Antagadanuttarovavaiyadasao

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

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niggaMdhApAvayaNesu aTTamanavamaMgabhUyAo aMtagaDANuttarovavAiyadasAo // ma. ci. modI.

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THE ANTAGADA-DASAO AND THE ANUTTAROVAVAIA-DASA0. THE EIGHTH AND THE NINTH ANJA OF THE JAIN CANON niggaMthapAvayaNesu aTThamanavamaMgabhUyAo aMtagaDANuttarovavAiyadasAo // 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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// anukramaNikA // viSayaH / Introduction. aMtagaDada sAo aNuttarovavAiyadatAo prathamaM pariziSTaM abhayadevakRtAMtakRddazAvRttiH abhayadevaracitAnuttaropapAtikadazAvRttiH zuddhipatram Translaion (Ant. & anu.) Notes (,,) AppndixII ( varNakAdivistAraH skaMdakacaritAMzAMtargataH) Appendix III (The Jain cosmography) Glossary pRSThAMkA : / V-XL 1-64 65-84 86- 106 107-113 114-126 1-16 97-125 126-144 145-148

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Introduction. SS I The idea underlying the present edition of Antagada-Dasao and Anuttarovavaiya-Dasao, the eighth and the ninth scriptures of the Jain Canon, is to supply their critically edited texts, in so far as it was possible for me to do, to the scholars and the students who are interested in the Jain Canon doctrinally or linguistically. The Jains have in their own way acquitted themselves of their duties by publishing the whole of their canon in their own way in various series viz. (1) Balusar Texts 1875-1886 Calcutta. (2) Hydrabad Series 1919-1920, Hydrabad (Deccan) (3) Agmodaya Samiti Texts. The first two series of the Jain texts are very carelessly edited and a serious student of the language would simply be disgusted with them. The last Agamodaya Samiti Texts are the only texts that are well printed and carefully edited. It should however be noted that, though they are workably good texts, they certainly can not 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-Dasao, "The Prakrit text of the Anutta rovavai which is here presented can make no claim to critical exactness. It aims merely at presenting the vulgate, 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. SS 2 My edition of the two stray scriptures: of the Jain Canon can not naturally go beyond a tentative effort to supply a good text, as it will be shown later under this very section that the difficulties about settling the spellings of some : 1. Barnett, Ant. & Anu. Trans. P. 123.

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vii as forms and expressions, the extent of the reliability of the Mss. are not trivial. The text of Antagadadasao is based upon four Mss. and one printed edition [Agamodaya Samiti. Ed.] I 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 (Dabala) 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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viii 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 aTThamaM agaM sammattaM // cha / graMthApraM 790 ||ch|| zubhaM bhavatu ||ch|| kalyANamastu ||ch | 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: graMthAoM 790 / zubhaM bhavatu // zrIzramaNasaMghassa // kalyANamastu / saMvat 1554 varSe zAke 1419 pravartamAne pratipadAtithau caMdravAre ahipure paM0 zrIsuvihatasirazcakradhUDAmaNikovidasAdhuratnaziSyataporatnenAMtagaDasUtramalekhi / yAdRzaM pustakaM dRSTavA tAdRzaM likhitaM myaa| yadi zukhamazuddhaM bA mama doSo na dIyate // 1 //

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Ms. D. 104x54 in. Leaves 24. Box. 7. No. 8. Seth Dosabhai 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 1664 varSe jeSTavadi saptamyAM budhe ahAdAvAdazrInagare AcAryazrIzrImallajI pravartamAne dharmarAjye likhitA vRtti RSikezava svayaM vAcanArtha // zubhaM bhavatu kalyANamastu / ___As to the Mss. of aNuttarovavAiya: 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 Mahavira. 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 3724ea's commentary. At many places, it contains Gujarati gloss which I have used in the Notes. To add to Agamo. (E ) text, I had also Barnett's text of this scripture in Roman letters which, with the readings of his Mss. I have used. The readings of the Mss. of Barnett's text have been specified by writing like (A) (B) etc. in brackets, as their readings may not be confounded with those of my Mss. As to the texts of both tao and spoo, I have put the words like aNNao, jAca, 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.) IriyAsamira is also written as iriyAsamie and even

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xi Mss. spell this expression most wrongly as ariyAsamiTa, riyAsamie etc (See. Text of aNu0 P.. 72. foot. note.14); of abbhatthiya and ajjhatthiya, it. is most difficult to settle which is correct though abhayadeva's leaning seems to be towards ajjhatthiya [ = AdhyAtmika: 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 fa) 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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xii ny scriptural texts abhayadeva has confessed how the difficulties of the textual interpretation were bewildering due to the obscurity of the text and the promiscuity of readings: eg aMta vRtti [ P. 106] anaMtarasaparyaye jinavarodite zAsane, yakeha samayAnugA gamanikA kila procyate / gamAMtaramupaiti sA tadapi sadbhirasyAM kRtAvarUDhagamazodhanaM nanu vidhIyatAM sarvataH // ( colophon ); aNu0 vRtti0 [P. 113.] colophon: zabdA: kecana mArthato'tra viditAH kecittu paryAyataH, sUtrArthAnugateH samuhya bhaNato yajjAtamAgaH padam / vRttAvatra takat jinezvaravacobhASAvidhau kovidaiH, saMzodhyaM vihitAdaraijinamatopekSA yato na kSamA // So also in the colophon of nAyA0 kimapi sphuTIkRtamiha sphuTe'pyarthataH sakaSTamatidezato vividhavAcanAto'pi yat // etc.; praznavyA0 colophon; ajJA vayaM zAstramidaM gabhIraM, prAyo'sya kUTAni ca pustakAni / 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 abhayadeva, certain misreadings had already taken an established place as right readings eg. arahA, arihA, aruhA ( See. Notes aMtao P. 100) which abhayadeva has tried to explain in the Com. of bhagavatI. teNaM kAleNaM and teNaM samaraNaM (See Notes. P. 97 ) both have been explai - ned to be correct by abhayadeva in bhagavatI. One who studies the commentaries on the scriptures comes

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xiii across so many misreadings established in the text proper that a commentator must explain them any way. In the text of aMtao and aNu0, abhayadeva 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: tava tu bahuzruta; also . comm. P. 101. the discussion of kammAyayaNehiM and another reading kammAvayaNehiM 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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xiv. Jain scriptures will have been critically edited and their contents lexically tabulated together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature: " If this hope is fulfilled, then alone, we shall have critical texts of the Jain Canon in a proper sense; otherwise all the stray attempts to edit some scriptures here and there, will give only tentative texts. 33. Another question that logically should engross our attention is the place which our Scriptures, called the eighth and the ninth scriptures, occupy in the whole of the Jain Canon. Incidentally therewith, the age of the present canon, its history etc. are the other ques tions which require to be treated. The data with reference to the above questions as found in aMtagaDadasAo and aNuttarovavAzyadasAoM 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 siao are achieved in the introductions of the respective works. 3.. seo go 1.0. W; Bly go puro 4 S

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Xv :: (2) Strangely enough, the heroes of. : the eighth and the ninth scriptures are described as mArasaMgI* and bArasaMgI:-a sound case of anachronism. Moreover, the mention of coisa puvvA' is also found. Profuse references are given in both these Sutras, of paNNattI' [vyAkhyAprazapti or bhagavatI tne Fifth Scripture], of nAMyAdhammakahA' [The Sixth scripture ) and even the heroes of the stories in the aforesaid scriptures-mahabbala, devANaMdA, khaMda, gaMgadatta, udAyana, jamAli. and thAvazcAputta. 4. aMta pR0 350 paM.3, pR. 51. paM. 11; bhaNu* pR. 65. paM. 14 etc. 5. aMta. pR. 24. paM. 16 etc. 6. aMta pR0 7. paM: 13, pR. 23.. pa: 13 etc. 7. aMta. pR. 34 paM. 13; 8 aMta... pR. 64. paM. 14; aNuH kR 84. 17 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 Sutras often referred to in the texts of sigo and maNu. (See. foot-not. 9. 9:mahabala aMta:- pR. 3. paM. 15. devANA -aMta0 pR. 1. paM: 19; khaMdaga-aMta* pR. 4 5, 16; aNu-pR. 66. paM. 26. gaMgadatabhaMta. pU. 34. paM. 13; udAyaNa=aMta0. pR.51. paM. 9..jamAkI aNu* pu. 72. paM. 5 thAvaccAputta-aNu0 pR. 72. paM. 7.

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khui (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 tambaras 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 SITELETS 10 The oldest canonical works 14 as however, are now lost, along with the 12th aMgasUtra called diDhivAya. 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. . Mahavira 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 siao & suo presuppose also. Bitao; .. 10:'Charpentier: Uttarajjhyana. Intro, P. 9-10.

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xvii disciples, It must be here remembered that the historicity of Pars'va, the twenty-third Tirthankara, is an acknowledged fact and that Jainism in its old form with fourteen Purvas was taught by Mahavira who reformed and disciplined it and 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 Mahavira and the propounder of a new sect, drew their inspiration. The Jain community rejuvenated by Mahavira lives on till now, while the sects of the latter teachers seem to have vanished soon after their propounders passed away. It was an era when establishing of religious sects, formulation of religious doctrines, efforts of the religious teachers to gather under their doctrinal fold a number of followers, seem to be the fashion of the day as politics or economics is now. This 11. Indian Antiquary xi. P. 245-246. ` Extracts from the Historical Records of the Jainas' by Johannes Klatt. According to 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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xviii fact is amply borne out by the scriptures of Buddhism and Jainism, Upanisads, 12 Mahabharata and the contemporary literature. To come to the subject proper, we do not know how the Purvas were taught by Mahavira how they were handed down, and what was in 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 Mahavira, by putting in order important matters legendary and doctrinal from the Purvas, the religious sermons of Mahavia and the stories of the distinguished disciples whom Mahavira initiated into the order.18 Thus 12 Angas seem to have been formulated with Ditthivaya as the 12th which being full of philosophic discussions and more difficult and abstruse than other Angas seems 12. Upnisads especially earlier Brhadaranyaka shows the existence of many heretical and non-heretical teachers. In S'vetas'vatara Upnisad [. 2 kAla: svabhAvo niyatiryadRcchA bhUtAni yoniH puruSa iti cityam / saMyoga eSAM na tu AtmabhAvAdAtmApyanIzaH sukhaduHkhahetoH // 13. In a, the analysis of its materials which will be given later on, will confirm this.

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xix to be neglected. 14 With the formulation of the Angas, the study of Purvas seems to have fullen in disuse and the study of Angas gained more importance as these works, not only contained the quintessence of Purvas, but were comparati"vely easy and had much to do with the reformed Jainism as was preached by Mahavira. Thus the study of Purvas was made by only the pontiffs or at times very prominent Elders of the Jain Church. Thus after the death of Mahavira we come to the sixth pontiff of the Jain Church Sambhutivijaya15 and his younger colleague the famous 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 saMbhUtivijaya and bhadrabAhu both were pontiffs at one and the same time. I. A Vol. xi. Klatt Terant of a9117 JHrafi 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 saMbhUtivijaya had to go to him to learn punvas. For the traditional dates mentioned I have relied upon pAvalI in main.

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XX 170-297 B. C. respectively the dates of the death of these two] Both of them were the disciples of Yas'obhadra after whose death as the eldest disciple Sambhutivijaya became the pontiff of the Jain Church. Within a year or so about the death of Sambhutijaya, Candragupta Maurya came on the throne of Magadha (Vira= 155/156-B.C,311/312)according to Jain chroniclers. After Sambhutivijaya, Sthulabhadra became the head of the church, though Bhadrabahu, at once the most eminent and learned wielded more influence and prestige in the Jain community. As the legend bears outs(See AvazyakacUrNi titthogAlI pinny| hemacaMdra pariziSTaparva sarga. 8. zlo0193 and sarga 9. zlo. 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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xxi fourteen Purvas which also only Bhadrabahu knew.16 He seems to have retired at the time of this council to Nepal to undertake the Mahapranavrata. Sthulabhadra then went to him to learn Purvas He learned ten Purvas properly but of the last four he learnt only the text and not the interpretation. 17 He is regarded the last who knew 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 Purvas, 18 Vajra, as the tradition goes learnt the Ditthivaya from Bhadragupta, at Ujjain. Of course, it becomes clear from this tradition that the study of diTThivAya 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 hemacandra / pariziSTaparva / sarga 9 / zlo. 57-58 / See.Charpentier.uttar. Intro. P. 14; also foot note. 3 on the same page. See vIranirvANa saMvatby kalyANavijaya P. 94ff. 17. See. paTTAvalI of kharataragacchaH dazapUrvANi vastudvayena nyUnAni sUtrato'rthatazca papATha, antyAni catvAri pUrvANi sUtrata evAdhItavAnnArthataH iti vRddhapravAdaH / 18. See. paTTAvalI of kharataragacchaH - vajrasvAmito dazamapUrva caturtha- saMhananAdivyucchedaH /

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xxii 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. merutuMga's vicArazreNI; and the begining of the cUrNI of naMdisUtra For the age of Skandila See. kalyANavijaya ibid. P. 106. 20. sAmAcArIzataka of samayasundaragaNI (The passage is quoted by Pundit Bechardas: 'jainasAhityamA vikAra thavAthI thalI hAni P. 16 where he discusses the question of vAcanAs of Scriptures very ably ): zrIdevadhiMgaNikSamAzramaNena zrIvIrAt azItyadhikanavazata ( 980 0 ) varSe jAtena dvAdazavarSIyadurbhikSavazAd bahutarasAdhuvyApattau bahuzruta vicchittau ca jAtAyAM +++ bhaviSyadbhavyalokopakArAya zrutabhaktaye ca zrIsaMghAgrahAd mRtAvaziSTatadAkAlInasarvasAdhUn valabhyAmAkArya tanmukhAd vicchinnAvaziSTAn nyUnAdhikAn truTitA'truTitAn AgamAlApakAn anukrameNa svamatyA saMkalayya pustakArUDhAH kRtAH / tato mUlato gaNadharabhASitAnAmapi tatsaMkalanAnaMtara sarveSAmapi AgamAnAM kartA zrIdevardhigaNikSamAzramaNaH eva jAtaH / 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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xxiii 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 bArasaMgI and ekArasaMgI requires to be answered here. Personally I think that this mention merely formed a part in the statement of the mechanical conclusion. Moreover, the antiquity of the twelve scriptures, which the Jains felt about their compositions at the later date, would have made such references less poignant as anachronisms. Moreover, it is astonishing that even the highly rigorous disciples of Mahavira could dispense with the study of the twelfth scripture-of course Ditthivaya. It gives us a reason therefore to conclude that the twelfth scripture was considered proverbially comprehensible to only very few and that the seeds of its neglect were sown very early. names of 14 21. I1 naMdIsUtra, the list of the gas given. See Charpentier. P. 12.

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xxiv abhayadeva in his commentary on bhagavatI22 has already anticipated objection of anachronism which of course he answers as follows in his orthodox way: 'ekkArasaaMgAi ahijjaitti / iha kazcidAha-'nanvanena skaMdakacaritAtprAgevaikAdazAMganiSpattiravasIyate, paMcamAMgAntarbhUtaM ca skaMdakacaritamidamupalabhyate iti kathaM na virodhH?'| ucyate, zrImanmahAvIratIrthe kila nava vAcanAH, tatra ca sarvavAcanAsu skaMdakacaritAt pUrvakAle ye skaMdakacaritAbhidheyA arthAste caritAMtaradvAreNa prajJApyante, skaMdakacaritotpattau ca sudharmasvAminA jaMbUnAmAnaM svaziSyamaMgIkRtyAdhikRtavAcanAyAmasyAM skaMdakacaritamevAzritya tadarthaprarUpaNA kRteti na virodhaH; athavA sAtizAyitvAd gaNadharANAmanAgatakAlabhAvicaritanibaMdhanamaduSTamiti bhAviziSyasaMtAnApekSayA'tItakAlanirdezo'pi na duSTaH iti / 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 aMta0 pR. 24. paM. 16, the historic sense is flagrantly thrown to winds when jAli,-the son of vasudeva and dhAriNI, who became the disciple of Arittha. nemi. the twenty-second Tirthankara, is described as bArasaMgI. These anachronisms can not be explained historically unless we explain in the way I have done. Coming back again to the legend of the 22. bhagavatI Com. of abhayadeva on II. i. leaf. 124.

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XXV damage to the scriptures due to famines, it may be stated that though this at all times and alone be not the cause, it can not be controverted however that Jainism from the days of its founder Mahavira himself, suffered from internal dissensions, schisms and rival doctrines. The divisions of the Jainism into S'vetambaras and Digambaras (79 or 82 A. D.)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 nAgArjunIyAstu paThanti / 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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xxvi 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, YakinIsunu, 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. SS 4. The language of the Jain Canon is. called Ardhamagadbi. In the scriptures the statements to thls effect are found. In Samavaya, Bhagavati, Ovavaia and Pannavana, 25 the 25. mar 34 (HIFTHOF Ed. P. 60) Ta NaM addhamAgahIe bhAsAe dhammamAikkhai / sA vi ya NaM addhamAgahI bhAsA bhAsijjamANI tesiM savvesiM AriyamaNAriyANaM duppayacauppayamiyapasupakkhisarosivANaM appappaNo hiyasivasuhadAya bhAsattAe pariNamai / 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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xxvii mentions are clearly found to the effect that Mahavira preached the doctrine in Addhamagahi dialect. Admitting on these authorities that the language of the Jain Canon is a dialect called Ardha-magadhi, the questions naturally arise as to why it came to possess this peculiar name, why it does not conform to Magadhi proper, which was the prevalent dialect of the country where Mahayira taught his doctrine and what are then its distinguishing characteristics. The characteristics of Magadhi have been described by Hem. VIII. iv 287-302. The main characteristics that stand out foremost are (1) The nom. sing. ( Magadhi=sit in Maharastri (2) The Change of I to B and to invariably in cotrast to Maharastr] 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: ' zutanukA nAma devadAzikthI, taM kAmayittha bAlanazeye devadinne. nAma lupdkkhe'|

Page #29
xxviii ption betrays all the characteristies of Magadhi. 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 Gaya. In point of the use of corrupt language, the Easterners or Pracyas have been much denounced in Vedic literature, 28 Thus the tendency of the Pracyas for the use of their own dialect was well-known. Mahavira and Buddha preached their doctrines in a language if not this, very much akin to this as they wanted to 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 SS. 37.; also read SS 38 SS 39 of the same work. They are informative of the history of the eastern dialects in the ancient times before Christ. 29. See. foot-note 24 the quotation of ; also eg paumacariya of vimala : ( P. 5 ) to addhamAgahIe bhAsAe savvajIvahiyajaNaNaM / jalaharagaMbhIravo kahei dhammaM jiNavariMdo | etc.

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xxix According to the tradition again Gautama Buddha taught in Magadhi; the Buddhist canon however is in Pali. The scriptural tradition of Jainas says that Mahavira taught in Ardhamagadhi. But however it must be noted that the tradition can be said only to date the fifth century A. C. and not before. It is however certain they flourished almost contemporaneously and preached in the same part of the country. And there is all the presumption that they preached in the same dialect of the country Moreover looking to the Eastern As'okan Inscriptions, there is found the definite leaning to the change of r to l eg rajju - lajju, rAjA -lAjA and nom. Sing form e. to lU , 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-Magadhi Dictionary of Ratnachandraji Vol. I.

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xxx ces that is of Eastern Magadhi, South-western Maharastri and western adjoining S'aurseni.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 SS 3., the attempt was made to remould and give proper shape and form to the Jain Canon at the councils of Pataliputra, and particularly in the Western towns like Mathura and Vallabhi. It is well 32. Hem. VIII, iv. 302. go ahearnaal i

Page #32
xxxi known that on account of schisms, calamities, and the general habit to remember it orally, at the time of every council the mutilated canon was required to be put in proper order. (ii) The last two redactions of the Jain Canon took place particularly in the provinces where S'aurseni and Maharastri were prevalent. (iii) Among Jainas in the west, from a very early time the Maharastri was a favourite dialect as is evidenced from the works like quffs on the scriptures, vasudevahiMDi of saMghadAsa 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 jahA and taheva 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 Arsa language35 which he does call Ardhamagadhi, 36 does not find the separate treatment as such in his grammar. Abhayadeva has in more than one place admitted that Ardhamagadhi, though it has some peculiarties of Magadhi, has not all of them.37 As to the S'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 Maharastri. 38 35. Hem. VIII, i. 3. 36. Hem. VIII. iv, 287. 37. epida on Hadi V. 4. leaf. 231. APTETH17" lakSaNaM kiMcit kiMcicca prAkRtabhASAlakSaNa yasyAmasti sA 'ardhe mAgaghyAH' sfa Yhtul Blartet i On qourqu. 32ga says: 'addhamAgahI ya' tti prAkRtAdInAM SaNNAM bhASAvizeSANAM madhye yA mAgadhI nAma bhASA 'rasorlazau mAgadhyAm' ityAdi lakSaNavatI sA asamAzritasvakIya149934701 37&arransfa 3oai 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-SS 17. 38. The differentiating characteristics have

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xxxiii Ardhamagadhi 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'vaghosa have been edited by Prof. Luders who says that they possess some passages of Old Ardha-magadhi.41 It is all possible that As'vaghosa might have used a dialect of hybrid character but that does not affect the main issues raised by the language of the Jain Canon. $ 5. The contents of Antagada-Dasao are given in the sutra 27. Ant. Text. P. 64 1. 8-14. The whole scripture is divided into six divisions or Vaggas. It we look 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 prAcyA zaurasenyardhamAgadhI / vAlhIkA dakSiNAtyA ca sapta bhASAH prkiirtitaaH|| ceTAnAM rAjaputrANAM zreSThinAM cArdhamAgadhI / 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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xxxiy 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 Baravai. The Presiding Saint:-Aritthanemi, the twenty -second Tirthankara. IJ Vagga 6. and Vagga 7:-The stories of the disciples of Mahavira himself. The Presiding Saint:-Mahavira, 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:-Mahavira. Each of the strata remains independent of and loosely joined with the other. The first stratum represents the pre-Mahavira stories and shares in common with the legends of Krisna prevalent also among the Hindus-as especially represented in Harivams'a; the other two strata represent the stories of the disciples of Mahavira. Especially the seventh and the eighth Vaggas

Page #36
XXXV are taken up by the narratives of the queens of Seniya who entered the order under the influence of the teachings of Mahavira. The seventh Vagga is only the enumeration of the thirteen queen of Seniya and their stories are to be repeated mutatis mutandis with the story of 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 Malagara Ajjunaya and the story of Prince Aimutta. The story of Malagara Ajjunaya represents the type of the romantic stories of Brihat-katha which were much in vogue in those days. The story of Prince Aimutta is a riddle-story; the seed of the story, so to speak, is implanted in a riddle; jaM ceva jANAmi taM ceva na 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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xxxvi " gentle souls who have cut short the fitful fever of their life in a ghastly parody of the hope of a blessed resurrection'." This applies aptly to the story of Gayasukumala. Another important feature of this stratum is the prediction by the Saint Aritt hanemi of the destruction of Baravai and the death of Kanha Vasudeva. The contents of Anuttarovavaia-Dasao are given in Sutra 7. i. e. at the end of the work. P. 84 Text. The interest of this small scripture consists only in the story of Dhanna. As a story, it has hardly any value but to a student of the language, it gives much lexical information. Otherwise, both the scriptures for the most part contain merely a dreary list of legendary devotees who to catch the Holy Grail beyond, renounced their lives, entered the ascetic-order of Nigganthas and gave up this mortal coil by starvation. SS6. 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,

Page #38
Xxxvii the first and the last words only given, with the word [until] to denote the intermediate words and often even this stenogrophic symbol is left out." 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 Upnisads 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

Page #39
xxxviii looseness of style the discarding of the use of pronouns, I would like to cite an example: tae NaM se moggarapANI jakkhe sudaMsaNe samaNovAsayaM savvao samaMtAo parigholemANe parigholemANe jAhe no ceva NaM saMcAei teyasA samabhipaDittae, tAhe sudaMsaNassa samaNovAsayassa purao sapakkhi sapaDidisiM ThiccA sudaMsaNaM samaNovAsayaM aNimisAe diTTie suciraM nirikkhai / 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 Sutras. 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 punvAvaraNhakAlasamayasi (aMta0 pR. 16 paM. 19) bhaDacaDagarapahakaravaMdaparikkhitte (aMta0 pR. 18. paM, 19) kosaMbavaNakANaNe (aMta0 pR. 28 paM. 1.) patthiyapiDagAiM (aMta0 pR. 36. paM. 1) paccUsakAlasamayasi (aMta0 pR. 36. paM. 15) etc. Also adINe akaluse aNAile etc. ( aMta0 pR. 45. paM. 4) bhAsurute ruTe kuvie etc. (aMta0 pR. 17. paM. 15) etc. are few illustrations.

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xxxix descriptive part containing long compounds, 48 and generally the descriptive passages, such as those of a garden, a temple etc. are later additions in imitation of the prevalent ornate style of long compounds and luxurious descriptions which was considered of literary prestige in those days. There are proofs to show that this ornate style enjoyed a 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 SS 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 Maharaja 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.

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||aNtgdddsaao||

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Page #44
|| antagaDadasAo || [paDhamo vaggo ] teNaM kAleNaM teNaM samaeNaM caMpA nAmaM nayarI | puNNabhadde are vaNasaMDe' | [ vaNNao] / teNaM kAleNaM teNaM samaraNaM ajjasuhamme samosarie / parisA niggayA / [ jAva] paDigayA / teNaM kAleNaM teNaM samaraNaM ajasuhammassa aMtevAsI ajjajaMbU [jAva] pajjuvAsai / evaM vayAsI // 8 iNaM bhaMte ! samaNeNaM AdikareNaM' [ jAva ] saMpatteNaM sattamassa aMgassa uvAsagadasANaM ayamaTThe paNNatte, aTTamassa NaM bhaMte ! aMgassa aMtagaDadasANaM samaNeNaM [ jAva ] saMpatte ke aTThe paNNatte ? // 5> 5 "( evaM khalU jaMbU ! samaNeNaM [ jAva ] saMpattaNaM aTThamassa 10 aMgassa aMtagaDadasANaM aTTa vaggA paNNattA // "" 1. A NagarI BCE nagarI D. 2. 1does not contain vaNasaMDe; all others do 3. All Mss. contain samosarite. 4. All Mss niggatA except D niggayA; so also in the case of paDigayA. 5 All Mss. vadAsi except D. vayAsi. 6. All jati. 7. All Mss contain AdikareNa; though AigareNa more in keeping with the language 8. Hesitation at various places even in the same Ms between pannatte; and paNNatte.

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2 " jai NaM bhaMte! samaNeNaM [ jAva ] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM aTTha vaggA paNNattA, paDhamassa NaM bhaMte ! vaggassa aMtagaDadasANaM samaNeNaM [ jAva ] saMpatteNaM kai ajjhayA paNNatA ? // " 5 "evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM aTTamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA / taM jahA 10 goyamasamuddasAgaragaMbhIre caiva hoi thimie ya ayale kaMpille khalu akkhobhapaseNaiviNhU" ||" " jai NaM bhaMte ! samaNeNaM [ jAva] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa aMtagaDadasANaM samaNeNaM [ jAva ] saMpatterNa ke aTThe paNNatte ? // " IO " evaM khalu jaMbU ! teNaM kAleNaM teNaM samarpaNaM bAravaI nAma 15 nayarI hotthA, duvAlasajoyaNAyAmA navajoyaNavitthiNNA ghaNava maNimmAyA cAmIkarapAgArA nANAmaNi paMcavaNNakavisIsagamaMDiyA surammA alakApurisaMkAsA pamudiyapakkIliyA paccakkhaM devalogabhUyA pAsAdiyA 10 [4] / tIse NaM bAravaINayarIe bahiyA uttarapuracchime dilIbhAye pattha NaM revayada 20 nAmaM pavvara hotthA / tattha NaM revayae pavvae naMdaNavaNe nAmaM ujjANe hotthA [ vaNNao ] / surappie nAmaM jakkhAyataNe hotyA porANe [0] / se NaM egeNaM vaNasaMDeNaM [0] / asogavarapAyave [ 0 ] | tattha NaM bAravaINayarIe 11 kaNhe nAmaM 9. Barnett: vaNhI; viNhU; our Mss all hesitate between these. 10 C. gives in full. All others pAsAdIyA 4; pAsAdiyA is my emendation 11. E bAravatInayarIe others bAravatIe na ( ) ( ga ) e.

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vAsudeve rAyA parivasai / [ mahayA0 rAyavaNNao] / se NaM tattha samuddavijayapAmokkhANaM dasaNhaM dasArANaM, baladevapAmokkhANaM paMcaNhaM mahAvIrANaM, pajjuNNapAmokkhANaM adbhuTThANaM kumArakoDINaM, saMbapAmokkhANaM sahIe duiMtasAhassINaM, mahaseNapAmokkhANaM chappaNNAe balavaya sAhassoNaM, 5 vIraseNapAmokkhANaM egavIsAe vIrasAhassINaM, uggaseNapAmokkhANaM solasaNhaM rAyasAhassINaM, ruppiNIpAmokkhANaM solasaNhaM devIsAhassINaM, aNaMgaseNApAmokkhANaM aNegANaM gaNiyAsAhassINaM, annesiM ca bahUNaM, Isara [jAva satthavAhANaM bAravaIe nayarIe addhabharahassa ya samatthassa14 AhevaccaM 10 [ jAva ] viharai / tattha NaM bAravaIe nayarIe aMdhagavaNhI15 nAsaM rAyA parivasai [ mahayA0 raayvnnnno]| tassa NaM aMdhagavaNhissa raNNo dhAriNI nAmaM devI hotthA [vaNNao] / tae NaM sA dhAriNI devI aNNayA kayAI taMsi tArisagaMsi sayaNijaMsi [ jahA mahabbale 15 sumiNasaNakahaNA jammaM bAlattaNaM kalAo ya jovvaNapANiggahaNaM kaNNA16 pAsAyabhogA ya // ] navaraM goyamo nAmeNaM / aTThaNhaM rAyavarakaNNANaM egadivaseNaM pANiM geNhAveti / aTTao dAo / teNaM kAleNaM teNaM samaeNaM arahA ariTThaNemI Adikare [ jAva ] viharai / cau- 20 12. BC pAmukkhANaM all through AD hesitate pAmokkhANaMpAmukkhANaM e. g. baladevapAmukkhANaM E All along pAmokkhANaM. 13. E. only balavagga. 14. ABC samaMtassa D samattassa E samatvassa. 15. hasitation bet. vaNNI, vahI, viNhU. 16. E kaMtA; probably the misreading.

