandı, 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 Mahāvīra set out from park Sahasambavana, from the city of Kāyandi. Then the Ascetic Lord Mahā. vīra moved about in the country outside.

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Then that Friar Dhanna studied Eleven
Scriptures, the Laws of Peace etc. in the presence of the Ascetic Lord Mahavira and the Elders of such sort, abode exercising himself with restraint and mortification. Then that 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 only known by bones, skin and not by flesh and blood.
and can be veins and
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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The beauty [etc.] of knees of Dhanna... of such sort, to wit...like the joints of a Kāli 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 Dhanna (until] by blood.
The beauty [etc.] of the hip-bone, to wit... like the feet of a camel, of an old bull, of a buffallo [until] by blood.
The beauty [ etc.] of the belly of Dhanna...to wit, like a dry water-bag of leather, a pot-shred for baking, like the front portion of the branch of a tree, hanging down. Thus the belly was dry [etc.]
The beauty [etc.] of the ribs of Dhanna... to wit... like a row of small round mirrors, like a row of small round vessels, like a row of small troughs; thus [etc.]
The beauty [etc.] of the spinal cord of Dhanna was of such a sort...to wit... like a row of the pointed ends of crown-jewels,

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like a row of round stones, like a row of toy-balls... Thus [etc.]
The beauty [etc.] of the breast-bone of of Dhanna was of such a sort...to wit...like a chip of a plank, like a strip of a flapper, like a strip of a palm-leaf fan... Thus [etc.]
The beauty [etc.] of the arms...to wit ...like pods of the Sami, like pods of Pahāyā, like pods of Agatthiya... Thus [etc.]
The beauty [etc.] of hands...to wit... like dry dung-cakes, like banyan-leaves, like Paläsa-leaves... Thus [etc.]
The beauty [etc.] of the fingers of his hands...to wit...like the pods of Kala, of Mugga, of Māsa 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 à 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 palāsa-leaf, 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 Āmrā taka, like a slice of a Maulunga-fruit... when ripe... Thus [etc.]
The beauty [etc.] of the eyes...to wit... like the holes of a lute, like the holes of a violin, like the morning-stars... Thus [etc.].
The beauty [etc.] of the ears... to wit... like the skin of Mūla, like the skin of a musk-melon fruit, like the skin of Karellaya... Thus [etc.].
The beauty setc.] 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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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 Gunas]la-a; the king Seniya. In that age, at that time, the Ascetic Lord Mahavira arrived; the congregation went out; Seņiya also went out; the story of the doctrine; the congregation went

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back, then that king Seniya, having heard and listened to the doctrine before the Ascetic Lord Mahavira, praised and worshipped him, and thus said;
"Is it, indeed, sir, that this Friar Dhanna, among these fourteen thousand friars headed by Indabhūi belabours himself much and to the best cleanses himself ? ” . " Indeed, it is, Seniya that this Friar Dhanna, 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.] belabours 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 Sahasamavana; took a befitting place and abode with restraint [etc.]. The congregation went out. [ the story is the same as before; until ] he

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

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

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

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Then that Sunakkbatta 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 Rāyagiha, two in Sae-a, two in Vaniyaggāma, the ninth in Hatthiņāpura, the tenth in Rayagiha. Of (first) nine, the mothers are

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(by the name of) Bhaddā. Of (first) nine, the gifts of thirty-two each. Of (first) nine, the withdrawal as that of Thāvaccāputta. 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 lessoas.
Thus indeed, Jambi, 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 unabstructed 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, uomoving, 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 Aņuttara Mansions is preached.
The Fortunes of those who were reborn in the Highest Mansions end. The Ninth Scripture ends.
'The Fortunes of those who were reborn in the Highest Mansions' has one Book of the Holy Text. Three Divisions. In three days, it will be told. Here in the first division there are ten lections; in the second division there are thirteen lections; in the third division there are ten lections.
The rest to be followed like Dhamma -kahā [Sutra. 7.].
The fourtunes of those who were reborn in the Highest Mansions end.

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Notes.
[ N. B. The black letters indicate the ' pages and lines. Of the two numbers at the beginning of a para in the Notes, the first indicates the number of the page and the other, the number of the line. In the middle of a para, a single black number indicates the number of the line of the page mentioned in the beginning of the para. ]
1. अंतगडदसाओ [सं. अन्तकृद्दशाः ] अभयदेवः - दशा:particular mode of section-arrangement of the work so named because the first division contains 10 lessons (अज्झयण ० ) ( vide अभयदेव on अंतद० P. 85 also the same on अणु० द० P. 107 ) दसाओ in उवासग० also he explains in the same Prof. Barnett दसाओ-दशा: ' fortunes which I have accepted as it can well account for the feminine gender and plural number of the title. Moreover the interpretation is more natural than अभयदेव's.
manner.
›
<<
1. ते वाणं तेणं समएणं - अभयदेव on भगवती (Agam. Ed. leaf 7 (a) ) ' तेणं कालेणं' ति, ते इति - प्राकृत शैलीवशात्तस्मिन् यत्र तन्नगरमासीत् । णकारोऽन्यत्राऽपि वाक्यालंकारार्थो यथा इमा णं भंते ! पुढवी ” त्यादिषु ' काले ' अधिकृतावसर्पिणीचतुर्थविभागलक्षण इति । ते 'ति तस्मिन् यत्राऽसौ भगवान् धर्मकथामकरोत् 'समए णं' ति समये - कालस्यैव विशिष्टे विभागे । अथवा तृतीयैवेयं । ततः तेन कालेन हेतुभूतेन तेन समयेन
(
7

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mane baby hae fintha
tornada i to be taken in locative or instrumental according to अभयदेव.
1. 3. 3*9gga antarag 'The Elder Sudharman arrived.' Sudharman was the fifth of the eleven गणधरs who were taught by महावीर himself. Brigata became the head of the church after
erate and was succeeded by się. The scripture is declared by gatha to a. The Mss. of our text do not indicate the addition of the description of gEA. but in any case it must be added. For it, see arito leaves 1 (b) & 2 (a) also ofta. $25 with modification.
1. 5. peret-Past tense 3rd person sing. The same form is also used in plural e. g. sau To P. 37. 67.; formed from the sigmatic Aorist (4th variety) with the augment 31 dropped. Cf. the rule restricted to vowel-ending roots ( Hem. VIII. iii. 162 ). This is more often spelt by Mss, as gafe or qafe. In Pali, for example in the Suttas of Afslafaarit (Ed. Bhagavat & Raja. wade ) the formal beginning has an expression Briare equivalent to quit e. g. på # gå i gan q oral सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे । तत्र खो भगवा भिक्खू आमंतेसि । 'भिकखवो ति। 'भदंते'ति ते भिक्खू भगवतो पच्चस्सोसुं etc. 7. 1. 6. *à. Voc. sing. cf. ad (Pali). Short

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

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worshipper should withdraw early morning, at mid-day and at evening into a quiet spot, where with motionless body ( standing or sitting in the apicari pose ) and folded hands he meditates fixedly 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 come with 'समय' and by others with 'सम्म, साम्य, समाय' (com. on उवासग०)...relying upon the latter the expression is translated 'Laws of Peace etc.'
4. 7. अरिहा ( right form अरहा ). This corruption as in many other cases dates very early; see अभयदेव on भगवती leaf 3 (a) अरहंताणं अद्भयः । अरिहंताणंति पाठान्तरं, तत्र कर्मारिहन्तृभ्यः । 'अरुहंताणमित्यपि पाठान्तरं ...'अरोहद्भ्यः ' अनुपजायमानेभ्यः क्षीणकर्मबीजत्वात् ।
4. 16. खंदओ=The story of स्कंदक see भगवती II. 1.
4. 17. बारस भिक्खुपडिमाओ Twelve Monastic Standards' cf. अभयदेव on भगवती explaining मासिय भिक्खुपडिमं (II. 1. Leaf. 124 (b)) 'मासिय'ति मासपरिमाणां "भिक्खुपडिमेति भिक्षुचितमभिप्रहविशेषं । एतत् स्वरूपं च ‘गच्छा विणिक्खमित्ता पडिवजइ मासियं महापडिमं ॥ दत्तगभोयणस्सा पाणस्सवि एग ना मास ॥१॥ नन्वयमेकादशांगधारी पठितः । प्रतिमाश्च विशिष्टश्रुतवानेव करोति । Out of these 12 Monastic Standards, the first seven are observed for a month each, the

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observer has to increase this food and water by one dole ( : ) 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 38 penance to be done; the 12th is observed for one night when the observer has to practise 375H penance and has to abide in a cemetary taking a pitci posture.
4. 17. Torreyot Talent [gorcat 79:7] This 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 one has to sit in a certain bodily posture facing the sun änd at night in another posture without clothes on the body. The day-posture is Utkutakasana while the night posture is Vīrāsana. [ See spina's com. Page. 86.]
4. 19. GEET (Extefa] climbs up; almost all the Mss. spell like this; Barnett prefers gres; the stress on a in Sanskrit it seems has brought about the metathesis and the preservation of the length of the syllable &t=k. In gealter, I have not kept a long.

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6. 14. दढपइण्ण [ दढप्रतिज्ञः ] See. अभयदेव's com. P. 87. where the reference of रायपसेणीय is given; but one can find the same in 81ao Sūtra 105 -109.
8. 5. निलुप्पलगुलिय etc. The com. reads निलुप्पलगवलगुलिय etc. and instead of अयसिकुसुम it seems to read अयसियकुसुम etc. 6. कुसुमकुंडलभद्दलया=resplendent with flowery earrings; Com. P. 89 अभयदेव-beautiful with the ear-ornamnt resembling fata flower. नलकुब्बर=acc. to अभयदेव, वैश्रमणपुत्र i. e. the son of Kubera. Barnett connects this नलकूबर with नरकुवर of the Buddhist Tantra Text: महायक्षसेनापतिनरकुवरकल्प and says that 72967 was the General of the army of वैश्रमण. ( See. Trans. Ant. P. 146-147 ) 10. छठंछठेणं अणिक्खित्तेणं तवोकम्मेणं [ षष्ठंषष्ठेण अनिक्षिप्तेण तपःकर्मणा] A sort of mortification where the fast is to be broken every third day. 16. पोरिसी-पुरुषSHITEPIT; the watch of a day or a quarter of a day or night; each watch therefore lasts about 3 hours, the first watch beginning at noon. 22. सहसंबवण [ सहस्त्रानवन ] Barnett and others सहस्संबवण; all Mss, सहसंबवण. which is probable to be right due to the effect of the penultimate tone which is found in Prakrit. I have all through kept therefore सहसंबवण. 26. घरसमुदाणस्स-अभयदेव on अणु० P. 108 'समुद्दाणति भैक्ष्यं । As to Mss. समुदाणं is generally found.

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( See, sto foot-note 15 P. 73.) Prof. Vaidya hesitates between identifying this expression with गृहससुदाय ‘a large number of houses ' and ' गृहAgên' a Buddhist term meaning 'Visit to houses in consecutive order without dropping any house in the middle.' Barnett offers following remarks “AnFrutor, which according to Hoernle, is to be corrected to Hygiui ( as in some . Mss. ) a view which finds support in the Pali Cia." (Trans. Ant. D. P. 64. note 3.)
10. 8. Bareng [] =Baufog fafagyfag Huitang grach wycoforan I (See, sprica on sião P. 90 ] - forl=et& H.; taking all the 4 participles serving as the adjectives of $99. Prof, Vaidya gives 2 sanskrit equivalents Opera and spezife (3910 P. 76. Vaidya ) and only pearf inner working of the heart, thought (Ferrara Fossit. P. 116. Vaidya) The confusion between Fan and H is well-known in case of Jain Mss. script. Balag would have been the proper equivalent for 3reTIH.; B lag =अध्यास्थित or अध्यर्थित, both of which are rather farfetched. Looking to the general habit of Jaina Scriptures to repeat equivalents when even one word is quite enough, and having great to back up, I have preferred the expression Statag -302 feta: 1 19. garuiar See, diant IX. 33.

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

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AT. . 26.) 26. 13. FUETE=all along in the text PETE; & is generally interpreted as fat by a followed accordingly by others. Just as in Sanskrit, it was generally the way of pronouncing the last letter ga, while addressing (See. Ho chap. JI verse. ) Similarly it may be that fuers may be the whole expression. The instance of the use of f=8f9 is found on 8go P. 75. 1. 2. aastal ar etc. where the protagonists of asfa may try to interpret it as such. Hem, does not note sesta. It is peculiar that in the sentence resumed after कण्हाइ, कण्हा as a term of address is repeated.
27. 8. 1963 is to be taken as equivalent to 190 to represent the present. 24. grieuraefos (premuto वेलायाम् ] may be वेयालिं from वेलायां by metathesis.
28. 1. THE=Barnett offers following remarks, “The mention of igagy in our text is interesting By ihis name is evidently meant the southern city of Agar where the Pandiyan dynasty was ruling in the 6th century B. C., and probably earlier. The Pāndiyans however were not Pan. davas; and the Jain identification of the two dynasties is probably based on popular etymology. A like attempt to connect the two families occurs in the Tamil chronicle given in Taylor's *Oriental Historical Mss.' Vol. i, P. 195 et. seq., which states that Madura in the time of the

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wars of Mahabharata was ruled by Babhruvahana, the son of Arjuna by the daughter of the Pandiyan king of Madura. The Mahabharata on the other hand, makes Babhruvahana the son of Arjuna, by Chitrangada, daughter of Chitravahana, the king of Manipura. It may also be noted that the old Tamil poets called the Pandiyan kings पंचवन् and कौरियन् ” (Trans. Ant & Anu P. 139.) This city is also mentioned in नाया ० ८. १६; according to Jaina Tradition, the capital of the Pandavas-a city on the seashore in the south, populated by Pandavas after they where exiled by Krsna Vasudeva. 3. GIRA Yadava prince at whose hands Krisna was to meet his death. Owing to the prophecy of Aritthanemi that Krsna would meet his death at his hands, he used to reside in a where Krsna too happened to come and met his death by his arrow. 4. कालमास = it simply means the time ordained for death. 5. तच्चाए वालुयप्पभाए पुढवीए उज्जलिए नरए ( cf. तच्चाओ पुढवीओ उज्जलिआओ अनंतरं line. 12-13. this page.) [ See the Appandix III Jaina Cosmography ]. 6. आगमेसाए उस्सप्पिणीए=The aeon of increase; the upward revolution of the wheel of time consisting of six Aras (periods) equal to दशकोटीकोटीसागरोपमs. 13-14. पुंडेसु जणवएसु [ पौंड्रेषु जनपदेषु ]

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The name of a country सयदुवारे [ शतद्वार ] the name of a city in the country of gte where Kanha will be born as the 12th orez by the name of $44.
29. 12-13. 47551CF 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. Ý qat=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-gd-steg meaning to waste away'; अभयदेव connects it with जुष see. भगवती II 1. leaf. 127. FUZEUTELAVIE Forfa... sifocena zalilaudsagrat तपस्तस्याः जोषणा सेवा तया जुष्टः-सेवितः जुषितो वा क्षपितो यः स car i Hem. VIII. 4. 258 Filteri femeii I would like to connect it with ध्वस्.
34. 13. JEI Journing och qorat EUTSEN the other name for at the fifth scripture of the Jain Canon. The story of the householder गंगदत्त see भगवती XVI. 5.
36. 1. difusa ( sfarfazanlat ] both have the same meaning baskets.
37. 10. 37781teenistua etc. See. 22a. Com.

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(P. 99.) connects it with or with . See. Pischel. Grammatik § 232.
14. 9. ff. The whole vow briefly means this that he upto this time of course observed अणुव्रतs or minor vows which a pious to observe; now he takes to महाव्रत observed by those who Mark thus the change from थूल to सव्व and सदारसंतोस to मेहुणपच्चक्खाण etc. See तत्त्वार्थसूत्र VII. 15.
take to
42. 3. सागरं पडिमं [ साकारां प्रतिमां ] See. भगवती VII. ii,Sutra 272. Standard that is observed with cartain option. Here the option or fat is in the last lines of the vows he takes.
man has
which are
ascetic life.
44. 14. अप्पेगइया [ अपि + एककिका : ] some; cf. अत्थेगइया [अस्ति + एककिक: ] some there is ie some one.
45. 6. अपरिततजोगी According to अभयदेव अ+परिara [a to be tired—past participle] 'not weary in self-control' 11. बिलमिव पण्णगभूएणं तमाहारं आहारेह
<<
into its hole sides of the
does not
Barnett notes A snake gliding does not let its flanks graze the hole; and the friar eating food allow it to rouse any feeling of relish or 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

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of our text feafta youporggui apoi dhiere Barente, suggest also the idea expanded in there's firarapa (ver. 208 of the Colombo edition.) Teqatwadda sagi faafia degli ani sfiat fara 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. Aperife-See the footnote 101. Text P. 50; also the comm. erica P. 100-101.
51. 9. जहा उदायणे-For उदायन see भगवती XIII. 6. उदायन. He was the king of Kosambi and son of सयानीय by मिगावई. the danghter of चेडग, the king of Vesali.
51. 18. ff. These two memorial verses are peculiar in their metrical form. The first verse has three feet of आर्या and the last one of अनुष्टुभ् ; the second verse has three feet of hgh and the fourth of Bref. It may be noted how corrupted they are. For metrical loosenesse. g. P. 6. 1-2; P. 53, 7-9. etc.
53. 4. The whole of this Division is taken up to describe various kinds of penances. They

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

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I shall give below how the arrangement should be made according to Baterias 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 agn = 2 fasts; B = 3 fasts... SIFILASH = 17 fasts. Arranging accordingly we will have the matbematical 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, Ex3, 4, 3, 2. Thus in all there will be in one series 1 year, 3 months and 22 days and nights i. e. 36C+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 (90%). These changes have been expressed in the 9E79T:-In the first series, on the qurms, the observer can indulge in all sorts of desire; in the second series, on aftur days, he can take all sorts of food except faire food; in the third series, he has to take meals without the smearing of parte foods; and in the fourth series he has to satisfy himself with Āyam bila 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 lea's arrangement, he says: an agentalyateta ZAZÅ Gafat: 1 etc. (P. 101). Thus in giving up four meals, there will be the full fast of only one day as on the first day only one meal is abandoned and on the last 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 737 al fast-day; 38=2 fast-days .. attach=16 fast days and so forth runs his arrangement. The chart according to siga, 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 arrasats while C. is a big jewel-pendant. It should be observed that Barnett's arrangement does not take into cosideration the rural days which ought to be considered, whereas thaa's arrangement takes the 7-days into consideration. Therefore 8774aa's arrangement seems to be proper and more in keeping than Barnett's given in the beginning.
55. 5. fasigaoui [fagfaast] having abandoned the farig-foods. fames-any eatable that suffers a change, such as milk, curds etc. Jainas believe that these things contain microscopic living orga

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nisms and hence to use them as food will entail killing. etc. उत्त• XVII. 15. दुद्धदही - विगइओ २ B आहारेइ अभिक्खणं । अरए य तवोकम्मे पावसमणि त्ति वुच्च ॥ Barnett : "विगइ - Sanskrit विकृति, comprehends
( 1 ) the महाविगइ - namely, honey, milk, butter and strong drink; and (2) milk, curds, ghi, sesame-oil, treacle and confectionary.” 9. अलेवाड़ [अलेपकृतं] not smeared even with विगइ-foods. This is Barnett's interpretation which is adopted in the translation More plausible and correct may be the meaning "A of eatable which does
sort
الا
113
२ २
२ २
२ २
२
C
not smear the vessel in which it is put e. g. grams etc.” See. नाया. VIII. 1.

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

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series resembling the going forward of a lion who goes forward envisaging at every further step, again his previous step. Sprica's instructions in the commentary to arrange the mathematical series of this penance are as under:-737= 1 full fast-day (See Notes on Tulant) 33=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 ] 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 qrupa days = 187 days in all.
Barnett in his calculation does not consider the more days. He counts only fasting-days calculating Hope = 2 full fast-days, as he did in the calculation of the penance-days in remuant 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. Temprant calculation is also without the reckoning of पारणक days.
58 9. meresat efteforerat faszi ( Herfeefa wifea ] only difference from om dieturer fese is that it should be carried up to 34 meals instead of 20 meals in the case of the latter. See Baalaa's Com. P. 103. Barnett's calculation obviously as in the case of my laatfesa, though he has not specially noted upon this.
58. 14.-59. 26. सुकण्हा's penance सत्तसत्तमिय to chaufitar-30ca has nothing to say upon this penance. The text itself explains it clearly. anni 'Seven-sevens' løsts 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 'gotoi guursuoj firmentaquiland 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, 64 = 288 doles; 8 groups, one group consisting 8 days = 64 days.

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नवनवमिय and दसदसमिय to be calculated similarly.
60. 4. gri Hogsithe [gada ] The chart of this penance will be found in ca's commentary. Here Barnett follows thuga in the full fastday calculation considering 1969 = 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 (34979) so that a 'fast until the fourth me all counts only as one guara." Then he proceeds to give the chart of the scheme of this penance which is the same as that of 3744a's In order to explain properly the scheme of this penance अभयदेव gives the स्थापनोपायगाथा in Prakrit, the Sanskrit rendering of which will be:-Gargiaia स्थापयित्वा मध्य तु आदिरनुपंक्ति। शेषान् क्रमशः स्थापयितुं जानिहि लघुpantat 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 x 5 lines = 75 fast-days + 25 ura days = 100 days in one series. Barnett does not actually make the mention of qu14 days; he says “The actual length

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of time passed in each series of this penance is 5 times 2+3+4+5+6 days, or 100 days i. e, 3. months and 10 days." sprida's explanation is much better. For the chart see Comm. of parada 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 2019st.-i. e (1) Herngfora ( 1st series ) (2). fargqvi ( 2nd series ) (3) 3 15 ( 3rd series ) (4), epifads (4th series).
In all, the days of four series will be 1 year, 1 month and 10 days=400 days.
60. 26. Fer Fogantae [ HETADIATHÈ ] This penance is only the larger form of खुड्डागसव्वओभदं. As in the latter FR, etc=l full fast-day, 2 full fast-days and so on. Instead of the series 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. संग्रहगाथा of अभयदेव rendered in sanskrit will be:एकादिसप्तांते स्थापयित्वा मध्यं तु अनुपंक्ति। शेषान् क्रमशः स्थापयितुं जानिहि

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Hemanant. 11 Each line will have in varied arrangements number 1-7x7 lines=196 days+49 arcurato days=245 days or 8 months and five days; such four series=2 years, 8 months, 20 days. पारणक days in four series as in those of रयणावलो.
61. 24. HEARTSH [ HEITTEICH 09:27 ] The penance is of course of the group 1516171819, खुडाग and महालय सव्वओमद्द. Here full 7819156/ fast-days are to be counted as in 91516171816 qalarga penances e. g. JATISE i.e. 16171819151a1 fasts until the twelfth meal=full 81915161714 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. r 8, 9, 5, 6 and so on until 5 lines. Maigaarai Rieferat मध्यं तु आदिः अनुपंक्ति । शेषान् क्रमशः स्थापयितुं जानिहि भद्रोत्तर क्षुद्रं ॥ is the Sanskrit rendering of संग्रहगाथा given by Buga in his commentary. In the first line 5-9=35 daysx5 lines=175 days fast-days+25 ouro 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 pure days in four series are to be like those in the four series in tau penance.
.
After the commentary on
ETFITUESHT,
apparaat

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gives the treatment of खुड्डाग and महालय सव्वओम and भद्दोत्तरपडिमा together in other संगहगाथाs which may be noted.
62. 12. मुत्तावलीतवोकम्मं [मुक्तावली तपःकर्म]. This penance is observed by पिउसेणकण्हा. Here it may be noted at the outset that =1 full fast-day... and so on. Thus there will be the series from 1 to 16; every number in this series, after i.e.2 is regularly intercepted by 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 a i.e. 1) [15+1+14...3+1+2+1]. Thus 1-16 series=136; 15-1 series-120 days; 15+13=28-days; 59 ч days. In all there will be 136+120+28+59-343 i, e. 11 months and 13 days. In the Scripture calculation is given as 11 months and 15 days which can not be accounted for. अभयदव himself says ' तत्तु नावगम्यते'. See en Com. P. 106. This penance also has four series; day observance is the same as in react 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. आयंबिलवडूमाण [आचाम्लवर्धमान ] The expression if is explained before (see Notes. 55. 11.)

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if therefore forms the austerity in which a person takes rice, pulse etc moistened or boiled in water only once a day without adding ghee in etc. to. it. The penance arifa is one which arifas increase in a regular series of 1-100, intercepted all along by a full fastday. Therefore the mathematical series will 1+1 +2+1+3+1...100+1-5150 days [1-100 erf days series 5050+100-days] i.e. 14 years, 3 months 20 days.
64. 3-4. This is to show the periods of nunship of काली, सुकाली... महासेणकण्हा [in all ten queens of Seniya who became nuns ] 8 years of काली, 9 of सुकाली... 17 of महासेणकण्हा
65. अणुत्तरोववाइयदसाओ - Following Barnett I have translated "The Fortunes of those who were reborn in the Highest Mansions." For agafa Highest Mansions, see. Appendix III =aitपपातिक one who has undergone उपपात [ अभयदेव - जन्म ) i. e. who is reborn उपपात is in the case of नारकिकs
ors and means 'reincarnation without any initial process of birth and childhood' [See a

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II 35. 4 52. नारकदेवानामुपपातः ॥३९॥ औपपातिकचरमदेहोत्तमपुरुषाऽसंख्येयवर्षायुषोऽनपवायुषः ।५२।] For दसाओ [:See. Notes. P. 97].
67. 3-5. चन्दिमसोहम्मीसाण [ जाव ]...उववण्णे ।-See Appendix III for the full explanation. 6 gfifocalणवत्तियं [परिनिर्वाणप्रत्ययं] परिनिर्वाणं तत्र यच्छरीरस्स परिष्ठापनं तदपि परिनिर्वाणमेव तदेव प्रत्ययः हेतुर्यस्य परिनिर्वाणप्रत्ययः अतस्तं । अभयदेव on भगवती II. 1. leaf 129 (a) काउस्सगं-[ कायोत्सर्ग ] an act of stopping all the activities of the body; this cessation was with a view to the extinction of the body; therefore the monks who were with जालि took his bowl and. robes [पत्तचीवराई (पात्रचीवराणि)] 9. आयारभंडए [ आचारभांडकः ] An ascetic's implements such as alms-bowl, soft-brush etc.
68. 1. सागरोवमाई [सागरोपमानि] A measure of time, age of the gods and hell-beings, which is equal to ten क्रोडाकोडी पल्योपमs. Barnett: “A सागरोवम period is 1,000,000,000,000,000 times as long as a fes
ओवम-i. e. according to some, the time necessary to empty, at the rate of one hair in every century, 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 them. According to others (e. g. रत्नशेखर, लघुक्षेत्रसमास, 92) a पलिओवम is the time needed to empty a cavern one yojana in every dimension

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

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gloss Guj ढेल. I would like to take ढेणियाल= A pea —hen Guj. ढेल with याल as स्वार्थे; 5. पोर = पर्व - a joint. काली = कालिका a kind of a bird; 15 दिए =सं दृतिः Guj. दीवरी; भज्जणयकभल्ले = D. Gloss Guj . चिणा सेकवानुं कडहिलं ॥ अर्धघट | ; कट्ठको लंब=Barnett: a wooden bowl; see en whom I have followed in translation.
17. पासुलिया [ सं. of अभयदेव - पांशुलिकाः ] Guj. पांसळी; connected originally with पार्श्व 18 थासयावली [स्थासकाः (= दर्पणा कृतयः) तेषां आवली ] See. अभयदेव; Barnett : A row of roundels; Barnett P. 49. note 8 "See Leumann's note. In Jain literature, at all events, it seems to mean rounds like mirrors. Thus in Anuttarovavai Abhaydeva glosses it as "mirrorshaped figures such as in cuirasses ().' In the Kadambari (P. 16. of Parab's edition) seems from the context to signify round patches (of saffron daubing); and from this may be derived the meaning (स्थासक = हस्तबिंब ) found in the Sanskrit lexica." पाणावली = Barnett a row of platters; अभयदेव -- पाण' भाजन विशेष: ।; मुंड = Barnett comments: "मुंड said by ata to be posts in which are fixed the boIts of cattle-pens; glossed a gift, small troughs set before tethered cattles." See anata.
<
76. 2. कण्णावली = See अभयदेव whom I have followed in translation; my D. Gloss Guj. Barnett: like a coping of rooftiles;
HG;
D.

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125 Gloss पाषणना गोला. अभयदेव also so; Barnett-a row of globes; वट्यावली=D. Gloss. Guj. लाखना गोलानी श्रेणी; अभयदेव also so; Barnett translates 'a row of toyballs' and notes P. 116. note 5 "Te explained by epica as children's toys made of lac; so Guj. Gloss èfazt a toy of small balls hung over babies' cradles., 5 चित्त-कटर...क=Guj. कडको; वियण व्यजन 10 छगणिया=Guj. छाणां.
71. 2. अंबगठिया Guj. भांबानी गोटली 3. जलोया Guj. जळो 9. अंबाडगपेसिया-अंबाडग=सं. आम्राटक Guj. आंबढुं+पेसिया Guj. पेसी; see. अभयदेव. माउलुंग=Guj. बीजोरु cf. अभयदेव Com. Barnett: ' a slice of a lemon ' not according to अभयदेव.
78. 7. एलालुअ=acc. to Barnett कपित्य-Guj. कोठं.
79. 12. भासं भासिस्सामि त्ति गिलाइ [३] See. Appendix II. P. 129. the story of खंदअ भासं भासित्ता वि गिलाइ भासं भासमाणे गिलाइ भासं भासिस्सामि त्ति गिलाइ । (भगवती II. 1. leaf 124 (a) अभयदेव comm. भासं भासित्तेत्यादौ कालत्रयनिर्देशः ।
81. 23. धम्मजागरिय= night-vigil as a religious form. see for details the portion from eigan. Appendix II.