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vihA devA AgayA / kaNhe vi niggae / tae NaM tassa goyamassa kumArassa0 / jahA mehe tahA Niggae / dhammaM socA "jaM navaraM devANuppiyA! ammApiyaro aapucchaami| devANuppiyA nnN|" evaM jahA mehe [jAva] aNagAre jAe iriyA5 samie [jAva]1' iNameva niggaMthaM pAvayaNaM purao kAuM vihagai / tae NaM se goyame aNNayA kayAiM arahao ariTThaNemissa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjei / ahijittA bahUhiM ca uttha [ jAva ] bhAve mANe viharai / te arihA ari?NemI aNNayA kayAhaM bArava10 Io nayarIo naMdaNavaNAo paDiNikkhamai, bahiyA jaNavaya vihAraM viharai / tae NaM se goyame aNagAre aNNayA kayAI jeNeva arahA ariTTaNemI teNeva uvAgacchai / uvAgamittA arahaM ariTThaNemiM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai namasai / vaMdittA namaMsittA evaM vayAsI / 15 " icchAmi NaM bhaMte ! tubmehiM abbhaNuNNAe samANe mAsiyaM bhikkhupaDimaM uvasaMpajitANaM vihrette"| evaM jahA khaMdao tahA bArasa bhikkhupaDimAo phAsei18 / guNarayaNaM pi tavokammaM taheva phAsei niravasesaM / jahA khaMdao tahA ciNtei| tahA Apucchai / tahA therehiM saddhi settunaM durUhai / mAsi20 yAe saMlehaNAe bArasa varisAiM pariyAe [ jAva ] siddhe // [ Sutra. 1] "evaM khalu jaMbU ! samaNeNaM [jAva ] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa paDhamassa19 ajjhaya 17. E drops iriyAsamite (which all Mss have); emended iriyAsamie. 18. D adds pAlepiti after phAsei. 19. E paDhamavAgapaDhamaajjhayaNassa.

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Nassa ayamaTThe paNNatte / evaM jahA goyamo tahA sesA / vahI piyA / dhAriNI mAyA / samudde sAgare gaMbhIre thimi ayale kaMpille akkho paseNaI viNhU ee egagamA 20 / 20 " paDhamo vaggo / dasa ajjhayaNA paNNattA / [ Sutra. 2 ] [ docco vaggo ] (( 59 jai doccassa vaggassa0 // ukkhevao // " teNaM kAleNaM teNaM samapaNaM bAravaIe nayarIe vaNho piyA, dhAriNI mAyA, akkhobhasAgare khalu samuddahimavaMta acala 'nAme ya / dharaNe ya pUraNe vi ya abhicaMde ceva aTTama || jahA paDhame vagge tahA savve aTTha ajjhayaNA / guNarayaNaM tavokammaM / solasavAsAI pariyAo / settu mAsiyAe issure siddhe // [ sutra 3 ] 3) [ tacco vaggo ] 66 "" jai taccassa0 // ukkhevao // "" evaM khalu jaMbU ! taccassa vaggassa aMtagaDadasANaM terasa ajjhayaNA paNNattA / taM jahA / 20. A bihU ee egagamA; BC viNDU egagamo D vindu egegamA E bihue ee egagamA; Barnett notes viNhU and viNha. 21. All Mss acala; ayaMla is more in keeping with the language. 5 10 15

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22 aNIyase aNaMtaseNe ajiyaseNe aNihayarika devaseNe" "sattu seNe sAraNe gae muhe dummu kUvae dArue aNAdiThThI || 66 jai NaM bhaMte! samaNeNaM [ jAva] saMpatteNaM taccassa vaggassa aMtagaDadasANaM terasa ajjhayaNA paNNattA, taccassa NaM bhaMte ! vagga5 ssa paDhamassa ajjhayaNassa aMtagaDadasANaM ke aTThe paNNatte ? "" 66 3 evaM khalu jaMbU teNaM kAleNaM teNaM samaraNaM bhaddilapure nAma nagare hotthA [vaNNao ] / tassa NaM bhaddilapurassa uttarapuracchime disIbhAe sirivaNe nAmaM ujjANe hotthA [vaNNao ] | jiyasa rAyA / tattha NaM bhaddilapure nayare nAge nAmaM gAhA - 10 vaI hotthA aDDe [jAva] aparibhUe / tassa NaM nAgassa gAhAvaissa sulasA nAmaM bhAriyA hotthA, sUmAlA [jAva] surUvA / tassa NaM nAgassa gAhAvaissa putte sulasAe bhAriyAe attara aNIyase nAmaM kumAre hotthA / sUmAle [jAva] suruve paMcadhAiparikkhite / taM jahA / khIradhAi [0] | jahAM daDhapaiNNe 15 [jAva] giri [0] suhaMsuheNaM parivaDei / tara NaM taM aNIyasaM kumAraM sAtiregaaTThavAsajAyaM ammApiyaro kalAyariya0 [ jAva0 ] bhogasa matthe jAe yAvi hotthA / tae NaM taM aNIyasaM kumAraM ummukkabAlabhAvaM jANittA ammApiyaro sarisiyANaM [jAva] battIsAra ibbhavarakaNNagANaM egadivase 20 pArNi geNhAveMti / tae NaM se nAge gAhAvaI aNIyasassa kumArassa imaM eyArUvaM pIidANaM dalayai / taM jahA / battIsaM hiraNNakoDIo0 jahA mahAbalassa [ jAva] / uSpiMpAsAyavara 22. E does not mention ajiyaseNe; and curiously enough misreads forgafe as two personages under the names aNiya 3 viU 423 E wrongly reads aNiyajase.

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7 gae phuTTamANehiM muiMgamatthaehiM bhogabhogAI bhuMjamANe viharai / 24 teNaM kAleNaM teNaM samapaNaM arahA ariTThaNemI [jAva] samosaDhe | siviNe ujjANe / jahA [jAva] viharai / parisA niggayA / tara NaM tassa aNIyasassa taM jahA goyame tahA / navaraM sAmAiyamAiAI cohasapuvvAiM ahijjai / vIsaM vAsAI 5 pariyAo / sesaM taheva [ jAva] setu pavvae mAsiyAe saMlehaNAra [jAva] siddhe // << evaM khalu jaMbU ! samaNeNaM [2] aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa paDhamassa ajjhayaNassa ayamaTThe paNante // "" 10 26 evaM jahA aNIyase evaM sesA vi anaMtaseNe [ jAva ] sattuseNe / cha ajjhayaNA ekkagamA / battIsao dAo / vIsaM vAsA pariyAo / coMhasa puvvA / setu siddhA // chaTThamajjhayaNaM sammattaM // [ Sutra. 4 ] teNaM kAleNaM teNaM samaeNaM bAravaIe nayaroe [ jahA paDhamaM ] | 15 vasudeve rAyA / dhAriNI devI / sIho sumiNe | sAraNe kumAre / paNNAsao dAo / coisa puvvA / vIsaM vAsA pariyAo / sesaM jahA goyamassa [ jAva ] setu siddhe // [ sutra. 5. ] 6( jai [0] " // ukkhevao" aTThamassa // 24 AD pacadhAtiparikkhitte / taM jahA / khIradhAtI / jahA daDhapaiNNe jAva girikaMdaramallINe vva caMpagavarapAyave suhaMsuddeNa parivaDhei / Others give briefer still. B. is faulty. 24 Mss. do not give the sentence in full after uppi. 25 AD eva sesA vi anaMtaseNe ajiyaseNe etc BCE our text. 26 ABCE ekkagamA D egagamA. 27 E reads ukkheo. 20

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"evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaIe nayaroe [jahA paDhame] / [ jAva] arahA ari?NemI sAmI samosaDhe / teNaM kAleNaM teNaM samaeNaM arahao ariTThaNemissa aMtevAsI cha aNagArA bhAyaro sahodarA hotthA sarisayA 5 sarittayA sarivvayA niluppalaguliyaayasikusumappagAsA sirivacchaMkiyavacchA kusumakuMDalabhaddalayA nlkubbrsmaannaa| tae NaM te cha aNagArA jaM ceva divasaM muMDA bhavettA agArAo aNagAriyaM pavvaiyA, taM ceva divasaM ariTThaNemi vaMdaMti NamaMsaMti / baMdittA namaMsittA evaM vayAsI / 'icchAmo NaM 10 bhaMte ! tubmehiM abbhaYNNAyA samANA jAvajjIvAe chaTuMcha?Na aNikkhitteNaM tavakammasaMjameNaM tavasA appANaM bhAvemANe viharittae / ahAsuhaM devANuppiyA! mA paDibandhaM kareha / " tae NaM cha aNagArA arahayA ariTThaNemiNA abbhaNuNNAyA samANA jAvajjIvAe chaTuMchaTTeNa [ jAva ] viharai / 15 tae NaM cha aNagArA aNNayA kayAI chaTThakkhamaNapAra* NayaMsi paDhamAe porisIe sajjhAyaM kareMti / jahA goyamo / [jAva] " icchAmo NaM cha?kkhamaNassa pAraNae tummehiM abbhaguNNAyA samANA tihiM saMghADaehiM bArAvaIe nayarIe jAva] aDittae / ahAsuhaM devANuppiyA ! mA paDivaMdhaM kareha / " 20 tae NaM cha aNagArA arahayA ari?NemiNA abbha NuNNAyA samANA arahaM ariTThaNemiM vaMdati namasaMti / vaMdittA namaMsittA arahao ariDaNemissa aMtiyAo sahasaMbavaNAo paDiNikkhamaMti / paDiNikkhamittA tihiM saMghADaehiM aturiyaM [jAva] aDaMti / 25 tattha NaM ege saMghADae bAravaIe nayarIe uccaNIyama jjhimAI kulAI gharasamudANassa bhikkhAyariyAe aDamANe

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vasudevassa raNo devaIe devIe gehe aNupaviDhe / tae NaM sA devaI devI te aNagAre ejjamANe pAsai / pAsettA haTTa [jAva] hiyayA AsaNAo abbhuTei / abbhuTTittA sattaTThapayAI tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai nmsi| vaMdittA namaMsittA jeNeva bhattagharae teNeva uvaagyaa| sIhake 5 sarANaM moyagANaM thAlaM bhareha / te aNagAre paDilAi / vaMdai namasai / vaMdittA namaMsittA paDivisajjei / tayANaMtaraM ca NaM docce saMghADae bAravaIe ucca0 [jAva] viharai / tayANaMtaraM ca NaM tacce saMghADae bAravaIe nagarIe ucca0 [jAva paDilAmei / paDilAmettA evaM 10 vayAsI " kiNNaM devANuppiyA ! kaNhassa vAsudevassa imIse bAravaIe nayarIe [ navajoyaNa paccakkhadevalogabhUyAe ] samaNA niggaMthA ucca0 [jAva ] aDamANA bhattapANaM no labhati, jaNaM tAI ceva kulAI bhattapANAe bhujjo bhujjo annuppvisNti"| tae NaM te aNagArA devaI devIM evaM vayAsI / "no khalu devANuppiyA ! kaNhassa vAsudevassa imIse bAravaIe nayarIe jAva] devalogabhUyAe samaNA niggaMthA ucca0 [jAva] aDamANA bhattapANaM No labhaMti / No jaM ceva NaM tAI tAI kulAI doccaM pi taccaM pi bhattapANAe aNupavisaMti / evaM khalu devANu- 20 ppiyA! amhe bhadilapure nagare nAgassa gAhAvaissa puttA sulasAe bhAriyAe attayA cha bhAyaro sahodarA sarisayA0 jAva] nalakubbarasamANA arahao ariTThaNemissa aMtie dhammaM soccA saMsArabhauvviggA bhIyA jammamaraNANaM muMDA jAva] pvviyaa| tae NaM amhe jaM ceva divalaM pavvaiA taM ceva divasaM 25 arahaM ariTThaNemi vaMdAmo namasAmo / vaMdittA namaMsittA imaM 15

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10 eyArUvaM abhiggahaM abhigeNhAmo / 'icchAmo NaM bhaMte! tubbhehiM abbhaNuSNAyA samANA [ jAva ] ahAsuhaM 0 ' / tae NaM amhe arahao abbhaNuSNAyA samANA jAvajjIvAe chaThThachaTTeNaM [jAva] viharAmo / taM amhe ajja chaThThakkhamaNapAraNayaMsi paDhamAe pori5 sie [ jAva] aDamANA tava gehaM annusspvitttthaa| ta No khalu devANuppie ! te ceva NaM amhe, amhe NaM aNNe " / devaI devoM evaM vadaMti / vaditA jAmeva disaM pAubbhuyA tAmeva disaM paDigayA / , tIse devaIe ayameyArUve abbhathie [4] 28 samu ppaNNe / " evaM khalu ahaM polAsapure nayare aimutteNaM kumA10 rasamaNeNaM bAlattaNe vAgariA / 'tumaNNaM devANuppiye ! aTTa putte payAissasi sarisara [jAva] nalakubbarasamA / no cevaNaM bharahe vAse aNNAo ammayAo tArisa putte payAissaMti / taM NaM micchA / imaM NaM paccakkhameva dissara / bhara vAse aNNAo vi ammaAo erisa [ jAva ] putte 15 payAyAo / taM gacchAmi / NaM arahaM aridRNemiM vaMdAmi / vaMdittA imaM ca NaM eyArUvaM vAgaraNaM pucchissAmI " ti kaTTa evaM saMpehei | saMpehittA ko DuMbiyapurisA sahAvei / saddA vittA evaM vayAsI / lahukaraNappavaraM0" [jAva] uvaTThavaiti / jahA devANaMdA [jAva] pajjuvAsai | 6: 20 29 te arahA ariThThaNemI devaI devIM evaM vayAsI / " se nUNaM tava devaI ! ime cha aNagAre pAsettA ayameyArUve abbhathie" samuppaNNe / ' evaM khalu ahaM polAsapure nayare aimutteNaM taM caiva [jAva] ' niggacchasi / niggamittA jeNeva mamaM aMtiyaM havvamAgayA, se nUNaM devaI ! aTTe samaTThe / haMtA, 28 A. abbhathie 4 BCLE ajjha 4. All long various Mss., there is a confusion as regards jjha-vbha 29 Ereads anbhatthie so also A.

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atthi !! evaM khalu devANuppie ! teNaM kAleNaM teNaM samaeNaM bhaddilapure nayare nAge nAma gAhAvai parivasai [a10] tassa NaM nAgassa gAhAvaissa sulasA nAma bhAriyA hotthA / sA sulasA gAhAvANI bAlattaNe ceva nemittieNaM vAgariyA / 'esa paM dAriyA jiMdU bhavissai / tara NaM sA sulasA 5 bAlappabhiI30 ceva hariNegamesIbhattayA yAvi hotthA / hariNegamesissa paDimaM karei / karittA kallAkalliM pahAyA [jAva] pAyacchittA ullapaDasADayA maharihaM puSphaccaNaM kre| karittA jaNNupAyapaDiyA paNAaM krei| tao pacchA AhArei vA 10 nIhArei vA varai vA / tae paM tIle sulasAe gAhAvaiNIe bhattibahumANasussUsAe hariNegamesI deve ArAhie yAvi hotthA / tae NaM se hariNegamesI deve sulasAe gAhAvaiNIe aNukaMpaNaTThAe sulasaMgAhAvaiNI tumaM ca do vi samauuyAo karei / tae NaM tubbhe do vi samameva gabme giNhaha / samameva 15 gabbhe parivahaha / samameva dArae payAyaha / tae NaM sA sulasA gAhAvaiNI viNihAyamAvaNNe dArae payAyai / tae NaM se hariNegamesI deve sulasAe aNukaMpaNaThThAe viNihAyamAvaNNae dArae karayalasaMpuDeNaM geNhai / geNhittA tava aMtiyaM sAharai / taM samayaM ca NaM tu pi navaNhaM mAsANaM0 sukumAla- 20 dArae pasavasi / je viya NaM devANuppie ! tava puttA te viya tava aMtiAo karayalasaMpuDeNaM geNhai / geNhittA sulasAe gAhAvaiNIe aMtie sAhArai / taM tava ceba NaM devaI ! ee puttaa| No ceva sulasAe gAhAvaiNIe / " tae NaM sA devaI devI arahao ariDaNemissa aMtie 25 eyamaTTa soccA nisamma haTTatuTuM [jAva] hiyayA arahaM ariNemi vaMdai namasai / vaMdittA namaMsittA jeNeva te cha aNagArA 30 All Mss affatia

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5 teNeva uvAgacchai / uvAgamittA te chappi aNagArA vaMdai nmsi| vaMdittA namaMsittA AgayapaNhayA papphuyaloyaNA kaMcuyapaDikkhittayA dariyavalayavAhA dhArAhayakalaMbayupphagaMpiva samUsasiyaromakUvA te chappi aNagAre aNimisAe diTThIra pehamANI pehamANI suciraM nirikkhai / nirikkhittA vaMdai namasai / vaMdittA namaMsittAjeNeva arahA ariTThaNemI teNeva uvaagcchi| uvAgamittA arahaM ariTThaNemiM tikkhutto AyAhiNapayAhiNaM karei / karittA baMdai namasai / vaMdittA namaMsittA tameva dhammiyaM jANaM durUhai / 10 durUhittA jeNeva bAravaI nayarI teNeva uvAgacchai / uvA gamittA bAravaMI nayaroM aNuppavisai / aNupavisittA jeNeva sae gihe jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai / uvAgamittA dhammiyAo jANappavarAo paccoruhai / paccoruhittA jeNeva sara vAsaghare jeNeva sae sayaNijje teNeva uvAgacchai / uvAgamittA sayaMsi sayaNijjaMsi vA nisIyai / 15 tae NaM tIse devaIe devIe ayaM abbhatthie [4] samuppaNNe "evaM khalu ahaM sarisae [jAva] nalakubbarasamANe satta putte payAyA / no ceva NaM mae egassa vi bAlattaNae samubhUe / esa vi ya NaM kaNhe vAsudeve chaNhaM chaNhaM mAsANaM mamaM aMtithaM pAyavaMdae havvamAgacchai / taM dhaNNAo NaM tAo 20 ammAo jAsiM maNNe NiyagakucchisaMbhUyayAI thaNaduddhaluddha yAI mahurasamullAvayAiM maMmaNapiyAiM thaNamUlakakkhadesabhAgaM abhisaramANAI muddhayAiM puNo ya komalakamalovamehiM hatthehiM gihiUNa31 ucchaMgi NivesiyAI deti, samullAvae sumahure puNo puNo maMjulappaNie / ahaM NaM adhaNNA apuNNA akaya25 puNNA etto ekkataramapi Na pttaa|" ohaya0 [jAva] jhiyAyai / imaM ca NaM kaNhe vAsudeve pahAe [jAva] vibhUsie devaIe 31 A geNhaMti BCE giNhiUNa D gihiti.

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5 devIe pAyadae havvamAgacchai / tae NaM se kaNhe vAsudeve devaI devoM [0] pAsai / pAlittA devaIe devIe pAyaggahaNaM karei / karittA devaI devoM evaM vayAsI / aNNayA NaM ammo! tubbhe mamaM pAsettA haTTa [jAva] bhavaha kiNNaM ammo! ajja tubme ohaya0 [jAva] jhiyAyaha ? / " / tae NaM sA devaI devI kaNhaM vAsudevaM evaM vayAsI / "evaM khalu ahaM puttA ! sarisae [jAva samANe satta putte payAyA no ceva NaM mae egasta vi bAlattaNe aNubbhUe / tuma pi NaM puttA ! mamaM chaNhaM chaha mAsANaM mamaM aMtiyaM pAdavaMdara havvamAgacchasi / taM dhaNNAo NaM tAo ammayAo 10. [jAva] jhiyaami|" tae NaM se kaNhe vAsudeve devaI devIM evaM vayAsI "mA NaM tubme ammo ! ohaya0 [jAva jhiyAyaha / ahaNNaM tahA ghaislAmi jahA NaM mamaM sahodare kaNIyase bhAue bhavissatI" ti kaTTa devaI devIM tAhi iTAhiM vaggUhiM 15 samAsAsei / tao paDiNikkhamai / paDiNikkhimittA jeNeva posahasAlA teNeva uvAgacchai / uvAgamittA jahA abho| navaraM hariNegamesissa aTTamabhattaM pageNhai [jAva ] aMjaliM kaTTa evaM vayAsI / " icchAmi NaM devANuppie ! sahodaraM kaNIyasaM bhAuyaM vidiNNaM / " tara NaM se hariNagamesI kaNhaM 20 vAsudevaM evaM vayAsI / "hohii NaM devANuppiye / tava devaloyacue sahodare kaNIyase bhAue / se NaM ummukka0 ___32 A devatiM deviM B. devatidevi CED devatiM deviM 33 A devatiM devi B devatIdevI B. devarti deviM CDE the same as B. S. I have systematically adopted long I all along.

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[jAva ] aNuppatta, arahao ariDaNemissa aMtiyaM muMDe [jAva] pavvaissai / " kaNhaM vAsudevaM doccaM pi taccaM pi evaM vadai / vadittA jAmeva disaM pAubbhUe tAmeva disaM pddige| tae NaM se kaNhe vAsudeve posahasAlAo paDiNivattai / 5 jeNeva devaI devI teNeva upAgacchaha / uvAgamittA devaIe devIe pAyaggahaNaM karei / karittA evaM vayAsI / "hohii NaM ammo ! sahodare kaNIyase " tti kaTTa devaI devIM tAhiM iTThAhiM [ jAva ] AsAsei / AsAsittA jAmeva disaM pAu bhUe tAmeva disaM paDigae / 10 tae NaM sA devaI devI aNNayA kayAiM taMsi tArisagaMsi [jAva] sIhaM sumiNe pAsettA paDibuddhA [jAva ] pADhayA hahiyayA parivahai / tae NaM sA devaI devI navaNhaM mAsANaM jAsumiNArattabaMdhujIvaalakkhArasasarasapArijAtakataruNadi vAyarasamappabhaM savvaNayaNakaMtaM sukumAlaM [jAva surUvaM gayatAlu15 yasamANaM dArayaM payAyA / jammaNaM jahA mehakumAre [ jAva ] / "jamhA NaM amhaM ime dArae gayatAlusamANe, taM houNaM amha eyassa dAragassa nAmadhejje gyskumaale|" tae NaM tassa dAragassa ammApiyare nAmaM kareMti 'gayasukumolo' tti / sesaM jahA mehe [jAva] bhogasamatthe jAe yAvi hotthaa| 20 tattha NaM bAravaIe nayarIe somile nAma mAhaNe pari vasai [ ar3e0] riuvvede [ jAva ] supariNihie yAvi hotthA / tassa somilamAhaNassa somasirI nAmaM mAhaNI hotthA [sUmAla0] / tassa NaM somilamsa dhUA somasirIe mAha NIe attayA somA nAmaM dAriyA hotthA / somAlA [ jAva] 25 surUvA; rUveNaM [jAva] lAvaNNeNaM ukkiThThA; ukiTThasarIrA yAvi hotthA / tae NaM sA somA dAriyA aNNayA kayAi

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NhAyA [ jAva vibhUsiyA, bahUhiM khujAhi [jAva parikkhittA sayAo gihAo paDiNikkhimai / paDiNikkhamittA jeNeva rAyamagge teNeva uvAgacchai / uvAgamittA rAyamagaMsi kaNagatiMdUsapaNaM kIlamANI ciThThai / teNaM kAleNaM teNaM samaeNaM arahA arihaNemI samosaDhe / parisA niggayA / tae NaM se 5 kaNhe vAsudeve imIse kahAe laddhaDhe samANe pahAe [ jAva] vibhUsie gayasukumAleNaM kumAreNaM saddhiM hathikhaMdhavaragae sakoraMTamalladAmeNaM dharejamANeNaM seavaracAmarAhiM udhuvvamANIhiM bAravaIe nayaroe bhajhaMmajjheNa arahao ariTThaNemissa pAyarvadae niggacchamANe somaM dAriyaM pAsai / pAsittA 10 somAe dAriyAe rUveNaM ya jovaNeNaM ya lAvaNNeNaM ya jAva] vimhie| tae NaM kaNhe | 0] koDaMbiyapurise saddAvei / sadAvi evaM vayAsI / "gacchaha NaM tubbhe devANuppiyA ! somilaM mAhaNaM jAyittA somaM dAriyaM geNhaha / geNhittA kaNNateuraMsi pakkhibaha / tae NaM esA gayasukumAlassa 15 kumArassa bhAriyA bhavissai / " tae NaM koDaMbiya [jAva] pakkhivaMti / tae NaM se kaNhe vAsudeve bAravaIe nayarIe majjhamajheNaM niggacchai / niggamittA jeNeva sahasaMbavaNe ujANe [jAva] pajjuvAsai / tae NaM arahA ariTThaNemI kaNhassa vAsudevassa gayasukumAlassa tIse ya dhammakahAe / 20 kaNhe paDigae / tae NaM se gayasukumAle arahao ariTraNemissa antie dhammaM socA "jaM navaraM ammApiyaraM Apu. cchAmi" jahA meho maheliyAvajaM [jAva vaDriyakule / tae NaM se kaNhe vAsudeve imIse kahAe laddhaDe samANe jeNeva gayasukumAle teNeva uvAgacchai / uyAgamittA gayasukumAlaM 25 AliMgai / AliMgittA ucchaMge nivesei / nivesittA evaM vayAsI / " tumaM mamaM sahodare kaNIyase bhAyA / taM mA NaM

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tumaM devANuppiyA! iyANi arahao muMDe [jAva pavvayAhi / ahaNNaM bAravaIe nayarIe mahayA rAyAbhiseeNaM abhisiMcissAmi / " tae NaM se gayasukumAle kaNheNaM vAsudeveNaM evaM vutte 5 samANe tusiNIe saMcidvai / tae NaM se gayasukumAle kaNhaM vAsudevaM ammApiyaro ya doccaM pi taccaM pi evaM vyaasii| "evaM khala devANuppiyA ! mANussayA kAmA khelAsavA [jAva] vippajahiyavvA bhavissaMti / taM icchAmi NaM devANuppiyA ! tumbhehiM abbhaNuNNAe arahao ariDaNemissa aMtie 10 [ jAva] pavvaittae / " tae NaM taM gayasukumAlaM kaNhe vAsudeve ammApiyaro ya jAhe no saMcAei bahuyAhiM aNulomAhiM [ jAva] Aghavittae tAhe akAmAI ceva evaM vayAsI / " taM icchAmo NaM te jAyA ! egadivasamavi rajasiriM paasitte"| nikkhamaNaM 15 jahA mahAbalAsa [ jAva] tamANAe tahA [0] tahA [ jAva] saMjamai / ___ se gayasukumAle aNagAre jAe, IriyA [jAva0] guttabaMbhayArI / tae NaM se gayasukumAle jaM ceva divasaM pavvaie tasseva divasassa puvvAvaraNhakAlasamayaMsi jeNeva arahA 20 ariDaNemI teNeva uvAgacchai / uvAgamittA arahaM ariDaNemi tikkhutto AyAhiNapayAhiNaM [0] vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| " icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe mahAkAlaMsi susANaMsi egarAiyaM mahApaDimaM uvasaMpanjittA NaM viharittae / ahAsuhaM devANu. 25 ppiyA! mA paDibaMdha kareha / "

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17 tara NaM se gayasukumAle aNagAre arahaA arimiNA abhaguNgAya samANe arahaM arinemiM baMdara narmasa | vaMditA namaMsitA arahao arimissa aMtira sahasaMbavaNAo ujjANAo paDiNikkhamai / paDiNisvamittA jeNeva mahAkAle susANe teNeva uvA 5 gae / uvAgabhittA thaMDillaM paDilehei / paDilehittA isipabbhAragaeNaM kAraNaM [ jAva] do vi pAe sAhaDDu egarAI mahApaDimaM saMpajjittANaM viharai / imaM ca NaM somile mAhaNe sAmidheyassa aTThAra bAravaIo nayarIo bahiyA puJvaNiggae / samihAo 10 inbheya kuse ya pattAmoDaM ya geNhai / geNhittA tao paDiNiyattai / paDiNiyattittA mahAkAlassa susANassa adUrasAmaMteNaM vIIvayamANe saMjhAkAlasamayaMsi paviralamaNusaMsi gayasukumAlaM aNagAraM pAsai / pAsittA taM veraM sarai / saritA Asurute ruTThe kuvie Dikkie 15 misimisiyamANe evaM vayAsI / " esa NaM bho ! se gayasukumAle kumAre apatthiya [ jAva ] parivajjiya, jeNaM mama dhUyaM somasirIya bhAriyAra attayaM somaM dAriyaM adidosapaiyaM kAlavattiNi vippajahettA muMDe [jAva] pavvai / taM seyaM khalu mayaM gayasukumAlassa kumArassa 20 veranijjAyaNaM karettara / " evaM saMpeddei / saMpehittA disApaDileDaNaM karei / karitA sarataM maTTiyaM gevhai / geNhittA jeNeva gayasukumAle aNagAre teNeva uvAgacchacha / uvAgamittA gayasukumAlasta kumArasla matthara maTTiyAe pAli baMdhai baMdhittA jalaMtoo ciyayAo phulliyaki 25 suyamANe khairaMgAre kahalleNa geNhai / geNhittA gayasukumAlassa aNagArassa matthae pakkhivai / pakkhivittA

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bhie [5] tao khippAmeva avakkamai / avakkamittA jAmeva disaM pAubbhUe tAmeva disaM paDigae / tae NaM tassa gayasukumAlassa:aNagArasta sarIrayaMsi veyaNA pAubbhUA ujjalA jAva durhiyaasaa| 5 tae NaM se gayasukumAle aNagAre 5 somilassa mAhaNassa maNasA vi appadussamANe taM ujjalaM [jAva) ahivAsei / taeNaM tassa gayasukumAlassa aNagArassa taM ujjalaM[jAva] ahiyAsemANassa subheNaM pariNAmeNaM pasatthajjhavasANeNaM tadAvaraNijjANaM kammANaM kharaNaM kammarayavikiraNakaraM 10 apuvakaraNaM aNuppaviTThassa aNate aNuttare [jAva] kevala varaNANadaMsaNe samuppaNNe / tao pacchA siddhe [ jAva ] ppahINe / tattha NaM 'ahAsaMnihiehiM devehiM samma ArAhiyaM' ti kaTTa divve surabhigandhodara vuDhe dasaddhavaNNa kusume nivADie; celukkheve kae; divve ya goyagaMdha15 vvaNiNAe yAvi hotthA / tae NaM se kaNhe vAsudeve kallaM pAuppabhAyAe [jAva jalaMte pahAe [jAva] vibhUsie hathikhaMdhavaragae sakoreMTamalladAmeNaM chatteNaM dharejjamANe seyavaracAmarAhiM uddhavvamANIhiM mahayA bhaDacaDagarapahakaravaMdaparikkhitte 20 bAravaI nayarI majjhaMmajjheNaM jeNeva arahA ariDaNemI teNeva pahArettha gamaNAe / tae NaM se kaNhe vAsudeve bAravaIe nayarIe majjhamajheNaM niggacchamANe ekaM36 34 All mss and even the printed Ehesitate between gayasukumAla and gayasUmAla: I have selected the former and kept it uniformly in the text. 35 A has peculiar way of writing this in short. ta0 se0 gaya aNagAre etc. 36 AegaM EekkaM