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Appendix II. [ quranlara fare: 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 (svorsit], [sva] or [0] 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 them below in full. ] 1. 1. etao § 1. The description of the city. „ § 2. The description of Punnabha
dda sanctuary. „ $ 3. The description of the forest
-grove. „ § 4.- 10 The description of attree
qa, erat etc. 1. 3. after farmer (Fra] yiguren laariro 84THO 9. leaf 3. ag oi 1998 aardig rear famopar i asforent farosat i 'धम्मो कहिओ । परिसा जामेव दिसं पाउन्भूआ तामेव दिसं पडिगया ।

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धम्मो i.e. धम्मकहा; its description ओव० 856-59. 4. 2. धम्म सोचा ।
1. 5. अज्जजंबू [जाव] पज्जुवासइ । एवं वथासी । details as in नाया. अज्झ. १. leaf 4 (a); it has पज्जुवासमाणे एवं वयासी। 50 also उवा०६२.
1. 6-7. समणेणं आदिकरेणं [जाव] संपत्तेणं ।-details see later भणु० द. P. 84. नाया० अज्झ. १ leaf 5 (a); still greater details ओव० $ 16. 3. 203B
2. 18. पासादिया [४]=पासादिया दरिसणिज्जा अभिरुवा पनिरुवा ।
2. 20. रेवयए पव्वए नंदणवणे नामं उजाणे होत्या [वण्णओ] details नाया. सुयकंध. १ अज्झ. ६. leaves 158, 159 (b) the descriptions of both the mountain and the
garden.
2. 21. सुरप्पिए नाम जक्खायतणं होत्था, पोराणे [.] etc. The description पोराणं etc. ओव. ६२; as to जक्वायतण, वणसंड, असोगवरपायव see $2,83,85 respectively.
3. 1. महया रायवण्णओ-for the full description see ओव० $ 11. Also 3. 12;
3. 9. ईसर [जाव] सत्यवाहाणं ओव० $ 38. P. 37. ]. 4. 5. also ibid. $ 15. राईसरतलवरमाडंबियकोडुंबियइन्भसेणावइसत्थ वाहाणं । Instead of राईसर our text has ईसर.
3. 13. धारिणी नाम देवी होत्था [वण्णओ] । ओव० $12. for details,
3. 15. जहा महब्बले See, भगवती XI, 11 leaf 535. ff. The description is merely formal and does not aid the narrative of the text. See, facarafesent

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Ed. Vaidya. Appendix II P. 97-111 where he has quoted the whole story.
3. 19. अठ्ठओ दाओ । for the details of the eight gifts each see the story of महाबल-भगवती XI. 11. leaf 546 (b). ___4. 2. जहामेहे-The story of मेघ; नाया० सुयकंध० १ अज्झ० १.
4. 4. देवाणुप्पियाणं० fc. 30. 1-3. देवाणुप्पियाणं अंतिए मुंडे [जाव] पव्वयामि । i.e. मुंडे भवित्ता अगाराओ अणगारियं
पम्वयामि ।
__4. 4. जहा मेहे [जाव] अणगारे जाए ! The whole story of #9 till he became a friar is to be repeated mutatis mutandis here.
4. 5. इरियासमिए [जाव] etc. ओव० $ 21. इरियासमिया भासासमिया एसणासमिया आयाणभंडमत्तनिक्खेवणासमिया उच्चारपासवणखेलसिंघाणजल्लपारिठावणियासमिया मणगुत्ता वयमुत्ता कालगुत्ता गुप्ता गुत्तिदिया गुत्तबंभयारी etc. ___4. 8. बहुहिं चउत्य [जाव] विहरइ । बहुहिं चउत्थामदसम डुवालसेहि मासद्धमासखमणेहिं विचित्तेहिं तवोकम्मेहि अप्पाणं भवेमाणे विहरह (See below).
4 16-20. जहा खंदओ । The story of स्कंदक is often referred to here. Relevent passages especially the penance and his चिंतणा, आपुच्छणा are referred to at various places. The following portion will be found much useful. [भगवती II. 1. leaf. 123 (a). ff.

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तए णं समणे भगवं महावीरे कयंगलाओ नयरीओ छत्तपलासयाओ चेइयाओ पडिणिक्खमइ । २ बहिया जणवयविहारं विहरइ । तए णं से खंदए अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जइ, जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। २ समणं भगवं महावीरं वंदइ नमसइ । एवं वयासी । - " इच्छामि णं भंते तुम्भेहि अब्भणुण्णाए समाणे मासियं भिक्खुपडिम उवसंपजित्ताणं विहरेत्तए, अहासुहं देवाणुप्पिया ! मा पडिबंध करेह । " तए णं से खंदए अणगारे समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे हवे [जाव नमंसित्ता मासिय भिक्खुपडिम उपसंपज्जित्ताणं विहरइ । तए णं से खंदए अणगारे मासियं भिक्खुपडिमं अहामुत्तं अहाकप्पं अहामग्गं अहातच्चं अहासम्म काएण फासेइ पालेइ सोभेइ तीरेइ पूरेइ किट्टेइ अणुपालेइ आणाए आराहेइ । संमं काएण फासित्ता [जाव ] आराहित्ता जेगेव समणे भगवं महावीरे तेणेव उवागच्छइ...नमंसित्ता एवं वयासी।
___After this खंदग observes बारम्य भिक्खुपडिमाओ and गुणरयणसंवच्छर तवोकम्म......बहुहिं चउत्थछट्टमदसमदुवालसेहिं मासद्धमासखमणेहिं विचित्तेहिं तवोकम्मे हिं अप्पाणं भावेमाणे विहरइ।
तए णं से खंदए अणगारे तेणं ओरालेणं विउलेणं पयत्तेणं पग्गहिएणं कल्लाणेणं सिवेणं धण्णेणं मंगल्लेणं सस्सिरिएणं उदग्गेणं उदत्तेणं उत्तमेणं उदारेणं महाणुभागेणं तवोकम्मेणं सुक्के लुक्खे निम्मंसे अद्विचम्माबणद्धे किडिकिडियाभूए किसे धमणिसंतए जाए यावि होत्था, जीवं. जीवेणं गच्छइ, जीवंजीवेणं चिट्ठइ, भासं भासित्ता वि गिलाइ भासं भासमाणे गिलाइ भासं भासिस्सामीति गिलाइ, से जहा नामए कट्सगडिया इ वा पत्तसगडिया इ वा पत्ततिलभंडसगडिया इ वा एरंडक्टभगडिया इ वा इंगालसगडिया इ वा उण्हे दिण्णा सुक्का समाणी ससदं गच्छइ ससह चिइ, एवामेव खंदए वि अणगारे ससहं गच्छइ ससई चिट्ठइ उवचिए तवेणं अव

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चिए मंससोणिएणं हुयासणे विव भासरासिपलिच्छण्णे तवेणं तेएणं तवतेयसिरीए अतीव २ उवसोभेमाणे २ चिइ ।
तेणं कालेणं तेणं समएणं रायगिहे नगरे [जाव] समोसरणं [जाव] परिसा पडिगया। तए णं तस्स खंदयस्स अणगारस्स अण्णया कयाइ पुवरत्तावरत्तकालसमयसि धम्मजागरियं जागरमाणस्स इमेयारूवे अन्भत्थिए चितिए [जाव] समुप्पज्जित्था । “ एवं खलु अहं इमेणं एयारूवेण ओराझणं [जाव] किसे धमणिसंतए जाए जीवजीवेणं गच्छामि जीवंजीवेणं चिठामि [जाव] गिलामि [जाव] एवामेव अहं पि ससदं गच्छामि ससई चिठामि तं अत्थि ता मे उहाणे कम्भे बले वीरिए पुरिसक्कारपरक्कमे । तं जाव य मे अत्थि उठाणे कम्मे बले वीरिए पुरिसक्कारपरकमे जाव य में धम्मायरिए धम्मोवएसए समणे भगवं महावीरे जिणे सुहत्थी विहरइ, ताव ता मे सेयं कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिक्लियमि अहापांडुरे पभाए रत्तारा यप्पकासकिंसुयसुयमुहगुंजद्धरागसरिसे कमलागरसंडबोहए उष्ट्रियम्मि सूरे सहस्सरस्सिमि दिणयरे तेयसा जलंते समणं भगवं महावीरं वंदित्ता [जाव] पज्जुवासित्ता समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे सयमेव पंचमहव्वयाणि आरोवेत्ता समणा य समणीयो य खामेत्ता तहास्वेहिं थेरेहिं कडाईहिं सद्धिं विउलं पव्वयं सणियं सणियं दुरूहित्ता मेघघणसंणिगासं देवसंणिवाय पुढवीसिलावट्यं पडिलेहित्ता द
भसंथारयं संथरित्ता दब्भसंथारोवगयस्स संलेहणाझूसणाझसियस्स भत्तपाणपडियाइक्खियस्स पाओवगयस्स कालं अणवकंखमाणस्स विहरित्तए।" त्ति कट्ठ एवं संपेहिइ । संपेहेत्ता कल्लं पाउप्पभायाए रयणीए[जाव] जलंते जेणेव समणे भगवं महावीरे [जाव] पज्जुवासइ [0]...। " खंदया ! 'इ समणे भगवं महावीरे खंदयं अणगारं एवं वयासी “से नृणं तव खंदया ! पुव्वरत्तावरत्तकालसमयंसि [जाव] जागरमाणस्स इमेयारूवे अन्भत्थिए [जाव] समुप्पजित्था ।-'एवं खलु अहं इमेणं एयारूवेणं तवेणं ओरालेणं बिपुलेण तं चेव [जाव] कालं अणवकंखमाणस्स विहरित्तए'त्ति कटु एवं संपेहेह; संपे

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131 हिता कल्लं पाउप्पभायाए [जाव जलंते जेमेव मम अंतिए तेणेव हव्वमागए। - से नूणं खंदया ! अठे समठे ?” “हंता अत्थि । अहासुहं देवाणुप्पिया! मा पडिबंध करेह ।”
तए णं से खंदए अणगारे समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे हतु [ जाव ] हयहियए उठाए उद्रेइ २ समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ २ [जाव] नमंसित्ता सयभेव पंचमहवयाई आरुहेइ । २ ता समणे य समणीओ य खामेइ । २ ता तहास्वेहि थेरेहिं कडाईहि सद्धिं विउल पव्वयं सणियं सणिय दुरूहेइ, मेहघणसंणिगास देवसणिवायं पुढवीसिलावदृयं पडिलेहेइ । २ ता दम्भसंथारय संथरइ । २ ता पुरत्थाभिमुहे संपलियंकणिसण्णे करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंजलिं कट्ठ एवं वयासी । “ पुवि पि मए समणस्स भगवओ महावीरस्स अंतिए सव्वे पाणाइवाए पच्चक्खाए जावज्जीवाए [जाव] मिच्छादसणसल्ले पच्चक्खाए जावजीवाए। इयाणि पि य णं समणस्स भगवओ महावीरस्स अंतिए सव्वं पच्चक्खामि जावजीवाए (जाव] मिच्छादसणसल्लं पच्चक्खामि । एवं सव्वं असणं पाणं खाइम साइमं चउवि पि आहारं पच्चक्खामि जावज्जीवाए। जं पि य इम सरीरं कंतं पियं [जाव] फुसंतु।' त्ति कटु एयं पि णं चरिमेहिं उस्सासनीसासेहिं वोसिरामि ।” त्ति कट्ट संलेहणाझूसणाझूसिए भत्तपाणपडियाइक्खिए पायोवगए कालं अणवक्खमाणे विहरइ। तए णं से खंदए भणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाझ्याई एक्कारस अंगाई अहिज्जित्ता बहुपडिपुण्णाई दुवालसवासाइं सामण्णपरियाग पाउणित्ता मासियाए संलेहणाए अप्पाणं :झुसित्ता सष्टिं भत्ताई अणसणाए छेदित्ता आलोइयपडिक्कंते समाहिपत्ते आणुपुवीए कालगए।
तए णं थेरा भंगवतं खंदयं अणगारं कालगय जाणित्ता परिणिव्वागवत्तियं काउस्सग्गं करेंति । २ सा पत्तचीवराई गिण्हंति । २ त्ता विउलामो

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

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5. 10. अड्डे [जा] अपरिभूष - ओव० $ 102 Mutatis nutandis. The description of ओव० $ 102 referred to, is that of कुलाई. Also see ओवo $ 11.
6. 11. सूमाला [ जाव] सुरुवा - ओव० 12 'सुकुमालपाणिपाया अहीणपडिपुण्णपंचिदियसरीरा लक्खण वंजणगुगोववेया माणुस्माणप्पमाणपडिपुण्णसुजाय सव्वंग सुंदरंगी ससिसोमाकारकंतपियदंसणा सुरूवा etc.
5. 14 17. पंचधाइपरिक्खित्ते... भोग समत्थे जाए यावि होत्था । - See ओव० $ 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. तर णं से दढपइण्णे दारए बावत्तरिकलापंडिए नवंसुत्त पडिबोहिए अट्ठारसदेसी भासाविसारए गीयरईगंधवणट्टकुसले हयजोही गयजोही रहजोही बाहुजोही बाहुमद्दी वियालचारी साहसिए अलंभोगसमत्थे यावि
भविस्सर ।
5. 19. सरिसियाणं [ जाव] बत्तीसाए इब्भवरकण्णगाणं. etc See. story of महाबल भगवती XI. 11. Leaf 546 (a) सरसयाणं सरित्तयाणं सरिव्वयाणं सरिसलावण्णरूवजोव्वणगुणोववेयाणं विणीयाणं कयकोउय मंगलपायच्छिताणं सरिसहिंतो रायकुलेर्हितो आणिल्लियाणं अट्ठण्हं रायवरकगणगाणं...etc.

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6. 21-22. बत्तीसं हिरण्णकोडीओ०; Just as in महब्बल 'sstory भगवती XI.11. See. अट्ठट्ठओ दाओ 3. 19. 7. 3. जहा [ जाव] विहरद्द - जहा उववाइए [ जाव] विहरइ See. ओव० $ 38 upto line. 16.
8. 14. See, this page line. 10. 16 जहागोयमो [जाव]... what he did in the second watch and the third etc. and how he approached महावीर etc. उवा०. $17.
23. अतुरियं [जाब] अडति See. उवा० $18. P. 18. अतुरियमच वलमसंभंते जुगंतरपरिलोयणाए दिट्ठीए पुरओ इरियं सोहमाणे, जेणेव वाणियगामे नयरे तेणेव उवागच्छइ; २ ता वाणियगामे नयरे उच्चनीयमज्झिमाइं कुलाई घरस-मुद्दणस्स भिक्खायरियाए अss |
93. [जा] हियया हट्टतुट्ठचित्तमाणंदिए पीइमणे परम सोमणस्सिए हरिसवसविसप्पमाणहियए ।
9. 24 संसारभर विग्गा... मुंडा [ जाव ] पव्वइया |See ओव० $32; for मुंडा [जाव] see. 4. 4.
(6
10. 18-19. लहुकरणप्पवरं० [जाव]... देवाणंदा etc. See. भगवती IX 33. leaf 457 (a) खिप्पामेव भो देवाणुप्पिया ! लहुकरणजुत्त जोइयसमखुरवालिहाणसमलिहियसिंगेहि जंबूणयामयकलावजुत्त[ स्स ] परिविसिहिं रययामय घंटा सुत्तरज्जुयपवरकंचणनत्थपग्गहोग्गाहियएहिं नीलुप्पलकयामेलपर्हि पवरगोणजुवाणएहिं नाणामणिरयणधंटियाजालपरिगयं सुजायजुगजोत्तरज्जुयजुगपसत्थसुविरचितनिस्मियं पवरलक्खणोववेयं धम्मियं जाणप्पवरं जुत्तामेव उव

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हवेह । २ मम एयमाणत्तियं पच्चप्पिणह ।” तए णं ते कोढुंबियपुरिसा उसभदत्तेणं माहणेणं एवं वुत्ता समाणा हट्ट [जाव हियया करयल० एवं वयासी। 'सामी! तह' त्ति आणाए विणएणं वयणं जाव पडिसुणेत्ता खिप्पामेव लहुकरण: [जाव] जाणप्पवरं जुत्तामेव उवद्ववेत्ता [ जाव ] तमाणत्तियं पच्चप्पिणंत्ति । The story of देवाणंदा, the wife of माहण उसमदत्त See. भगवती IX. 33. leaf 456 ff. from which this passage is taken. Also उवा० $206. the same description.
11. 8-9. पहाया [ ] पायच्छित्ता also, 12. 26. ण्हाए [जाव] विभूसिए । The whole will be पहाए कयबलिकम्मे कयकोडयमंगलपायच्छित्ते सुद्धप्पावेसाई मंगलाई वत्थाई पवरपरिहिए सव्वालंकारविभूसिए । See. नाया० सु०१ अज्झ० १. leaf 25 (a).
12. 25. ओहय [जाव] झियायइ ।-ओहयमणसंकप्पा चिंतासोगसागरसंपविट्ठा करयलपल्हत्थमुही अट्टज्झाणोवगया भूमिगयदिहिया झियायइ ।
14. 1. उम्मुक [जाव] अणुप्पत्ते ।-उम्मुक्कबालभावा विण्णयपरिणयमेत्ता जोवणगमणुपत्ता [ स्वेण य जोवणेण य लावण्णेण य उक्किट्ठा उक्किट्ठसरीरा ] । The description should be taken mutatis mutandis.
14. 11-12. पडिबुद्धा [जाव पाढया हट्ठहियया । For details see भगवती XI. 11. The story of Mahabbala; also for तंसि तारिसगंसि of 11. see. अभयदेव on अंत० P. 91

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136 14. 21. रिउव्वेदे जाव] सुपरिणिहिए ।-See. अभय on अंत P. 92. For full description ओव० $71.
15. 1-बहुहिं खुज्जाहिं [जाव ] परिक्खित्ता ।-बहूहिं खुज्जाहिं चिलाइयाहिं वामणियाहिं वडभियाहिं बब्बराहिं बउसियाहिं जोण्हियाहिं पण्णवियाहिं ईसिणियाहि वारुणी. याहिं लासियाहिं लाउसियाहिं दमिलीहिं सिंहलीहिं आरबीहिं पुलिन्दीहिं पक्कणीहिं बहलीहि मुरंडीहिं पारसीहिं नाणादेसीविदेसपरिमण्डियाहिं सदेसणेवत्थगहियवेसाहिं इंगियचिंतियपत्थियवियाणाहिं निउणकुसलाहिं वेणीयाहिं चेडियाचक्कवालवरुणिवंदपरियालपरिखुडे वरिसधरकंचुइमहत्तरगविदपरिक्खित्ता । ओव० $ 55. ____15. 23. महेलियावज्जं [ जाव ] वड़ियकुले । See. अभय० अंत P. 92. नाया० सु० १. अज्झ० १ leaf 60 (b) तुमं सि णं जाया ! अम्हं एगे पुत्ते इठे कंते पिए मणुण्णे मणामे थेज्जे वेसासिए सम्मए बहुमए अणुमए भंडकरंडगसमाणे रयणे रयणभूए जीवियउस्सासए हिययाणंदजणणे उंबरपुप्फ पिव दुल्लमे सवणयाए किमंग पुण पासणयाए ? णो खलु जाया! अम्हे इच्छामो खणमवि विप्पओगं सहित्तए। तं भुजाहि ताव जाया ! विउले माणुस्लए कामभोगे जाव ताव वयं जीवामो । तओ पच्छा अम्हेहिं कालगएहिं परिणयबए वडियकुलवंसतंतुकज्जम्मि निरावयक्खे समणस्स भगवओ महावीरस्स अंतिए मुंडे [जाव पव्वइस्ससि । In the above passage, in case of गयसुकुमाल, pleasures with women are to be excluded. Later in नाया. the women are described.

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137 16. 7-10. एवं खलु देवाणुप्पिया! माणुस्सया कामा खेलासवा etc. अभय० on अंत P. 92. नाया० सु. १ अज्झ० १ leaf 62 (2) एवं खलु अम्मयाओ ! माणुस्सया कामभोगा असुई असासया वंतासवा पितासवा खेलासवा सुक्कासवा सोणियासवा दुरुस्सासनीसासवा दुरूयमुत्तपुरिसप्यबहुपडिपुण्णा उच्चारपासवणखेलजल्लसिंधाणगवंतपित्तसुक्कसोणियसंभवा अधुवा अणितया असासया सडणपडणविद्धंसणधम्मा पच्छा पुरं च णं अवस्सविप्पजहियव्वा । से के णं अम्मयाओ ! जाणंति के पुन्धि गमणाए के पच्छा गमणाए ? तं इच्छामि णं अम्मयाओ ! [ जाव ] पव्वइत्तए !"
____16. 15. निक्खमणं जहा महाबलस्य जाव] तमाणाए तहा [0] तहा [जाव] संजमइ । See. अभयदेव's Com. P. 93. The passage is given full. Otherwise see भगवती XI. 11. The story of महाबल. ___17. 7-8. इसिपम्भारगएणं कारणं etc. See. अभय on अंत P. 10. 93-94 See. भगवती III. 2. leaf 171 (b) दोवि पाए साहट्ट वग्धारियपाणी एगपोग्गलनिविहुदिही अणिमिसनयणे इसिंपन्भारगएणं कारणं अहापणिहिपहिं गत्तेहिं सविदिएहिं गुत्तेहिं एगराइयं महापडिमं उवसंपजित्ताणं विहरामि । (The story of पूरण). ___17. 17. अपत्थिय जाव] परिवजिए।-भगवती III. 2. leaf 172 (a) अपत्थियपत्थिए दुरंतपंतलक्खणे हीणपुण्णचाउद्दसे हिरिसिरिपरिवज्जिए।
18. 4. उज्जला [जाव] दुरहियासा।-उज्जला विउला कक्कसा पगाढा चंडा दुक्खा दुरहियासा घेयणा ।

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138 18. 10-11. अणंते अणुत्तरे जाव] केवलवरनाणदंसणे । -See अभय० on अंत P. 94. ओव० $115 अणंते अगुत्तरे निव्वाघाए निरावरणे कसिणे पडिपुण्णे केवलवरणाणदंसणे।
18. 11. सिद्धे [जाव ] प्पहीणे-ओव० $56 P. 54 mutatis mutandis सिद्धे बुद्धे मुत्ते परिणिव्वुए सव्वदुक्खप्पहीणे.
18. 16-17. कल्लं पाउप्पभायाए [जाव] जलंते। - कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिलियंमि अहापांडुरे पभाए रत्तासोगपगासकिंसुयसुयमुहगुंजद्धरागबंधुजीवगपारावयचलणनयणपरहुयसुरत्तलोयणजासुयणकुसुमजलियजलणतवणिज्जकलसहिंगुलयनिगररूवाइरंगरेहंतसस्सिरीए दिवायरे अहाकमेण उदिए तस्स दिणकरकरपरंपरावयारपारद्धमि अंधयारे बालातवकुंकुमेण खइयव्व जोवलोए लोयणविसआणुआसविगसन्तविसददंसियमि लोए कमलागरसंडबोहए उठ्ठियंमि सूरे सहस्सरसिंमि दिणयरे तेयसा जलंते ।
19. 1. जराजज्जरियदेहं जुण्णं etc. नाया० सु० १ अज्झ. १. leat 86 (b) जुण्णे जराजज्जरियदेहे आउरे झंझिए पिवासिए दुब्बले किलंते नट्ठसुइए मूढदिसाए...... ___20. 7. आसुरुत्ते [२]-आसुरुत्ते रुटे कुविए चण्डिक्किए मिसिमिसीयमाणे।
22. 5. भीए [४]-नाया० सु. १. अज्झ. leaf 86 (b) भीए तत्थे तसिए उव्विग्गे ।

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26. 22-23. चइत्ता हिरण्णं चत्ता सुवण्णं एवं धण्णं धणं बलं वाहणं कोसं कोट्टागारं पुरं अंतेउर चइत्ता विउलं धणकणगरयणमणिमोत्तियसंखसिलप्पवालसंतसारसावएज्जं विछता विगोवद्दत्ता दाणं दाइयाणं परिभाश्ता मुंडे भवित्ता अगाराओ अणगारियं पव्वइया । ओव० $ 23.
27. 1-2. रज्जे य [ जाव ] अंतेउरे । रज्जे य रट्ठे य कोसे कोट्टागारे य बले य वाहणे य पुरे य अंतेउरे य माणुस्सपसु य कामभोगेसु मुच्छिए गिद्धे लोले अज्झोववणे | See नाया ० १. १. leaf 9. (a)
29. 21. सद्दहामि णं भंते ! निग्गंथं पावयणं [0] | से जहेयं तुब्भे वयह । - नाया० १. १. leaf. 57 (b) सद्दहामि णं भंते! निग्गंथं पावयणं, एवं पत्तयामि णं, रोए मि णं, अब्भुट्ठेमि णं भंते! निग्गंथं पावयणं एवमेयं भंते!, तहमेयं, अवितहअयं, इच्छितमेयं, पडिच्छियमेयं भंते ! इच्छि यपडिच्छियमेयं भंते !, से जहेव तं तुब्भे वयह, जं नवरं देवाणुपिया ! अम्मपियरो आपुच्छामि, तओ पच्छा मुंडे भवित्ता णं पव्वइस्सामि ।
30. 8. करयल [०] अंजलि कट्टु । करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थर अंगलिं कट्टु जएण विजयण वद्धावेंति २ एवं वयासी ।
30. 19. अट्ठसएणं सोवण्णकलस [जाव] महानिक्खमणाभिसेषणं । तर णं से सेणिए राया बहूहिं गणणायनदंडजायगेहि य [ जाव] संपरिवुडे मेहं कुमारं अट्ठसरणं सोवforयाण कलसाणं रुप्पमयाणं कलसाणं सोवण्णरुपमयाणं कलसाणं मणिमयाणं कलसाणं सुवण्णमणिमयाणं कलसाणं रुष्पमणिमयाणं कलसाणं सुवण्णरुप्पमणिमयाणं कलसाणं भोमेजाणं कलसाणं सव्वोदयहिं सव्वमट्टियाहिं सव्व फेहिं

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सन्दगंधेहिं सव्वमल्लेहि सव्वोसहिहि य सिद्धत्थएहि य सविड्डीए सव्वजुईए सव्वबलेणं [जाव] दुंदुभिनिग्घोसणादियरवेणं महया महया रायाभिसेएणं अभिसिंचइ । नाया. १. १. leaf 67 (b).
32. 2. आलित्ते [जाव] धम्ममाइक्खिउं ।-See. अभय० on अंत. P 97. नाया० १. १. leaf 78 (b) आलित्ते णं भंते ! लोए, पलित्ते णं भंते ! लोए, आलित्तपलित्त णं भंते ! लोए जराए मरणेण य । से जहानामए केइ गाहावई अ. गारंसि झियायमाणंसि जे तत्थ भंडे' भवति अप्पभारे मोल्लगुरुए तं गहाय आयाए एगंतं अवक्कमइ ।' एस मे णित्थारिए समाणे पच्छा पुरा हियाए सुहाए खमाए णिस्सेसाए आणुगामियत्ताए भविस्सइ, एवामेव मम वि एगे आयाभंडे इठे कंते पिए मणुण्णे मणामे एस मे नित्थारिए समाणे संसारवोच्छेयकरे भविस्सइ । तं इच्छामि णं देवाणुप्पियाहिं सयमेव पव्वावियं सयमेव मुंडावियं सेहावियं सिक्खावियं सयमेव ओयारगोयरविणयवेणइयचरणकरणजायामायावत्तियं धम्ममाइक्खियं ॥
32.6-7. पव्वाइए [जाव संजमियव्वं ।'-नाया० १.१. leaf 94 (b) तए ण समणे भगवं महावीरे मेहं कुमारं सयमेव पव्वाइए [जाव] जायामायावत्तियं धम्मामाइक्खइ" एवं देवाणुप्पिया ! गंतव्वं, एवं चिट्टियव्वं, एवं णिसीयव्य, एवं तुयट्टियव्व, एवं भुंजियवं, एवं भासियव्वं, उठाय उहाय पाणाणं भूयाण जीवाणं सत्ताणं संजमेणं संजमियव्वं ।" ___32. 16. जस्सट्टाए कीरइ नग्गमावे [ जाव ] तमहें आरोहेइ । See अभयदेव on अन्त P. 17 where he has given full details. See ओव० 116.

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

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देवाशुप्पिया ! तहारूवाणं भगवंताणं णामगोयस्स वि सव
याए, किमंग पुण अभिगमणवंदणण मंसणपडिधुच्छणपज्जुवासणयाए ? | पगस्स वि आयरियस्स धम्मियरस सवणयाए, किमंग पुण विउलस्स अट्ठस्ल गहणयाए ? । तं गच्छामो णं देवाशुप्पिया । समणं भगवं महावीरं वंदामो नमसामो सक्कारेमो ...etc. A long passage after this. For further, see the Sūtra proper.
40. 7. आघवणाहिं [४] [जाव] परुवेत्तए । नाया० १. १. leaf 64 (a ) तर णं तस्स मेहस्स कुमारस्स जाहे नो संचार मेहं कुमारं बहुहिं विसयाणुलोमाहिं आघावणाहि य पण्णवणाहि य संणवणाहि य विष्णवणाहि य आघवत्तिय वा पण्णवित्तर वा संणवित्तर वा विष्णवित्तर वा, ताहे विसयपडिकूलाहिं संजमभउव्वेयकारियाहि पंणवहि पण्णवेमाणो एवं वयासी ।
1
40. 11. सुद्धपावेसाई [ जाव] सरीरे | See अभयदेव on अंतo P. 99.
41. 17. 18. सव्वं कोहं [ जाव ] मिच्छादंसणसल्लं । See ओव० $17. कोहं माणं मायं लोहं पेज्जं दोस कलहं अभक्खाणं पेसुण्णं परपरिवार्य अरइरई मायामोस मिच्छादंसणसल्ल अकरणिज्जं जोगं ।
-
43. 23-24. उत्तर [0] सयमेव पंचमुट्ठियं लोयं करेइ । See Page, 31 of this book; 1. 16-19
45. 10. जहा गोयमसामी [जाव] पडिदंसेइ । - प्रडिणिक्वमित्ता अतुरियं [जाव] सोहेसाणे जेणेव गुणसिलए चेहर जेणेव समणे भगवं महावीरे तेणेव उवागच्छछ । समणस्स

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

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67. Read story of खंदr.
144
पगइभद्दए [0] for details see the
71. 7. उज्जाणे सव्वउउ [] See the description of the garden refered to in 2. 20.
71. 14-19. Sce. नाया० १. १. leat 51-52 तर णं तस्स मेहकुमारस्स अम्मापियरो मेहं कुमारं वावन्तरिकलापंडितं [ जाव] वियालचारी जायं पासंति । पासित्ता अट्ठ पासायवडिस करेंति अब्भुग्गयमुसियपहसिए विव मणिकणगरयणभत्तिछित्ते वाउध्धूयविजयवेजयंती पडागाछत्ताइच्छत्तकलिए तुंगे गयणतलमभिलंघमाणसिहरे जालंतररयपंजरुम्मिल्लिय व्व मणिकणगधूभियाए वियसियसयपत्तपुंडरीए तिलयरयणद्धयचंदच्चिए नानामणिमयदामालंकिए अंतो बहि च सण्हे जवणिजरुइलवालुयापत्थरे सुहफासे सस्सिरी यरुवे पासादिए [ जाव ] पडिरूवे ।
एगं च णं महं भवणं करेंति अणेगखंभसय संनिविड लीलट्ठियसालभंजियागं अब्भुग्गयसुकयवइरवेड्यातोरणवररइयसालभंजियासुसिलिट्टविसिह लट्ठ सठियपसत्थवेरुलियखंभनाणामणिकणगरयणखचियउज्जलं... पासादियं [ ४ ] | etc.
72. 19. Read तं पि य [0] अणुज्झियधम्मियं । तंपि य णं उज्झियधम्मियं नो चेव णं अणुज्झियधम्मियं ।

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Appendix III.
The Jain Cosmography.
Various references in these scriptures, of the Hells and Heavens-and in fact, of the idea, of the universe, as conceived by Jain theology necessitate the fuller treatment of the a separate appendix, The references for example are,
same in
पृ. २८. ४-५ तच्चाप बालुयप्पभाष पुढवीप उज्जलिए
नरए etc.
पृ. ६७. ३-५ उडूं चंदिमसोहम्मीसाण [जाव] आरणच्चुए कप्पे नवयगेवेज्ज विमाणपत्थडे उडूं दूरं विईवइत्ता विजयविमाणे देवत्ता उववण्णे ।
The very name of the Ninth Scripture 'The Fortunes of those who were reborn in the Highest Mansions' signifies the importance of this treatment. In Jain Canonical Literature, the fuller treatment of the Jain idea of the universe will be found, for example see ERG XXXVI arfs St. 157-158, for a St. 108-ffTM [of course the description of their denizens in thorough details ]. We shall quote below the Sūtras from उमास्वाति's तत्त्वार्थ. III.