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purisaM pAsai / juNNaM jarAjajjariyadehaM [jAva] mahaimahAlayAo iTTagarAsio egamegaM iTTagaM gahAya bahiyA. ratthApahAo aMtogihaM aNuppavisamANaM pAsai / tae NaM se kaNhe vAsudeve tassa purisassa aNukaMpaNaTThAe hatthikhaMdhavaragae ceva ega iTTagaM geNhai / geNhittA bahiyA 5 ratthApahAo aMtogiha aNuppavesei / tae NaM kaNheNaM vAsudeveNaM gAe iTTagAe gahiyAe samANIe aNegehiM purisasarahiM se mahAlae iTTagassa rAsi bahiyA ratthApahAo aMtogharaMsi aNuppavesie / tae NaM se kaNhaM vAsudeve bAravaIe nagarIe 10 majhamajheNaM niggacchai / niggamittA jeNeva arahA ariTThaNemI teNeva uvAgae / uvAgamittA [jAva vaMdai namaMsai / vaMdittA namaMsittA gayasukumAlaM aNagAraM apAsamANe arahaM ariTThaNemi vaMdai namasaha vaMdittA namaMsittA evaM vayAsI / 15 "kahi NaM bhaMte ! se mamaM sahodare kaNIyase bhAyA gayasukumAle aNagAre jo NaM ahaM vaMdAmi nmNsaami|" tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vyaasii| 20 "sAhie NaM kaNhA ! gayasukumAleNa aNagAreNaM appaNo aDhe / " tae NaM se kaNhe vAsudeve arahaM ariTaNemi evaM vyaasii| "kahaNNaM gayasukumAleNaM aNagAreNaM sAhie 25 appaNo aThe ? / "

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20 tapa NaM arahA ariTThaNemI kaNhaM vAsudevaM parva 10 vayAsI / " evaM khalu kaNhA ! gayasukumAle NaM mamaM kalaM puvvAvaraNhakAlasamayaMsi vaMdai namasai / vaMdittA narma5 sittA evaM vayAsI / ' icchAmi NaM [ jAva] ' uvasaMpajjitANaM viharai / tapa NaM taM gayasukumAlaM aNagAraM page purise pAsai / pAsittA Asurute [5] [jAva] siddhe / taM evaM khalu kaNhA ! gayasukumAleNaM aNagAreNaM sAhie appaNo aTThe / "" tae NaM se kaNhe vAsudeve arahaM ariTTaNemiM evaM vayAsI / 66 se ke NaM" bhante ! se purise apatthiyapatithae [jAva] parivajjie jeNaM mamaM sahodare kaNIyase bhAyare gayasukumAle aNagAre akAle caiva jIviyAo 15 aadar ? | tapa NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsI / "" " mA kaNhA ! tumaM tassa purisassa padosamAvajjAhi / evaM khalu kaNhA ! teNaM puriseNaM gayasuku20 mAlassa aNagArassa sAhijje dipaNe / "" " kahaNNaM bhaMte ! teNaM puriseNaM gayasukumAlassa NaM sAhijje diNNe ? | " 37 E wrongly read etc. which is meaningless. ABCD se keNaM

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tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vyaasii| ___ "se nUNaM kaNhA! mamaM tumaM pAyavaMdae havvamAgacchamANe bAravaIe nayarIe purisaM pAsasi [jAva] aNuppavisie / jahA NaM kaNhA! tuma tassa purisassa 5 sAhijje diNNe, evameva kaNhA! teNaM puriseNaM gayasukumAlassa aNagArassa aNegabhavasayasaMciyaM kammaM udIremANeNaM bahukammaNijjaratthaM sAhijje dinnnne|" / tae NaM se kaNhe vAsudeve arahaM ariTThaNemi evaM vayAsI / 10 "se NaM bhaMte ! purise mae kahaM jANiyabve ? / " tae Ne arahA ariTThaNemI kaNhaM vAsudevaM evaM bayAsI / "jeNaM kaNhI ! tumaM bAravaIe nayarIe aNuppavisamANe pAsettA Thiyae38 ceva ThiibheeNaM kAlaM kari- 15 ssai, taNNaM tumaM jANijjAsi39 'esa NaM se purise|" tae NaM se kaNhe vAsudeve arahaM ariThThaNemi ghaMdai nmsi| vaMdittA namaMsittA jeNeva abhiseyaM hatthirayaNaM0 teNeva uvaagcchi| uvAgamittA hatthi durUhai / durUhittA jeNeva bAravaI nayarI jeNeva sae 20 gihe teNeva pahArettha gamaNAe / tassa somilamAhaNassa kallaM [jAva] jalaMte ayameyArUve abbhatthie [4] samuppaNNe / " evaM khalu 38. A Thiie DE Thitae C. hitate ceva vahite bheeNa (?) 39. Mss hesitate in spelling : jANijjAsi-jANejjAsi.40 A abhiseye hatthirayaNe; others follow the text.

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- rara kaNhe vAsudeve arahaM ariTThaNemi pAyavaMdae niggae / taM nAyameyaM arahayA, viNNAyameyaM arahayA, suyameyaM arahayA, siTThameyaM arahayA bhavissai kaNhassa vAsudevassa / taM na najjai NaM kaNhe vAsudeve mamaM keNavi kumAreNaM mArissai" tti kaTTa bhIe [4] sayAo gihAo. pddinnikkhmi| kaNhassa vAsudevassa bAravaI nayarI aNuppavisamANassa purao sapakkhiM sapaDidisiM havvamAgae / tae NaM se somile mAhaNe kaNhaM vAsudevaM sahasA pA10 settA bhIe [4] Thiyae41ceva ThiibheyaM kAlaM karei / dharaNitalaMsi savvaMgehiM 'dhasa' tti sNnnivddie| tae NaM se kaNhe vAsudeve somila mAhaNaM pAsai / pAsittA evaM vayAsI / " esa NaM devANuppiyA! se somile mAhaNe apatthiyapatthie [jAva] parivajjie, 15 jeNaM mamaM sahoyare kaNIyase bhAyare gayasukumAle aNa gAre akAle ceva jIviyAo vavarovie / " ti kaTTha somilaM mAhaNaM pANahiM kar3Avei / kaDAvittA ta bhUmi pANieNaM abbhokkhAvei / abbhokkhAvittA jeNeva sae gihe teNeva uvAgae / sayaM giha aNuppavitu / 20 evaM khalu jaMbU / [jAva] aThThamassa aMgassa atagaDadasANaM taccassa vaggassa aTTamajjhayaNassa ayamaTTha paNNatta // " [ Sutra. 6] . etc. ct. 41 E Thite ya C. Thitato ceva ThibheyaM footnoot 38 A. Thitae ceva ThitabhedeNaM.

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23 navamassa ukkhevo|| " evaM khalu jambU! teNaM kAleNaM teNaM samaeNaM bAravaIe nayarIe ( jahA paDhamae [jAva) viharai / tattha NaM bAravaIe baladeve nAmaM rAyA hotthA [vaNNao] / tassa NaM baladevasla raNNo dhAriNI nAmaM devI hotthA 10 [vaNNao] / tae Na sA dhaarinnii| sIhaM sumiNe [ jahA goyame / navaraM sumuhe nAmaM kumAre / paNNAsaM knnnnaao| paNNAsao dAo / coddasa puvvAiM ahijjai / vIsaM vAsAiM pariyAo / sesaM taM ceva settuJja siddhe / nikkhevao // 15 evaM dummuhe vi| kUvara vi| tiNNivi baladevadhAriNIsuyA / dArue vi evaM ceva / navaraM vAsudevadhAriNIsue / evaM aNAdichI vi vaasudevdhaarinniisue| 3 ___ evaM khalu jaMbU ! samaNeNaM [jAva saMpatteNaM aTThamassa agassa aMtagaDadasANaM taccassa vaggassa terasa- 20 masta ajjhayaNassa ayama? paNNatta / " [ Sutra 7.1 42 E reads kuvadArae vi| tinnivi bldevdhaarinniisuyaa| dArue vi evaM ceva / navaraM vAsudevadhAriNIsue / evaM aNAdichI vi vasudevadhAriNIsue // A. evaM dumuhe vi kUvae evaM dArue vi NavaraM vaasudevdhaariinnisuyaa| cha / aNAdhiTTI vi vAsudevadhAriNIbhUte / B. kUdArae instead of kUvae C. kUvArae D. kUvae vi / Our text follows D which is the most correct: D reads sportisti

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24 [ cauttho vaggo ] 88 'jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM tacca ssa vaggassa ayamaThThe paNNatte, cautthasta ke aTTe paNNatte ? " ei evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM 5 vautthassa vaggassa dasa ajjhayaNA paNNattA / taM jahA / jAlimayAliGavayAlI purisaseNe ya vAriseNe ya / pajjuNNa saMbaaNiruddhe saccaNemA ya daDhaNemI / / " *5 jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM cautthassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM 10 ajjhayaNassa ke aTThe paNNatte ? / " 66 " evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNa bAravaI nayarI / tIse [ jahA paDhame ] kaNhe vAsudeve AhevaccaM [jAva] viharai / tattha NaM bAravaIe nagarIe vasudeve rAyA / tassa NaM vasudevassa raSNo dhAriNI 15 nAma devI hotthA [vaSNao ] / jahA goyamo / navaraM jAlikumAre / paNNAsao dAo / bArasaMgI / solasa vAsA pariyAo / sesaM jahA goyamassa [jAva] settuJje siddhe // evaM mayAlI uvayAlI purisaseNe ya vAriseNe ya / evaM pajjuNNe vitti / navaraM kaNhe piyA; ruppiNI mAyA / 20 evaM saMbe vi / navaraM jaMbavaI mAyA / evaM aNiruddhe vi / 43 Some mss ABC read daDhaNemI ya DE as in the text.

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25 navaraM pajjuNNe piyA vedabbhI mAyA / evaM saccaNemI / navaraM samuddavijae piyaa| sivA mAyA / daDhaNemI vi / savve egagamA / cautthassa vaggassa nikkhevao || [Sutra, 8] [ paMcamo vaggo ] " 66 jai NaM bhaMte ! samaNeNaM [jAva] sapateNaM caratthassa vaggassa ayamaTThe paNNase, paMcamassa vaggassa aMta gaDada sANaM samaNeNe [jAva] saMpattaNa ke aTThe paNNatte / / " evaM khalu jaMbU ! samaNeNaM [jAva] saMpatterNa paMcamassa vaggasa dasa ajjhayaNA paNNattA / taM jahA, 10 umAvaI ya gorI gaMdhArI lakkhaNA susImA ya / jaMbaba saccabhAmA ruppiNimUla sirimUladattA vi // ** " (" jai NaM samaNeNaM [jAva] saMpatteNaM paMcamassa vagmasla dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa ke aTThe paNNatte ? " / 15 " evaM khalu jambU ! teNaM kAleNaM teNaM samaeNaM bAravaI nagarI / (jahApaDhame [jAva]) kaNhe vAsudeve Ahevacca 44. Some Mss write enumeratingnumbers eg. paumAvaI 1 ya etc., like A, E etc. I have rejected the same in the text. 4 E. does not mention samaNeNaM [ jAva ] saMpatteNaM / Mss. mention it. The 5

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[jAva] viharai / tassa NaM kaNhassa vAsudevassa paumAvaI nAma devI hotthA 6 [vaNNao] / teNaM kAleNaM teNaM samaeNaM arahA ariTThaNemI samosaDhe [jAva] viharai / kaNhe vAsudeve niggae [jAva ] pajjuvAsai / tae NaM 5 sA paumAvaI devI imIse kahAe laddhaTThA haTTa [0] (jahA devaI [jAva) pajjuvAsai / tae NaM arahA ariTThaNemI kaNhassa vAsudevassa paumAvaIe ya dhmmkh|| parisA pddigyaa| tae NaM kaNhe vAsudeve arahaM ariDaNemi vaMdai 10 namasai / vaMdittA nimaMsittA evaM vayAsI / " imIse NaM bhaMte ! bAravaIe nagarIe navajoyaNa [jAva] devalogabhUyAe kiMmUlAe viNAse bhavissai ?" "kaNhAi !" arahA agDhiNemI kaNhaM vAsudava evaM vayAsI " evaM khalu kaNhA! imose boravaIe naya15 rIe navajoyaNa [jAva]0 bhyAe suraggidIvAyaNamUlAe viNAse bhvissi|" kaNhassa vAsudevassa arahao ariTThaNemissa aMtie eyaM soccA nisamma eya abbhatthie [4] "dhaNNA NaM te jAlimayAlipurisaseNavAriseNapajju20 NNasaMbaaNiruddhadaDhaNemisaccaNemippabhiyao kumArA je NaM caittA hiraNaM [jAva] paribhAittA arahao ariTThaNemissa aMtiyaM muNDA [ jAva ] pavvaiyA / ahaNNaM 46 A hutthA; others hotyA. 47. A pavvaiye others panvaiyA; also in the preceding line E paribhAittA ABC paribhAettA D. paribhAyattA.

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adhaNNa akayapuNNe rajje ya[jAva aMteure ya mANussa. esu ya kAmabhogesu mucchie [4] no saMcAemi arahao ariDaNemissa [jAva pavvaittae / " 'kaNhAi ! " arahA ariDaNemI kaNhaM vAsudevaM eva vayAsI "se nUNaM kaNhA! tava ayamabhatthie [4] 5 'dhaNNA NaM te [jAva] pvviyaa'| se nUNaM kaNhA ! aDhe smjhe| haMtA asthi ! / taM no khalu kaNhA ! taM evaM bhUtaM vA bhavva vA bhavissai vA japaNaM vAsudevA caittA hiraNaM [jAva] pavvaissaMti / " ___" se keNaM aTThaNaM bhaMte ! eva vuccai 'na evaM 10 bhUya vA (jAva] pavvaissaMti ?" "kaNhAi !" arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsI evaM khalu kaNhA ! savve vi ya NaM vAsudevA puvvabhave nidaanngddaa| se eteNaTeNaM kaNhA ! evaM vuccai 'na eyaM bhUyaM [0] pavvaissanti / " 15 tae NaM se kaNhe vAsudeve arahaM ariTThaNemi evaM vyaasii| ___"ahaM Na bhaMte ! ito kAlamAse kAlaM kiccA kahiM gamissAmi; kahiM uvavajjissAmi ?" tae Na arahA ariTThaNemI kaNhaM vAsudevaM evaM 20 vyaasii| " evaM khalu kaNhA ! bAravaIe nayarIe suraggidIvAyaNakovanidAe ammApiiniyavippahUNe rAmeNaM baladeveNaM saddhiM dAhiNaveyAliM abhimuhe johiDillapAmokkhANaM48 pacaNhaM paMDavANaM paMDurAyaputtANaM pAsaM 25 48 Some Mss like ABCD guhidvilla E johihilla.

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28 4.9 paMDumaDuraM saMpatthiya kosaMbavaNakANaNe naggohavarapAyavassa ahe *" puDhavizilApaTTae pIyavatthapacchAiyasarIre jarAkumAreNaM tikkheNaM kodaMDavipamukkeNaM isuNA vAme pAde viddhe samANe kAlamAse kAlaM kiccA taccAe 5 vAluyappabhApa puDhavIpa ujjalie narae neraiyattAva ubavajjahisi 1 "" tapa NaM kaNhe vAsudeve arahao ariTThamissa aMtie eyamaTThe soccA nisamma ohaya0 [jAva] ziyAI / kaNhAi !" arahA ariThThaNemI kaNhaM vAsudeva 10 evaM vayAsI " 'mANaM tumaM devANupiyA ! ohahya0 [ jAva] jhiyAhi / evaM khalu tumaM davANuppiyA ! taccAo puDhabIo ujjaliAo anaMtaraM uvvaTTittA iheva jaMbudIve bhArahe vAse AgamesApa ussappiNIpa puMDesu 1 jaNavapasu sayaduvAre bArasame amame nAmaM arahA bhavi 15 sasi / tattha tumaM bahUI vAsAI kevala pariyAgaM pAumettA sijjhihisi [5] | 5 "" tapa NaM se kaNhe vAsudeve arahao ariTThaNemissa aMtie eyamahaM soccA nisamma haTThatuTTha [0] apphoDei / apphoDisA vaggai / vaggisA tivaI chiMdai / 20 chidittA sIhaNAyaM karei / karitA arahaM ariTThaNemiM vaMdai namasai | vaMdittA namaMsittA tameva abhisekka hathi durUha / durUhittA jeNeva bArabaI nayarI jeNeva sapa gihe teNeva uvAgae / abhiseyarayaNAo paJcorUhai / jeNeva bAhirayA uvaThThANasAlA jeNeva sara sIhAsaNe 49 CD adhe ABE ahe. 50 A reads NaMtaraM othrs anaMtaraM 51 A alone puNNesu BCDE puMDesu.

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teNeva uvAgacchai / uvAgamittA sIhAsaNavaraMsi purasthAbhimuhe nisIyae / nisIittA koDaMbiyapurise sahAvei / saddAvittA evaM vyaasii| "gacchaha NaM tubbhe devANuppiyA! bAravaIe mayarIe siMghADaga0 [jAva uvaghosemANe evaM vyh| 5 " evaM khalu devANuppiyA ! bAravaIe nayarIe navajoyaNa. jAva]0 bhUyAe suraggidIvAyaNamUlAe viNAse bhavissai taM jo NaM devANuppiyA ! icchai bAravaIe nayarIe rAyA vA juvarAyA vA Isare talavare mADaM biya- . koDuMbiyaibbhaseTThI vA devI vA kumAro vA kumArI 10 vA arahao ari?Nemissa aMtie muMDe [jAva pavvaitae, taM NaM kaNhe vAsudeve visjjei| pacchAturassa vi ya se ahApavittaM vittiM aNujANai / mahayA iDDisakArasamudapaNa ya se nikkhamaNaM karei / doccaM pi saccaM pi ghosaNayaM ghoseha / ghosittA mamaM evaM 15 paJcappiNaha / tae NaM te koDaMbiya [jAva paccappiNaMti / tae NaM sA paumAvaI devI arahao0 aMtie dhamma soccA nisamma haTThatuTTha0 [jAva] hiyayA arahaM ariTThaNemi vaMdai nmsi| vaMdittA namaMsittA evaM 20 vyaasii| ____ "sadahAmi NaM bhaMte ! niggathaM pAvayaNaM [0] / se jaheyaM tubme vayaha / jaM navaraM devANuppiyA ! kaNha 52 B. mama eyamANattiyaM paccappiNaha; DE as in the text.

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30 vAsudevaM ApucchAmi / tapa NaM ahaM devANuppiyassa aMtira muMDA [jAva] pavvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha | "" tara NaM sA paramAvaI davI dhammiyaM jANappavaraM 5 durUddittA jeNeva bAravaI nayarI jeNeva sara gihe teNeva uvAgacchai / uvAgamittA dhammiyAo jANAo paccoruhai / 53 paccoruhittA jeNeva kaNhe vAsudeve teNeva uvAgacchai / ubAgamittA karayala [0] aJjaliM kaTTa 54 evaM vayAsI / " icchAmi NaM devANuppiyA ! tubbhehiM 10 abbhaNuSNAyA samANI arahao ariTThaNe missa aMtipa muMDA [jAva] pavvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha | tara NaM se kaNhe vAsudeve koDaMbie saddAveha | saddAvittA evaM vayAsI / " khippAmeva paumAvaIe 15 mahatthaM nikkhamaNAbhiseya uvaTThaveha / uvaTThavittA eyamANattiyaM paccappiNaha / "" tae NaM te [jAva] paccappiNaMti / tara NaM se kaNhe vAsudeve paumAvaI devIM paTTayaMsi durUhei aTThasaraNaM sovaNNakalasa [jAva] mahA20 NikkhamaNAbhiseeNaM abhisiMvai / abhisiMcittA savvAlaM 55 53 A alone paccorubhai 34 ABCDE karayala without the mark showing the deletion of words. 55 E paTTyaM Duheti, the text follovs the Mss. 9 ka

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31 kAravibhUsiyaM kare / karittA purisasaharusavAhiNi sibiyaM duruhei 156 durUhittA bAravaIe nayarIe majjhaMmajjheNa niggacchai / niggamittA jeNeva revayae paoar jeNeva sahasaMbavaNe ujjANe teNeva uvAgacchai / uvAgamittA sIyaM Thavei | paubhAvaI devI sIyAo paccoruhai | 5 paccoruhittA jeNeva arahA ariTThaNemI teNeva uvAgacchai / uvAgamittA arahaM ariTTaNemiM tikkhutto AyA hiNapayAhiNaM karei / karitA vaMdai namasara | vaMdittA namaMsittA evaM vayAsI / esa NaM bhaMte! mama aggamahisI paumAvaI 10 nAmaM devI iTThA kaMtA piyA maNuNNA maNAbhirAmA " [jAva] kimaMga puNa pAsaNayAe ? / taNNaM ahaM devANuppiyA ! sissiNibhikkhaM dalayAmi / paDicchaMtu NaM devAzuppiyA ! sistiNibhikkhaM / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kare / " 15 bhAgaM 58 taNaM sA paumAvaI uttarapuracchimaM disIavakkama | avakkamittA sayameva AbharaNAlaMkAraM omuyai / omuyittA sayameva paMcamuTThiyaM loyaM karei / karittA jeNeva arahA ariNemI teNeva uvAgacchai / 56 A duruheti BC ruhAve [ti ] i D DuhAveti E radAveti 57 E maNunnA maNAmA abhirAmA which is wrong; the text acc. to ABCD. 58 A uttarapuracchime disI bhAge B uttarapuracchimaM disIbhAgaM ; others give the formsr or the latter E uttarapaucchimaM wrong.

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11 32 uvAgamittA arahaM ariTThaNemi vaMdai namasai / vaMdittA namasisA evaM vyaasii| "Alitte [jAvadhammamAikkhiuM / " tae NaM arahA ariTThaNemI paubhAvaI devIM sayameva pavvAyei / pavvAyittA sayameva muMDAvei; sayameva 5 akkhiNIe ajjAe sisliNi dalayai / tapa NaM sA jakkhiNI ajjA paumAvaI devI sayameva pavvAiye jAva saMjamiyavvaM / tae NaM sA paumAvaI ajjA jaayaa| IriyAsamiyA [jAva) guttabaMbhayAriNI / tae NaM sA paumAvaI ajjAe jakhiNIe aMtie sAmAiyamAiyAiM ekkArasa 10 aMgAI ahijjai / bahuhiM cautthachaTThamaTThamadasamaduvAlasehi mosaddhamAsakhamaNehiM vivihehiM tavokammehiM appANaM bhAvemANA59 viharai / tae NaM sA paumAvaI ajjA bahu paDipuNNAI vIsa vAsAiM sAmaNNapariyAgaM pAuNai / 60 pAuNittA mAsiyAe saMlehaNAe appANaM jhUsei / 15 jhUsittA sahi bhattAI aNasaNAe 61chedi| chedittA jassaTThAe kIrai naggabhAve 62[jAva] tamaDheM Arohei / carimussAsehi siddhA [5] [Sutra. 9.] teNaM kAleNaM teNaM samaeNaM bAravaI; revayae; ujjANe naMdaNavaNe / tattha NaM bAravaIe nayarIe kaNhe 20 vaasudeve0| tassa NaM kaNhassa vAsudevassa gorI devI [vnnnno]| arahA smosddhe| kaNhe Niggae / gorI 59 A. bhAvemANI 60 E drops pAuNai, the text follows AD. 61 A aNasaNeNaM; all others aNasaNAe. (te) 62 The text follows BCE A muMDabhAve jAva D naggabhAve maMDabhAve jAva 63 (5) is ignored by the majority of Mss.

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33 $4 jahA paumAvaI tahA niggayA / dhmmkhaa| parisA paDigayA / kahe vi / tae NaM sA gorI jahA paumAvaI tahA nikkhatA [jAva] siddhA [5] | evaM gandhArI * * / lakkhaNA / susImA / jaMbavaI / saccabhAmA | ruppiNI / aTTha vi paumAvaisarisAo / aTTha ajjhayaNA / [Sutra10] 5 teNaM kAleNaM teNaM samaeNaM bAravaIe nayarIe revayae naMdaNavaNe kaNhe vAsudeve0 / tattha NaM bAravaIe nayarI kaNhassa vAsudevassa putte jaMbavaIe devIe attara saMbe nAmaM kumAre hotthA [ahINa0 ] | tassa NaM saMbassa kumArassa mUlasirI nAmaM bhAriyA hotthA 10 [ vaNNao] | arahA samosaDhe / kaNhe niggae / mUlasirI viniggayA / jahA paumAvaI / " jaM navaraM devANuppiyA ! 15 kaNhaM vAsudevaM ApucchAmi " [jAva] siddhA / evaM mUladattA vi / paMcamo vaggo / [ Sutra 11 3 64 A gAMdhArI ; others as in the text.

Page #77
[chaTTho vaggo] " jai " / chaTThassa ukkhevo|| navaraM solasa ajjhayaNA paNNattA / taM jhaa| 88makAI kiMkame ceva moggarapANI ya kAsave khemae ghiihare ceva kelAse haricaMdaNe // vArattasudaMsaNapuNNabhadasumaNabhaddasupaiTe mehe aimutte aha alakkhe ajjhayaNANaM usolasayaM // " jai solasa ajjhayaNA paNNattA [.] paDhamassa ajjhayaNassa ke ahe paNNatte ? / " 10 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Adikare guNasilae [jAva viharai / parisA niggyaa| tae NaM se makAI gAhAvaI imIse kahAe laddha? / jahA paNNattIe gaMgadatte taheva imA vi jeTTa'puttaM kuDuMbe ThavettA purisasahassavAhiNIe sIyAe ni * 65. A wrongly writes sammattA 66 E reads maMkAI AmakAiNA B makAI C makAyI or makAi D makAyI. The next name has not the unanimity of Mss. too. Barnett offers following remarks p. 85. foot-note" H et or 79.15, is the form of the name given in the Mss.; it is obviously corrupied, perhaps form makA [ya I. The next name is written variously as kiMkame, kiMkamme, or kiMkamie." 67 Both the stanzas are very corrupt in all Mss. except D. I have relied upon D and E and the order in the narrative itself.

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35 kkhate [va] aNagAre jAe [ IriyAsamie0 ] / tae NaM se makAI aNagAre samaNassa bhagavao mahAvIrassa tahAruvANaM therANaM aMtie samAiyamAiyAiM ekkArasa aMgAI ahijjai / sesaM jahA khaMdagassa / guNarayaNaM tavokammaM / solasavAsAiM pariyAo / taheva viule siddhe / kiMkame 5 vi evaM ceva [jAva] viule siddhe / [ Sutra 12 ] teNaM kAleNaM teNaM samaraNaM / rAyagihe / guNasilae ceie / seNie rAyA / cellaNA devI [vaNNao ] | tattha NaM rAyagihe ajjuNara nAmaM mAlAgAre parivasai ( aDDe0 [ jAva ] 0 paribhUe ) | tassa NaM ajjuNayassa 10 mAlAyArassa baMdhumaI nAmaM bhAriyA hotthA, [ sUmAlA0 ] | tassa NaM ajjuNayassa mAlAyArassa rAyagihassa nayarassa bahiyA ettha NaM mahaM ege pupphArAme hotthA, kiNhe [jAva] niuraMbabhUe dasaddhavaNNakusumakusumie pAsAie [4] / ' tassa NaM puSphArAmassa adUrasAmaMte tattha 15 NaM ajjuNayassa mAlAyArassa ajjayapajjaya piipajjayAgae aNegakulapurisaparaMparAgaNa moggarapANissa jakkhassa jakkhAyayaNe hotthA / porANe divve sacce jahA puNNabhadde / tattha NaM moggarapANissa paDimA egaM mahaM palasahastraNiphaNNaM ayomayaM moggaraM gahAya ciTThai / tara 20 NaM se ajjuNa mAlAgAre bAlappabhii ceva moggarapANi 8 68 E reads kaNhe jAva niuraMbhUte, the com - ment. in the same kiNhe etc. A kiNhe jAva niguraMbabhUte BCD as in the text. 69 A. pAsAdite BCD pAsA a E graag Cf. foot-note 10 p. 2.

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jakkhabhatte yAvi hotthA / kallAkalliM patthiyapiDagAI geNhai / meNhittA rAyagihAo nayarAo paDiNikkhamai / paDiNikkhamittA jeNeva pupphArAme teNeva uvAgacchai / uvAgamittA pupphuccayaM karei / karittA aggAI varAI pupphAiM gahAi / gahittA jeNeva moggarapANissa jakkhAyayaNe teNeva uvogacchai / uvAgamittA moggarapANista jakkhassa maharihaM pupphaccaNayaM karei / karittA jaNNupAyapaDie' paNAmaM karei / tao pacchA rAyamagaMsi vittiM kappemANe viharai / 10 tattha NaM rAyagihe nayare laliyA nAma gohI parivalai (aDA0 [jAva]0 paribhUtA) jaM kayasukayA yAvi hotthA / tae NaM rAyagihe nagare aNNayA kayAi pamode ghuDhe yAvi hotthA / tae NaM se ajjuNae mAlA gAre / kallaM pabhUyatarehiM pupphehiM kajjaM ' iti kaTTha 15 paccUsakAlasamayaMsi baMdhumaIe bhAriyAe saddhiM patthi yapiDayAiM geNhai / geNhittA sayAo gihAo paDiNikkhamai / paDiNikkhamittA rAyagiha nagaraM majjhamajjheNaM niggacchai / niggamittA jeNeva pupphArAme teNeva uvA gacchai / uvAgamittA baMdhumaIe bhAriyAe saddhiM pupphu20 ccayaM karei / tae NaM tIse laliyAe goTTIpa cha gohillA purisA jeNeva moggarapANissa jakkhassa jakkhAyayaNe 70. A patthiyapiDamAiM though later piDagAI BC patthiyapaDiyAtiM D. patthiyApaDiyAti E pacchiyapiDagAI later piDayAI 71. Ms. B. muddles all along this pari onward and the next. 72 A jaNupAtapaDitaM B jaNupAtapaDite C D jaNNupAtapaDite E jaMnupAyavaDie.