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

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IV
व
प्रसमाती

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148
I In the above chart the top is सिद्धशिला. II. 5 अनुत्तर विमानाः The Highest Mansions expressed in the square by 5 dots. III 9 IV No. १-१२ = 12 कल्पs. V मध्यलोक. VI Seven nether-worlds. with 7 central squares forming 7
नरकs from
रत्नप्रभा to महातमः प्रभा.
-
For a
detailed chart See
. P. 13 ( आईतमतप्रभाकर series. II published Motilal Ladhji, Poona); also see, Barnett [Trans. Ant. & Anu, D. P. 140] For detailed information read chap. III, the commentary on the Sutras quoted.
ri.

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॥शब्दकोषः॥

Page #311


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: Glossary Abbreviations; D=Deshi;(N)=Notes; (C)=Commentary.
The two numbers respectively denote the page .and line.. भकलुस [अकलुष]45. 5 Un- अच्चुअ [ अच्युत ] 51. 3. purturbed.
the name of the twelfth मकामाई [अकामेन] 16. 13. heaven of the Jainas. Unwillingly.
अच्छि [अक्षि] 77. 11. an भक्कोसइ आक्रोशति] 44.15.
eye. to cry out.
अज्ज [अद्य] 13. 4. today. अक्खय [अक्षय] 84. 8. Un
अज्ज [आर्यः] 1. 3. Revedecaying.
rend. मक्खसुनमाला [अक्षसूत्रमाला]
अज्जय [आर्यक] 35. 16. ३ 79. 6. the rosary of
grandfather. the beads of Aksha
अज्जा [ भार्या ] 32. 5. a fruits.
nun. भक्खुभि [अक्षुब्ध] 41. 6.
अज्झयण [अभ्ययन] 2. 4. A Unagitated.
lesson. अगस्थिय [अगस्त्य] 76. 8. a
अज्झवसाण [अध्यवसान] 18.8. kind of tree, भग्गमहिसी [अप्रमहिषी] 31.
a resolution. 10. the eldest queen.
अट्ट [अर्थः] 1. 7. matter. प्रचलिय [ अचलित] 41. 6. अट्ठ [अष्ट] 3. 18. Eight. | Unmoved.
अट्ठमी [अष्ट-अष्टमी] 59.9. ज्वणय [ अर्चनक ] 36. 7. | eight collections of eics worship.
ht days..
।

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अट्ठम [ अष्टम ] 1. 8. Eighth अठ्ठमभत्तं [अष्टमभकं ] 13. 18. a fast upto the eighth meal.
अट्टाए [ अर्थाय ] 17. 9. for the purpose of. अट्ठारसम [ अष्टादशतम] 54. 11. Eighteenth. अठ्ठावीसइम [ अष्टाविंशतितम]
54. 14. twenty-eighth. अट्ठि [ अस्थि] 74. 10. Bones. जडर [ अटति ] 44. 8. to wander.
बड्डू [आढथ] 6.10. Rich. अणगार [ अनगारः ] 4. 11. A friar.
अणसण [ अनशन] 32. 15. not-eating i.e. fasting. झोपवण ['अनध्योपपत्र ]
73. 18. free from the infatuation of worldly objects.
अणवकखमाण [ अनवकक्षिमाण ] 56. 7. not being eager. अणाइल [ अनाविल] 45.6. not turbid.
अणिक्खिणं [अनिक्षिप्तेन] 8. 11, without a Break.
152
अणिमिस [ अनिमिष] 12. 4. Unwinking.
अणुत्तर [ अनुत्तर ] 18. 10. highest. अणुज्झियधम्मिय [ अनुचित धार्मिक] 72. 19. a pot fit to be thrown away (C). अणुत्तरोववाइअदसाओ (अनुतरोपपातिकदशा: ] 65.6. (c) The name of the ninth text of the Jain canon. अणुप्पत्त [ अनुप्राप्त ] 14.1. attained.
egories [ अनुप्रविष्ट ] 11. 10. entered.
अणुपवसर [अनुप्रविशति ] 12. 11. to enter.. अणुयत्तर [ अनुवर्तये] 51.1. to follow.
अणुलोम [ अनुलोम] 16.12. favourable.
अणुव्विग्ग [अग्नि] 41. 6. "Undejected.
अणेग [अनेक ] 21. 7. Many. अणत [अनंत] 8. 10 en
dless.

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अण्ण [अन्य] 3. 9. Other. | अद्धभरह [अर्धमारतः] 3. 10. अण्णया [अन्यदा] 3. 14. Ou Half of Bharata, i, en the other occasion. the southern half of अण्णाइट्ठ [अन्वाविष्ट] 38. 12. . Bharatavarsa. possessed.
अधु? [ अर्ध+चतुर्थ ] 3. 4. अणंतरं [ अनंतरं ] 28. 12. __three and a half. afterwards.
अपउस्समाण [अप्रद्विषत् ] 45. अतत्थ [अत्रस्त] 41. 6. Una- 1. not being wrathful larmed.
inimical. अतिहि [अतिथि] - 72. 20 a अपत्थियपत्थिए [अप्रार्थितप्राguest.
थितः ] 17. 17. desirous अतुरियं [ अत्वरित ] 8.23. of the undesirable. without haste.
अपरितंतजोगी 45.6. (c) (N) अत्त [आत्मन् ] 6. 12. self. not exhausted in selfअत्तया [आत्मजा] 14. 24. restraint. a daughter.
अपरिभूय [अपरिभूतः] 6, 10. अदिट्ठदोसपइयं अदृष्टदोषपतिता], unsurpassed. (c) 17. 19. with a अपुणरावत्तय [ अपुनरावर्तक ] fault not seen or 84.8. from which th. fallen.
ere is no return. अदिज्जादाण [अदत्तादान] 41. अपुव्वकरण [अपूर्वकरण] 18. taking of things not 10 the eighth stage given.
(गुणस्थानक) in the spiriअदीणे [अदीनः] 45. 5. not tual rise. despirited.
अप्पडिहय [अप्रतिहत] 56. 6. अदूरसामंतेण 17. 13. not unobstructed. tar or near.
अप्पदुस्खमाण [अप्रद्विषन् ] (c)

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154
.
not showing hatred to be against all Mss, also अप्पाणं [ आत्मानं ] 32. 11 आभिसेस्क. _oneself.
अभिसेओ [अभिषेकः] 51. 2. अप्पेगइया अपि+एककिका] 44. coronation. 14. (N.)
अभीय [अभीत) 41. 6. unaअप्फोडेइ [भास्फोटयति] 28. fraid. 19. to clap hands on अम्मा [D] 10. 12. a mothigh like a wrestler.
| ther. अब्भत्थिय [अभ्यर्थित] 10. 8.
अम्मया [ D] 12. 3. a the thought (N) or
_mother. अज्झत्थिय.
अम्मापियरो [मातापितरौ] +.. मन्भणुण्णाय [अभ्यनुज्ञात] 4.
3. Father & mother. 15. permitted.
अयल [अचल] 84. 7. unअब्भुग्गय [अभ्युद्गत] 71. 16. moving. lofty.
अयसि [अतसी] 8. 5. Flax अब्भुज्जय [अभ्युद्यत] 73. 9.
-अयसिकुसुम the flower Vigorous.
• of flax. अभुटेइ [अभ्युत्तिष्ठति] 9. 3. अयोमय 35. 20. made up to get up.
of iron. अब्भोक्खावेह [अभ्युक्षयति] 22. अरहा [अर्हत् ] 3. 20. A
18. to get washed. saint; an appelation of अभिग्गह [अभिग्रहः] 10. 1.
Tithankara. a vow.
अरिट्टनेमि [अरिष्टनेमिः]3. 20. अभिसेय [अ or आभिषेक] 21. the name of the 22nd 18. coronation or be- Tirthankara. longing to the coro- | अरूय [अरूप] 48. 8. formnation in which आ will | less.

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अलत्त [ अलकक ] 77. 4. a red dye.
अलेवाड [ अलेपकृत ] 55.9. (N)
अवओडयबंधण (c) [अव (को) मोतिबंधन ] 37. 10. bound cross-legged (N) अबक्कमद्द [अवक्राम्यति ] 18. 1. to go off. अवस्समरियव्वं [अवश्यमर्तव्यम् ] 50. 8. to have to die certainly.
अविमणे [ अविमनाः ] 45.5.
not sorrowful .
अविसादी [ अविषादी ] 45.6. undejected.
अव्वाबाह [ अन्याबाध] 84 8. unobstructed.
असण [ अन ] 41.18. food. असोग [ अशोकः ] 2. 23. As'oka tree; the समयसरण seat is proverbially arranged under असोगवरपायवे,
असंबुद्ध 49 19. one ha ving no understanding. असंभंत [ असंभ्रान्त ] 41. 7. unconfounded.
155
t
अहापज्जन्त [ यथापर्याप्त ] 76. 14. as chanced, as obtained. अहापडिरूव [ यथाप्रतिरूप ] 48. 2. befitting. अहापवित्तं [ यथाप्रवृत्तां ] 29. 13. (c) as used to be before.
अहासुत्त [ यथासूत्र ] 55. according to the scriptures. अहासुहं [ यथासुखं ] 8. 12. according to pleasure. अहा संनिहिय [ यथासंनिहित ] 18. 12. duly near. अहिसिञ्चइ [ अभिषिंचति ] 51
10. to give installation bath.
अहिज्जर [ अध्येति ] 23. 13.
to learn.
अहे [ अ ] 28. 2. below. अहोरत्त [ अहोरात्र ] 55. 3. a day & night. अंकिय [ अंकित ] 8. 6. marked.
अंग 1. 7. one of the elven texts of the Jain Canon.
अंतगडदसाओ [अन्तकृद्दशाः ]

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156 (N) The fortunes (ch. | of scriptures; the firstapters) of the end- maker. winners,
आइक्खा [आख्याति] 32. 2. अंतिए [अंतिक 80. 6. near. ___to describe. अतियं [अंतिकं] 10. 24. आइल्ल आदि इस] 68. 11. near.
first. अंतेवासी अंतेवासिन् ] 1. 24.
आई [आदि] 64. 3. begi.
_nnining. pupil.
आउक्खअ [आयुःक्षय] 68. 3 अंतोगिह [अन्तर्गहं] 19. 3.
the expiry of the pethe inner hall.
riod of existence. अंतोघरं 19. 9. see अंतोगिहं भागमेसा [आगमिष्यन्ती] 24. अंधकवण्ही [अंधकवृष्णिः] 3.
13. (Future Participle) 11. the head of Yad
will be coming. avas in Dwarka (N.)
आगया [ भागताः ] 4. 1.
came अंगुलिया [अंगुलिका] 75. 12. आघवण [आख्यान] 40. 7. toes.
an expression. अब [ आम्र ] 77. 2. a| आघवित्तए [ आख्यातुं ] 16. mango.
13. to tell अंबग [ भाम्रक ] 77.9.2 आणत्तिय [भावप्तिका) 30. 16.
a command. mango-fruit.
आणा [आज्ञा] 16. 15. an अंबाडग [आम्राटक] 77. 9. a
order. kind of fruit, a hay
माणुपुवी [आनुपूर्वी] 68. 13. plum.
a serial order. आइगर [ आदिकर ] 45. 3. आदिकर 1.6. The firstthe first promulgator | maker; the first maker

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157. of the scriptures. the आबइ [ आपत्ति 1 38. 3. a other form, आइगर.
difficulty, a misfortune, आपुच्छइ [आपृच्छते] 4. 19
आवण्ण [ आपन ] 11. 17. to bid farewell.
attained to, come to. आपुच्छणा [ आपृच्छना ] 66. आवरणिज्ज [ आवरणीय] 18.
16. bidding farewell. 9. a kind of कर्म. आयव [आतप] 76. 14. heat. आसुरुत्त [आशुरक ? ] 17.15. आयारभंड [आचारभाण्ड] 67. quickly enraged. .. 8. the religious equ. आहारेइ [आहारयति] 11. 10. ipment.
to take meals. आयाहिणपयाहिण [आदक्षिणप्र- आहेवच्च [आधिपत्यं ] 3. 19 दक्षिण ] 4. 13. turning ___Lordship. from right to right. इ [इति] 26. 13. a parti. आयंबिल 55. 2. (N) ___cle (N) with कण्हा peआयंबिलवडमाण 63. 4. _culiar (c) = इति.. ( N. ) .
इट्टग [इष्टक]19. 2. a brick. आरण 67. 3. the name इट्ट [इष्ट] 13. 15. desiraof the eleventh heaven of the Jainas.
इड्डि [ऋद्धि] 29. 13. pomp. आरत्त [ भारत ] 14. 13.
इब्भ [इभ्यः] 29. 19. rich. reddish. :
ईसर [ईश्वरः] 29.9. a lord. आराहिय [आराधित] 55. 3. | इसु [इषु] 28. 3. an arrow. observed.
इंगाल [अंगार] 79. 13. an मालित्त [आदीप्त] 32. 2. bu. ember, a burning charning.
rcoal. आलोअ [ आलोक ] 37. 16. | इंदहाण [ इन्द्रस्थान ] 57. 17. sight.
। (c) (N)
___ble.

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158
इंदभूह [इन्द्रभूति] 80. 9. the | उग्गह [अवग्रह] 81. 1. the first disciple of Maha- place of residence. vira, Gautama.
उग्गिाहइ [अवगृह्णाति] 81.1. इत्थी त्रिी] 44. 10. a wo- to live. man.
उग्गिण्हइ [उद्गृह्णाति ] 44. ईरियासमिअ [ईर्यासमितः ] 4. 2. to observe... .4. Heedful in walking उच्चट्ठवण [उच्चस्थापनक) 76. ईर्या; ईर् 'to move'
16, a kind of a vessel. ईसर [ईश्वरः] 3. 9. A lord. उच्छंग [उत्संग] 12. 23. a. ईसाण [ ईशान ] 67. 3. the lap. name of the second उज्जला [ उज्ज्वला ] 18. 4. heaven of the Jainas. fiery. ईसि [ईषत् ] 17. 7. little. उज्जलिय [उज्ज्वलिक] 28. 5. उ [D] 34. 7. an exple. | flaming. tive.
उज्जाण (उद्यान] 2. 21. A उउ [ऋतु] 11. 14.menstru.
garden. tion period.
उट्ट [उष्ट] 75. 12 a camel उक्कम [उत्क्रम] 68, 14. up.
उह [ओष्ट्र] 77, 3. a lip. ward serial order.
उठाण [ उत्थान ] 56. 2, उकिट्ठा [उत्कृष्टा] 14. 25.
energy. superior. उक्खेवओ [उत्क्षेप] 5. 6. an
उठेइ [उत्तिष्ठति] 42. 22. to. introduction.
get up. उग्गसेण [उप्रसेनः] 3. 6. the
उड़े [अर्ध67. 3. above. . son of आहुक and the उण्ह [उष्ण] 75. 14. heat. uncle of वसुदेव.. कंस उत्तरइ [अवतरति] 67. 8. to was his son.
___come down.

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159
उत्तरपुरच्छिमं [उत्तरपूर्व] 31
16. North-east. उद्दिसह [उद्दिश्यते] 65.9.are
repeated. उहिस्सिज्जइ [उद्दिश्यते] 46.
9. are read. उदीरमाण [उदीर्यमाण] 27.7.
bringing to maturity. उद्देसग (उद्देशक] 45. 15. a
lection. उद्धृवमाण [ उध्धूयमान ] 15.
8. being shaken. उपि [उपरि] 6. 22. Up
wards. उखुड [D]79. 11. sunken उब्भड [ उद्भट ] 79. 10.
Horrible. उम्मुक [उन्मुक्त] 13. 22. gi
ven up. उयरभायण [उदरभाजन] 75.
14. the pot-like belly. उरकडय [ उरःकटक ] 76. 4. the chest-side. . उराल [उदार] 55. 20.noble उल्ल [ आर्द्र ] 11. 9. wet,
moist. उल्लालइ [उल्लालयति] 41. 3. to brandish.
उवठ्ठवड [उपस्थापयति] 10. 18.
to bring forth. उवट्ठाणसाला [उपस्थानशाला ] 12. 12. the audiencechamber. उववज्जइ [उपपद्यते] 27. 19.
to be reborn. उववन्न [उपपन्न] 67. 5.born. उववाय [ उपपातः] 67. 13.
a birth. उवसग्ग [उपसर्ग] 41. 20. a
calamity. उवसोहइ [उपशोभते] 45. 23.
to shine. उवसंपज्जइ [ उपसंपद्यते ] 53..
23. to observe. .... उवाहण [ उपानह ] 74.9. shoes. उवासगदसाओ [उपासकदशाः] 1. 7. (N) the seventh text of the Jain Canon named the Fortunes (or chapters) of the worshippers.' उव्वट्टइ [उद्वर्तते] 28. 12. to get back.

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160 उस्लप्पिणी उत्सर्पिणी] 28.13. एलालुग [एलवालक] 78.7. a (N) the aeon of increase. ___ cucumber. उस्सास [उच्छ्वास] 58. 18. एवाम् [एवम] 74. 9. thus. breath.
एसणा [एषणा] 73. 10. the ऊसारह [उत्सारयति 58. 11. ___way of seeking alms. to bring down.
एसमाण [ एषमाण ] 73. 10. ऊसिय [ उच्छ्रित ] 71. 16. seeking. towering.
ओमुयइ [अवमुञ्चति] 31, 18. एकारस [ एकादश ] 32. 9. _to leave aside. eleven.
ओराल [ उदार ] 58. 45. एकोक [ प्रत्येक ] 61. 21. noble. each one.
ओहय [अपहत ] 31. 5. set एग [एक] 2. 22. one; also
at naught. एका.
कइ [ कति ] 2. 3. How एगगम [एकगम] 5. 2. Ha
many. _ving the same way. कक्ख [ कक्ष ] 12. 21. an एगवीस [ एकावेंशतिः ] 3. 6. _armpit. twenty-one.
कज्ज [कार्य] 36. 14. work, एगणपण्णाअ [एकोनपञ्चाशत] कट्ट [कृत्वा] 10 17. Having 58. 22. forty-nine.
done; from 'to do.' पज्जमाण [ एयत् आ + Vइ
कट्ठ [काठ] 38. 5. wood. 'to come'] 9. 2.coming.
कडय [कटक] 75. 17. the एत्तः [एतस्मात् ] 41, 20.from
side. this.
कडाअ [कटक] 79. 6. side एत्थ [अत्र] 2. 12. Here.
trans. rings (Barnett). .एयाख्व एतद्रूप] 38. 3. of | कडाली [कटालिका] 79. 8. a that form.
bridle-rod.

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161
कडिकडाह किटीकटांह] १७.4. कप्पैड किल्पते] 42. 1. to be
å pan in the form of 1 able. the waist (c).
कप्पेमाण [कल्पमान] 36. 9. कडिपत्त [कटीपत्र] 75. 11.a making out, arranging hip-bone.
for. कडावेइ [ कर्षयति ] 22. 17. कभल्लय [ D ] 15. 15. . to cause to be dragged.
pot-shred. कणग [कनक] 15. 4. gold.
कम्माययण [कर्मायतन: 30. कणगावली [ कनकावली ] 57.
12.the abode of action; 4.a kind of a penance
for कम्मायाण 'see foot(N).
note. P. 40. . . . कण्ण [कर्ण] 78. 3. an ear. कयलक्खण [कृतलक्षण ] 18. कण्णा [ कन्या ] 3. 17. A
16. with the tokens bride.
well fulfilled. कण्णावली [कविली] 76.2. कयसुकया [ कृतसुकृता ] 36. the row of the pointed 11. those who did their ends of the crowa je good works cleverly. wels (c).
कयाइ [कदापि] 4. 6. sotreकण्णंतेउर [ कन्यान्तःपुर ] 15. time. 16. the harem for pri- करग [ करक ] 16. 15..
ncesses. कण्ह [कृष्ण]2. 23. Krishna करयल [करतल] 11. 10. a Vasudeva, (N) the son palm of hand. of वसुदेव and देवकी. कराल 79. 4. Horrible कप्प [कल्प] 67.4. heaven. (c) swollen. कॅप्पेह [कम्पयति] 72. 17. "to करिल्ल [करीर+हल]. 75.7.. be fit, to behovis.
sprout, a shoot.
pitcher.

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

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

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खुडाग [ क्षुद्रक ] 57. 12. small.
खेलासवा [मासवाः] 16.7 bringing out phlegm. संघ [ स्कंध ] 15. 7. a back.
[D] 71. 16. a
pillar.
faret [D] 44. 45. to abuse.
afgur [ sfa¶r ] 77. 2. a stone of a fruit.
गणिया [ गणिका ] 3. 7. A
Courtesan.
53. 1. way.
गयतालुय [ गजतालुक] 14.16. the palate of an elephant.
गरिहर [गर्हते ] 44 45. to
censure.
गामाणुणाम [ प्रामामुग्राम ] 80. 21. from village to village.
गाहावर [गृहपतिः ] 6. 12. A householder.
गिलाइ [ग्लायति] 79. 12. to be faint.
104
गीय [ गीत ] 18. 14. me lody.
fter [shar ] 76. 15. a neck. गुणरयर्ण [ गुणरत्न] 4. 17. A kind of mortification.(N) गुप्तवं भयारिणी [गुप्तत्रह्मचारिणी] 32. 8. guarded in continence.
गुलिय [गुलिका ]8. 5. indigo. गुलिया [ गुटिका ] 77. 4. a pill.
गेves [ / गृह ] 3. 19. to hold; causal urifa 3rd. pers. plu. Pres. गेवेज्ज [गैवेयक ] 67. 4. A series of nine heavens see Appendix III, गोहिल्ला [ गोष्ठीजनाः ] 36.20. the members of the gang. गोट्ठी [ गोष्ठी ] 36. 10. a
gang. rardot 76. 2. a row of round stores.
पंधव्य निणाय | गंधर्वनिनाद]18. 15. the sound of celestial minstrelsey.

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165
घइस्सइ [ग्रहीष्यति] 13. 14. | चयइ त्यजति] 26. 21. to' [ (c) to try ] to hold, give up. to observe.
चरिम [चरम ] 56. 18. last. घर गृहं । 8. 25. A house. चाउरंत [चतुरंत] 84. 5. haघाएइ [घातयति] 38. 11. to _ving four ends. kill.
चामीकर 2. 16. gold. घुट्ठ [ घोषित ] 36. 13. an- चिट्ठइ [ तिष्ठति ] 15. 4. to nounced.
stand. घोसयणं [घोषनक ] 29. 15.
चित्तकट्टर [चित्रखंड D]? 76. proclamation.
5. a piece of plank.
चियया [ चिता ] 17. 25. चउत्थ [चतुर्थ] 32.10.fourth.
pyre. चउम्विहा [ चतुर्विधाः ] 4. 1.
चीवर 67. 7. a garment. of four kinds. चउवीसइम [चतुर्विशतितम] 54.
चुअ [च्युत] 13. 22. fallen, 12. twenty-fourth.
चुलमाउया [ चुलमातृका] 53.
16, stepmother. चउसट्ठी [ चतुःषष्ठि ] 59.9.
चेइय [चैत्यः] 1. 2. A sansixtyfour.
ctuary; from चिता 'a चक्कवट्टि [चक्रवर्तिन् ] 84. 5.
pyre' i. e. originally a the supreme ruler.
a temple built on the चक्खु [ चक्षुः ] 84. 4. the
ashes of .. saint or a eye. .
holy man. चडगर [ D] 18. 19. a चेल 18. 14. cloth. collection.
चोत्तीसइम [ चतुत्रिंशत्तम] 54 चण्डिक्किी [ चंडीकृत ] 17. | 15. thirty-fourth. 15. enraged.
चोदसम [चतुर्दशतम] 54. 10. चम्म [चर्मन् ] 74. 10.skin. I fourteenth.

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

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167
जलोया [ जलोजा] 77. 4. a | जासिं [ येषां ] 12. 20. of leecb.
whom. जलंत [ज्वलत् ] 56. 3. bur- जासुमिण [ D जपा ] 14. ning.
13. a kind of red floजहा [ यथा ] 3. 15. as, I wers. just as.
जाहे-ताहे[यावत-तावत् ]16.8. जहानामए [ यथानामकं] 74.
__when. 8. as for example, to , जिब्भा [ जिह्वा ] 77. 6. a wit.
tongue. जा [यावत् ] 48.5. by which
जीविय [जीवित] 81. 17. life. time. जाण [ यान ] 52. 10. a
जीवंजीवेण 79. 11. with vehicle.
spiritual strength. जाणअ [ज्ञानद] 84. 6. giver जुण्ण [जीर्ण] 19; 2. old. of knowledge.
जुवराजा [युवराजः] 29.9. a जाणियव्व [ज्ञातव्य] 21. 11. crown prince.
should be known. जेट्ट [ज्येष्ठ) 34. 14. eldest. जाण [जानु] 75.4. a knee.
जोइज्जमाण [ D] 79. 5. जाय जात 50. 19. born
(pass. present. parti. जो _i. e. a child.
यह to see.) visible.. जायइ [याति] 15. 14.to go.
जोणि [योनि) 50. 11. souजाव [यावत् ] 1. 3. until;
_rce of life. this expression is used
जोयण [योजनं] 2. 15. yojato show the deletion of na often repeated pa.
na, a distance equal to ssage.
eight miles. जावजीवाए [यावज्जीवनं] 4.10. | जोव्वण [ यौवनं ] 3. 17. for the all life. Jyouth.

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जोहिट्ठिल [युधिष्ठिर] 27. 24.
the eldest of the Pandavas.
[a] 4. 3. therefore; that which. जंघ [जङ्घा] 75. 1. a leg. जंपिय [ जल्पित ] 12. 21. prattling.
जम्मं [ जन्म] 3.16. A birth जंबू [ जम्बु ] 1. 4. (N) झियाइ [ ध्यायति ] 28. 8. to think.
झियाय [ ध्यायति ] 12. 25. to think.
झुसे [शोषयति] 32. 14. to dry off; to oneself. (N)
emaciate
झूसणा [ शोषणा ] 56. 5. em
aciation.
das [ स्थापयति ] 31. 5. to place.
[] 84.9.an abode. fax [fefa] 67. 16, the period of existence. ठिइमेण [ स्थितिभेदेन ] 21.
15. (c)=आयुः क्षयेण (N) with the standing posture breaking off.
168
oिre [स्थितक: ] 21. 15. in a standing posture; see (c).
डहरो [ दहर ] 44. 11. a child.
डिंभअ [ डिंभक: ] 47. 13. a male child.
डिंभआ [डिंभका] 47. 12. a girl-child.
fourfour [D] 75. 2. a peahen.
हाया [ स्नाता ] 11.7. bathed ाण [ज्ञान ] 84 6. know. ledge.
णायव्व [ ज्ञातव्य ] 64. 4. should be known. णिज्जरत्थं [ निर्जरार्थम् ] 21. 8. wiping aw
with a
ay manifold actions. णिष्फण्ण [ निष्पन्न ] 35.20.
made up of. णियग [ निजक ] 12.20. One's
Own.
णिवेसिय [ निवेशित] 12. 23.
sitting.
for [D] 11. 5. childless, sterile (c).

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णेयव्व [ ज्ञातव्य ] 84. 17. should be known.
णं 1. 8. an expletive ( N. )
तप [ततः ] 4. 1 then. तओ [ततः] 18. 1. then. तज्जइ [ तर्जति ] 44. 16. to look down with contempt.
तच्च [ तृतीय] 5 14. third, तडतडतड [D] 38.9. onomatopoetic word for the sound of snapping. afs [at] 79. 4. a side. तत्थ [ तत्र ] 2. 20. there. तयानंतर [ तदनंतरम् ]. 55.4. after.
तरुणिया [तरुणिका ] 74. 14. young, ripe.
तलवर [ D ] 29. 9. (c) राजवल्लभो राजसमानः । णयरारक्खोतलारो य' । दे. ना. मा. the master of city-guard. तवं [ तपः ] 53. 23. pena -
nce.
तवकम्म [तपःकर्म] 8. 11 a mortification.
169
तवोकम्भ [ तपःकर्म] 32. 11. mortification.
तहा [ तथा ] 4 2. In that
manner.
तहारूव [ तथारूप] 35. 3. of such sort.
तारअ [ तारक] 84. 7. One who makes us cross. तारग [ तारका] 78. 1 stars. after [a] 10. 12. like that. तारिसग [ तादृशक ] 3. 14. of that type.
तालइ [ ताडयति ] 44:16. to give blows. तालियंतपत्त [ तालवृन्तपत्र ] 76. 6. the strip of a palm -fan.
fa [fa] 55. 2. thrée. तिक्खुत्तो [त्रिः कृत्वः ] 4. 13. thrice.
तिक्खे [तीक्ष्ण] 28 3. sharp. faum [aftof] 84. 7. crossed. तितिक्खइ [तितीक्षते ] 45 1. to bear with patience. तिरिक्ख [ तिर्यक् ] 50. 10. lower (life).

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170
तिवs [ त्रिपदी ] 28. 19. three steps. (c).
तोत्थंगर [ तीर्थकर ] 84. 3. the maker of the ford; the
pathmaker.
तीसइम [ त्रिंशत्तम] 54, 14. thirtieth.
तुसिणीया [तुष्णीका ] 37. 14.
silent.
तुसिणी [तुष्णीं] 16 5. silently.
तेअ [तेजस्] 55.23. light. तेरस [ त्रयोदश ] 51. 17. thirteen.
तिंदूस [D] 15. 4. a ball. थण [ स्तन ] 12. 20. breasts. थासयावली [स्थासकावली ] 75. 18. 8 row of small mirrors.
ferfier [afia] 66,9 tranquil.
थुल [ स्थूल] 41. 12. gross. थेर [ स्थवीरः ] 4. 19. an Welder.
zifeg [ eifea ] 17. 6. a spot.
दति [ दान ] 58.16 a dole,
दब्भ [ दर्भ ] 17. 11. Darbha grase.
दरिय [दलित ] 12 3. bro
ken.
दलयइ [ ददाति ] 6. 21. to give. दवदव [D] 37.18.quickly.
दस दसमिया [ दशदशमिका ] 59. 23. ten collections. of ten days.
दसद्ध [दशार्ध] 18. 13. five दसनहं [ दशनख ] 41. 8.
made up of ten nails. दसम [ दशम] 32.10. tenth. दसार ( दशार्ह ] 3. 2. (N) Yadavas.
दाओ [दायः ] 7. 12. a gift,
a_store.
दाम 15 8 a string. दारअ [दारकः ] 47. 12. a boy. दारआ [ दारिका ] 47. 12. a girl.
दारिय| [ दारिका ] 11. 5, a girl. दाहिण [ दक्षिण ] 27. 24. south.