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37 -73 teNeva uvAgayA abhiramamANA ciTThati / tara NaM se ajjuNa mAlAgAre baMdhumaIe bhAriyAra saddhi pupphuccayaM karei / aggAI varAhaM pupphAI gahAya jeNeva moggarapANissa jakkhassa jakvAyayaNe teNeva uvAgacchai / tara NaM cha gohillA purisA ajjuNayaM mAlAgAraM 5 baMdhumaIe bhAriyAra saddhi ejjamANaM pA Mti / pAsittA 64 aNNamaNNaM evaM vayAsI / esa nnn devAppiyA ! ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhiM iha havvamAgacchai / taM seyaM khalu devANuppiyA ! ahaM ajjuNayaM mAlAgAraM avaoDayabaMdhaNayaM karettA 10 baMdhuma bhAriyA saddhi biulAI bhogabhogAI bhuMjamANANaM viharittara "tti kaTTu eyama aNNamaNNassa paDisurNeti / paDiNittA kavADaMtaresu nilukkati / niccalA niSkaMdA tusiNoyA pacchaNNA ciThThati / tapa NaM se ajjugara mAlAgAre baMdhumaibhAriyAra saddhi jeNeva 15 moggarANijakakhAyayage seNeva uvAgacchai / AloTa paNAmaM kare | maharihaM puNphaccarNa karei / 'jaNyupAyapaDie paNAmaM karei / tara NaM cha gohillA purisA davadavassa kavADaMtarehiMto niggacchati / nimgamittA ajjuNayaM mAlAgAraM geNhati / gehitA avaoDayabaMdhaNaM kareMti / 20 baMdhumaIe mAlAgArIe saddhiM viulAI bhogabhogAI bhuMjamANA viharati / 74 tara NaM tassa ayamabbhathie [4] / " evaM khalu ahaM bAlappabhicaiva ajjuNayassa mAlAgArassa avauDaya-, 73 The majority of Mss avaoDaya while comment in the same avauDaya 74 A janupaDitaM BC jaNNapAyaDie D jaNNu - E janu cf. foot-note 72.

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38 moggarapANissa bhagavao kallAkaliM [jAva] kappemANe viharAmi / taM jai NaM moggarapANI jakkhe iha saMNihie hote, seNaM kiM mamaM eyArUvaM AvaI pAvejjamANaM pAsate ? / taM natthi NaM moggarapANI jakkhe iha saMNihie / suvvattaM NaM esa kaTThe / 39 tae NaM se moggarapANI jakkhe ajjuNayassa 5 mAlAgArassa ayameyArUvaM abbhatthiyaM [jAva] viyANettA 75 ajjuNayasta mAlAgArassa sarIrayaM aNuSpavisara / aNuppavisittA taDataDataDassa baMdhAI chiMdai / chiMdittA taM palasahassaNiphaNNaM ayomaya moggaraM geNhai / geNhittA te ithisattame purise dhAei / tae NaM se ajjuNae mAlAgAre 10 moggarapANiNA jakkheNaM aNNAiTTe samANe rAyagihassa nagarassa pariperaMteNaM kallAkali cha itthisattame purise aremANe viharas | rAyagihe nayare (siMghADaga0 [jAva] mahApahRpahesu) bahujaNo aNNamaNNassa evamAikkhara [4] / " evaM khalu 15 devANuppiyA ! ajjuNae mAlAgAre moggarapANiNA aNNATThe samANe rAyagihe nayare bahiyA cha itthisattame purise ghATamANe " viharai / "" 20" tara NaM se seNie rAyA imose kahAra laddhaTThe samA koDuMbiya [0] sahAvei | sahAvettA evaM vayAsI / evaM khalu devANuppiyA ! ajjuNae mAlAgAre [jAva] ghAmANe [jAva] viharai / taM mA NaM tubbhe kei kaTTussa vA taNassa vA pANiyassa vA pupphaphalANaM vA aTThAe saharaM niggacchau / mA NaM tassa sarIrassa vAvattI bhavissa | " 75 AB viyANittA while E viyANettA 76. Some Mss repeat ghAemANe; B reads ghAyamANe.

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

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tae NaM sudaMsaNe seTThI ammApiyaraM' 8 evaM vayAsI / " kiNNaM ahaM ammayAo !79 samaNaM bhagavaM mahAvIraM ihamAgayaM iha pattaM iha samosaDhaM iha gae ceva vaMdissAmi ? / 80 taM gacchAmi NaM ahaM ammayAo ! 5 tumbhehiM abbhaNuNNAe samANe bhagavaM mahAvIraM vNde|" tae NaM sudaMsaNaM seTiM81 ammApiyaro jAhe no saMcAeMti bahUhiM AghavaNAhiM [4] [jAva] paravettae tAhe evaM vyaasii| " ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " 10 tae NaM sa sudaMsaNe ammApiihiM abbhaNu NNAe samANe pahAe suddhappA vesAiM [jAva] sarIre 3 sayAo gihAo paDiNikkhamai / paDiNikkhamittA pAyavihAracAreNaM rAyagihaM nagaraM . majjhaMmajjheNaM niggacchai / niggamittA jakkhassa jakkhAyayaNassa 15 adrasAmaMteNaM jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha64 gamaNAe / tae NaM se moggarapANI jakkhe sudasaNaM samaNovAsayaM adasA 78 A ammApitaro; others as in the text. 79 A ammatAto later ammatAyo BC ammayAto both the times D ammayAto, ammayAo;printed E huctuates as others do; E wrongly puts ga; BCD ahaM; A none. 80 A vaMdissAmo obviously wrong; all others vaMdissAmi. 81 A seThThI BCDE seTiM 82 ADE ammApitIhiM BC amhApitIhiM 83 A suddhavatthasarore BCDE as in the text. 84 ABCD pAhAretya, E so also when it occures later.

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41 maMteNaM vIIvayamANaM pAsai / pAsittA Asurutte [2] taM palasahassaNipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudasaNe samaNovAsae teNeva pahArettha gamaNAe / tae NaM se sudaMsaNe samaNovAsae moggarapANiM jakkhaM ejjamANaM paasi| 5 pAsittA abhIe atatthe aNuzvigge akkhubhie acalie asaMbhaMte vatthaMteNa bhUmi pamajjai / pammajjittA karayalapariggahiyaM sirasAvattaM dasanahaM aMjaliM matthae kaTTa evaM vayAsI / "namo'tthu NaM arahaMtANaM [jAva] saMpattAgaM / namo'tthu NaM samaNassa [jAva] saMpAviukA- 10 massa / puvi pi36 NaM mae samaNassa bhagavao mahAvIrassa aMtie thUlae pANAivAe paccakkhAe jAvajjIvAe / thUlae musAvAe, thUlae adiNNAdANe, sadArasaMtose kae jAvajjIvAe / icchAparimANe kae jaavjjiivaae| ta idANi pi tasseva aMtiyaM savvaM pANAivAyaM paJcakkhAmi 15 jAvajjIvAe / musAvAyaM adattAdANaM mehuNaM pariggahaM paccakkhAmi jAvajjIvAe / savvaM kohaM [jAva] micchAdasaNasallaM paccakkhAmi jAvajjIvAe / savvaM asaNaM pANaM khAimaM sAimaM cauvvihaM pi AhAraM paccakkhAmi jAvajjIvAe / jai NaM etto uvasaggAo muccissAmi to 20 ___85 Mss. give this karayala0 vayAsI; details incorporated from the commentary. 86 E a other Mss. fq; some texts where this passage occures e. g. ovavAiyasutta Suru's edition P. 70. Sutra 87 gaM.

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42 me kappei pArettae / aha No etto uvasaggoo muccissAmi tao me tahA paccakkhAe ceva / " tti kaTTa sAgAraM paDimaM pddivjji| tae NaM se moggarapANI jakkhe taM palasahassa5 NipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudaMsaNe samaNovAsage teNeva uvAgae / no ceva NaM saMcAei teyasA samabhipaDittae / tae NaM se moggarapANI jakkhe sudaMsaNaM samaNovAsayaM savvao samaMtAo parigholemANe parigholemANe jAhe no ceva NaM 10 saMcAei sudaMsaNaM samaNovAsayaM teyasA samabhipaDittae, tAhe sudaMsaNassa samaNovAsayassa purao sapakkhi sapaDidisiM ThiccA sudaMsaNaM samaNovAsayaM aNimisAe diTThIe suciraM nirikkhai / nirikkhittA ajjuNayassamA lAgArassa sarIraM vippajahai / vippajahittA taM palasahassa15 NipphaNNaM ayomayaM moggaraM gahAya jAmeva disaM pAubbhUe tAmeva disaM pddige| tae NaM se ajjuNae mAlAgAre moggarapANiNA jakkheNaM vippamukke samANe 'dhasa' tti dharaNiyalaMsi savvaMgehiM nivddie| tae NaM se sudaMsaNe samaNovAsae niruvasagga'. 20 miti kaTTa paDimaM pArei / tae NaM se ajjuNae mAlAgAre tatto muhuttaMtareNaM Asatthe samANe uThei / udvittA sudaMsaNaM samaNo. vAsayaM evaM vyaasii| ___ "tubme NaM devANuppiyA! ke kahiM vA 25 sNptthiyaa|" ____87 AD saMnivaDite BCE nivaDite 88 A kaM BC drop this DE ke.

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tae NaM se sudaMsaNe samaNovAsae ajjuNayaM mAlAgAraM evaM vayAsI / * " evaM khalu devANuppiyA ! ahaM sudaMsaNe nAmaM samaNovAsae abhigayajIvAjIve guNasilae ceie samaNaM bhagavaM mahAvIraM vaMdara sNptthie|" ___tae NaM se ajjuNae mAlAgAre sudaMsaNaM samaNovAsayaM evaM vyaasii| "taM icchAmi NaM devANuppiyA ! ahamavi tumae saddhiM samaNaM bhagavaM mahAvIraM vaMdittae [ jAva ] pajjuvAsittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|" 10 ____tae NaM se sudaMsaNe samaNovAsae ajjuNaeNaM mAlAgAreNaM saddhiM jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgamittA ajjuNaeNaM mAlAgAreNaM saddhi samaNaM bhagavaM mahAvIraM tikkhu. tto [jAva paJjavAsai / tae NaM se samaNe bhagavaM mahA. 15 vIre sudaMsaNassa samaNovAsagassa ajjuNayassa mAlAgArasta tIse ya [0] dhammakahA [0] sudaMsaNe pddige| tae NaM se ajjuNae mAlAgAre samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM socA nisamma haTTha0] 0 / " saddahAmi NaM bhaMte / niggaMthaM pAvayaNaM 20 jAva] anbhuTTemi / ahAluhaM devANuppiyA ! mA paDibandhaM kareha / " tae NaM se ajjuNae mAlAgAre uttara [0] sayameva paMcamuTThiyaM loyaM karei / karittA [jAva] aNagAre jAe (jAva] viharai / tae NaM se ajjuNae aNagAre 25 jaM ceva divasaM muMDe [ jAva ] pavvaie taM ceva divasaM

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44 samaNaM bhagavaM mahAvIraM vaMdai namasai / vaMdittA namaMsittA imaM eyArUvaM abhiggahaM uggiNhai / 89 " kappai me jAvajjIvAe chaThaMcha?NaM aNikkhitteNaM tavokammeNaM appANaM bhAvemANassa viharittae " tti kaTTha ayameyArUvaM 5 abhiggahaM ogeNhai / ogeNhittA jAvajjIvAe [jAva vihri| tae NaM se ajjuNae aNagAre chaThakkhamaNapAraNayaMsi paDhamAe porisIe sajjhAyaM karei / jahA goyamasAmI [jAva] aDai / tae NaM taM ajjuNayaM aNagAraM rAyagihe nayare 10 ucca0 [jAva] aDamANaM bahave itthIo91 ya purisA ya DaharA ya mahallA ya juvANA ya evaM vayAsI / " imeNaM me pitA mArie / mAtA maariyaa| bhAyA bhagiNI bhajjA putte dhUyA suNhA0 14 / imeNa me aNNayare sayaNasaMbaMdhipariyaNe mArie / " tti kaTTha appegaiyA 15 akkosaMti appegaiA hIlaMti niMdaMti khisaMti gari haMti tajjaMti tAleti / tae NaM se ajjuNae aNagAre tehiM bahUhiM itthIhiM ya purisehi ya Daharehi ya mahallehi ya juvANaehi ya AtosijjamANe [jAva] tAlejjamANe 89 There is fluctuation in Mss. about ogeNhai; uggiNhai; uggeNhai; AE abhiggaha; others uggahaM or oggaha; so also later when the same occu. res. 90 ABCD aDai E viharai 91 A itthiyAo E itthIo. 92 A mAtA mAritA CD mAtA mAriyA BE drop; CE has are others not; as E implies mAriyA or mArie as it fits, is to be put after each word.

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tesiM maNasA vi apaussamANe sammaM sahai sambhaM khamai titikkhai ahiyAsei / sammaM sahamANe 0] rAyagihe nayare uccaNIyamajjhimakulAiM aDamANe jai bhattaM lahai to pANaM na labhai; jai pANaM to bhattaM na labhai / tae NaM se ajjuNae mAlAgAre adINe avimaNe akalase 5 aNAile avisAdI aparitaMtajogI addi| aDittA rAyagihAo nagarAo paDiNikkhamai / paDiNikkhamittA jeNeva guNasilae ceisa jeNeva samaNe bhagavaM mahAvIre (jahA goyamasAmI [jAva]) paDisei / paDidaMsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe amucchie [4] 10 bilamiva paNNagabhUeNaM appANeNaM tamAhAraM AhArei / tae NaM samaNe bhagavaM mahAvIre aNNayA rAyagihe paDiNikkhAi / paDiNikkhamittA bahiM jaNavae viharai / tae NaM se ajjuNae aNagAre teNaM orAleNaM 3 payatteNaM paggahieNaM mahANubhAgeNaM tavokammeNaM appANaM 16 bhAvemANe bahupuNNe chammAse sAmaNNapariyAgaM pAuNai / pAuNittA addhamAsiyAe saMlehaNAe appANaM jhusei| asittA tIsaM bhattAiM aNasaNAe chedei / chedittA jamsaThThAe kIrai [jAva) siddhe // 94 [Sutra. 13] teNaM kAle teNaM samaeNaM rAyagihe nagare guNa- 20 silae ceie / seNie raayaa| kAsave nAma gAhAvaI 93 urAleNaM and orAleNaM both are found in the Mss. 94 D is systematic in giving the end of the ajjhayaNa all through; here chaThThassa vaggassa tIyaM ajjhayaNaM sammatta /

Page #89
parivasai / jahA makAI / solasa vAsA priyaao| vipule siddhe / evaM khemae vi gaahaavii| navaraM kAyaMdI B.. nayarI / solasa vAsA pariyAo / vipule pavvae siddhe / evaM dhiihare vi gAhAvaI / kAyaMdIe nyriie| 5 solasa vAsA pariyAo / vipule siddhe / .. evaM kelAse vi gAhAvaI / navaraM sAgee nyre| vArasa vAsAiM priyaao| vipule siddhe / evaM haricaMdaNe vi gAhAvaI / sAee / bArasa vAsA pariyAo / vipule siddhe / __ 10 evaM vArattae vi gAhAvaI / navaraM rAyagihe nagare / bArasa vAsA priyaao| vipule siddhe / evaM sudaMsaNe vi gAhAvaI / navaraM vANiyaggAse nayare / dUipalAsae ceie| paMca vAsA priyaao| vipule siddhe| 15 ___ evaM puNNabhadde vigAhAvai / vANiyaggAme nyre| paMcavAsA pariyAo / vipule siddha / evaM sumaNabhadde vi gAhAvaI / sAvatthIe nyriie| vahuvAsAiM pariyAo / vipule siddhe / evaM supaiDe vi gAhAvaI / sAvatthIe nyriie| 02 sattAvIsaM vAsA pariyAo / vipule siddhe / . ___ evaM mehe vi gAhAvaI / rAyagihe nayare / bahUI vAsAiM pariyAo / vipule siddhe| [ Sutra. 14 ] 95 E reads kAgaMdI and later in dhiihara's case Fiat on the evidence of Mss in both the cases I have acccepted kAyaMdI.

Page #90
47 teNaM kAleNaM teNaM samaeNaM polAsapure ngre| sirivaNe ujjANe / tassa NaM polAsapure nayare vijaye nAmaM rAyA hotthA / tassa NaM vijayassa rapaNo sirI nAma devI hotthA [vaNNao / tassa NaM vijayassa 5 raNNo putte siroe devIe attae aimutte nAma kumAre hotthA sUmAle [0 / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre [jAva] sirivaNe viharai / teNaM kAleNaM teNaM sama eNaM samaNassa bhagavao mahAvIrassa jehe aMtevAsI 10 iMdabhUtI ( jahA paNNattIe jAva / ) polAsapure nayare ucca0 jAva] aDai / imaM ca NaM aimutta kumAre pahAe [jAva] vibhUsie bahUhiM dAraehiM ya dAriyAhiM ya Dibhaehi ya DibhiyAhi ya kumAraehi ya kumAriyAhi / ya saddhiM saMparivuDe sao gihAo paDiNikkhamai / 15 paDiNikkhamittA jeNeva iMdaTThANe teNeva uvaage| tehiM bahUhiM dAraehi ya[6] saMparibuDe abhiramamANe abhiramamANe viharai / tae NaM bhagavaM goyame polAsapure nayare ucca jAva] aDamANe iMdaTThANassa adUrasAmaMteNaM vIIvayai / tae NaM se aimutte kumAre bhagavaM goyamaM adUrasAmaMteNaM 20 vIIvayamANaM pAsai / pAsittA jeNeva bhagavaM goyamai teNeva uvAgae / uvAgamittA bhagavaM goyamaM evaM vyaasii| "ke NaM bhaMte ! tubme ? / kiM vA aDaha ? / " tae NaM bhagavaM goyame aimuttaM kumAraM evaM vyaasii| 96 Mss are hesitating in the terminations hi-hiM; both are allowable.

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8 " amhe NaM devANuppiyA ! samaNA niggaMthA IriyAsamiyA [jAva] baMbhayArI ucca 0 [ jAva] addaamo| " tara NaM aimutte kumAre bhagavaM goyamaM evaM vayAsI / 198 5 66 yaha NaM bhaMte! tubme jA NaM" ahaM tubbhaM ' bhikkhaM davAvemI / " ti kaTTu bhagavaM goyamaM aMgulIe geves | geNhittA jeNeva sae gihe teNeva uvAgae / tara NaM sA siridevI bhagavaM goyamaM ejjamANaM pAsai / pAsittA haTTa [0] AsaNAo abbhuTTe / abhuTThittA 01 jeNeva bhagavaM goyame teNeva uvAgayA / bhagavaM goyamaM tikkhuto AyAhiNapayAhiNaM vaMdai [2] viuleNaM asaNa0 [4] paDivisajjei / tara NaM se aimutte kumAre bhagavaM goyamaM evaM vayAsI / 15 " " kahi NaM bhaMte ! tubbhe parivasaha ? | tara NaM se bhagavaM goyame aimuttaM kumAraM evaM vayAsI / evaM khalu devANuppiyA ! mama dhammAyarie dhammovaesae bhagavaM mahAvIre Aigare [jAva] saMpAviukAme iheva polAsapurassa nagarassa bahiyA sirivaNe 20 ujjANe ahApaDirUvaM uggahaM uggiNhittA' -99 saMjameNaM [jAva bhAvemANe viharai / tattha NaM amhe parivasAmo / " tara NaM se aimutte kumAre bhagavaM goyamaM evaM vayAsI / 88 97 AE jANaM BCD jeNeva; the commentory in D and E both sanction jA NaM 98 D tuhaM 99 Cf. note 85

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" gacchAmi NaM bhaMte ! ahaM tubmehiM saddhi samaNaM bhagavaM mahAvIraM pAyavaMdae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " tae NaM se aimutte kumAre bhagavayA goyameNaM saddhiM jeNeva samaNe mahAvIre teNeva uvAgacchai / uvA- 5 gamittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai [jAva] pajjuvAsai / tae NaM bhagavaM goyame jeNeva samaNe bhagavaM mahAvIre teNeva uvAgae [jAva paDidaMsei / paDidasittA saMjameNaM tavasA viharai / tae NaM samaNe aimuttassa tIse 10 ya dhammakahA / tae NaM se aimutte samaNassa bhagavao mahAvIrassa aMtie dhambhaM soccA nisamma haTTa [jAva] hiyayA0] "jaM navaraM devANuppiyA! ammApiyaro ApucchAmi / tae NaM ahaM devANuppiyANaM aMtie (jAva pavvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM karehA" 15 tae NaM se aimutte kumAre jeNeva ammApiyaro teNeva uvAgae [jAva] pavvaittae' / aimuttaM kumAraM ammApiyaro evaM vayAsI / "bAle si [jAva tumaM puttA ! asaMbuddhe si jAva tumaM puttA ! kiM NaM tumaM jANasi dhammaM ? / " 20 tae NaM se aimutte kumAre ammApiyaro100 evaM vyaasii| " evaM khalu ammayAo ! jaM ceva jANAmi taM gheva na jANAmi / jaM ceva na jANAmi taM ceva jANAmi / " 25 100 cf foot note 74 ABCDE all ammApiyaro

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tae NaM taM aimuttaM kumAraM ammApiyaro evaM vayAsI / __ " kahaM NaM tumaM puttA ! jaM ceva jANasi taM [jAva ceva jANasi ? / " tae NaM se aimutta kumAre ammApiyaro101 evaM ghyaasii| ___" jANAmi ahaM ammayAo ! jahA jAeNaM avassamariyavvaM / na jANAmi ahaM ammayAo! kAhe vA kahiM vA kahaM vA ke cireNa vA! / na jANAmi amma10 yAo ! kehiM kammAyayaNehiM109 jIvA neraiyatirikkha. joNimaNussadevesu uvavajjaMti / jANAmiNaM ammayAo! jahA sarahiM kammAyayaNehiM10 3 jIvA neraiya0 [jAva] uvavajjati / evaM khalu ahaM ammayAo ! jaM ceva jANAmi taM ceva na jANAmi / jaM ceva na 15 jANAmi taM ceva jANAmi / icchAmi NaM ammayAo ! tummehiM abbhaNuNNAe [jAva pavvaittae / " tae NaM taM aibhuttaM kumAraM ammApiyaro jAhe no saMcAeMti bahUhiM AghavaNAhiM 0] "icchAmo te jAyA ! egadivasamavi rAyasiri pAsettapa / " tae NaM 101. Cf footnote. 100. 102. AE. kammAyayaNehiM BC. kamAyANehiM D kammAbaMdhaNehi; the commentary has also before itself kammAvayaNehi, or possibly gauged from its sanskrit equivalent karmAdAnaiH kammAyANehiM; Barnett's Ms. Br. Mus Or. 2100 and edition of Bombay which is before him read kammabaMdhaNehi See Notes.103 kammAyayaNehiM BC kiMmAyANehiM D kammAdhaNehiM E kammAyANehi

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se aimutte kumAre ammApiuvayaNamaNuyattamANe tusiNIe saMciTThai / abhiseo jahA mahAbalassa / nikkhamaNaM / jAva] sAmAiyamAiyAI ahijjai / bahUI vAsAiM sAmaNNapariyAgaM guNarayaNaM [jAva] vipule siddha / teNa kAleNaM teNaM samaeNaM vANArasIe naya- 5 rIe kAmamahAvaNe ceie / tattha NaM vANArasIe104 alakkhe nAmaM rAyA hotthA / teNaM kAleNaM teNaM samaraNaM samaNe jAva] viharai / parisA0 / tae NaM se alakkhe rAyA samaNassa bhagavao mahAvIrassa aMtie jahA udAyaNe tahA nikkhaMte / navaraM jeThaputtaM rajje ahisiMcai / 10 ekkArasa aMgAI / bahU vAsA pariyAo [jAva] vipule siddhe / evaM jaMbU ! samaNeNaM [jAva chaThussa vaggassa ayamaDhe paNNatte // " [Sutra 15] [ sattamo vaggo] " jai NaM " // sattamassa vaggassa ukkhevo0|| [jAva terasa ajjhayaNA paNNattA // taM jhaa| naMdA taha naMdavaI naMduttara naMdiseNiyA ceva maruya sumaruya mahamaruya marudevA ya aTThamA // 105 bhaddA ya subhaddA ya sujAyA sumaNA vi ya 20 ___104 A vANArasI BC bANArasIe D vANArasIe E vANArasIi 105 A. NaMdA gaMdavatI ceva NaMduttarA NaMdiseNiyA mrutaa| sumarutA mahAmarutA marudevA ya aThamA // B: taM naMdA taM naMdasato naMduttara naMdiseNiyA ceva / marutA sumarutA mahAma 15

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bhUyadiNyA ya bodhavyA seNiyamajjANaM naamaaiN||106 " jai NaM bhaMte ! [0] terasa ajjhayaNA paNNattA paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM[0] ke adve pnnnntte?|" evaM khalu jaMbU ! teNaM kAleNaM teNaM samae rAyagihe nayare guNasilae ceie / seNie rAyA / tassa NaM seNiyassa raNo naMdA nAmaM devI hotthA [vapaNao] / sAmI samosaDhe / parisA niggyaa| tae NaM sA naMdA devI imIse kahAe laddhaTTA koDaMbiyapurise 10 saddAvei / saddAvettA jANaM (jahA paumAvaI [jAva] ) / ekArasa agAiM ahijjittA vIsaM vAsAI pariyAo rutA marudevA ya asA (mA) // C Just like. B. even in point of mistakes D. naMdApataha naMdu. vatI2 naMduttarA3 naMdiseNayA ceva 4 / marutA 5 suma rutA 6 marudevA ya atthmaa|| E. naMdA1 taha naMdamaMtI 2 naMdottara 3 naMdaseNiyA 4 ceva / mahayA 5 sumaruta 6 mahamaruya 7 marudevA 8 ya aTThamA // 1 // Barnett for the eighth queen marudevI. I have emended makhya sumaruya mahamasya to con form it to metre 106 A bhadAH subhadA ya sujAtA sumaNAtiyA bhUtadiNNA ya bodhavvA seNiyabhajjANaM NAmAiM // B. bhaddA subhaddA ya sujayA sumaNAiyA bhUyadipaNA ya bodhavvA seNiyabhajjANaM nAmati / C exactly as B. D bhakSa ya 9 subhaddA ya 1. sujayA 11 sumaNAiya / bhUpadiNNA ya 1 bodhavvA seNiyabhajjANaM nAmAni // bhadAya subhadA 11 ra sujAtA 11 sumaNAtiyo 1 / bhUyadittA 13 ya bohavA semismana jAya naamaaii| I have emended sumaNA vi ya / ...

Page #96
jAva] siddhA / evaM terasa vi devIo naMdAgameNa neyavAo // sattamo vaggo samatto // [ Sutra 16. ] [ aTThamo vaggo] __ " jai NaM " // bhaMte ! aTThamassa vaggassa ukkhe- 5 vao 0 // [jAva dasa ajjhayaNA paNNattA / taM jahA kAlI sukAlI mahAkAlI kaNhA sukaNhA mhaaknnhaa| vIrakaNhA ya bodhavvA rAmakaNhA taheva ya / piuseNakaNhA navamo dasamI mahAseNakaNhA ya // " " jai[0]dasa ajjhayaNA[0] paDhamassa ajjhayaNassa 10 ke aTTe paNNatte ? / " "evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM caMpA nAmaM nagarI hotthA / puNNabhadde ceie / tattha NaM pAe nayarIe koNie rAyA [ vaNNao ] / tattha NaM caMpAe nayarIe seNiyassa raNo bhajjA, koNiyassa 15 raNo culamAuyA, kAlI nAmaM devI hotthA [vnnnno]| jahA naMdA [jAva) sAmAiyamAiyAI ekArasa aMgAI ahijjai / bahUhiM cauttha0 [jAva] appANaM bhAvemANI viharai / tae NaM sA kAlI aNNayA kayAi jeNeva ajjacandaNA ajjA teNeva uvAgayA / uvAgamittA evaM 20 vayAsI / " icchAmi NaM ajjAo ! tumbhehiM abbhaNuNNAyA samANA rayaNAvaliM tavaM uvasaMpajjetANaM viharettae /

Page #97
ahAsuhaM devANuppiyA! mA paDibandhaM kareha / " tae Na sA kAlI ajjA ajjacaMdaNAe abbhaguNNAyA samANA uvasaMpajjittANaM viharai / taM jahA / cautthaM karei / cautthaM karettA savvakAmaguNiya 5 pArei / savvakAmaguNiyaM pArettA chaTuM karei / chaTheM karettA savvakAmaguNiyaM pArei 2 / aTThamaM karei 2 / savvakAma . 2 / aTTha chaTThAI karei / svvkaam02| cautthaM karei2 / svvkaam02| chaTuM karei / svvkaam02| aTThamaM karei 2 / savvakAma0 2 / dasamaM karei2 / svvkaam02| duvA10 lasamaM karei 2 / svvkaam02| codasamaM0 2 / svv02| solsmN02| svv02| aTThArasamaM0 2 / svv02| vIsaimaM0 2 / svv02| baaviisimN02| svv02| cauvIsaima0 2 / svv0| chabvIsaimaM0 2 / savva0 2 / aTThAvIsaimaM0 2 / savva0 / tiisimN02| svv02| 15 battIsaimaM02 / svv02| cottIsaimaM0 2 / savva0 2 // cottIsaM chaTThAI karei 2 / savva02 / cottIsaM karei 2 / savva0 2 / bttiisN02| savva02 / tiisN02| svv02| atttthaaviisN02| svv02| chvviisN01| svv02| cauvIsaM0 2 / svv02| baaviisN02| svv02| viisN02| svv02| 20 atttthaarsN02| svv02| solasamaM02 svv02| coddasamaM02 svv02| baarsm02| savva0 2 / dsm02| savva 02 / atttthmN02| svvr| chaTuM021 svv02| cautthaM02 / savva0 2 / aThTha chaThThAI karei 2 / svv02| aTThamaM krei2| savvala 2 / chaTheM krei2|10 svv02| cutthN02| savva0 // ___107 Printed E wrongly reads aThThAvI0 2 while the correct reading is gi ante which is supported by all the Mss.

Page #98
evaM khalu esA rayaNAvalIe tavokammassa paDhamA parivADI egeNaM saMvacchareNaM tihiM mAsehiM bAvIsAe ya ahorattehiM ahAsuttA [jAva] ArAhiyA bhavai / tayANaMtaraM ca NaM doccAe parivADIe cautthaM karei2 / vigaivajja pArei 2 / chaTuM krei2| vigaivajja 5 pArei / evaM jahA paDhamAe vi| navaraM savvapAraNae vigaivajjaM pArei [jAva ArAhiyA bhvi| tayANaMtaraM ca taccAe parivADIe cautthaM karei / alevADaM pArei / sesaM taheva / evaM cautthA privaaddii| navaraM savvapAraNae 10 AyaMbilaM pArei / sesaM taheva / taM ceva, paDhamami savvakAmaM pAraNayaM biiyae vigaivajja / taiyaMmi alevADaM AyaMbilaM108 cautthammi / tae NaM sA kAlI ajjA rayaNAvalI tavokamma paMcahiM saMvaccharehiM dohi ya mAsehiM aTThAvIsAe ya 15 divasehiM ahAsuttaM [jAva] ArAhettA jeNeva ajjacaMdaNA ajjA teNeva uvAgayA / uvAgamittA ajjacaMdaNaM ajjaM vaMdai namasai / vaMdittA namaMsittA bahUhiM cauttha0 jAva] bhAvemANI vihri| tae NaM sA kAlI ajjA teNaM urAleNaM jAva] 20 dhamaNisaMtayA jAyA yAvi hotthA se jahA iMgAla0[jAva suhuyayAsaNe iva bhAsarAsipalicchaNNA109 taveNaM teeNaM tavateyasirIe atIva uvasohemANI ciTThai / tae NaM tIse kAlIe ajjAe aNNayA kayAi 108 A AyaMbilaMmo BCDE AyaMbilamo 109 A HTarifenfescalao BCDE as in the text.