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171 दिइ[इतिः] 75. 15. a lea- | देवत्ता [देवत्व] 67. 5. god. thern water-bag.
hood. दिट्ठी [दृष्टि] 12. 4. sight.. देवाणुप्पिय [देवानां प्रियः] 59. दिण्ण [दत्त] 20. 20. given:
2. beloved of gods. दिव्व [दिन्य ] 18. 14.
देवाणंदा [ देवानंदा) 10. 19. celestial.
(N) दिवायर [दिवाकर] 14. 14.
देसअ [देशक ] 84. 8. a the sun.
preacher. दिसीभाग [दिग्भागः] 2. 19. a
दो [द्वि] 55. 15. two.. direction. .
दोच्च [द्वितीय] 5. 5. second. दीवायण [द्वैपायन] 26. 15.
दंसण [दर्शनं] 3. 16. seeing. the name of a sage.
घणवइ [धनपतिः] 2. 16. The दुक्कर [दुष्कर] 80. 10. difficult to be done.
_lord of wealth, Kubera. दुदंत [दुर्दान्त] 3. 4. diffi- धमणिसंतत [धमनिसंतत ] 55. cult to be checked.
21. overspread with दुद्ध [दुग्ध] 12. 20. milk.
veins. दुरहियासा [दुरभियासा] 18.
धम्म [धर्मः] 4. 2. Religion; 4. unbearable.
religious tenets. दुरूहइ [उद्+रोहति] 4. 20.to धम्मकहा [धर्मकथा] 15. 20. climb.
the doctrinal discourse. दुवार [द्वार] 28. 14. a door.
धम्मजागरिय [धर्मजागृत] 81. दुवालस [द्वादश ] 2. 15. 23. the religious vigil. twelve.
धम्मियं [धार्मिकं ] 12. 9. दुवालसम द्वादशतम] 54. 10.
meant for religious purtwelfth.
poses. दुइज्जइ [D root]80.21. ___to wander.
धरेज्जमाण [ध्रियमाण] 15. 8. देह [यच्छति] 12.23. to give. | being held... ...

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172
घस 42.17.an echo-word | नामधेन्ज [नामधेय] 14. 17.a. for a fall.
___name. घाइ [धात्रो] 6.14. a nurse. नाय [ज्ञात] 22. 2. known. धाराहय [ धाराहत ] 12. 3. नासा [नासिका] 77. 8. a
beaten by a shower. __nose. धूआ [ दुहित ] 14. 23. a निउरंबभूअ [निकुरंगभूत]35.14. daughter.
thick like a mass ( of नग्गभाव [नमभाव] 32. 16. clouds ). nakedness.
निक्खमणं [निष्कमपा] 29. 14, नग्गोह न्यग्रोध] 28. 1. a | going out of the world. Banyan tree.
निक्खंत [निष्कान्त] 35. 1. नजइ [D ज्ञायते] 22. 4. is gone out, withdrew. known.
निग्गच्छइ [निर्गच्छति] 10. 23. नयरी [नगरी] 1. 1. A city, __to start out. the word is also found निग्गयो [निर्गता] 1. 3. went as नगरी.
forth. नलकुब्बर [नलकूबर] 10. 11. निग्गंथ [निर्ग्रथः] 4. 5. the (N) (C)
synonym for a Jain नवय [नव+क] 69. 7. nine. monk-lit. knotless,, नवनवमिय [नवनवमिका] 59. निच्चल [निश्चल] 37. 14. un16. nine collections of
__moved. nine days.
निजरयर [निर्जराकर] 80. 11. नवरं [ D ] 3. 18. only,
one who best cleanses . Except that.
himself of actions. नाणत्त [ नानात्व ] 68. 15. निजायणं [निर्यातनं] 17. 21. difference; read in the I wreaking. trans: “ The matter निदव [निदग्ध ] 27. 23. different."
burnt.

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34.
173 निदाणगडा [निदानकृताः] 27. | निसास [ निःश्वास ] 58. 18. 14.made a sinful resolve a deep breath. for faera; see acare IX निसीयइ [ निशेते ] 12. 14.
_to lie down, निंदइ निन्दति] 44. 15. to
नीय [नीच] 45. 3. low. censure,
नीहारेइ [नीहारयति] 11. 11. निप्पंद [निस्संद] 34.14. not
to go for stools. throbbing.
नेमित्तिय [नैमित्तिक 11. 4. निम्माया [निर्मिता] 2. 16.
an astrologer. constructed.
नेयव्व ज्ञातव्य] 53. 2. should निम्मंस [निर्मास ] 74. 10.
be known.. fleshless.
नेरइयत्त [नारकत्व] 28. 5. नियग [निजक] 27. 23. one's the condition of a hellown.
dweller. निरिक्खइ [निरीक्षते] 12. 5.
पक्कीलिय [प्रक्रीडित] 2, 17, a to observe.
sport. निरुवसग्ग [निरुपसर्ग] 42. 19. beyond calamity.
पक्खिवइ [प्रक्षिपति] 15. 15.
to throw. निलुक्का [नि प्यति] 37. 13. to disappear, to hide.
पगइभद्द [प्रकृतिभद्र] 67. 11.
gracious by nature. निलुप्पल [नीलोत्पल] 8. 5. a blue lotus.
पग्गहिय प्रगृहीत] 45. 15. निवाडिय [निपातित] 18. 14.
controlled, careful. thrown.
पगास [प्रकाशः] 8.5. beauty. निसम्म [ निशम्य ] 28, 8. पज्जय [प्र-आर्यक] 35. 16.2 having heard.
greatgrandfather.

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पज्जोयगर [ प्रद्योतकर ] 84. 4. maker of the light. पञ्चकखं [ प्रत्यक्षं] 2. 18. To the very sight. पञ्चकखइ [प्रत्याख्याति ] 41, 12.
to renounce.
पच्चपिणs [ प्रत्यर्पयति ] 29. 16. to report back. पच्चोरुहइ [प्रत्यवरोहति ] 12.13. to descend.
पच्चूस [ प्रत्यूष ] 36. 15. morning.
पच्छण्ण [ पच्छन्न ] 37. 14. hidden.
पच्छा [पश्चात् ] 18. 11. after. पच्छाइय [ प्रच्छादित] 28. 2. covered.
enters
पच्छातुर [ पश्चादातुर ] 29. 12. (c) the family suffering after the man the order; Barnett, (N) (T) The man not feeling at ease in the order.
पच्जुण्ण [ प्रद्युम्नः ] 3. 3. The son of कण्ह and रुपिणी. पज्जुवास [परि+उप + / आस् ] 1. 5. to wait upon.
174
पट्ट्य [ पट्टक ] 30. 19. & throne.
पड [पट ] 11. 9. cloth. पडिगया [ प्रतिगता ] 1. 3. went back.
पडिगाहेइ [ प्रतिगृह्णाति 1 58 : 16. to accept.
पडिच्छर [ प्रतीच्छती ] 31. 13.
to accept.
पडिणिक्खमइ [ प्रतीनिष्क्रामति ] 4. 10. to withdraw.
पडिबुद्धा [ प्रतिबुद्धा ] 14.11. awakened.
पडिबंध [ प्रतिबंध ] 31. 15. a stop, prevention, an obstruction.
पडिणिवत्तर [ प्रतिनिवर्तते ] 14. 3. to return. पडिपुण्णा [ प्रतिपूर्ण ] 32. 13. complete.
पडिम [ प्रतिमा ] 11. 6. an observance.
पडिमा [ प्रतिमा ] 35.39. idol.

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पडिय [ पतित ] 36.8. fallen. पडियाइक्खिय [ प्रत्याख्यात | 56. 5. renouncing. पडिला मेइ [ प्रतिलाभयति ] 9.6. to offer.
पडिले [ प्रतिलिखति ] 23. 6. to clean up.
पडिलेहणं [ प्रतिलेखन ] 17. 21. observing with a view to clearness or cleanli
ness.
पडविसज्जेइ [ प्रतिविसृजति ] 9. 6. gives them leave. पडसुणइ [ प्रतिश्रुणोति ] 37.13.
to promise.
पढम [ प्रथम ] 55.2. First. पण्णास [ पंचाशत् ] 23. 12. fifty.
पढम [ प्रथम ] 2. 2. first, पणरस [ पंचदश ] 63. 2. fifteen.
175
पण्णगभूषण 45 11. (C) (N)
पणती [ प्रज्ञप्ति ] 34. 13. The name of Bhagavati Sūtra,the 5 th of the Jain Canon.
पण्णगभूअ [ पन्नगभूत ] 73. 18. like a serpent. पण्णत्त [ प्रज्ञप्तः ] 1. 7. prea - ched, set forth. पण्णायs [ प्रज्ञायते ] 74.11. to be known.
पण्या [ प्रस्नव] 12. 2. the oozing of the milk from the breasts.
पत्त [ पात्र ] 67 7. a pot. पत्तामोउं [आमोटितपत्राणि] (c) 17. 11. plucked up leaves.
पत्थड [ प्रस्तर ] 67. 4. a layer.
पत्थिय [ प्रस्थिका ] 36. 1. a basket.
पदीव [ प्रदीप ] 84. 4. a lamp. पब्भार [ प्राग्भार] 17. 7. with the weight in the front i. e. bent forward. पभिय [प्रभृति ] 26. 20. be.. ginning from.
पभूयतर [ प्रभूततर ] 36. 14. greater in quantity. पमुदिय [ प्रमुदित ] 2. 17. joy, happiness; past pass

Page #337

ive participle used as
a noun.
पमोद [ प्रमोद ] 36. 13. a festival.
पयत [ प्रदत्त ] 73.
10.
_per
,
mitted by the preceptor; v.] पयय i. e. प्रयत Zealous see. (c.)
पयावर [ प्र+जन ] 10. 11. to give birth to. परिक्खित्त [ परिक्षिप्त ] 18. 19. surrounded.
परिग्गहं [ परिग्रह ] 41. 16. possession.
परिघोलइ [D] परि+घूर्ण to brandish round.
परिणाम 18 8 a deter - mination, a mood of mind. परिणिव्वाणवत्तियं [परिनिर्वाणवृत्ति ] 67 6 proper for extinction. परिपेरंत [ परिपर्यन्त] 38 13. in the vicinity. परिभाय [परिभाजयति ] 26. 11. to divide.
परियाय [ पर्यायः ] 4. 20. period.
176
परियाओ [ पर्याय: ] 23. 24.
a period. परियागं [ पर्याय ] 28. 15.
the period of ascetic
life.
परिवज्जिअ [ परिवर्जित]17.17. devoid of.
परिवसइ [ परि + / वस् ] 3. 1. to dwell. परिवहs [ परिवहति] 14. 12. to carry in the womb. परिवाडी [ परिपाटी ] 55.2. series.
परिसा [ परिषद् ] 1. 3. A. congregation.
पल 35. 19. a. measure of weight.
पलास [ पलाश ] 76. 11. a kind of tree.
पलिच्छण्ण [ परिछन्न ] 55.22. covered over.
पव्वइय [ प्रव्रजित ] 8. 8.
entered the order of Jain monks.
पव्वय [ पर्वतः ] 2. 20. A
mountain.

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पव्यय [ प्रव्रजति ] 14. 2. gives up the worldly life.
पव्वाय [ D प्रम्लान ] 79.10. faded.
पसत्थ [प्रशस्त ] 18. 8. fine, praise-worthy.
पह [पथिन् ] 193. a road. पहकर [D] 18. 19. a collection. पहाया ? 76. 8. a kind of
tree.
पहारइ [ प्रधारयति ] 18. 21. to determine.
पहीण [ प्रहीन ] 18 12. free. पाउणइ [ प्राप्नोति ] 28. 15. to attain.
177
पाउप्पभाया [ प्रादुः प्रभातायां ] 18. 16. twilight dawn. पाउब्भुअ [ प्रादुर्भूत ] 14. 3. appeared.
पाउया [ पादुका ] 74. 9. sandals.
पागार [ प्राकारः ] 2. 16. ramparts.
पाढय [पाठक] 14. 11. the reader (of the dream)
पाण [D] 22. 17. a chan dala; Prof. Vaidya 'life' anomalous since he was already dead; Barnett ‘hooks' no autho"" rity.
पाण [पान] 41.19 drinking. पाणय [ पानक ] 58. 16. drink.
पाणइवाय [प्राणातिपात ] 41. 12. harm to life. पाणावली 75 18. a row of small round vessels. पाणिअ [ पानीय ] 22. 18.
water.
पाणिग्गणं [पाणिग्रहणं ] 3.17. a marriage. पाभाइय [ प्राभातिक ] 78. 1. of the morning. पामोक्ख [ प्रामुरव्यं ] 3. 2. leadership;also written as पामुक्ख by Mss. पाय [पाद: ] 74. 10. a foot. पायग्गहणं [पादग्रहणं ] 14. 6. holding of feet. पायच्छित्ता [प्रायश्चित्ता ] 11.8. made lustratory or expiatory rites.

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पाव [ पादपः ] 2. 23. A
tree.
पारणय [पारणक] 8. 16. a fast-breaking day. पारेs [ पारयति ] 42. 20. to observe.
पालि [पाली ] 17. 25. raised. up sides.
पावयणं [ प्रवचनं ] 4. 5. A doctrine.
पावेज्जमाण [ प्राप्यमान ] 38,3. coming to; pres. part passive of प्र + / आपू. पास [ पार्श्व ] 27. 25. the side.
पासह [ पश्यति ] 9. 2 to
see.
178
पास [ दर्शन ] 31.12. seeing.
पासादिय [ प्रासादित] 2. 18. pleasing to the sight; full of palaces,
e.
पासा [ प्रासादः ] 3. 17. A. palace. पासायभोगा i the pleasures of palaces. पासुलिया [ पार्श्व + इल्लिक ] 75. 17. ribs.
पिइ [ पितृ ] 27 28. a father. पिट्टिकरण्डय [ पृष्ठिकरण्डक ] 76. 1. the spinal chord with its bones.
पिट्ठिमस्सि [पृष्ठाश्रित] 79. 5. sinking into the back.
पिडग [ पिटक ] 36. 1.
a basket.
पिव [ अपि च ] 12.3. like. पीइदाण [ प्रीतिदान ] 6. 21. gift out of love, पीय [ पीत ] 28 2. yellow. gafa [g] 28. 2. earth. पुण्णभद्द पुण्यभद्रः ] 1. 1. (N) A name of a sanctuary. पुष्कगं [ पुष्पकं ] 2. 3. a flower.
पुप्फच्चणं [ पुष्पार्चनं ] 10. 9. flower offerings.
पुप्फाराम [ पुष्पाराम ] 35. 13. a flower garden.
पुप्फुच्चय [ पुष्पोन्चय] 36. 4. gathering of flowers. पुरच्छिम [ पूर्व ] 2. 19.East. उत्तरपुरछिमे= North-east.

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पुरत्थामिमुह [ पुरस्तादभिमुख ] 29. 2. facing towards east.
पुरिस [ पुरुष ] 34 14. a
man.
पुव्व [ पूर्व ] 7.5 the name of Jain scriptures existing before the present आगम; their number was 14. पुव्वरत्तावरत्तकाल [पूर्वरात्रापररात्र काळ : ] 56. 1. (N). पेसिया [ पेशिका *] 77. 9. a rind.
पेes [प्रेक्षतेj 12 4. to see. पोर [पर्वन् ] 755 kneejoint,
पोराण [ पुराण ] 2 22. ancient.
पोरसी [पौरुषी ] 8 15. the first watch of the night (N) पोसहशाला [पौषधशाला ] 13.
17. an oratory. पंच मुट्ठियं [पंचमुष्टिकं ] 31. 18. five handfuls.
पंडव [ पाण्डव ] 27. 25. Pandavas.
179
पंडुमडुर [ पांडुमथुरा ] 28. 1. (N)
पुंड [ पुंड ] 28. 13. (N) फासेइ [स्पृशति ] 4.7. lit. to touch. i. e. to observe. फुट्ट [ स्फुटति ] 7. 10. to break.
फुल्लिय [ स्फुटत ] 17. 22. blossomed.
बलवय [बलपद ] ( ? ) 3. 5. foot-soldiers of the army. The printed E has बलवग्ग,
बत्तीस [ द्वात्रिंशत् ] 6. 22. thirty-two.
बत्तीसइम [ द्वात्रिंशत्तम ] 54. 15. thirty-second. afeur [aft:] 2. 19, Outside.
बारव [द्वारवती ] 2.14. The city of Dwarka, बारस [ द्वादश] 4.17. twelve. बारसम [ द्वादश: ] 28. 14. twelfth.
बारसंगी [द्वादशांगी] 24. 15. versed in 12 canonical works.

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180
to.
वालत्तण [बालत्व] 10. 10. | भत्त [भक्त] 11. 6. devoted
childhood. बालप्पभिई बाल्यप्रभृति] 11. भत्त [भक्त] 32. 15. a meal, 6. beginning from भत्तघर 9. 5. a pantry. childhood..
भत्ति [भक्ति] 11. 12. de. बावत्तरि द्विसप्तति] 71. 12.
votion. seventy two.
भद्दल [भद्र] 8. 6. beautiबावीस [ द्वाविशति ] 55. 3. ful. twentytwo.
भरेइ [भृ=भरति] 9. 6. बावीसइम [ द्वाविंशतितम ] 54. ___to fill. 12. twenty-second.
भव्य [भव्य] 8. Pot. part. बाह [बाह] 12. 3. a hand, of 7; but carrying here बाहिरिया [बहिर्गता] 12. 12.
the sense pre. part. outer.
being. बिइय [ द्वितीय ] 55. 12. भाअ [ भाग ] 79. 7. . second.
portion. बुद्ध 64. 2. awakened. भाउ [भ्रातू] 13. 14. a broबोरी [बदरी] 75. 8. A _ther.
kind of berry-trees. भायरो [भ्रातरः] 8. 4. broबोहअ [बोधक] 84. 7. the thers. awakener.
भाणियव्व [भणितव्य] 83. 20. गंधुजीवअ [ बंधुजीवक ] 14.
should be spoken, 13. a kind of flowers,
भारह [ भारत ] 28. 13. भज्जयण [भर्जनक] 75. 15.
भारिया [ भार्या ] 6. 11. a the baking pot.
wife. भजा [भार्या] 55. 1. a wife. भावइ [ भावयति ] 32. 11. भड [ भट ] 18. 19. a na uport to exercise in warrior.
penance.

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181
भास [भाषा] 79.12. speech. मणुण्णा [ मनोज्ञा ] 31. 11. भास [भस्म] 79. 14. ashes.
pleasing. भासह [भाषते] 79. 12. to
मणुस्स [मनुष्य] 17. 14. a speak.
man. भासरासि [भस्मराशि] 55. 22.
मण्णे [ मन्ये ] 12. 20. I a heap of ashes. ___ think. भिक्ख [भिक्षा] 31. 14.alms. | मत्थय[मस्तक] 17.24.a head. भिक्खायरिया [ भिक्षाचर्या ] मल्ल [माल्य] 15. 8. a gar
wandering for alms. _land. भीम [भीत] 18. 1. frigh- मह [महत् ] 35. 13. big. tened.
महइमहालअ [महन्महलक] 19. भोयण [ भोजन ] 58. 17. | ___l. big. food,
महत्थ [महार्थ] 30. 15. ma.
gnificent. भंते 1. 6. reverend sir;
महरिह [महार्ह ] 11. 9. of used to address the
great worth. preceptor. cf. Pali भदन्त
महाणुभाग [ महानुभाग] 45.
15. Noble. मइ [मति] 2. 16. intellect;
महालअ [महल्लक] 19.8. big. mental powers.
महाविदेह 68.5. the name मज्झमज्झेण [मध्यंमध्येन] 15.
of the country. 9. in the midst.
महिसि [ महिषी] 75. 12. a मज्झिम [मध्यम] 8. 26. mi- buffalo. ddle-class.
महर [मधुर] 12. 12.sweet. मट्टिय [मृत्तिका]17. 22. clay. महेलिया [महिला] 15. 23. मणाभिरामा [ मनोऽभिरामा ] a woman, ° वज्ज leav31. 11. pleasing to the ing out the mention mind.
of princesses.

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

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183
यावि [चापि] 11. 12. an | रुप्पिणी [ रुक्मिणी ] 3. 7. __expletive (lit. also). The chief queen of रणो [राज्ञः] 3. 13. of the Krisna. king (Genitive singular रेवयअ [रैवतक] 2. 20. the form).
Hill of Girnar (N) रजसिरि [राज्यश्री] 16. 14.
रोमकूव [रोमकूप] 12.4. rootroyal splendour.
cells of hair. रत्था [ रथ्या ] 19. 3. a लक्खा लाक्ष] 14. 13. lac. street.
लद्ध लब्धार्थ] 15. 6. one रम्म [रम्य] 2. 17.pleasant.
who has understood रय [रजः] 18. 9. dirt. the matter. रयणावलि [रत्नावली] 53. 23.
लया [ लता ] 61. 21. a a kind of penance.
branch. राइंदिअ [ रात्रिदिवस ] 58.22. लहु करणप्पवर [लघुकरणप्रवर] day & night.
10. 18. excellent with राय [राजा] 3. 7. A king. swift equipments. रायमग्ग [राजमार्ग] 15. 3. a
लाउ [ अलाबु ] 77. 1. a
gourd. main road. रायसिरि राजश्री] 52. 19.
लावण्ण [लावण्य ] 14. 25.
handsomeness. royal splendour.
लुक्ख [रुक्ष] 78. 9. rough. राया [राजा] 29.9. a king.
लुद्ध [लुब्ध] 12. 20. greedy. रासि [राशि] 19.2. a heap.
लोय [लोच] 31. 11. the रिउव्वेय [ऋग्वेद] 14. 21.
plucking of hair. Rigveda.
लोगणाह [ लोकनाथ ] 84. 3. रिद्ध [ ऋद्ध ] 66. 9. the lord of the world. splendid.
लंबा [लंबते] 79. 9. to रुट्ट [रूष्ट] 17. 15. angry. | hang.

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

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विउल [ विपुल ] 37. 11. large.
faftur 18.9. scattering. विगय [ विकृत ] 79. 4. deformed. विगइवज्ज [ विकृतिवर्ज] 55.5. (N)
विजय 67. 5 the
name
of the first Anuttara Vimana.
विणिहाय [विनिघात ] 11. 17.
death.
विष्णाय [विज्ञात ] 22. 2.
known in details.
fafa [fa] 29. 13. main
tenance.
वित्थिण्णा [विस्तीर्णा ] 1. 15. broad.
विइण्णं [ वितीर्णे ] 13. 20. given.
विप्पजहर [विप्रजहाति ] 42.14. to abandon. विप्पजद्दियव्वा [ विप्रहोतव्याः ] 16. 8. fit to be given up.
विप्पमुक्त [ विप्रमुक्त ] 28. 3. discharged.
185
पिहूण [ विप्रहीण ] 27. 23. destitute of
विमाण [विमान ] 67. 4.
heaven.
विम्हिअ [ विस्मित ] 15.12. amazed. वियणपत्त [ व्यजनपत्र] 76.5. a strip of a flapper or afan.
faa [a] 79. 6. like. विविह [ विविध ] 32. 11.
divers.
विसज्जर [ विसृजति ] 29. 12. to permit.
विरह [ / वि + ] 3. 11. to enjoy; to wander about.
वीणा 77. 11. a flute. वीसइम [ विंशतितम] 54.12. twentieth.
वुट्ठ (वृष्ट] 18.13. showered. वृत्तपडिवुत्तया [ उक्तप्रत्युक्तता ] 72. 5. the questions and
answers.
वेणा [ वेदना ] 18. 4. pain. वेयालि [ वेलायाम् ] 27. 24. On the shore. (N)

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

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187
समासोसइ [समाश्वसिति] 13. | सरित्तिया [सदृक्त्वचः ] of 16. to comfort.
similar complexion. समि [शमी] 76. 8. a kind सरिव्वया [सदृग्वयसः] 8. 5. of a tree.
of the same age. समिद्ध [ समृद्ध ] 66. 6. सरिस [सदृश् ] 8. 4. prosperous.
similar. समिह [ समिध् ] 17. 10. सल्ल शल्य] 41. 18. a shaft. a kind of wood for सल्लइ [सल्लकी] 75.8, a kind sacrifice.
of plant. समुदय 29. 14. a gath
सव्व [सर्व] 14. 14. all. ering.
सव्वओभद्द [सर्वतोभद्र] 60. समुदाण [ समुद्दान ] 8. 26.
4. (N) taking of alms.
सव्वकामगुणिय [सर्वकामगुणित] समुल्लाव [समुल्लाप] 12. 2.1.
54. 4. Indulging in all lisping.
modes of desire. समूससिय [समुच्छवसित] 12.
सव्वत्थ [ सर्वत्र ] 78. 11. 3. raised up.
everywhere. समोसढ [समवसृत] 66. 13.
सहइ [सहते] 45. 1. to arrived. समोसरिअ [समवसृत] 11. 3.
endure. arrived.
सहस्स [सहस्र] 34. 14. thoसय [शत]21. 7. hundred.
usand. सयणिज [शयनीय] 3. 15. साइम [स्वादिमन् ] 41. 19. A bed.
something sweet. सयंसंबुद्ध [स्वयंसंबुद्ध] 84. 3. साग [शाक 77.9. a teekself-awakened.
___tree. सरइ [स्मरति] 17. 15. to | सागारं पडिमं [साकारां प्रतिमां] remember.
। 42. 3. (N)

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188 साडय [ शाटक] 11. 9. a | साहिज [साहाय्य] 20. 20. sheet of cloth.
help. सातिरेग [सातिरेक] 6. 16. | साहिअ [साधितः] 19. 21. _more than.
attained. साम [श्यामा] 75. 5. a Pri- सिसइ [सिध्यति] 28. 16. yangu creeper.
to attain beatitudei. सामण्ण [श्रामण्य] 32. 13.. सिड [शस्त] 22.3. advised. friarship.
सिढिल [ शिथिल] 79. 8. सामलि [शाल्मली] 75. 8. a loose. kind of tree.
सिहालअ? 78.7. a kind सामाइय [सामायिक] 32. 9. of fruit. Sāmāyika scriptures सिद्ध 64. 2. beatified, like आयरंग etc;Barnett's
सिद्धिगइ [सिद्धिगति] 84.9. and my (Trans).laws of
the condition of abso: peace (N)
lution, सामिधेय 17.9. sacrificial faggots.
सिबिय [शिबिका] 31. 2. a सामि [स्वामिन् ] 8. 2. the
litter. master.
सिरसावन्तं [शिरसावृत्तं] 41. 8. सागरोवम [सामरोपम] 68. 1.
covered by head. the particular period
सिरि [श्री] 6. 8. the name see (N)
of the mother of अइमुक्त. साहट्ट [संधार्य] 17. 7. hav- श्रीवन 47. 3.
ing placed together. सिरि [श्री] 55. 23. splenसाहस्सी साहस्री] 3. 4. a
dour. group of thousand. सिरिवच्छ [श्रीवत्स] 8. 6. a साहारइ [D] 11. 20. to kind of auspicious bring to.
mark.

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सिलापट्टअ [शिलापट्टक] 28.2. a stone-slab.
सिलेस [ लेश्म ] 77. 4. phlegm,
सिव [शिव] 84.8. Blissful.
सिस्सिणि [ शिष्या ] 31. 13. a lady disciple. Efter [fafar] 31. 15. a litter.
सीसघडी [ शीर्ष घटिका ] 79.10. a pot-like head, सीह [सिंह ] 14 11. a lion. सहनिक्कीलिय [सिंहनिष्क्रीडित]
57. 12, a kind of pea
nance.
16.
सुक्कयत्थ [सुकृतार्थ] 81. one who has well attained his object. सुक्क [ष्क] 748 dry. सुण्हा [ स्नुषा] 44. 13. a daughter-in-law.
सुद्धप्पा [ शुद्धात्मा] 40. 11. one who has cleansed himself.
सुपरिणिट्ठिअ [सुपरिनिष्ठित ]14. 21. well-versed.
189
सुपुण्ण [ सुपुण्य ] 81. 15. meritorious.
सुमिण [ स्वप्र ] 3. 16. A dream.
सुय [श्रुत] 222 heard. सुखंधो [श्रुतस्कंध ] 64. 8. a scriptural book. सुरपि [ सुरप्रिय ] 2. 21. thes name of a temple. सुव्वत [ सुवृत्त] 38. 5. well. formed.
सुहम्भ [ सुधर्मन् ] 1. 3. (N) सुसाण [ श्मशान ] 16. 23. a cemetery.
सुस्सूसा [ शुश्रूषा ] 10. 12 service.
सुहुव [ सुहुत ] 55. 22. well-fed with offerings, well-lit.
सुहंसुहेणं [सुखसुखेन] 6. 15. Happily.
सूमाल [ सुकुमार] 6. 13. delicate.
सुलद्ध [ सुलब्ध ] 81. 16. well-fulfilled.
सेअ [ श्वेत] 15 8. white. सेट्ठि [ श्रेष्ठिन् ]
29. 10. a
merchant.
1

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190
सोणियत्ता [शोणितत्व ] 74. | संणिहिब [संनहित ] 38. 2. 11. the state of having __near. blood.
संधि 79. 7. a joint. सोलस [षोडश] 5. 12. six. संपत्त [संप्राप्त] 28. 1. Attteen.
ained. सोलसम [षोडशतम] 54. 11. संपत्थिय [संप्रस्थित ] 1. 6. sixteenth.
started. सोहम्म [सौधर्म] 67. 3. the | संपरिखड [संपरिवृत्त] 47. 14. first heaven of Jains.
surrounded. संकास [संकाश] 2. 17. re- .
संपाविउकाम [ संप्रापयितुकाम ] sembling.
41. 10. desirous of mak. सिंगलिया [संकलिका] 74. 13.
ing others attain. a pod.
संपुड [संपुट] 11. 19. the संघाडय [संघाटक] 8. 18. an
hollow (of the hand). open place.
संपेहेह [ संप्रेक्षते ] 10. 16. संचाएइ [संचाययति] 16. 12.
to ponder; to think. to be able. संचिट्ठइ [संतिष्ठति] 51. 2. to
संब [शाम्बः] 3. 4. the son
___of कण्ह & जंववइ stand. संचिय [संचित] 21. 7. ga
संभूय [संभूत] 12. 20. born. thered.
संलेहणा [संलेखना] 4. 20. संजमइ [सं+यम् ] 16. 16. to
A penance of fast,
starvation. control. संझा [संध्या ] 17. 13. संवच्छर [संवत्सर] 55. 2. a evening.
year. संणिविट्ठ [संनिविष्ट] 71.71. संसह [ संसृष्ट ] 7.2 19. to set up.
soiled.

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191 सिंघाडग [शृंगाटक] 29. 5. a | हत्थिरवर्ण [हस्तिरत्नं] 21. 19.
triangular pah; an open | the best elephant. place.
हव्व [D] 10. 24. quickly. हकुव [D ?] 77. 2. a kind |
हियय [हृदय ] 14. 23. a of fruit.
heart. हट्ट [हष्ट] 14. 3.glad.
हिलइ [ हेलयते ] 44. 15. हनुया [हनुका ] 77. 1. a ___to deride. chin,
हुयासण [हुताशन] 55. 22. हत्थ [हस्त] 12. 22. a hand. .
fire. हत्थि [हस्तिन् ] 15. 7. an | हो [-1 भू] 2. 15. to be elephant.
होत्या.

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