Page #99
56 111 pubvarasAvarasakAle athamambhatthira / jahA baMdayassa ciMtA / "aMhA jAva atthi uTThANa [5] 110 tIva tA mai saiye kalle [jAva] jalate ajjacaMdaNaM ajjaM ApucchittA ajjacaMdaNAra ajjAe abbhaNuSNAyAeM samANIra 5 saMlehaNAsaNAisiyAra bhattapANapaDiyAra khiyAe pAyovagayAca kAla aNavakakhamANIe viharettara " ti kaTTu evaM saMpehei / saMpehittA jeNeva ajjacaMdaNA ajjA teNeva uvAgacchai / uvAgamittA ajjacaMdaNaM vedai namaMsai | vaMdittA narmasittA evaM vayAsI / icchAmi NaM ajjo ! tubmehiM abbhaNuNNAyA samANI saMlehaNA0 [jAva] viharettara / ahAsuhaM [0] / " kAlI ajjA ajjacaMdaNAe abbhaNuNNAyA samANI saMlehaNA0 [jAva] viharai / sA kAlI ajjA ajjacaMdaNAra aMtie sAmAiyamAiyAI ekkArasa aMgAi 15 ahijjittA bahupaDipuNNAI aTTha saMvaccharAI sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAra attArNa jhUsettA sahi bhattAiM aNasaNAe chedittA jassadvAra kIras [jAva] carimussAsanIsAsehiM siddhA [5] // nikkhevao // paDhamaM ajjhayaNaM samattaM // [ Sutra 17] 10 20 66 teNaM kAleNaM teNaM samaeNaM caMpA nAma nayarI / gorat are | kANie rAyA / tattha NaM seNiyassa raNNo bhajjA, koNiyassa raNNo cullamAuyA, sukAlI nAma devI hotthA / jahA kAlI tahA sukAlI vi 110 A asthi uhANe ti vA B atthi uhA. CE asthi uTThA0 D uThAi 5. vA. 111 Ereads tAva tAva; A tAvata BCD tAMva tA.

Page #100
nikkhaMtA [jAva] bahUhiM cauttha0 [jAva bhAvemANI viharai / tae NaM sA sukAlI ajjA aNNayAkayAi jeNeva ajjacaMdaNA ajjA [jAva] " icchAmi NaM ajjo ! tunbhehiM abbhaNuNNAyA samANI kaNagAvalItavokammaM uvasaMpajittANaM viharettae / " 5 evaM jahA rayaNAvalI tahA kaNagAvalI vi / navaraM tisu ThANesu aTThamAI karei, jahA rayaNAvalIe chaTThAI / ekkAe parivADIe saMvaccharo paMca mAsA bArasa ya ahorattA / cauNhaM paMca varisA nava mAsA aTThArasa divasA / sesaM taheva / nava vAsA pariyAo [jAva] 10 siddhA // [ Sutra 18] evaM mahAkAlI vi / navaraM khuDDAgaM sIhanikIliyaM tavokambhaM uvasaMpajjittANaM viharai / taM jhaa| cautthaM karei / karittA savvakAmaguNiyaM pArei / pArettA chaThe karei / karittA savvakAmaguNiyaM pArei / pArittA cautthaM 15 karei / savvakA0 2 / aTThamaM karei 2 / savvakA0 2 / chaTuM0 2 / savva0 2 / dasamaM0 2 / savva0 2 / anumaM0 2 / svv02| duvaalsN02|svv02| dasamaM0 2 / savva0 2|codsN0 2 / savva02 / duvAlasaM0112 2 / savva0 2 / solasama0 2 / savva0 2 / codasaM0 2 / sava. 20 2 / aTThArasaM0 2 / savva0 2 / solasamaM02 / savva0 2 / vIsamaM02 / savva0 2 / aTThArasaM0 2 / savva0 2 / vIsamaM0 2 / sava0 2 / solasamaM0 2 / savva0 2 / aTThArasaM02 / savva0 2 / codasaM0 2 / svv02| solasamaM0 2 / savva0 2 / duvAlasaM0 2 / samva 2 / 25 112 AD duvAlasaM B. duvAlasamaM E bArasamaM.

Page #101
58 coisaM0 2 / savva0 2 / dasamaM0 2 / savva0 2 / duvAlasaM0 2 / savva0 2 / aTThamaM0 2 / savva02 / dasamaM0 2 / savva0 2 / chaTuM 2 / savva02 / aTThamaM02 / savva0 2 / cautthaM0 / savva0 2 / chaTuM0 2 / savva0 2 / 5 cautthaM0 2 / savvakAmaguNiya pArei / taheva cattAri parivADIo / ekAe parivADIe chammAsA satta ya divasA / cauNhaM do varisA aThThAvIsA ya divasA [jAva] siddhA // [Sutra 19] evaM kaNhA vi / navara mahAlayaM sIhaNikIliyaM 10 tavokammaM jaheva khuddddaagN|nvr cottIsama jAva neyvvN| taheva UsAreyavvaM / ekkAe varisaM chammAsA aTThArasa ya divasA / cauNhaM chavvarisA do mAsA bArasa ya ahorattA / sesaM jahA kAlIe [jAva] siddhA // [Sutra 20] evaM sukaNhA vi / navaraM sattasattamiyaM bhikkhu15 paDimaM upasaMpajjittANaM viharai / paDhame sattae ekkekka bhoyaNassa dattiM paDigAhei ekkekkaM pANayassa / docce sattae do do bhoyaNassa do do pANayassa paDigAhei / tacce sattae tiNNiH / cautthe0 / paMcame0 / sattame sattae satta dattIo bhoyaNassa paDigAhei satta 20 paannyss| evaM khalu eyaM sattasattamiya bhikkhupaDimaM egUNapaNNAe rAtidiehiM egeNa ya chaNNaueNaM bhikkhAsaeNaM / ahAsuttA [jAva] AhArettA jeNeva ajjacaMdaNA ajjA teNeva uvaagyaa| uvAgamittA ajacaMdaNaM aja 25 vadai namasai / vaMdittA namaMsittA evaM vayAsI / " icchAmi NaM ajjAo! tummehiM abbhaNuNNAyA

Page #102
samANI aTTahamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharettae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " tae NaM sA sukaNhA ajjA ajjacaMdaNAe abbhaguNNoyA samANI aTThaTTamiyaM bhikkhupaDima uvasaMpajjittANaM viharai / 5 paDhame aTThae ekkekkaM bhoyaNassa dattiM paDigAhei ekkekkaM pANayassa / [jAva] aTThame aTThae aTThaTTa bhoyaNassa paDigAhei aTTha paannyss| ___evaM khalu eyaM aTThamiyaM bhikkhupaDimaM causaTThIe rAtidiehiM dohi ya aTThAsIehiM bhikkhAsayahiM / 10 ahAsuttA jAva navanavamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai / paDhame navae ekkekkaM bhoyaNassa datti paDigAhei ekkekkaM pANayassa [jAva] navame navae nava dattIo bhoyaNassa nava pANayassa / 15 evaM khalu navanavamiyaM bhikkhupaDimaM ekAsIi rAiMdiehiM cauhiM paMcottarehiM bhikkhAsaehiM / ahAsuttA [jAva ] dasadasamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai / paDhame dasae ekkekkaM bhoyaNassa dattiM paDi- 20 gAhei ekkekkaM pANayassa / [jAva dasame dasae dasa dasa dattIo bhoyaNassa paDigAhei dasa dasa paannyss| evaM khalu eyaM dasadasamiyaM bhikkhupaDimaM ekkeNaM rAiMdiyasaraNaM addhachaTTehi bhikkhAsaehiM / ahAsuttaM [jAva ArAhei / ArAhittA bahUhiM cauttha [jAya] mAsaddha. 25 mAsavivihatavokammehi appANaM bhAvemANI viharai /

Page #103
tae NaM sA mukaNhI ajA teNaM urAle [jAva] siddhI / // nikkhevao // paMcamajhayaNaM // [Sutra 21] evaM mahAkaNhA vi / navaraM khuDDAgaM savaoMbhaI 5 paDisa uvasaMpajjittANaM viharai / cautthaM karei / karittA savvakAmaguNiya pAreI / pAritA cha? kareI 2 / savva0 2 / aTThamai0 2 / savva0 2 / dasamaM0 2 / savva0 2 / duvAlasamaM0 2 / samva0 2 / aTThama 2 / savva0 2 / dasamaM0 2 / savva0 2 / duvAlasamaM0 2 / savva0 2 / 10 cautthaM0 2 / savva0 / chaTuM 2 / savva 2 / duvAlasaM0 2 / savva0 2 / cautthaM0 2 / savva0 2 / chaTuM0 2 / savva0 2 / aTThamaM0 2 / savva0 2 / dasamaM0 2 / savvA 2 / chaTuM0 2 / savva0 2 / aTThamaM0 2 / sabva0 2 / dasamaM0 2 / savva0 2 / duvAlasaM0 2 / saba0 2 / 15 cautthaM0 2 / dasamaM0 2 / savva0 2 / duvAlasamai0 2 / savva0 2 / cautthaM0 2 / savva02 / chaTuM0 2 / savva0 2 / aTThamaM0 2 / savva0 // evaM khalu evaM khuDDAgasavvaobhahassa tavokammassa paDhamaM parivADi tihiM mAsehiM dasahiM divasehi 20 ahAsuttaM [jAva ArAhittA doccAe parivADIe cautthaM karei / karittA vigaivajjaM pArei / pArittA jahA rayaNAvalIe tahA / ettha vi cattAri parivADIo / pAraNA taheva / cauNhaM kAlo saMvaccharo mAso dasa ya divasA / sesaM taheva / [jAva] siddhaa| 25 // nikkhevao // chaTheM ajjhayaNaM / [Sutra 22] evaM vIrakaNhA vi / navaraM mahAlayaM savao

Page #104
bhadaM tavokammaM uvasaMpajjittANaM viharai / taM jahA / cautthaM krei| svv02| chtthN02| svv02| atthtthmN02| sv02| dsm02| svv02| duvaalsmN02| svv02| codsN02| svv02| solsmN02| svvr| dsmN02| svv02| duvaalsmN02| svv02| codsN02| snv02| 5 solsmN02| svv02| cutthN02| svv02| chttuN02| svv02| atthtthmN02| svv02| solsmN02| svv02| cutthN02| svv02| chttuN02| sb02| attttmN02| savva20 dsmN02| svv02| duvaalsN02| svv02| codsN02| sb02|| atttthmN02| snv02| dasamaM0 10 2 // sv02| duvaalsN0|sbv02|| codsmN02| sv02| solsmN0raasvv0| cutthN02| svv02| chtttt| svv02| cohsN0raasvv02| solsmN0shsvv0raacutthN02|svv0 2 / chttuN0svv0|ahmN02|svv02|dsmN0raasc02| duvaalsmN02|| svv02| chttuN02| svv02| atttthmN02| savva0 15 2 / dsmN02| svv02| duvaalsN02| svv0| codsN02| svv02| solsmN02| svv02| cutthN02| svv0| duvaalsN02| svv02| codsN02| svv02| solsmN02| sv02| cutthN02| svv02| chttuN02| svv02| aTThamaM0 2 / svv02| dsmN02| savva0 // ekkekAe layoe aTTamAsA paMca ya divasA / cauNDaM do vAsA aTTamAsA vIsaM divasA / sesaM taheva [jAva] siddhA / / [ Sutra 23 ] evaM rAmakaNhA vi| navaraM bhaddottarapaDimaM uvasaMpajjittANaM viharai / taM jhaa| duvAlasamaM karei2 / 25 svv02| coddsmN02| svv02| solsmN02| svv02| atttthaarsmN0| sbb02| viisimN02| svv02| solasamaM0 20

Page #105
2 // svv02| atttthaarsmN02| svv02| viisimN02| savva0 2 // duvaalsmN02| svv02| coism02| svv02|| viisim02| svv02| duvaalsN02| svv02| cohsmN02| svv02| solsmN02| svv02| atttthaarsmN02| svv02| 5 codsmN02| svv02| solsmN| svv02| aTThArasamaM0 savva20 viismN02| svv02| duvaalsmN02| savvA atttthaarsmN02| svv02| viisimN02| duvaalsmN02| savva0 2 / codsmN02| svv02| solsmN02| svv0|| ekAe kAlo chammAsA vIsa ya divasA / 10 cauNhaM kAlo do varisA do mAsA vIsa ya divasA / sesaM taheva jahA kAlI [jAva] siddhA // [Sutra 24] evaM piuseNakaNhA vi / navaraM muttAvalItavokammaM uvasaMpajjittANaM viharai / taM jhaa| cautthaM karei 2 / svv02| chttuN02| svv02| cutthN02| svv02| 15 atttthmN02| svv02| cutthN02| svv02| dsmN02| savva0 2 / cutyN02| svv02| duvaalsmN02| svv02| cautthaM0 2 / svv02| codsmN02| svv02| cutthN02| svv02|| solsmN02| svv02| cutthN02| svv02| aTThArasamaM0 2 / svv02| cutthN02| svv02| vIsaimaM02 / svv02| 20 cutthN02| svv| baaviisimN02| svv02| cutthN02| svv02| cuviisimN02| svv0| cutthN02| svv02| chvviisimN02| svv02| cutthN02| svv02| aTThAvIsaM0 2 / svv02| cutthN02| svv02| tiisimN02| svv02| cutthN02| svv02| bttiisimN02| svv02| cutthN02|| 25 svv92| cottiisimN02| svv0|| .. evaM taheva osArei [jAva] cautya karittA

Page #106
63 mAsA savvakAmaguNiyaM pAre / ekkAe kAlo ekkArasa paNarasa ya divasA / caNhaM tiNNi carisA dasa ya mAsA | sesaM [jAva] siddhA || [Sutra 25] evaM mahAseNakaNhA vi / navaraM AyaMbilavaDumANaM tavokambhaM uvasaMpajjittANaM viharai / ta jahA AyaMbilaM karei2 | cautthaM karei2 / be AyaMbilAI karei 2 / catthaM kreir| tiNi AyaMbilAI karei2 | cautthaM0 2 / cattAri02 / cauttha02 | paMca09 cutthN02|| cha02 / cutthN02| evaM ekottariyA baDhIe AyaMbilAI vaDRti cauttariyAI [jAva] AyabilasayaM karei2 | cautthaM 10 karei // 5 tara NaM sA mahAseNakaNhA ajjA AyaMbilavaDramANaM tavokammaM cohasahiM vAsehiM tihi ya mAsehiM vIsahi ya ahorattehiM ahAsutaM [jAva] sammaM kAraNaM phAsei (jAva] ArAhittA jeNeva ajjacadaNA ajjA 15 teNeva uvAgayA / uvAgamittA vaMdai namasai | vaMdittA namasittA bahUhiM cauttha [ jAva] bhAve mANI viharas | taNaM sA mahAseNakaNhA ajjA teNaM urAleNaM [jAva] usomANI cihna / tara NaM tIse mahAseNakaNhAe ajjAe aNNayA kathAI puJcarattAvarattakAle ciMtA jahA 20 khaMdayassa / [ jAva] ajjacaMdaNaM pucchara [ jAtra ] saMlehaNA [] kAlaM aNavakaMkhamANI viharas | tae NaM sA mahAseNakaNhA ajjA ajjacaMdaNAe ajjAe atie sAmAiyAI ekkArasa aMgAi ahijjittA bahupaDi puNNAI sattarasa vAsAI pariyAyaM pAlaittA mAsi - 25 yAe saMlehaNAe appANaM jhUsittA sarhi bhattAiM aNasaNAra

Page #107
64 chedittA jassahAya kIraha [jAva] tamahaM ArAhei / ArAhicA carimassAsaNIsAsehiM siddhA buddhA [0] // aTTha ya vAsA AI ekkottarayAe jAva sattarasa / eso khalu pariyAo seNiyabhajjANaM nAyavvo // 5 " eva khalu jaMbU ! samaNeNaM [jAva] saMpatte aTTamassa aMgassa aMtagaDadasANaM ayamaThThe paNNatte // aMgaM samRttaM // [Sutra 26] 113 aMtagaDadasANaM aMgassa ego suyakhaMdho / aTTha -vagA | aTTasu ceva divasesu uddissiti / tattha 10. paDhamabizyavagge dasa dasa uddesagA / taiyavagge terasa uddesanA / vautthapaMcamavaggo dasa dasa uddegA / chaTThavo solasa uddesamA / sattasavo terasa uddegA / aTTamavagge dasa uddegA || sesaM jahA nAyAdhammakahANaM // [ Sutra 27] || aMtagaDadasAo samattAo // * 1* .14 113 AE saMkhtaM BCD samattaM A does not contain the Sutra. 27 at all BCDE have the ending as found in the text. 114 The colophons of the various Mss. will be found in the Introduction.

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// aNuttarovavAiyadasAo // [ paDhamo vaggo ] teNaM kAleNaM teNaM samaraNaM rAyagihe nayare / ajjasuhammassa samosaraNaM / parisA niggayA [ jAva ] jambU pajjuvAsai [0] evaM vayAsI / "" jai NaM bhaMte! samaNeNaM [ jAva ] saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM ayamaTThe paNNatte, 5 navamassa NaM bhaMte ! aMgassa aNuttarovavAiyadasANaM samaNeNaM [jAva] saMpatteNaM ke aTThe paNNatte ? " tara NaM se suhamme aNagAre jaMbuM aNagAraM evaM vayAsI / " evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM 10 navamassa aMgassa aNuttarovavAiyadasANaM tiNNi vaggA paNNattA / "" (6 jai NaM bhaMte samaNeNaM [ jAva ] saMpatteNaM navamassa' aMgassa aNuttarovavAiyadasANaM tao vaggA paNNattA, paDhamassa NaM bhaMte ! vaggassa aNuttarovavAiya- 15 dasANaM samaNeNaM [ jAva] saMpatteNaM kai ajjhayaNA paNNattA ? / "" " evaM khalu jaMbU ! samaNeNaM [ jAva] saMpatteNaM aNuttarovavAiyadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA / taM jahA, 5 20

Page #109
jAli-mayAli-uvayAlI purisaseNe ya vAriseNe ya / / dIhadaMte ya laDhadaMte ya vehalle vehAyase abhae i ya kumaare||"1 ___"jai NaM bhaMte ! samaNeNaM [jAva ] saMpatteNaM 5 paDhamassa vaggasa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa aNuttarovavAiyadasANaM samaNeNaM [ jAva ] saMpatteNaM ke aTe paNNatte ? / " " evaM khalu jaMvU ! teNaM kAleNaM teNaM samaeNaM rAyagihe nayare rithimiyasamiddhe / guNasilae 10 ceie / seNie raayaa| dhAriNI devI / sIho sumiNe / jAlI kumAro / jahA meho / aTTao dAo / [jAva] uppi pAsAya [ 0 ] viharai / sAmI samosaDhe / seNio niggao / jahA meho tahA jAlI vi niggo| taheva nikkhaMto jahA meho / ekkArasa aMgAI ahiji| 15 guNarayaNaM tavokammaM jahA khaMdayassa / evaM jA ceva' khaMdagassa vattavvayA, sA ceva ciMtaNA, aapucchnnaa| 1. The spellings of the different names in this verse are in MSS, given in a variety of ways. The first line of the verse is found in aMtaga. dddsaao| vaggo 4 / (Page. 24). The reading of the first line is settled in collation with it. ABD read uvamAli E uvayAli Barnert (C.) uvajAli; (D) dIhaseNe etc. 2. A drops jahA khadayassa and only writes jahA khaMdayavatavvayA B. After guNarayagaM tavokaMmaM, there is jahA khaMdayassa and after it jA ceva khaMdayavattavayA C. jA va D. jaM ceva E drops jahA khaMdayassa and only

Page #110
67 therehiM saddhiM viulaM taheva durUhai / navaraM solasa vAsAiM sAmaNNapariyAgaM pAuNittA kAlamAse kAlaM kiccA ur3e candimasohammIsANa [ jAva] AraNaccue kappe navayagevejjavimANapatthaDe uDUM dUraM vIIvaittA vijayavimANe devattAe uvavaNNe / tae NaM therA bhaga- 5 vaMtaM jAliM aNagAraM kAlagayaM jANittA pariNivvANavattiyaM kAussaggaM kareMti / karittA pattacIvarAI gehNti| taheva uttaraMti [ jAva] ime se AyAramaMDara 'bhaMte' tti bhagavaM goyame [jAva] evaM kyaasii| "evaM khalu devANuppiyANaM aMtevAsI jAlI 10 nAmaM aNagAre pagaibhadae / se NaM jAlI aNagAre kAlagae kahiM gae, kahiM uvavaNNe ? / " ___ "evaM khalu goyamA ! mamaM aMtevAsI taheva jahA khaMdayassa [ jAva ] kAlagae uddhaM caMdima [jAva] vijae vimANe devattAe uvavaNe / " "jAlissa: NaM bhaMte ! devassa kevaiyaM kAlaM ThiI paNNattA ? / " writes evaM jA ceva khaMdagavattavvayA etc. Barnett has guNarayaNaM tavokammaM jahA khaMdayassa / evaM jA ceva khaMdayassa vattavvayA etc. (A) jaM ceva (C) jAveva (D)(E) jAva 3. Barnett duruhai AC duruhati BDE durUhati 4. Barnett. vIivaittA ABCD vItivaittA E vItIvatittA 5. Barnett. ABCD uttaraMti E oyaraMti 6. It is remarkable that MSS. awefully blunder even in spelling jAlissa A jArisa B. jANisa CE jAlissa D jAlisa 7. Barnett ABDE kevai (ti) yaM C kevaIyaM 15

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5 68 " goyamA ! battIsaM sAgarovamAiM ThiI paNNattA / 59 " se NaM bhaMte ! tAo devaloyAo AukkhaNaM [3] kahiM gacchahi [ 2 ] 1 / " " goyamA ! mahAvidehe vAse sijjhihii / "" " evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatterNa aNuttarovavAiyadasANaM paDhamassa vaggassa paDhamassa ajjhayaNassa ayamaTThe paNNatte / " evaM sesANaM vi aTThaNhaM bhANiyavvaM / navaraM 10 cha dhAriNisuA / vehallavehAyasA cellaNAe / AilANaM paMcaNhaM solasa vAsAiM sAmaNNapariyAo / tinhaM bArasa vAsAI / doNhaM paMca vAsAI / AillANaM paMcaNhaM ANuvva uvavAyo vijaya vejayaMte jayaMte aparAjie savvasiddhe / dIhadaMte savvaTThasiddhe / ukkameNaM 10 sesA / 15 abhao vijaya / sesaM jahA paDhame / abhayassa nANattaM, nayare, seNie rAyA, naMdA devI | sesaM rAyagihe taheva / 9 8. Barnett ABCD cha; E satta is wrong. 9. Barnett and some MSS. vehallavehAsA which in conformity with the enumerating verse, I have emended vehalavehAyasA. The jumble in spelling the name persists in all MSS. 10 ABCDE Barnett ukkameNaM; but Barnett's MSS (E) aNukkameNaM, (E) ukkameNaM, (C) ukkseNaM, (4) ukkoseNaM (with the gloss anukrame utkRSTA sthiti chai )

Page #112
69 " evaM khalu jaMbU ! samageNaM [ jAva ] saMpatteNaM vaggassa ayamaTThe aNuttarovavAiyadasANaM paDhamassa 35 [ Sutra 1 ] paDhamo vaggo samatto // paNNatte / [ docco vaggo ] (6 'jai NaM bhaMte! samaNeNaM [ jAva] saMpatteNaM aNuttarovavAiyadasANaM paDhamassa vaggassa ayamaTThe paNNatte, doccassa NaM bhaMte ! vaggassa aNuttarovavAiyadasANaM samaNaM [jAva] saMpatte ke aTThe paNNatte? | "" 5 " evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM 10 aNuttarovavAiyadasANaM doccassa vaggassa terasa ajjhayaNA paNNattA / taM jahA, "( dIha seNe mahAseNe laTThate ya gUDhadaMte ya suddhadaMte ya halle dume dumaseNe mahAdumaseNe ya Ahie || sohe ya sIhaseNe ya mahAsIha seNe ya Ahie puNNa seNeya bodhavveterasame hoi ajjhayaNe || " jai NaM bhaMte! samaNeNaM [jAva] saMpatteSaM aNuttarovavAiyadasANaM doccassa vaggassa terasa ajjhayaNA paNNattA, doccassa NaM bhaMte ! vaggassa paDhamassa ajjhayaNassa samaNeNaM [jAva] saMpatterNa ke aDDe paNNatte ? / " 20 " evaM khalu jaMbU ! teNaM kAleNaM teNaM samaraNaM / rAyaga nare / guNasilae ceie / seNie rAyA / dhAriNI devI / sIho sumiNe / jahA jAlI tahA jammaM bAlattaNaM klaao| navaraM dIhaseNo kumAro | saveva vaktavvayA jahA jAlissa [jAva] aMtaM kAhiha / " 1 15 25

Page #113
evaM terasa vi / raaygihe| seNio piyaa| dhAriNI mAyA / terasaNhaM vi solasa vAsA priyaao| ANupuvIe vijae doNNi, vejayaMte doNNi, jayaMte doNNi, aparAjie doNNi, sesA mahAdumaseNamAI paMca 5 svvtttthsiddhe| "evaM khalu jaMbU ! samaNeNaM [0] aNuttarovavAiyadasANaM doccassa vaggassa ayamahe pnnnntte|" mAsiyAe saMlehaNAe dosu vi vaggesu / [Sutra.2] tti docco vaggo samatto / 15 [tacco vaggo] " jai NaM bhaMte ! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM doccassa vaggassa ayamaDhe paNNatte, taccassa NaM bhaMte ! vaggassa aNuttarovavAiyadasANaM samaNeNaM [jAva] saMpatteNaM ke aDhe paNNatte ? / " "evaM khalu jaMbU ! samaNeNaM [jAva saMpatteNaM aNuttarovavAiyadasANaM taccassa vaggassa dasa ajjhayaNA pnnnnttaa| taM jahA, dhaNNe ya suNakkhatte ya isidAse ya Ahie pellae rAmaputte ya caMdimA piDhimA i y|| 20 peDhAlaputte aNagAre navame poTile vi ya vehalle dasame ghuse ime ya dasa aahiyaa|"

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71 (( 'jai NaM bhaMte! samaNeNaM [jAva] saMpatteNaM aNuttarovavAiyadasANaM taccassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte! ajjhayaNassa samaNeNaM [jAva] saMpatterNa ke aDDe paNNatte ! | >> ? " evaM khalu jaMbU ! tethe kAleNaM teNaM samaeNaM 5 kAyaMdI nAmaM nayarI hotthA riddhathimiyasamiddhA | sahasaMbavaNe 11 ujjANe savvauu [0] jiyasattU rAyA / tattha NaM kAryado nayarIe bhaddA nAma satthavAhI parivasai, aDDA [jAva] aparibhUyA / tIse NaM bhaddAe satthavAhIe pute dhaNe nAmaM dArae hotthA, ahINa [ jAva ] suruve 10 paMcadhAipariggahie 12 / taM jahA, khIradhAIe jahA mahablo [jAva] vAvattari kalAo ahIe [ jAva ] alaM bhogasamatthe jAe yAvi hotthA / tara NaM sA bhaddA satthavAhI dharaNaM dArayaM ummukkabAlabhAvaM [jAva] bhogasamatthaM yAvi jANittA battIsaM pAsAyavaDisae kArei 15 abbhuggayamUsie [jAva] tesi majjhe bhavaNaM aNegakhaMbhasayasaMNivi [jAva] battIsAra ibbhavarakaNNagANaM egadivaseNaM pANi geNhAvei / battIsao dAo [ jAva ] upa pAsA [0] tehi [jAva] viharai | teNaM kAleNaM teNaM samaraNaM samaNe [0] samosaDhe | 20 parisA niggayA / rAyA jahA koNio tahA jiyasattU 11 All Mss. write sahasaMbavaNe; whereas to spell it according to the sense of the name, it would be sahassaMbavaNe as Barnett has it. 12 All Mss. pariggahie; merely a variant of - parikkhitte.

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72 niggo| tae NaM tassa dhaNNassa taM mahayo jahA jamAlI tahA niggo| navaraM paaycaarennN| [jAva] "jaM navaraM ammayaM bhaI satthavAhiM ApucchAmi / tae NaM devANuppiyANaM aMtie [jAva pavvayAmi / " [jAva] jahA jamAlI tahA Apucchai / mucchiyA13 vRttapaDivuttayA jahA mahabbale [jAva jAhe no saMcAei / jahA thAvaccAputto jiyasattuM Apucchai / chattacAmarAo0 / sayameva nikkhamaNaM jahA thAvaccAputtassa kaNho [ jAva ] pavvaie aNagAre jAe IriyAsamie14 [ jAva ] 10 guttbNbhcaarii| tae NaM se dhaNNe aNagAre jaM ceva divase muMDe bhavittA jAva] pavvaie, taM ceva divasaM samaNaM bhagavaM mahAvIraM vaMdai namasai / vaMdittA namaMsittA evaM vyaasii| "evaM khalu icchAmi NaM bhaMte ! tunbhehiM abha15 guNNAe samANe jAvajjIvAe chaTuMchaTTeNaM aNikkhitteNaM AyaMbilapariggahieNaM tavokammeNaM appANaM bhAvemANe viharittae / chahassa vi ya NaM pAraNayasi kappei me AyaMbilaM paDigAhettae, no ceva NaM aNAyaMbilaM / taM pi ya saMsaDhe,no ceva NaM asaMsahUM / taM piya NaM aNujjhiyadhammiyaM / 20 taM piyajaM aNNe bahave samaNamAhaNaatihikivaNavaNImagA nAvakaMkhaMti / ahAsuhaM devANuppiyA !mA paDibaMdhaM kreh|" 13 A B D glezgan C E ylagar Barnetttext greggent but notes the reading (C) greggent; B has of course wrongly after pucchiyA, buttapaDibuttiyA. 14 Barnett iriyAsamie etc. A riyAsamite B. the same as ABC. iriyAsamite D ariyAsamite E IriyAsamite.

Page #116
73 tae NaM se dhaNNe aNagAre bhagavayA mahAvIreNaM abbhaNuNNAe samANe [haTTha0] jAvajjIvAe chaTuMchaTheNaM aNikkhitteNaM tavokammeNaM appANaM bhAvemANe vihri| tae NaM se dhaNNe aNagAre paDhamachaTTakhamaNapAraNayaMsi paDhamAe porisIe sajjhAyaM karei / jahA goyamasAmI 5 taheva Apucchai [jAva] jeNeva kAyaMdI nayarI teNeva uvAgacchai / uvAgamittA kAyaMdIe nayarIe ucca0 [jAva] aDamANe AyaMbilaM no aNAyaMbilaM jAva nAvakaMkhati / tae NaM se dhaNe aNagAre tAra abbhujjayAe payattAe paggahiyAe esaNAe esamANe jai bhattaM na 10 labhai to pANaM na labhai, aha pANaM to bhattaM na labhai / tae NaM se dhaNNe aNagAre adINe avimaNe akaluse avisAdI aparitaMtajogI jayaNaghaDaNajogacaritte ahApajjattaM samudANaM15 paDigAhei / paDigAhittA kAyaMdIo nayarIo paDiNikkhamai / paDiNikkhamittA jahA goyame 15 jAva pddidNsei| tae NaM se dhaNNe aNagAre samaNeNaM bhagavayA abbhaNuNNAe samANe amucchie [jAva] aNajjhovavaNNe bilamiva paNNagabhUeNaM appANeNaM AhAraM AhArei / AhArittA saMjameNaM tavasA [jAva] viharai / tae NaM samaNe bhagavaM mahAvIre aNNayA kayAi 20 kAyaMdIo nayarIo sahasaMbavaNAo ujjANAo paDiNikkhamai / paDiNikkhamittA bahiyA jaNavayavihAraM viha ___15 A ahApajjattasadANaM BCE ahApajjattaM samudANaM D ahApajjattaM sadANa; the reader has made it samadANaM by the addition of ma. Barnett-text samudANaM; his (C) samuddANaM which he is inclined to prefer.

Page #117
bww rh| tae NaM se dhaNNe aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjai / ahijjittA saMjameNaM tavasA appANaM bhAvemANe viharai / tae NaM se dhaNe 5 aNagAre teNaM urAleNaM16 jahA khaMdao [jAva] uvasomemANe citttthi| dhaNNassa NaM aNagArassa pAyANaM ayameyArUve tavarUvalAvaNNe hotthA, se jahA nAmae sukkachallI i vA kaTTapAuyA i vA jaraggaovAhaNA17 i vA; evAmeva 10 ghaNNassa aNagArassa pAyA sukkA18 nimmaMsA aDicammachirattAe paNNAyaMti, no ceva NaM maMsasoNiyattAe / dhaNNassa NaM aNagArassa pAyaMguliyANaM ayameyArUve [0] se jahA nAmae kalasaMgaliyA i vA muggamA sasaMgaliyA i vA taruNiyA chiNNA uNhe diNNA 15 sukkA samoNI milAyamANI milAyamANI ciTThati, evAmeva dhaNNassa pAyaMguliyAo sukkAo [ jAva ] sonniyttaae| ____16. ACE orAlega BD urAleNaM; Barnett prefers urAlegaM 17 ABD jaraggauvAhaNA CE jaraggaovAhaNA Barnett's text latter, though he notes (D) uvAhaNe, his (A) (C)(E) like our CE. So also abhayadeva like our CE. 18 ABCE sukkA niFHAT D the same as ABCE but in the margin lukkhA is added. Barnett's (C) (E) have bhukkhA after sukkA ; though his (A) has not it. Is bhukkhA a misreading for lukkhA ?

Page #118
75 dhaNNassa jaMghANaM ayameyArUve [0] se jahA [0] kaMkAjaMghA ivA kAkajaMghA i vA DheNiyAliyAjaMghA i vA [jAva] soNiyattAe / dhaNNassa jANUrNa ayameyArUve [0] se jahA [0] kAlipore i vA mayUrapore i vA DheNiyAliyApore i vA 5 evaM [ jAva] soNiyattAe / dhaNNassa urussa [0] jahA nAmae sAmakarille i vA borIkarille i vA sallaikarille i vA sAmalikarille i vA taruNie unhe [ jAva ] ciTThai, evAmeva dhaNNassa urU [jAva] soNiyattAe / 10 dhaNNassa kaDipattassa 19 imeyArUve 20[0] se jahA [0] uTTapAde i vA jaraggapAe i vA mahisapATa ivA [ jAva] soNiyattAe / dhaNNassa uyarabhAyaNassa imeyArUve [0] se jahA [0] sukadie i vA bhajjayaNakabhalle i vA kaTukolaMbara 15 i vA, evAmeva udaraM sukkaM [0] | dhaNNassa pAsuliyAkaDayANaM imeyArUve [0] se jahA [0] thAsayAvalI ivA pANAvalI i vA muMDAvalI ivA [0] | 19 abhayadeva in addition to the reading noted above livs kaDipaTTassa. ABCD kaDipaTTassa; but E kaDipattassa; Barnett kaDipattassa ( C ) the sa* me; his (A) (E) (D) kaDipaTTassa 20 ABD imerUve; CE imeyArUve; Barnett comments accepting imeyAruve "Thus all the sources, and so below; perhap s it is only a graphic variant for ayaM."

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76 dhaNNassa 21 piTThikaraMDayANaM ayameyArUve [0] se jahA [0] kaNNAvalI i vA golAvalI i vA vaTTayAvalI ivA, evAmeva [0] | 23 dhaNNassa urakaDayassa 22 ayameyArUve [0] se 3 jahA [0] cittakaTTare i vA viyaNapatte i vA tAli - yaMtapatte i vA, evAmeva [0] / 1 25 aga dhaNNassa bAhANaM [0] se jahA nAmae [0 samisaMgaliyA i vA 24 pahAyAsaMgaliyA i vA tthiya saMgaliyA ivA, evAmeva [0] | 10 dhaNNassa hatthANaM [0] se jahA [0] sukkachagaNiyA ivA vaDapatte i vA palAsapatte i vA, 2" evAmeva [0] | dhaNNassa hatthaMguliyANaM [0] se jahA [0] kalasaMgaliyA i vA muggamAsasaMgaliyA i vA tAruNiyA chiNNA Ayave diNNA sukkA samANI, evAmeva [0] | torte gIvAra [0] se jahA [0] karagagIvA i vA kuMDiyAgIvA i vA uccaTThavaNae i vA, evAmeva [0]! 15 21 ADE piTTikaraMDayANaM B C piThukaraMDayANa; Ba - rnett prefers fa though he has Mss reading piTTha; cf.later piDikaraMDagasaMghIrhi ( P. 79 L. 8 ) 22 ACD ura- karaMDayassa B urukaraMDayassa E urakaDayassa; abhayadeva - urakaDayassa Barnett; urakaDayassa. Barnett's (A) (E) urakaraMDayassa 23 Some Mss read TAliyaMTa. 24 A drops it. B has in the margin pAhAyAsaMmaliyA i vA C pahAyA D original drops added below pahAyA; E vAhAyA Barnett accepts pahAyA but his (C) vahAyA. 25 A. agatthiya - 26 E evameva.

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dhaNNassa NaM haNuyAe [0] se jahA [0] lAuphale i vA hakuvaphale i vA aMbagaThThiyA i vA,evAmeva [0] / __dhaNNassa uTThANaM [ 0] se jahA [ * ] sukkajaloyA i vA silesaguliyA i vA alattaguliyA ivA, evAmeva [0] / dhaNNassa jibbhAe [ 0] se jahA [ 0] vaDapatte i vA palAsapatte 8 i vA sAgapatte i vA, evAmeva [0] / dhaNNassa nAsAe 9 [ 0] se jahA [ 0 ] aMbagapesiyA i vA aMbADagapesiyA i vA mAuluMgapesiyA30 i vA taruNiyA, evAmeva [ 0] / dhaNNassa acchINaM [ 0 ] se jahA [0] vINA 10 27 ABCDE hakuva Barnett hekuva with (C)He notes "hakuva ( B ) hekuca the commentary of (D) haUva text of ( D ); haMkuba ( A) hakuna ( E ) The word is plainly corrupt. 28 AB both note palAsapatte i vA but drop sAgapatte i vA C uMbara-D in the text palAsa though ubara is added above the line palAsa - Barnett's (A) (D) as our text but (E) has both uMbara & palAsa 29 All MSS nAsAe; (E) nAsiyAe 30 A mAuluMga Bars for added in the space at the page. bottom CE mAtuliMga D mAuluMgau; Barnett has also such varic ties; abhayadeva in DE mAuluMga

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chiDDe i vA vaddhIsagachiDe ivA, evAmeva [ 0 ] / O 78 31 i vA pAbhAiyatAragA 3 32 dhaNNassa kaNNANaM [0] se jahA [0] mUlAchalliyA i vA vAluMkachalliyA 34 i vA kArellaya5 challiyA i vA, evAmeva [ 0 ] | 33 O dhaNNassa sIsassa [0] se jahA [0] taruNagalAue i vA taruNagaelAlue i vA sinhAlae 35 i vA taruNa [ jAva ] ciTThai, evAmeva dhaNNassa aNagArassa sIsaM sukkaM lukkhaM nimmaMsaM aTThicammachi10 rattAe paNNAya, no ceva NaM maMsasoNiyattAe / 56 evaM savvattha | navaraM uyarabhAyaNaM kaNNA jIhA * 31 AB pavvIsachidde CE and abhayadeva vaddhIsagachiDDe (C-6); D vIsa gachiDDe Barnett's (C) Comm.vaccIsaka=vAdyavizeSaH (A) baddhIsama (D) vaTThIsama - Mark hesitation between chidda - chiDDa 32 All MSS as the text; abhayadeva notes the text-reading but has also another probably pabhAyatAriMgA, which Barnett selects in his text. Com. E has pAsAiyatArigA which is pro bably a misprint. 33 ABDE mUlAchalliyA ivA (C) mUliyA i vA 34 AB vAluM ( Blu ) kakArellayavalliyA i vA C challI - both separate D vAluMkakArellayachalliyA; abhayadeva seems to consider them separate. 35 All MSS with E's abhayadeva as in the text; (E) sinhAlue 36cf. foot-note 18 ABCD [ drop sukkaM ] lukkhaM; "some of Barnett's bhukkhaM as before.

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79 uDDA eesi aTThI na bhaNNai, cammachirattAe paNNAyai ti bhaNNai / 37 39 5 41 dhaNNe NaM aNagAre NaM sukkeNaM lukkheNaM 38 pAyajaMghoruNA vigayataDikarAleNaM kaDikaDAheNaM piTTi - massieNaM udarabhAyaNeNaM joijamANehiM pAsuliya+ 0kaDArahiM akkhasuttamAlA viva gaNejjamANehiM paTTikaraMDagasaMdhI hiM+1 gaMgAta raMgabhUSaNaM urakaDagade sabhASaNaM sukasappa samANehiM vAhAhiM siDhilakaDAlI 12 viva laMbatehi ya aggahatthehiM kaMpamANavAie +3 viva vevamA - NIe sIsaghaDIe pavvAyavayaNakamale ubhaDaghaDamuhe 10 ubbuDDaNayaNakose jIvajIveNaM gacchai jIvaMjIveNaM ciTThai, bhAsaM bhAsissAmi tti gilAi [ 3 ] se jahA nAmae iMgAlasagaDiyA i vA [ jahA khaMdao tahA ] [ jAva ] huyAsaNe iva bhAsarAtipalicchapaNe taveNaM teSaNaM tavateyasirI uvasomemANe [2] cii / [ Sutra. 3 ] 15 44 37 ABDE bhaNati C bhaNati 38 ABD sukheNaM bhukheNaM C only E as in text; see previous and poster ier similar texts. 39 ACD faft Bdrops this E fuaftag and abhayadeva's commentary seems to support it. Barnett fagafegi 40 majority of MSS pAMsuliyA; pAsuliyA philologically better. 41 ADE and Barnett as in the text BC pikaraMDagasaMdhIhiM 42 ACD Barnett saDhila B seDhila E siDhila. 43 AB kaMpaNakaeNa CD kaMpaNavAeNa E kaMpaNavAtio viva; Barnett kaMpaNavAie which I have accepted in the text. 44 ABD ucchaddha C udvattha E ubbuDDha and abhayadeva therein confirms it; Barnett ucchuddha

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teNaM kAleNaM teNaM samaeNaM; rAyagihe nayare; guNasilae ceie, seNie rAyA / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samosaDhe / parisA niggyaa| seNie niggae / dhammakahA / parisA 5 paDigayA / tae NaM se seNie rAyA samaNassa bhagavao mahAvIrassa aMtie dhammaM socA nisamma samaNaM bhagavaM mahAvIraM vaMdai namasai / vaMdittA namaMsittA evaM vyaalii| "imAsiM NaM bhaMte ! iMdabhUipAmokkhANaM codda10 saNhaM samaNasAhassINaM dhaNNe aNagAre mahAdukkarakArae ceva mahANijjarayarAe ceva ? / ___ " evaM khalu seNiyA ! imAsiM iMdabhUipAmokkhANaM coddasaNhaM samaNasAhassINaM dhaNNe aNagAre mahA dukkarakArae ceva mahANijjarayarAe4 5 cev|" 15 "se keNadveNaM bhaMte ! evaM vuccai 'imAsiM [jAva] sAhassINaM dhaNe aNagAre mahAdukkarakArae ceva mahANijjarayarAe cev?'"| "evaM khalu seNiyA ! teNaM kAleNaM teNaM samaeNaM kAyaMdI nAmaM nayarI hotthA [0] / upi pAsA20 yavaDisae viharai / tae NaM ahaM aNNayA kayAi puvvANupuvIe caramANe gAmANugAme dUijjamANe jeNeva kAyaMdI nayarI jeNeva sahasaMbavaNe ujjANe teNeva uvA45 MSS hesitate between Nijjara-NijjarA Barnett prefers the latter

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gae / uvAgamittA ahApaDirUvaM uggahaM uggiNhAmi / saMjameNaM [jAva] viharAmi / parisA niggyaa| [taheva jAva] pavvaie [ jAva ] bilamiva [ jAva ] AhArei / dhaNNassa NaM aNagArasta pAdANaM sarIravaNNao sambo [ jAva ] uvalobhemANe 2 ciTThai / se teNaTeNaM seNiyA! 5 evaM buccai 'imAsiM caudasaNhaM sAhassINaM dhaNNe aNagAre mahAdukarakArae mahANijjarayarAe cev'|" tae NaM se seNipa rAyA samaNassa bhagavao mahAvIrassa aMtie eyama soccA nisamma haTTa [0] samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM 10 karei / karittA vaMdai namasai / vaMdittA namaMsittA jeNeva dhaNe aNagAre teNeva uvAgacchai / uvAgamittA dhaNNaM aNagAraM AyAhiNapayAhiNaM karei / karittA vaMdai namasai / vaMdittA namaMsittA evaM vayAsI / ___ "dhaNNe si NaM tuma devANuppiyA!; supuNNe 15 sukayatthe kayalakkhaNe suladdhe NaM devANuppiyA ! tava mANussae jmmjiiviyphle|" tti kaTu vaMdai namasai / vaMdittA namaMsittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgamittA samaNaM bhagavaM mahAvIraM tikkhutto vaMdai nmsi| vaMdittA namaMsittA jAmeva 20 disaM pAubbhUe, tAmeva disaM paDigae / [ Sutra 4 ] tae NaM tassa dhaNNassa aNagArassa aNNayA kayAi puvvarattAvarattakAlasamayaMsi dhammajAgariyaM [2] imeyArUve abbhatthie [4] / "evaM khalu ahaM imeNaM urAleNaM [ 0]" jahA 25 khaMdao taheva ciMtA / ApucchaNaM / therehiM saddhiM

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5 10 15 vilaM durUhai / mAsiyA saMlehaNA / nava mAsA pariyAo / [ jAva ] kAlamAse kAlaM kiccA uDDuM caMdima [[ jAva ] navayagevejjavimANapatthaDe uDUM dUraM vIIvaittA savvasiddhe vimANe devattAe ubavaNNe / (6 paNNattA / "" dhaNNassa NaM bhaMte ! kevaiyaM ThiI paNNattA ? | " goyamA ! tettIsa sAgarovamAI ThiI kahi 82 "" 66 se NaM bhaMte ! tAo devalogAo gacchihira ? / " "" " goyamA ! mahAvidehe vAse sijjhihii / evaM khalu jaMbU ! samaNeNaM [ jAva ] saMpatteNaM paDhamassa ajjhayaNassa ayamaTThe paNNatte // 2 [ Sutra 5] paDhamaM ajjhayaNaM samattaM // " jai NaM bhaMte ! [0]" // ukkhevao // " evaM khalu jaMbU ! teNaM kAleNaM samaraNaM / kAryadI nayarI | jiyasattu rAyA / tattha NaM kAyaMdI nayaroe bhaddA nAmaM satthavAhI parivasai [ aDhA0 ] / tIse NaM bhaddAe satthavAhIe putte suNakkhatte nAmaM dAra hotthA ahINa0 [jAva] surUve paMcadhAiparikkhitte 20 jahA dhaNNo tahA / battIsao dAo [jAva] upi pAsAyavarDisae viharai / teNaM kAleNaM teNaM samaeNaM / samosaraNaM / jahA ghaNo tahA suNakkhatto vi niggao / jahA thAvaccAputtassa tahA nikkhamaNaM [jAva] aNagAre jAe IriyA25 samie [ jAva] baMbhayArI /

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tae NaM se suNakkhatte jaM ceva divasaM samaNassa bhagavao mahAvIrassa aMtie muMDe [jAva] pavvaie taM ceva divasaM abhiggahaM taheva [ jAva] bilamiva [0] AhArei, saMjameNaM [jAva] viharai [0] / bahiyA jaNavayavihAraM viharai / ekkArasa aMgAI ahijjara 5 [0] saMjameNaM tavasA appANaM bhAvemANe viharai / tae NaM se suNakkhatte teNaM urAleNaM [0] / jahA khNdo| teNaM kAleNaM teNaM samaeNaM / rAyagihe nayare / guNasilae ceie / seNie rAyA / sAmI samosaDhe / 10 parisA niggyaa| rAyA niggao / dhmmkhaa| rAyA paDigao / parisA paDigayA / tae NaM tasya suNakkhattassa aNNayA kayAi puvvarattAvarantakAlasamayasi dhammajAgariyaM jahA khaMdyassa / vahU vAsA pariyAo / goyamapucchA / taheva kahei [jAva ] 'savvaTThasiddhe vimANe 15 devattAe uvaSaNNe / 'tettIsaM sAgarovamAiM tthiii'| 'se gaM bhaMte ! [0] ' / mahAvidehe sijjhihii'|| vIyaM ajjhayaNa samattaM // evaM suNakkhattagameNaM sesA vi aTTha bhANiyavvA / navaraM ANupuvIe, doNNi rAyagihe, doNi 20 sAee, doNNi vaanniyggaame| navamohatthiNApure,dasamo rAyagihe / navaNhaM bhaddAo jaNaNIo / navaNha vi battIsao dAo / navaNhaM nikkhamaNaM thAvaccAputtassa sarisaM / vehallassa piyA karei / chammAsA vehallae / nava dhaNNe / sesANaM bahU vAsA / mAsaM saMlehaNA / 25 savvaTThasiddhe / mahAvidehe sijjhissaMti //

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

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

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essH| (15) 'mahabbale tti yathA bhagavatyAM mahAbalastathA'yaM vAcyaH / tatra ca yadvaktavyaM tadgAthayA darzayati / (16-17) 'sumiNahaMsaNa-kahaNe'tti svapnadarzanaM svapne siMhadarzanamityarthaH; 'kahaNe ti 'kathanA'; svapnasya rAje nivedanA / janma dArakasya / bAlatvaM tasyaiva / evamAdi sarvamasya tadakSaraM mahAbalavadvaktavyam / asti paraM vizeSaH 'aTTao dAotti pariNayanAnantaramaSTau hiraNyakoTIrityAdi 'dAo'tti dAnaM vAcyaM / [ pRSTa0 4. ] (1) 'tae Na 'mityAdau tasya gautamasya 'aya. meyArUve abbhatthie [4] saMkappe samuppajitthA' ityAdi sarva yathA meghakumArasya prathamajJAte uktaM tathA vAcyam / ata evAha (2) 'jahA mehe tahA niggae dhamma soccA' ityAdau sarvatrocitakriyA'dhyAhAro vAcyo meghakumAracaritamanusmRtyeti / (16-17) evaM sarva gautamAkhyAtakaM bhagavatIpratipAditaskandakakathAnakasamAnaM tadanusAreNa sanigamanaM vAcyamiti,navaraM bhikSupratimA evam-ekamosaparimANA ekamAsikI evaM dvayAdisaptAntamAsaparimANA dvimAsikyAdyAH saptamAsikyantAH, tathA saptarAtriMdivapramANAH pratyeka saptarAtriMdivAstisraH ahorAtrikI ekarAtrikI ceti, svarUpa cAsAM vizeSeNa dazAzrutaskandhAdavaseyaM / (17) tathA guNaratnasaMvatsaraM tapaH evaMrUpaM, tatra hi prathame mAse nirantaraM caturtha tapaH, divotkaTukasya sUrAbhimukhasyAvasthAnaM rAtrau vIrAsanenAprAvRtasya, evameva dvitIyAdiSu SoDazAvasAneSu mAseSu SaSThabhaktAdi catuviMzattamabhaktaparyantaM tapa iti /

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87 [ pRSTa0 5. ] ( 1 ) evamanyAni nava prAguktagAthoddiSTA nAM samudrAdInAM navAnAmandhakavRSNidhAriNIsutAnAmAyAnakAni vAcyAni, evaM dazabhiradhyayanaiH vargo nigamanIyaH / prathamo (6) 'jai doccassa ukkhevao'tti 'jai NaM bhale ! samaNeNa bhagavayA mahAvIreNaM aTThamassa aMgasya paDhamavaggassa ayama paNNatte, doccassa NaM mete ! vaggassa ke 'aTTe paNNatte ?,' 'evaM khalu jaMbU ! teNaM kAleNaM0 samaNeNaM bhagavayA mahAvIreNaM doccassa vaggassa aTTha ajjhayaNA paNNattA" ityevaM dvitIyavargasyopakSepo vAcyastatra cASTAvadhyayanAbhidhAnagAthA evamadhyeyA ( 9 - 10) "akkhobhasA - gare khalu samuha 3 himavaMta 4 acalanAme ya 5 / dharaNe ya 7 abhicaMde ceva aTTama // 1 // " L ( 15 ) jai taccassa ukkhevao 'ti 6 jai NaM bhaMte! samaNeNa0 aMtagaDadasANaM doccassa ayamaTThe paNNatte0 ' ' evaM khalu jaMbU ! samaNeNaM bhAgavayA mahAvIreNaM taccassa vaggassa terasa ajjhayaNA paNNattA taMjahA - [ pRSTa0 6. ] " jai taccassa 6 aNIyasetyAdi, (1) vaggassa terasa ajjhayaNA paNNatA, paDhamassa NaM bhaMte : ke aDDe paNNatte ?' 'evaM khalu jaMbU ! teNa mityAdi / ( 14 ) khIradhAImajjaNa bAI maMDaNadhAIkIlAvaNadhAIaMkadhAi 'tti 'jahA daDhapaiNNetti dRDhapratijJo rAjapraznakRte yathA varNitastathA'yaM varNanIyo yAvad 'girikaM - daramallINevva caMpagavarapAyave suhaMsuheNaM parivaDUi, tae '

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

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

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

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

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

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(14-15) nikkhamaNaM jahA mahAbalassa' yathA bhagavatyAM mahAbalasya niSkramaNaM rAjyAbhiSekazibikArohaNAdipUrvakamuktamevasyApi vAcyaM / kimantam ? ityAha-'jAva tamANAe tahA 2 jAva saMjamaitti tasya pravrajitasya kila bhagavAnupadizati sma-evaM devANuppiyA ! gaMtavvaM cidriyavvaM nisIyavvaM tuTTiyavvaM bhuMjayavvaM bhAsiyavvaM evaM uTTAe 2 pANehiM bhUtehiM sattehiM saMjameNaM saMjameNaM saMjamiyavvaM assi ca NaM aTThe no pamAiyavvaM, tae NaM gayasukumAle aNagAre arahao arihanemissa aMtie imaM eyArUvaM dhammiyaM uvaesaM samma paDicchai tamANAe taha gacchai taha ciTTai taha nisIyai taha nisIyai taha tuyaTTai taha bhuMjai taha uTTAe 2 pANehiM 4 saMjameNaM saMjamai' (18-19)jaM ceva divasaM pavvaie' ityAdi, yadiha tadinapravrajitasyApi gajasukumAramuneH pratimApratipattirabhidhIyate tatsarvajJenAriSTaneminopadiSTatvAdaviruddhamitarathA pratimApratipattAvayaM nyAyo yathA'paDivajjai eyAo saMghayaNadhiIjuo mahAsatto / paDimAo bhAviyappA sammaM guruNA aNuNNAo // 1 // gacchecciya nimmAo jA puvA dasa bhave asaMpuNNA / navamassa taiyavatthu hoi jahaNNo suyAbhigamo // 2 // " [pratipadyate etAH saMhananadhRtiyuto mahAsattvaH pratimA / bhAvitAtmA samyag guruNA'nujJAtaH // 1 // gacche eva nirmAta: yAvat pUrva Ni daza bhveyursNpuurnnaani| navamasya tRtI yavastu bhavati jaghanyaH zrutAdhigamaH // 2 // ] iti, [ pRSTa0 17. ] (7) IsipabbhAragaeNati ISadavanatavadanena 'jAva'tti karaNAt etaddaSTavyaM 'vagdhAriyapANI' pralamba

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94 bhuja ityarthaH aNimisanayaNe sukkapoggalaniruddhadiTThI' (912) 'sAmidheyassa'tti samitsamUhasya 'samihAo'tti indhanabhUtAH kASThikAH 'dabbhe'tti samUlAn darbhAn 'kuse' tti darbhAgrANIti 'pattAmoDayaM yatti zAkhizAkhAzikhAmoTitapatrANi devatArcanArthAnItyarthaH / (19) 'adidosapaiyaMti dRSTo doSazcauryAdiryasyAH sA tathA sA cAsau patitA ca-jAtyAderbahiSkRteti dRSTadoSapatitA na tathetyadRSTadoSapatitA athavA na dRSTadoSapatitetyadRSTadoSapatitA, 'kAlavattiNinti kAle-bhogakAle yauvane vartata iti kAlavartinI,tAM 'vippajahittA viprhaay|(25-26) phulliyakiMsuyasamANe'tti vikasitapalAzakusumasamAnAn raktAnityarthaH 'khAdirAGgArAn' khadiradAruvikArabhUtAGgArAn kahalleNaM' kappareNa / [pRSTa0 18. ] (4)atyarthaM yAvatkaraNAdvahava ekArthAH vipulA tIvrA caNDA pragADhA kavI karkazA ityevaMlakSaNA drssttvyaaH| (6) 'appadussamANe'tti apradviSan-dveSamagacchannityarthaH ( 9 ) 'kammarayavikiraNakara ' karmarajoviyojakam ' apuvvakaraNaM 'ti aSTamaguNasthAnakam / (10) 'aNaMte' iha yAvatkaraNAdidaM dRzyam-' aNuttare nivvAdhAra nirAvaraNe kasiNe paDipuNNe tti / (11) 'siddhe' iha yAvatkaraNAt 'buddhe mutte pariNivvue'tti dRzyaM, (15) 'gItagaMdhavaninAe'tti gItaM sAmAnya gandharva tu mRdaGgAdinAdasammizramiti,(19) bhaDacaDagarapahakaravaMdaparikkhitte' bhaTAnAM ye caTakaraprahakarA-vistAravatsamUhAsteSAM yadvandaM tena parikSiptaH / (21) pahArettha gamaNora' tti gamanAya saMpradhAritavAnityarthaH /

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[ pRSTa0 19. ] ( 1 ) 6 95 6 vise yAvatkaraNAt jarAja , jjariyadehaM AuraM jhusiyaM ' bubhukSitamityarthaH ' pivAsiyaM dubalaM " iti draSTavyamiti / 6 mahaimahAlayAotti mahAtimahataH iSTakArAzeH sakAzAt / [ pRSTa0 21. ] (8) bahukamma NijjaratyaM sAhijje diNNetti pratItamiti / (15) 'ThiibheSaNaM' ti AyuHkSayeNa bhayAvyavasAnopakrameNetyarthaH / [ pRSTa0 22. ] (2-3) 'taM nAyameyaM arahaya'tti tadevaM jJAtaM sAmAnyena etadgajasukumAlamaraNamarhatA - jinena 'suyameyaM' smRtaM pUrvakAle jJAtaM sat kathanAvAsare smRtaM bhaviSyati vijJAtaM vizeSataH somilenavamabhiprAyeNa kRtametadityevamiti ziSTaM - kRSNavAsudevAya pratipAditaM bhaviSyatIti / (8) 'sapakkhi sapaDidisiM ti samakSaM-samAnapArzvatayA sapratidika-samAnapratidiktayA atyarthamabhimukha ityarthaH, abhimukhAgamane hi parasparasamAveva dakSiNavAmapAzrvau bhavataH, evaM vidizAvapIti / (20-22) ' evaM khalu jaMbU ! samaNeNa bhagavayA jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa aTThamassa ajjhayaNassa ayamaTTe paNNattettibemI' ti nigamanam / evamanyAni paJcAdhyayanAni, evamete trayodazamistRtIyo vargoM nigamanIyaH / [ pRSTa0 24. ] caturthe varge dazAdhyayanAni /

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

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19 [ pRSTa0 31. ] (12) 'jAva kimaMga puNa' ityatra 'udumbarapupphaMpiva dullabhA savaNayAe kimaMga puNa pAsaNayAe 'tti draSTavyamiti / [ pR0 32. ] (2) 'Alitte Na'mityAdAvidaM dRzyam - AdIpto bhadanta ! lokaH evaM pradIptaH AdIptapradIptazca jarayA maraNena ca, tata icchAmi devAnAM priyaiH svayamevAtmAnaM pravAjituM yAvat AcAragocaravinaya vainayikacaraNayAtrAmAtrapravRttikaM dharmamAkhyAtumiti, yAtrAmAtrArtha vRttiryatra sa tathA tam / (8) 'IriyAsamiyA' ityAdau yAvatkaraNAdgranthAntareSu 'bhAsAsamiyA' ityAdi 'maNaguttA' ityAdi 'vayaguttA gusiMdiyA guttabaMbhacAriNI ti dravyaM / (10) bahU' ityatraivaM draSTavyaM - 'chaDaTThamadalamaduvAlasehiM mAsaddhamAsakhamaNehiM vivihehiM tavokammehiM appANaM bhAve mANA viharaitti / (16) ' jassaTTAe kIrai naggabhAve ' ityAdau yAvatkaraNAdidaM dRzyaM -' muMDabhAve kesaloe baMbhaceravAse aNhANagaM acchattayaM aNuvAhaNayaM bhUmisejjAo phalagalasijjAo paragharappavese ladvAvalaDAI mANIvamANAI paresi hIlaNAo niMdaNAo khisaNAo tAlaNAo garahaNAo uccAvayA virUvarUvA bAvIsa parIsahovasaggA gAmakaMTagA ahiyAsijjaMti tamaTThamArAheiti kaNThyaM / navaraM 'hIlanA' anabhyutthAnAdi / 'nindanA' svamanasi kutsA / 'khiMsaNA 'lokasamakSa eva jAtyAdyudghaTTanaM / 'tarjanA' zAsyasi re jAlmetyAdi bhaNanaM / 'tADanA' capeTAdinA / 'ga' garhaNIyasamakSaM kutsA / 'uccAvacA' anukUlapratikUlAH asamaJjasA ityarthaH / ' virUparUpAH' ca

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98 vividhasvabhAvA dvAviMzatiH parISahAH / upasargAca SoDaza / 'grAmakaNTakA' indriyagrAmasya bAdhakatvena kaNTakA iveti / [ pRSTa0 33. ] (5) ' aTThavi paumAvaisarisAo' tti padmAvatyA sahASTau, tAzca padmAvatIsadRzAH / samAnavaktavyatA ityarthaH / paraM nAmasu vizeSaH / evaM ca 'aTTha ajjhayaNa'tti etAnyaSTAvadhyayanAni ca vAsudevabhAryASTakapratibaddhatvAt / antyaM tu adhyayanadvayamaSTakavilakSaNaM vAsudevasnuSApratibaddhatvAditi / paJcamasya vargasya nikSepo vAcyaH / [ pRSTa0 34 ] ( 3-7 ) SaSThasya copakSepastatra ca SoDazAdhyayanAni teSu lokenASTAvaSTau tu gAthayoktAnIti / [ 0 35. ] (14) ' kinhe jAva 'tti iha yAvatkaraNAt kinhe kinhobhAse nole nIlobhAse ' ityAdi meghanikurambabhUta ityetadanta ArAmavarNako dRzyaH / [ pR0 36. ] ( 10-11 ) 'laliya 'tti durlalitagoSThI bhujaGgasamudAyaH / ADhyA yAvacchandAddIptA bahujanasyAparibhUtA / 'jaM kayasukaya 'tti yadeva kRtaM zobhanamazobhanaM vA tadeva suSThu kRtamityabhimanyate pitRpau - rAdibhiryasyAH sA yatkRtasukRtA / ( 13 ) ' pamoe tti mahotsavaH / [ pRSTha0 37. ] ( 3 ) ' aggAI 'tti agre bhavAnyagrANi pradhAnAnItyarthaH varANi tAnyeva, ekArthazabdopAdAnaM tu prAdhA 6

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

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[ pRSTa0 45. ] (1) sahata ityAdIni ekArthAni padAnIti kecit| anye tu sahate bhayAbhAvena kSamate kopAbhAvena titikSate dainyAbhAvena adhisahate Adhikyena sahata iti| (5-6) 'adINe' tyAdi,tatrAdInaH zokAbhAvAt avimanA na zunyacittaH akaluSo dveSavarjitatvAt anAvilaH janAkulo vA niHkSo bhatvAt aviSAdI kiM me jIvitenetyAdicintArahitaH ata evAparitAntaH avizrAnto yogaH samAdhiryasya sa tathA svaarthikenntttvaaccaapritaantyogii| ( 11 ) 'bila'mivetyAdi, asyAyamoM-yathA bile pannagaH pArthyAsaMsparzanAtmAnaM pravezayati tathA yamAhAraM mukhenAsaMspRzanniva rAgavirahitatvAdAhArayati-abhyavaharatIti / [ pRSTa0 47. ] (1) atimuktakakathAnake kiJcillikhyate (15) 'iMdaTThANe'tti yondrayaSTirUrvIkriyate / [ pRSTa0 48. ] (5) 'jA NaM'ti yena bhikSAM dApayAmi NamityalaGkAre / [ pRSTa0 49. ] (9) 'jAva paDidaMsei' tti iha yAvatkaraNAt 'gamaNAe paDikkamai bhattapANaM Aloei'tti draSTavyaM / [ pRSTa0 50. ] (9-10) kAhe vatti kasyAM velAyAM prabhAtAdikAyAM 'kahiM vatti kva kSetre, 'kahaM va 'ti kena prakAreNa, 'kiyaccireNa' kiyati kAle'tikrAnte, ityarthaH / 'kammAyayaNehiM' ti karmaNAM-jJAnAvaraNAdInAmAyatanAniAdAnAni taiH / karmaNAM zAnAvaraNAdInAmAyatanAni

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101 AdAnAni vA bandhahetava ityarthaH / iti karmAyatanAni karmAdAnAni vA pAThAntareNa 'kammAvayaNehiM ' ti tatra karmApatati Atmani saMbhavati tAni tathA / , [pRSTa0 53. ] (22) aSTame tu kimapi likhyate-'rayaNAvali' tti ratnAvalI AbharaNavizeSaH / ratnAvalIva ratnAvalI / yathA hi ratnAvalI ubhayata AdisUkSmasthUlasthUlataravibhAgakAhalikAkhyasauvarNAvayavadvayayuktA bhavati, punarmadhyadeze sthUlaviziSTamaNyalatA ca bhavati, evaM yattapaH paTTAdAvupadazyamAnamimamAkAraM dhArayati tadratnAvalItyucyate / tatra caturthamekenopavAsena SaSTaM dvAbhyAmaSTamaM tribhiH| tato'STau SaSTAni,tAni ca sthApanAyAM catvAri catvAri kRtvA patriyeNa nava koSTakAn kRtvA madhyakoTe zunyaM vidhAya zeSesvaSTAsvaSTa SaSThAni rcniiyaani| tatazcaturthAdi catustriMzattamaparyantaM / catustriMzattamaM ca ssoddshbhirupvaasaiH| tato ratnAvalImadhyabhAgakalpanayA catustriMzatvaSTAni, eteSAM sthUlamaNitayA kalpitatvAt , etAni cottarArdheNa dve trINi catvAri paJca SaT paJca catvAri trINi dve ca sthApanIyAni, athavA'STAbhiH SaDbhizca rekhAbhiH paJcatriMzatkoSThakAn vidhAya madhye zunyaM kRtvA zeSeSu catustriMzatvaSThAni sthApanIyAnIti / evaM catustriMzattamAdIni caturthAntAni punarapyaSTa ca ssssttaani| sthApanA tveSAM pUrvavat / punarapyaSTamaSaSThacaturthAnIti / prathamAyAM paripATyAM sarvakAmaguNitaM paaryti| tatra saveM kAmaguNA abhilaSaNIyA rasAdiguNAH saJjAtA yasmin tattathA srvrsopetmityrthH| bhojana mati gamyate / pAraNakasaMgrahagAthA-' paDhamaMmi samvakAmaM pAraNayaM bIie

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

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103 Ditamucyate / siMho hi gacchan gatvA gatvA atikrAntadezamavalokayati / evaM yatra tapasi atikrAntaM tapovizeSaM punaH punarAsevyAtanaM tattat prakaroti tatsihaniSkrIDitamiti / iha ca ekadvayAdaya upavAsAzcaturthaSaSThAdizabdavAcyAH / etasya ca racanaivaM bhavati / ekAdayo navAntAH krameNa sthApyante / punarapi pratyAgatya navAdaya ekAntAstatazca dvayAdInAM navAntAnAmagre pratyekamekA. dayo'STAntAH sthApyante / tato navodyakAntapratyAgatapauktayAM aSTAdInAM dvayantAnAmAdau saptAdaya ekAntAH ekAntAH sthApyanta iti / sthApanA ceyN-12|13|2|4| / 3 / 5 / 4 / 6 / 5 / 7 / 6 / 8 / 7 / 9 / 8 / 9 / 9 / 7 / 8 / 6 / 75 / 6 / 4 / 5 / 3 / 4 / 2 / 3 / / 2 / 1 // dinasaGkhyA caivam / iha dve navakasaGkalane / tata ekA 45 / punaH 45 / antyA cASTasaGkalanA 36 / aparA ca saptasaGkalanA 28 / tathA pAraNakAni 33 / tadevaM sarvasaGkhyA 187 / ete caivaM SaNmAsAH saptadinAdhikA bhavanti, eteSu ca caturguNiteSu dve varSe aSTAviMzatidinAdhike bhvtH| [ pRSTa0 58. ] (9) evaM mhaasiNhnisskriidditmpi| navaramekAdayaH SoDazAntAH SoDazAdayazcaikAntAH sthaapynte| tatazca dvayAdInAM SoDazAntAnAma pratyekamekAdayaH paJcadazAntAH SoDazAdiSu tvekAnteSu paJcadazAdInAM yantAnAmAdau pratyekaM catu zAdayaH ekAntAH sthAjyante / dinamAnaM tvevam-iha SoDazasaGkalanAdvayaM 136 paJcadazasaGkalanA 120 caturdazasakalanA 105 pAraNakAni 61 sarvAgraM 558 /

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104 [ pRSTa0 60.] (4) 'khuDDiyaM sabaobhaI paDima'ti kSudrikA-mahatyapekSayA / sarvataH sarvAsu dikSu vidikSu 1/2/3/4/6/ ca bhadrA-samasaGkhayeti sarvatobhadrA / ta- 3/4 5 1/2 thAhi-ekAdInAM paJcAntAnAmaGkAnAMsa- 5.1/2 3/4 rvatobhAvAt paJcadaza paJcadaza sarvatra 2 3 4 5/1 tasyAM jAyanta iti / sthApanA ceyam / 4/5/ 1 / 2 / 3 sthApanopAyagAthA-"egAI paMcate ThaviuM majhaM tu AimaNupaMtiM / sese kamaso ThaviuM jANa lahusavaobhaI // 1 // " iti / tapodinAnIha paJcasaptatiH, pAraNakadinAni tu paJcaviMzatiriti, sarvANi dinAni zatamekasyAM paripATyAM, catasRSu tvetadeva caNurguNam / [pRSTa0 61 ] 123456/7 (26) evaM mahAsarvatobhadrA4/5/6/7/123 'pi / navaramekAdayaH saptAntA u7/12 / 3 | 4 |5! 6 pvaasaaH| tasyAM sthApanopAyagA3/4567 1/2 67/12 / 3/45/ thA-"egAI sattaMte ThaviuM majjhaM tu AimaNupaMtiM / sese kamaso 2/3/4/5/6 7/1/AsapAtasata kamalA 5/6 | 7 | 1 | 2 / 3 | 4| ThaviuM jANa mhaasvobhdN||1|| iha SaNNavatizataM tapodinAnAM ekonapazcAzaca pAraNakadinAni tato'syAM dve zate paMcacatvAriMzadadhike dinAnAM bhavati / ityevamekasyAM pripaattyaaN| catasRSu tvetadeva cturgunnmiti| (24) bhadrottarapratimAyAH sthApanopAyagAtheyaM -"paMcAI ya navaMte Thaviu majjhaM tu AdimaNupaMti / sese kamaso ThaviuM jANa bhaddottaraM khuDDu // 1 // " iha paMcasaptatyadhikaM

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105 ; zataM tapodinAnAM / paMcaviMzatistu pAraNaka dinAnAM evaM zatadvayaM dinAnAmekasyAM pAripAThyAM bhavati / taccatuSTaye tvetadeva caturguNamiti / vAcanAntare pratimAtrayasya lakSaNagAthA upalabhyante / yathA-" AI doNha cautthaM AI bhadottarAe bArasamaM / bArasamaM solasamaM vIsaimaM ceva carimAI // 1 // " AdiH prathamaM tapaH dvayoH kSudra sarvatobhadra mahAsarvatobhadrayoH pratimayozcaturtha- ekopavAsaH, tathA Adi : - AdyaM tapo bhadrottarAyAM- tRtIyapratimAyAM dvAdazaM upavAsa paMcakaM, tataH krameNa dvAdazaM upavAsapaJcakaM SoDazaM-upavAsalaptakaM viMzatitamaM caiva-upavAsanavakara evaM ca caramA sarvAntitapAMsi zeSANi tu krameNa sthApyanta iti tapatraye'pi prathama paMktiracaneti / atha dvitIyAdipaMkaracanArthamAha"paDhamaM taiyaM to jAva carimayaM UNamAio pUre | paMca ya parivADIo khuDDagabhadduttarAe ya : 2 // prathamapaMktau 'taiyaM 'ti tRtIyamaGkaM paDhasaM-dvitIyapaMktiracanAyAM prathamaM sthApayet / sa ca kSudrasarvatobhadrAyAM triko bhavati / bhadrottarAyAM tu saptakaH / 'to'tti tato'nantaraM krameNottarAn sthApayed yAvaccaram / sa ca sarvatobhadrAyAM catukAnantaraH paMcako bhavati / bhadrottarAyAM kAntarI navaka iti / tatazcaramAnantaraM yadUnaM koSTakAjAnaM tadAditaH - ekakAderArabhya pUrayediti, evaM caramAtparata ekako dvizca sarvatobhadrAyAM / itarasyAM tu paMcakaH SaTkazceti dvitIyapaMktisthApanA / evamevoparitanyapekSayA'dhastana ityevaM sarvAH paMca paripATyAH - paMkayo racanIyAH / khuiti kSudrakasarvatobhadrAyAM bhadrottarAyAM ceti / gAthArthazcAyaM prAguktayantrakAdavaseya iti / atha mahAsarvatobhadrAyA dvitIyA dipaMktiraca nArthamAha-' paDhamaM tu cautthaM jAva carimayaM UNamAio pUre / satta ya pari

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106 vADIo mahAlae savvaobhadde // 3 // " mahAsarvatomadrAyAM dvitIyAyAM paMktau kartavyatAyAM prathama-Adau caturtha -prathamapaMktayapekSayA caturthasthAnavatinaM, yathA prathamapaMktau catuSkakastataH krameNAnyAnavasthApya yAvaJcaramaM yathA saptakastato'nantaraM yadUnaM paMktastadAditaH pUrayet / evaM ca sapta paripATyaH-paMktayaH pUrayitavyAH / 'mahAlaye'tti mahati sarvatobhadre-sarvatobhadrapratimAyAmiti / [ pRSTa 62. ] (12) muktAvalI sujJAnaiva / navaraM tasyAM caturtha / tataH SaSThAdIni catustriMzattamaparyantAni caturthabhaktAntaritAni / tatazcaturtha / tataH pratyAvRttyA dvAtriMzattamAdIni SaSThAntAni / tatazcaturtha ca karoti / evaM ceyaM tapasi iyatpramANA bhavati-SoDazasaGkalanAdinAH 166 paMcadazasaGkalanA ca 120 caturthAni 28 pAraNakAni 69 / eSAM ca mIlanena mAsAH 11 dinAni 13 bhavanti / sUtre tu dinAni 15 dRzyante tattu nAvagamyata iti / [ pRSTa0 64. ] (3-4 )athAnantaroditAnAM kAlyAdisAdhvInAM paryAyaparimANapratipAdanAyAha-'aTTa ya' gAhA, aSTa ca varSANyAdiM kRtvA ekottarikayA-ekottaratayA krameNa yAvata saptadaza tAvaccheNikabhAryANAM paryAya iti // yadiha na vyAkhyAtaM tajjJAtAdharmakathAvivaraNAdavaseyam // evaM ca samAptamantakRddazAvivaraNamiti // anantarasaparyaye jinavarodite zAsane, yakeha samayAnugA gamanikA kila procyate / gamAntaramupaiti sA tadapi sadbhirasyAM kRtAvarUDhagamazodhanaM nanu vidhIyatAM sarvataH // 1 // ityantakRddazAvRttiH sampUrNA //

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107 [ zrIcandragacchIyazrImadabhayadevaviracitAnuttaraupapAtikadazAvRttiH / / [ pRSTa0 65 ] athAnuttaraupapAtikadazAsu kiJcidvyAkhyAyate / tatrAnuttareSu vimAnavizeSeSUpapAto janma anuttaropapAtaH sa vidyate yeSAM te'nuttaraupapAtikAstatpratipAdikA dshaaH| dazAdhyayanapratibaddhaprathamavargayogAdazAH granthavizeSo'nuttaraupapAtikadazAstAsAM ca sambandhasUtraM / tayAkhyAnaM ca jJAtAdharmakathAprathamAdhyayanAdavaseyaM zeSaM sUtramapi kaNThyaM // [ pRSTaH 72 (5) navaraM tRtIyavarge 'vuttapaDivuttayatti pravrajyAgrahaNazravaNamUcchitotthitAyA mAtuH putrasya ca parasparaM pravrajyAgrahaNaniSedhanaviSayA tatsamarthanaviSayA coktipratyuktirityarthaH / (6-7) mahAbalo bhgvtyaaN| thAvaJcAputraHpazcame jJAtAdhyayane / (17)tathA 'AyaMbilaM ti zuddhaudanAdi / (19) 'saMsahUM'ti saMskRSTahastAdinA dIyamAnaM saMsRSTam / 'ujjhiyammiyaM 'ti ujjhitaM-parityAgaH sa eva dharma:-paryAyo yayAsti tadujjhitadharmikaM. (0 'samaNe'tyAdi zramaNo-nirgranthAdiH brAhmaNaH-pratItaH atithi:bhojanakAlopasthitaH prAghUrNakaH kRpaNo-daridraH vanIpako yAcakavizeSa.. [ pRSTa0 73 (9-10 ) ' abbhujayAe'tti abhyudyatAH-suvihitAstatsambandhitvAdeSaNA'bhyudyatA tayA, 'payayayAe' tti prayatayA prakRSTayatnavatyA, 'payattAe'tti pradattayA gurubhiranujJAtayetyarthaH. 'paggahiyAe'tti pragRhItayAprakarSaNAbhyupagatayA (12-14)adInaH adInAkArayukta ityartha: a,

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vimanAH' avigatacittA azUnyamanA ityarthaH, akaluSaH krodhAdikAluNyarahitatvAt , 'aviSAdI' viSAdavarjitaH, 'aparitantayogI' avizrAntasamAdhiH, 'jayaNaghaDaNajogacaritte'tti yatanaM-prApteSu yogeSUdyamakaraNaM ghaTanaM caaprAptAnAM teSAM prAptyartha yatnaH, yatanaghaTanapradhAnA yogAH saMyamavyApArA manaHpravRttayo vA yatra tattathA tadevaMbhUtaM caritraM yasya sa tathA / 'ahApajattaM'tti ythaapryaaptN-ythaalbdhmityrthH| 'samudANaM'ti bhaikSyaM / (18) 'bilamive'tyAdi, asyAyamarthaH-yathA bile pannagaH pAsiMsparzanAtmAnaM pravezayati tathA'yamAhAraM mukhenAsaMspRzaniva rAgavirahitatvAdAhArayati-abhyavaharatIti / [ pRSTa0 74 ] (8) 'tavarUvalAvaNNe' tti-tapasA-karaNabhUtena rUpasya-AkArasya lAvaNyaM-saundarya taporUpalAvaNyamabhUt / (8) zuSkachallo-zuSkatvak kASThasya satkA pAdukA kASThapAdukA pratItA'jaraggaovAhaNa'tti jaratkAjaratI jIrNetyarthaH sA cAsAvupAnacceti jaratkopAnat / (10) 'ahicammachirattAe'tti asthIni ca carma ca zirAzca-snAyavo vidyante yayostau tathA tadbhAvastattA tathA asthicarmazirAvattayA prajJAyate yaduta pAdAvetAviti na punarmAsazoNitavattayA tayoH kSINatvAditi / (12-13) 'ayameyArUve tavarUvalAvaNNe hotthA se jahA nAmae'tti pratyAlApakaM draSTavyaM, (13) 'kala'tti kalAyo dhAnyavizeSasteSAM 'saMgaliya'tti phalikA muddA mASAzca prtiitaaH| (14) taruNaya'tti abhinavA komaletyarthaH / (15) 'milAyamANi tti mlAyantI-mlAnimupagatA /

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109 [ pRSTa0 75 ] " (2) 'kAkajaMghA iva 'tti kAkajaGghA - vanaspativizeSaH, sA hi paridRzyamAnasnAyukA sthUlasandhisthAnAca bhavatIti / tayA jaGghayorupamAnam / athavA kAko vAyasaH kaGkaH DheNikAlike ca pakSivizeSau tajaGghA ca svabhAvato nirmAsazoNitA bhavatIti tAbhyAmupamAnamihoktamiti / (5) 'kAliporiti kAkajaGghAvanaspativizeSaparva mayUraDheNikAkAlike pakSivizeSau athavA DheNikAlaH- tiDDuH / ( 8-9 ) 'borIkarIlle i' badarI - karkandhUH karIraM - pratyagraM kandalaM, zalyakI zAlmalI ca vRkSavizeSau pAThAntareNa sAmakarille i vA tatra ca zyAmA- priyaGguH / ( 11 ) ' kaDipattasse 'tti kaTI eva patra - pratalatve - nAvayavadvayarUpatayA ca sargAdivRkSadalaM kaTIpatraM tasya, pAThAntareNa kaTIpaTTasya, uSTrapAda iti vA, karabhacaraNo hi bhAgadvayarUpo'nunnatazcAdhastAt bhavatIti tena yutapradezasya sAmyaM, 'jaraggapAe i' jaradravapAda, 'udarabhAyaNassa'tti udarameva bhAjanaM kSAmamadhyabhAgatayA piTharodhudarabhAjanaM tasya / (15) 'sukka die i vA' iti zuSkaHzoSamupagato dRtiH - carmamayajalabhAjana vizeSaH / ' bhajjaNayakabhalletti caNakAdInAM bharjanaM pAkavizeSApAdanaM tadarthaM yatkabhallaM-kapAlaM ghaTAdikarparaM tattathA / 'kaTThako laMbae i' zAkhizAkhAnAmavanatamayaM bhAjanaM vA kolamba ucyate kASThasya kolamba iva kASTakolambaH paridRzyamAnAvanatahRdayAsthikatvAt / 'evAmevodaraM sukkaM lukkhaM nimmaMsa' mityAdi pUrvavat, 'pAsuliyakaDayANaM' ti pAMzulikA:pAvasthIni tAsAM kaTakau-kaTau pAMzulikAkaTau tayoH (18) ' thAsayAvalI iva'tti sthAsakA darpaNAkRtayaH sphura 6 -

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

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111 vatti alAbuphalaM tumbinIphalaM / 'hakuvaphaletti ikuvIvanaspativizeSastasya phalamiti / 'aMgaTTiyA i vatti Amrakasya- phalavizeSasyAsthIni majA Atape dattAni zuSkAnItyAdi sarvamanusartavyaM / (3-4) 'sukka jaloyA iva'si jalaukA - dvondriyajalajantuvizeSaH / ' silesaguliya 'tti zleSmaNo guTikA | 'alattaguliya'tti alaktako lAkSArasaH / etAni hi vastUni zuSkAni vicchAyAni saGkocavanti bhavantIti oSTopamAnanayoktAni / jihnAvarNakaH pratItaH / (9) 'aMbaga pesiya'ti AmraM pratItaM tasya pezikA khaNDam / (9) ambAlakaM - phalavizeSaH / mAtuluGgaM - bIjapUrakamiti / (11) 'vINAchiTTeti voNArantraM / [ pRSTa0 78 ] " (1) vaddhIsagacchiDe i vatti vRddhIsako - vAdyavipAsAiyatArigA iva 'tti prabhAtasamaye tArikA - jyotiH RkSamityarthaH sA hi stokatejomayI bhavatIti tathA locanamupamitamiti pAThAntareNa prAbhAtikatArA iti / ( 3-4 ) 'mUlAchallo i vatti mUlakaHkandavizeSastasya challI -- tvak / sA hi pratalA bhavatIti / tayorupamAnaM karNayoH kRtaM / 'vAluMkachallo' vAluMkaM - ciTa / 'kArellAchallI 'ti kArellakaM vallIvizeSaphalamiti / kacicca nItipadaM na dRzyate na cAvagamyate / (6) 'dhaNNassa sIsa'tti 'dhaNNassa NaM aNagArassa sIsassa ayameyArUve tavarUvalAvaNe hotthA' (7) 'taruNa galAue vatti taruNakaM-komalaM'lAuyaM' alAbu tumbakamityarthaH / ' taruNa gae lAluya'tti AlukaM kandavizeSaH taJcAnekaprakAramiti vizeSaparigrahArthamelAlukamityuktaM / 'sinhAlue i vatti sistAlakaM phalavizeSo yatsephAlakamiti loke pratItaM tacca taruNaM zeSaH / 6

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

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taraGgabhUtena-gaGgAkallolakalpena paridRzyamAnAsthikatvAt udara eva kaTakasya-vaMzadalamayasya dezabhAgo-vibhAga iti vAkyamatastena / tathA zuSkasarpasamAnAbhyAM bAhubhyAM 'siDhilakaDAlI viva' kaTAlikA-azvAnAM mukhasaMyamano pakaraNavizeSo lohamayastadvallambamAnAbhyAmagrahastAbhyAM bAhvoramabhUtAbhyAM zayAbhyAmityarthaH / 'kaMpaNavAio ivatti kampanavAtikaH-kampanavAyurogavAn 'vevamANIe ti vepamAnayA kampamAnayA zIrSaghaTayA-ziraHkaTikayA lakSitaH pramlAnavadanakamalaH pratItam / 'ubbhaDaghaDamuhe'tti udbhaTaM vikarAlaM kSINaprAyadazanacchadatvAd ghaTakavadeva mukhaM yasya sa tathA / 'ubbuDDanayaNakose tti 'ubvuDDutti antaHpravezitau nayanakozau-locanakauzako yasya sa tathA 'jIvaMjIveNaM gacchai' jIvavIryeNa na tu zarIravIryeNetyarthaH, zeSamantakRddazAvaditi // zabdAH kecana nArthato'tra viditAH kecittu paryAyataH, sUtrArthAnugateH samUhya bhaNato yajjAtamAga padam / vRttAvatra takat jinezvaravacobhASAvidhau kovidaH, saMzodhyaM vihitAdarairjinamatopekSA yato na kSamA // 1 // pratyakSaraM nirUpyAsya, granthamAnaM vinizcitam / dvAviMzatizatamiti, catuNAM vRttisaGkha yayA // 2 // anuttaropapAtikAkhyanavamAGgapradezavivaraNaM samAptamiti /

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||shuddhiptrm // pRSTha 4 4 11 or 11 11 paMkti azuddhaM zuddhaM 4 devANuppiyA NaM devANuppiyANaM 9 arihA arahA 9-11 kayAI kayAi paNNatte / evaM pnnnntte|" evaM sammattaM samattaM bhAvemANe bhAvemANA viharaha paDivisajjA arahao arahayA gAhAvaha gAhAvaI hariNegamesIbhattayA hariNegamesibhattayA 18 aNukaMpaNaThAe aNukaMpaNaTThAe 26 eyama...hatuLaM eyama...haThThatuha... aNNayA " aNNayA paDiNikkhimittA paDiNikkhamittA devaannuppiye| devANuppie! somilamsa somilassa paDimikkhimai. paDiNikkhamA hatthikhaMdhavaragae sakoraMTa hatthikhaMdhavaragae chattaNaM sakoraMTa 20 dhammakahAra dhammakahA egarAI...saMpajjittANaM egarAiyaM [0] uvasaMpajjittANaM 18 ahivAsei ahiyAseha 15 18

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19 22 22 23 10 20 kaNhaM jaMbU | 19-22 hi / ahamaTTha paNNatta 14-21 ceva setu / paNNatta 6 1110 / 11 / 25 27 27 30 11 31 5 14 31 32 32 34 13 38 8 43 20 44 44 45 47 48 53 54 3|18 55 22 55 3 58 9|10| 11 / 25 vadadda 2 124 18 5. 2 / 11 11 S pavvaiyA adhnnnn| ev| bhuuy| puttANa pavvayAmi paumAvaI devI devANupiyA ! pavvAiye paumAvaI 115 imA ayomaya bhaMte / me AtosijjamANe mAlAgAre tassa / aigutta pAyAhiNaM vaMdara 66 jaNaM // bhaMte ! samANA / chavIsa 1 palicchaNNA kaNhe jaMbU ! gihaM / ayamaTTe puNNatte [va] [jA] se | paNNatte pravaittara aNNe / evaM / bhUyaM / puttANaM pavvaittara paumAvaI devIM devAppiyA pavvApadda paumAvadda imo ayomayaM bhaMte ! me akosijja mANe aNagAre tassi / amutte pAyAhiNaM [0] baMdara "" jai NaM bhaMte ! // samANA [0] | chatrIsaM2 palicchapaNe ahAsutaM "" ahAsuttA nvr| navara / ekkekka / navaraM / navaraM / ekkekkaM | vaMdai

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58 23 , bhikkhAsaeNaM / ahAsuttA bhikkhAsaeNaM ahAsurta 59 10 / 17 / 24 bhikkhaasehiN| ahAsuttA bhikkhAsaehiM ahAsurta 62 24 sAmAiyAiM / samAiyamAiyAI 67' 9 bhaMte'. bhaMte' 72 19 yaNaM ya [0] NaM bhattaM na labha bhattaM labhai kaMkAjaMghA kAkajaMghA -ppiyA!; ppiyA ! kayalakkhaNe kylkkhnne| 103 11 9 / 9 / 106 14 166 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. nAyAdhammakahA (nAyA0) Edited by Sastri Jethalal Harishakar with Guj. Trans. Published by the Jain Dharma Prasaraka Sabha, Bhavanagar. ovavAiyasutta (ova0) Ed. by Prof. Suru-Poona. bhagavatI ( Agamodayasamiti Ed. ) The Translation of Antagad-dasao and Anuttarovavaiya ( Ant & Anu. Trans. ) By Prof. Barnett.. laM

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ANTAGADA-DASAO 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 Jambu (until] waited upon him. Thus he said, " If, sir, this matter of the seventh Scripture, the Fortunes of the Worshippers, has been preached by the Ascetic, the 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, Jambu, eight divisions of the eighth Scripture, the Fortunes of the End-winners, are preached by the Ascetic. [until] attained." . . " If, Sir, eight divisions of the eighth Scripture of the Fortunes of the End-win

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

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

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Baravai and the whole of the half of Bharaha, Here, in the city of Baravai, dwelt a king named Andhagavanhi [ great....the description of the king ] This king Andhagavanhi had a queen named Dharini [ The description.] Now once upon a time this queen Dharini was on a bed of this sort [ as in the case of Mahabbala. The description of the seeing of a dream, the birth, the childhood the youth, the marriage, the wives and the enjoymens of the palace, ] Excepting that his name was Goyama; and they made him hold the hands of eight noble maidens in marriage within a day; the gifts were eight of each sort. In that age, at that time the reverend 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; Dharini 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, Jambu, in the third division... of the Fortunes of End-winners, thirteen lessons are preached. They are namely, Aniyasa, Anantsena, Ajiyasena, Anihayariu, Devasena, Sattusena; Sarana, Gaya, Sumuha, Dummuha Kuvana, Darua; Anaditthi. " 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, Jambu, in that age, at that time, there was a city named Bhaddilapura, [ A description. ] At the north-east direction of Bhaddilapura there was a garden named Sirivana [ A description. ] The king was Jiyasattu. In this city of Bhaddilpura, there was a householder named Naga, rich (until] unsurpassed. This householder Naga had a wife named Sulasa, delicate ( until]

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

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9 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, Jambu, by the Ascetic [etc.], this matter of the first lesson of the third division of the eighth Scripture, the Fortunes of End-winners, is preached." Thus, like Aniyasa are to be taken the rest Anantsena [until] Sattusena. The six chapters are of one type. The gifts were thirtytwo each; the period was twenty years; (the study was) fourteen Purvas. They were beatified on Settumja. Thus ends the sixth lesson. In that age, at that time in the city of Baravai (as the first). Vasudeva was the king. 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, Jambu, in that age, at that time in the city of Baravai [as in the first division). (until] Saint Aritthnemi, the master, arrived. In that age, at that time, there were six friars, brothers by the same mother, who were the desciples of saint Aritthnemi; exactly alike, they were of the same complexion, of the same age of the colour of a blue lotus, indigo, or the flower of flax, with the mark of s'rivatsa on the breasts, resplendent with flowery ear-rings, resembling Nalakubbara. Now on the day on which these six friars, having shaved their heads, went out from the house-hold to go to the order of homeless friars, they praised and worshipped Saint Aritthnemi. Having praised and worshipped him they thus said; " We intend Sir, being permitted by you to abide for all our lives constantly mortifying ourselves with constraints and mortifications; if it pleases you, 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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11 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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12 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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13 of saint Aritthnemi, 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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14 99 too who have born similar [until] sons. Hence shall I go, shall praise the saint Aritthnemi and ask him of this prophecy. Thus she pondered. Having pondered, she called the chamberlains and said to them (Bring forth quickly, Beloved of Gods) the stately [car] supplied with excellent equipment [etc.]" Like Devananda she [until] waited before the Saint. "" Then the saint Aritthnemi said this to Queen Devai "Thus verily, Devai, when you saw these six friars, there arose in you the following resolve [etc.] Thus verily I, in the city of Polaspur was foretold by the boy-friar Atimutta that [until]. You set out, and thereupon you come soon here in my presence. Verily, Devai, the matter is indeed right; yes, it is! Thus verily, Beloved of Gods, there dwelt in those days a householder named Naga [rich etc]. He had a wife named Sulasa. This housewife Sulasa was indeed foretold in the childhood by an astrologer 'This girl will surely be sterile. Thereafter this Sulasa was from childhood the devotee of Harinegamesi, She made the image of Harinegmesi. Every morning, then she bathed [until] made

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15 lustratory rites, with a moist robe, made flower-offerings of great worth and fell upon her knees. Thereafter, she took food went for stools or decorated herself. Then by services, great veneration and devotion of housewife Sulasa, the god Harinegamesi was pleased. So in compassion for housewife Sulasa the god Harinegmesi made both her and you pregnant at the same time. Both of you coneived, then together were big with child, both together bore babes. Then housewife Sulasa gave birth to still-born babes. The god Harinegmesi then in compassion for the housewife Sulasa took away her still-born babes in the hollow of his hands and brought them to you. At that time, you too did bear after nine months tender babes. Those very sons who were born of you, he took away from you in the hollow of his hand and brought to the housewife Sulasa. 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 Baravai. Then she entered the city of Baravai, made her way to her own house, towards the outer audience-chamber. Then she alighted from her goodly car of state and made her way towards her own bed-hall, towards her couch and lay down on it Then there arose in the mind of Queen Devai, the following thought [etc.] "Verily, thus I have born seven sons, exactly alike [until] resembling Nalakubbara; but indeed, I have not known joy of the childhood of even one of them. There is but Kanha Vasudeva, who comes here every sixth month to me, to do reverence at my feet. Happy then are those mothers to whom I believe, such who are born from their own

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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 Vasudeva bathed [until] decorated his body and came to do reverence to the feet of Queen Devai there. Then Kanha Vasudeva saw Queen Devai (etc.); and having seen her, he held her feet and said " At former times, mother, you used to 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 Devai said to Kanha Vasudeva "Verily thus, my son, I bore seven sons exactly alike [etc.] but not of a single one have I enjoyed the childhood, You even, my son, only come here to me every six months to do reverence to my

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18 feet. Hence happy are those mothers [until] I brood. " Then Kanha Vasudeva said to her " No, mother, do not be with the hopes of your mind set at naught [until] brood; I shall so strive that I shall have a younger brother." Thus he comforted her by pleasing, agreeable words. Then he returned and took his way towards the oratory. (Then to be 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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19 Then that Kanha Vasudeva returned from the oratory and came to the place where Queen Devai was. He held the feet of Queen Devai and said "There will be to me, mother, a younger brother." Having so done, he comforted Queen Devai by pleasing [etc.] expressions. Having comforted her, he returned to the direction from which he came. Then Queen Devas, some other time, in the bed of that sort [...until] having seen the lion in a dream woke up [until]... readers of dreams...with a glad heart -carried a child in the womb. Then that Queen 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 Jasumina flower-quite tender [ until ] of good shapeliness, like an elephant's palate. The birth is to be narrated in the same way as that of Meha. [until] "For that this our child is like the elephant's palate, therefore let 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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20 There in the city of Baravai there dwelt a Brahmana, (rich...etc.) named Somila, very well-versed in Rgveda [etc.] 'This Brahmana Somila had a wife named Somasiri (quite tender etc.). He had a daughter of his own by his wife Somasiri, named Soma, quite tender (until] of excellent shapeliness; best in shape liness [until] beauty, very fair of body. Then that maiden Soma, some other time, bathed [until] decked, attended by many 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 Vasudeva, 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 Baravas saw the maiden Soma. He was struck with shapeliness, youth, beauty [etc.] of the maiden Soma. Then Kanha [etc.] called the chamberlains and ordered them "Go ye, Beloved of

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

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

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

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

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25 Then he was beatified [until] free from all sorrow. Then, in order to convey that, he was duly hailed by the gods that were near, the divine rain of fragrant-scented water poured down, the flowers of five colours fell, cloaks were waved and a celestial sound of melody and minstrelsey was heard. Then, Kanha Vasudeva, on the morrow, when the night waned to twilight dawn [until] when the sun shone bright with lustre, bathed, adorned his body, and riding on the back of an excellent elephant, with an umbrella garlanded with korenta-flowers held over him, with fine chowries fanning him and numerous throng of mighty soldiers surrounding him, started forth to go to the place where the saint Aritthanemi was. Then while passing out through the city of Baravai, he saw one man. He saw a man, old, with body battered with old age [etc.] carrying bricks to the inner hall from the street out. side, taking them one by one from a big pile of bricks. Then Kanha Vasudeva out of compassion to the man, took one brick, though indeed he was on the 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 Vasudeva passed out through the city of Baravai, approached the saint Aritthanemi, praised and worshipped him. He did not see Friar Gayasukumala. He therefore praised and worshipped the saint Aritthanemi and said thus, "Where, sir, is my younger brother, born of my mother; Friar Gayasukumala that I may praise and worship him ? " Then the saint Aritthnemi replied; " Friar Gayasukumala, O Kanha, has attained his end." So Kanha Vasudeva thus inquired of the saint Arithanemi; "How has Friar Gayasukumala attained his end ?" Then the saint Aritthanemi said this to Kanha Vasudeva; "Verily, thus, Kanha, Gayasukumala pra. ised and worshipped me yesterday in the first part of the afternoon, and said 'I intend, sir*

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

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28 [etc.] Just as, you, indeed, Kanha, lent aid to that man, even so that man lent aid to Friar Gayasukumala, letting loose the works gathered by him in many hundreds of births, to wipe away his manifold works" Then Kanha Vasudeva said thus to the saint Aritthanemi; How, sir, should I know that man?" So the saint Aritthanemi said thus to Kanha Vasudeva; "You must know him to be that man who, indeed, on beholding you entering the city of Baravai, standing there and then, shall die with his standing posture breaking off. " ; 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 Aritthanemi; it will be known by the Saint, understood by the Saint, heard by

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

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30 -division of the eighth Scripture, the Fortunes of the Endwinners, preached. [Sutra 6.] The introduction of the Ninth lesson. "Verily, thus, Jambu, in that age, at that time, in the City of Barval (as in the First Chapter [until]) Kanha Vasudeva 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 Purvas; the period twenty years; the rest the same [until] beatified on the Settumja. The Conclusion. So also Dummuha and also Kuva-a; all three the sons of Baladeva and Dharini. Darua also the same, but that he was the son of Vasudeva and Dharini; Anaditthi also so, the son of Vasudeva and Dharini * Verily, thus, Jambu by the Ascetic [until] attained, this matter is preached of the thirteenth lesson of the third division of the eighth Scripture, the Fortunes of the End-winners-"

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

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32 In the same way, Mayali, Uvayali, Purisasena and Varisena. So also 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 Susima; Jambavai, Saccabhama, 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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33 Verily thus, Jambu, in that age, at that time, there was a city of Baravai; (same as in the first division [until]) Kanha Vasudeva held sway [etc.]. This Kanha Vasudeva had a queen named Paumavai [a description]. In that age, at that time, the saint Aritthanemi arrived there [until] waited before him. Then that queen Paumavai, hearing the matter of this tale became glad (like Devai [until]) waited before him. Then the saint Aritthanemi preached before Kanha Vasudeva the doctrine. The congregation went back. <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 Divayana, the destruction of the city of Baravai, nine yojanas [etc.] will come about." On hearing and listening to this in the presence of the saint Aritt hanemi Kanha Vasudeva had the thought Blessed 3 <<

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

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

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36 Then that Kanha Vasudeva, having heard and listened to this matter, with all hopes laid low [etc.] thought inwardly. Kanha," the Saint Aritthanemi said thus to Kanha Vasudeva " Do not you, Beloved of Gods, brood with all hopes laid low [etc.]. Verily thus, Kanha, you will get out of the flaming third earth and thereafter here of course, in Jambudiva, in the country of Bharaha in the land of Punda, in the coming Ussappini cycle, in the city of 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 Aritthanemi, 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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37 "Go ye, Beloved of Gods, declare proclaiming in the open places [ etc. ] thus; *Verily, Beloved of Gods, the destruction arising from Divayana, fire and wine, will come upon the city of Baravai, nine yojanas [ etc. ). Therefore, if any king, heir-apparent, prince, baron, prefect, mayor, banker, merchant, queen, young man or maid in the city of 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 Paumaval, 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 Baravai 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 Vasudeva set Queen Paumavas upon a throne and made the anointment-ceremony for the great withdrawal with one hundred and eight jars of gold, adorned her with all the ornaments, made her mount on a litter, borne by thousand men, went

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39 out through the city of Baravai, came to the mountain Revaya-a in the Sahasambavana park, made the litter place there, made Queen Paumavai come down from the litter, went to the saint Aritthanemi, turned round thrice right to right, praised and worshipped him and thus said. "This is, sir, my chief queen, Queen Paumavai, pleasing, charming, beloved, beautiful, enchanting to the mind [until] ...what even for seeing? Therefore, I, Beloved of Gods, offer unto you the gift of a lady-disciple. Accept, Beloved of Gods, the gift of a lady-disciple. If it pleases you, Beloved of Gods, do not put a stop to it." So that Paumavai departed to the north-eastern side, and with her own hands removed her ornaments, with her own hands plucked out her hair in five handfuls, went to the saint 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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40 Then that nun Jakkhini........." When... entered the order [until] should constrain oneself." Then that Paumavai became a nun... heedful in walking ( until ] guarded in continence. Then that Paumaval' studied the Eleven Scriptures, Laws of Peace etc. She abode exercising herself by many fasts until the fourth, sixth and the eighth meal in divers mortifications. Then that nun Paumavai finished her period of nunship for complete twenty years, wasted herself with month's starvation, cut off sixty ineals by not eating, achieved the end for which she had stripped herself [etc.], and was beatified [5] with last breaths. [Sutra. 9). In that age, at that time, there was a city of Baravai; the hill of Revaya-a; the Gar. den of Nandanavana. Here in the city of Baravai, Kanha Vasudeva held sway (etc.] That Kanha Vasudeva had a queen named Gori [a description]. The saint arrived. Kanha went out. Gori went out in the same way as Paumavai did. The story of the doctrine. The congregation went back. Even Kanha. Then that Gori withdrew in the same way as Paumaval [until] beatified [5] So also Gandhari, Lakkhana, Susima, Jam

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

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

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43 King Seniya; the queen Chellana a description]. Here in Rayagiha dwelt a garland-maker named Ajjunaya (rich [ until] unsurpassed). This garland-maker Ajjunaya had a wife named Bandhumai [ tender etc. ]. This garland-maker Ajjunaya had one big 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 Moggarapani from the very childhood. Every morning, he took baskets, went out of the city of Rayagiha, arrived at the flower-garden,. made the collection of flowers. Then he took the foremost and best flowers, appro

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

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45. maker with his wife Bandhumai. Hence: indeed it is better, Beloved of Gods, for us to bind him fast ( i. e. by twisting the arms and the head and tying them to the back ) and to have our pleasures full well with his wife Bandhumas. Then they swore this object to one another, hid behind the doors. and stood hidden, silent, without a stir or without a wink. Then that garland-maker Ajjunaya approached the shrine of Jakkha Moggarapani with his wife Bandhumai, did reverence on seeing it, made flower-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 Bandhumai, the wife of the garland-maker. Then this was the inward thought of Ajjunaya, the garland-maker" Thus indeed, from my childhood, I go on doing reverence to Jakkha Moggarapani [until] carrying on my trade. Had there been Jakkha Moggarapani present here, would he have seen me coming to misery of this sort ? Therefore Jakkha Moggarapani is not present here.

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46 Very clear it is that this is merely a piece of wood." Then that Jakkha Moggarapani, having understood the inward thought of such sort (etc.) of Ajjunaya, the garland-maker, entered his body, shattered off his bonds, took hold of his iron mace of the weight of thousand palas, killed those six fellows with the woman as the seventh. Then that garlandmaker Ajjunaya, possessed by Jakkhe Moggarapani, went on killing six men with a woman as the seventh round about the city of Rayagiha, every day. In the city of Rayagiha (in open places (until] on high roads) many people used to say [4] to one another thus " Thus, indeed, Beloved of Gods, the gar and-maker Ajjunaya possessed by Moggarapani, goes on killing six persons with a woman as the seventh." Then king Seniya, having understood the matter of this story called his chamberlains [etc) and said thus, "Thus indeed, Beloved of Gods, that 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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47 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 Malavira [until] wait before him." Then the father and mother said thus to merchant Sudamsana "Thus, indeed, son, the

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

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

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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 Moggarapani was not able to overpower the worshipper of the Ascetic, Sudamsna, on account of his spiritual strength-though he moved oft and on round about the worshipper of the Ascetic. 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, Sudamsana, who comprehend the living and the lifeless; and I am bound to the sanctuary Gunasila-a to offer respects to the Ascetic lord Mahavira. "

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

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ving north [etc,), plucked himself his hair in five handfuls, became a friar (until] abode. Then that Friar Ajjunaya on the day on which he shaved himself [until] entered the order, praised and worshipped the Ascetic, Lord Mahavira and took the vow of this sort " It behoves me, for all my life to abide exercising myself in constant mortification with fasts until the sixth meal." With this idea he took the vow of such sort and abode [etc.] all his life. Then that Friar Ajjunaya on the fast-breaking time after the fasts until the sixth meal, read his lection in the first watch. Just like Goyama [etc.] he wandered about. Then to that Friar Ajjunaya, wandering in the families high [etc.] in the city of Rayagiha, many women, men, young people, old people and youths said, " By this man was 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 Rayagiha, in the families high, low and middle-class, he when he got food, did not get water; when he got water, he did not get food. Then that garland-maker Ajjunaya, never sorrowful, despirited, with mind not turbid, unpurturbed, ungrieved, not exhausted in self-restraint,-moved about, went out of the city of Baravai, arrived at the sanctuary Gunasila-a before the Ascetic Lord Mahavira ([until] like Master Goyama ) showed (him his food and drink) and took himself the food (as untouched in the mouth) as a serpent ( getting) in the hole. Then the Ascetic Lord Mahavira, some other time, came up to the city of Rayagiha and abode in the country outside. Then that Friar Ajjunaya completed his period of friarhood, exercising himself by that noble, abundent, zealous, lucky mortification full well for six months, wasted himself by a half-month's starvation, cut off thirty meals by

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

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56 city of Savatthi; the period 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 Siri--a prince named Aimutta, delicate [etc.]. In that age, at that time, the Ascetic, Lord Mahavira [ until] abode in Sirivana In that age, at that time, the eldest disciple of the Ascetic Lord Mahavira (as in Pannatti [ until ]) moved about in the city of Polasapura in the families, high [etc]. Now this Prince Aimutta, bathed [until] decked, surrounded by many little boys, little girls, lads, lasses, youths, maidens went out of his own house. Then the reverened Goyama, moving about in the city of Polasapura, 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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58 Mahavira, the first-maker [ until] desirous to attain, abides exercising himself [until] by constraint, having taken a proper place, in the park Sirivana outside the city of Polasapura here. There we dwell." Then that Prince Aimutta said thus to the reverend Goyama; "I go with you, Sir, to do reverence to the feet of the Ascetic, Lord Mahavira. If it pleases you, Beloved of Gods, do not put a stop to it." Then that Prince Aimutta with the reverend Goyama approached the Ascetic Mahavira, walked thrice from right to right, praised [until] waited before him. Then the reverend Goyama approached the Ascetic Lord Mabavira [ until ] showed [ him, food etc. ] and abode with mortification and constraint. Then the Ascetic (preached)...the story of the doctrine...before Aimutta and that (congregation). Then that Aimutta, having heard and listened to the doctrine from the Ascetic. Lord Mahavira became glad [ etc. ]... heart [etc.] ...(and said) "But only, Beloved of Gods, I shall take leave of my father and mother; then

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shall I enter, the order in the presence of the Beloved of Gods. If it pleases you, beloved of Gods, do not put a stop to it." Then that Prince Aimutta approached his father and mother... until 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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60 among hell-dwellers, lower lives, men and gods; but I know mother and father that they are born among the hell-dwellers, [etc.] by their own accumulation of actions. Thus indeed, mother and father what I know, I do not know and what I do not know, I know. I desire, therefore, mother and father, on being permitted by you, [ until ] to enter the order." Then when his mother and father could not prevail upon him by many declarations [etc.] "We desire, child, to see your royal splendour for even one day." Then that Prince Aimutta stood quiet following the words of his mother and father. The anointment-ceremony as in the case of Mahabala The withdrawal...studied the Laws of Peace etc... For many years the period of friarship... Gunarayana...(until] beatified on the Vipula. In that age, at that time, in the city of Vanarasi... Kamamahavana sanctuary... There in the city of Vanarasi, there was a King named Alakkha, In that age. at that time, the Ascetic (until] abode. The congregation etc... Then that King Alakkha in the presence of the Ascetic Lord Mahavira,

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

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

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63 city of Campa, there was a King named Koniya [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 Kali, on being permitted by Nun Ajja-chandana abode observing [etc.]. namely, She fasted until the fourth meal; then indulged in all modes of desire: then fasted until the sixth meal; then indulged in all modes of desire............then she fasted until the sixth meal; then indulged in all modes of desire; then she fasted until the fourth meal; then she indulged in all modes of desire.* * The ratnAvalItapa : is thoroughly explained by the commentator_abhayadeva [See

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

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64 (a) series the taking of foods except Vigai foods; in the third series, the taking of foods even without the smearing of Vigai foods; and in the fourth series the taking of Ayambial gruel. Then that Nun Kali,-after having accomplished...according to the scriptures the Rayanavali 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 Kali, some thergo time, at the midnight hour (literally-at the time between the first part of the night and the latter part of the night) the inward thought arose...the pondering like that of Khanda-a "Thus so long as I have strength [5], it is better for me on the morrow [until] (when the sun) shines (with lustre) after taking leave of Nun Ajja-Chandana and on being permitted by her, to abide... being at her feet... renouncing food and drink

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65 wasting myself with starvation...not being eager for death..." With this idea, she pondered, went to Nun Ajja-Chandana, praised and worshipped her and said; "" 'I desire, lady, on being permitted by you to abide...wasting myself in starvation [etc.]. If it please you, [etc.]." Nun Kali, on being permitted by Nun Ajja-Chandana abode, wasting herself in starvation [etc.]. That Nun Kali learnt before Nun Ajja-Chandana Eleven Scriptures, Laws of Peace etc, completed the period of nunship of eight complete years, wasted herself by a month's starvation, cut off sixty meals by not eating, (fulfilled) the end for which [she stripped herself etc...] was beatified [5] with her last breaths. The 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 Sukali, the wife of King Seniya and and the step-mother of King Koniya. Just like Kali, Sukali also withdrew [until] abode exercising herself with many fasts until the 5

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

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67 as the smaller. Excepting, it must be carried upto the fasts until the thirty-fourth meal, in the ascending series; so also it must be carried down in the descending series. Of one series, there would be one year,six months and eighteen days. Of four series, six years, two months and twelve days and nights. The rest the same as that of 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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68 of Eight-eights. If it please you, Beloved of Gods, do not put a stop." Then that Nun Sukanha 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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69 ten days, she took ten:doles of food and ten of water. So indeed this Monastic Standard of Ten-tens, she accomplished'according to the scriptures [etc.] in 100 days and nights with 550 alms-takings and abode exercising herself with many fasts until the fourth meal (etc), in various mortifications...( taking only one meal within ) a month or half a month, Then that Nun Sukanha by the noble mortification [etc] was beatified. The conclusion. The Fifth Lesson [Sutra. 21.]. So also Mahakanha; only she abode observing the Standard of Short Savvaobhadda. She fasted until the forth meal; then indulged in all modes of desire; fasted until the the sixth meal; then indulged in all modes of desire............she fasted until the eighth meal; then indulged in all modes of desire. So indeed she accomplished the first series of the 'Short Savvaobhadda in three months and ten days [until], in the second series, she fasted until the fourth meal; and took foods excepting Vigai foods;... the same here as was in Rayanayal]. Here also four

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

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So also Piusenakanha. Only, she abode observing the penance of Muttavali. It is as follows: she fasted until the fourth meal; then indulged in all modes of desire...... until the thirty-fourth meal; then indulged in all modes of desire. So also she followed in the descending order...... until she fasted until the fourth meal; then indulged in all modes of of desire. In one series 11 months and 15 days. Of four, 3 years and 10 months. The rest (the same) (until] beatified. [Sutra 25. ] So also Mahasenakanha. Only she abode observing the penance of Ayambila-Vaddhamana. It is as follows: she took one Ayambila meal; then fasted until the fourth meal; took two Ayambila meals; then fasted until the fourth meal...(so onwards), the number of Ayambila meals rising by an increment of one, accompained by a fast until the fourth meal [until] she took one hundred Ayambila meals; then fasted until the fourth meal. Then that Nun Mahasenakanha 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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72 she approached Nun Ajja-Chandana, praised and worshipped her and abode exercising herself...with many fasts until the fourth meal [etc). Then that Nun Mahasenakanha was resplendent with that noble (mortification). [etc.] Now at the hour of midnight there arose a thought to Nun Mahasenkanha, just like that to Khanda-a [until] she asked Ajja-Chandana (until] abode without being tager for death by wasting hersalf away in starvation. Then that Nun Mahasenakanha studied before Nun Ajja-Chandana Eleven Scriptures, Laws of Peace etc, observed a period of full seventeen years, wasted herself with a month's starvation, cut off sixty meals by not eating, accomplished the end for which she stripped herself [etc.], and was beatified, awakened [ etc. ] with her last breaths. Eight years to begin with and the increment thereto by one year until seventeen; these indeed should be known as the periods of the wives of Senia. Thus indeed. Jumbu, by the Ascetic [until] attained, the matter of the Eighth Scripture, the Fortunes of the End-winners is preached "

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

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ANUTTAROVAVAIYA-DASAO. THE FIRST DIVISION In that age, at that time...a city of Rayagiha. The arrival of the reverend Suhamma...The congregation went out [ until ] Jumbu waited before him [etc.]. Thus he said, "If, sir, by the Ascetic [until] attained this matter of the Eighth Scripture-the Fortunes of the Endwinners, is preached, what, sir, is the matter of the Ninth Scripture, the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [ until] attained?" Then Friar Suhamma said to Friar Jambu "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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75 Mansions, are preached, sir, by the Ascetic [until] attained?" Thus, indeed, Jambu, ten lessons of the First Division of the Fortunes of those << who were reborn in the Highest Mansions are preached by the Ascetic [until] attained namely, Jali, Mayaji, Uvayali, Purisasena, and Varisena; Dihadanta and Latthadanta, Vehalla, Vehayasa and Prince Abha-a. " "If, sir, ten lessons are preached of the First Division by the Ascetic [until] attained, what, sir, is the matter of the first lesson of the Fortunes of those who are reborn in the Highest Mansions, preached by the Ascetic [until] attained?" "Thus indeed, Jambu, in that age, at that time, there was a city of Rayagiha, splendid, tranquil and prosperous...the 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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76 Jali also went out. Like Meha, he also withdrew. He studied the Eleven Scriptures. (He observed) Gunarayana mortification like Khanda-a. His narrative the same as that of Khanda-a, the same ponderings, the same farewell; so did he climb on the Viula with the Elders. Only having fulfilled the period of friarship for sixteen years, he attained death in the death-month went upward far beyond the Heaven's of Moon, Suhamma funtil) Arana, Accua, be. 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. Where 'has that Friar Jali who is dead, gone; where is he reborn ?" * Thus, indeed, Goyama, my pupil ( the same as that of Khanda-a) ( until ] who is dead, (having gone beyond the Heavens of)

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Moon [until] upwards, is reborn as a god in the Mansion Vijaya." "How much time, sir, is his existence there ordained? Goyama, his existence there is ordained for thirty-two Sagarovama periods. 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 Mahavideha." "Thus indeed, Jambu, this is the matter of the first lesson of the First Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained." The same is to be repeated in the case of the remaining eight. Excepting, six are the sons of Dharini; Vehalla and Vehayasa, of Chellana. The period of friarship of the first five is sixteen years; of the (latter) three, twelve years; of the (last) two five years. Of the first five, in serial order, the rebirth is in Vijaya, Vejayanta, Jayanta, Aparajiya, Savvattasiddha; Dihadanta in Savvatthasiddha; the rest (four) in the

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

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

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80 thirteen years. . In the serial order, two in Vijaya, two in Vejayanta, two in Jayanta, two in Aparajita...the remaining five Mahaduma and others in Savvatthasiddha Mansion. Thus, indeed, Jambu, this is the matter of the Second Division of the Fortunes of those who were reborn in the Highest Mansions, preached by the Ascetic [until] attained, " << In both the divisions by a month's starvation. [Sutra, 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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Dhapna, Sunakkhatta and Isidasa are to be learnt Pella-a and Ramaputta also Chandiman and Pitthiman; Friar Pedhalaputta 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, Jambu, in that age, at that time, there was a city named Kayandi, wealthy, tranquil and prosperous; the garden Sahasambavana [ redolent with flowers and fruits of] all seasons...a king Jiyasattu. Here in the city of Kayandi, there dwelt a merchant's wife named Bhadda rich, 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 Bhadda knowing that her son, Dhanna. 5

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82 had passed beyond childhood [until] able for worldly enjoyment, built thirty-two palaces, lofty, towering (until] in their midst a great mansion, set up with hundreds of pillars (until] of thirty-two daughters of rich merchants, she made him hold the hands... the gifts were of thirty-two each [until] high up in the palace... with ( tabors ) breaking... enjoyed. 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 Jamali, he bade farewell. [Bhadda] fainted, coriversed as in the story of Mahabbala [until] when the could not prevail upon him... Just as Thavaccaputta, he took leave of Jiyasattu...the umbrellas and chowries (are to be described). He performed himself his withdrawal ceremony as Kanha did, of Thavaccaputta [ until ] entered the order,

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83 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 Ayambila gruel throughout my life. On the fastbreaking time after the sixth meal, it is meet for me to accept Ayambila gruel and not non-Ayambila gruel; that too given with soiled hands and not with unsoiled hands; that must be fit to be thrown away and not unfit to be thrown away; it must be that which many other ascetics, Brahmanas, guests and poor people do not need. If it please you, Beloved of Gods, do not put a stop to me." Then that Friar Dhanna on being permitted by Lord Mahavira (glad etc.] abode exercising himself with fasts until the sixth meal with constant mortification throughout his life. Then that Friar Dhanna

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84 read his lection, in the first watch of night on the first fast-breaking time after the sixth meal. Just like master Goyama, he bade farewell [until] went to the city of Kayandi, and there moving about in the families high etc (accepted) Ayambila-food and not non-Ayambila-food...[until]...which other...do not need. Then that Friar 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 Kayandi, and showed his food etc.) like Goyama. Then that Friar Dhanna, being permitted by the reverend Ascetic, unattached [until]...free from the infatuation of worldly objects, ate food himself (as without touching) as a serpent (goes in) the hole, and abode with restraint, mortification [etc.] Then the Ascetic Lord Mahavira set out from park Sahasambavana, from the city of Kayandi. Then the Ascetic Lord Maha. vira moved about in the country outside.

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85 Then that Friar Dhanna studied Eleven Scriptures, the Laws of Peace etc. in the presence of the Ascetic Lord Mahavira and the Elders of such sort, abode exercising himself with restraint and mortification. Then 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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86 The beauty [etc.] of knees of Dhanna... of such sort, to wit...like the joints of a Kali bird, like those of a peacock, like those of a peahen... Thus [until] (not) by (flesh and) blood. The beauty [ etc. ] of the thigh of Dhanna , to wit, like shoots of Priyangu-tree, of Badari, of Sallaki, of Shalmali which when ripe... in the sun [etc.]. Thus the thighs of 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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87 like a row of round stones, like a row of toy-balls... Thus [etc.] The beauty [etc.] of the breast-bone of of Dhanna was of such a sort...to wit...like a chip of a plank, like a strip of a flapper, like a strip of a palm-leaf fan... Thus [etc.] The beauty [etc.] of the arms...to wit ...like pods of the Sami, like pods of Pahaya, like pods of Agatthiya... Thus [etc.] The beauty [etc.] of hands...to wit... like dry dung-cakes, like banyan-leaves, like Palasa-leaves... Thus [etc.] The beauty [etc.] of the fingers of his hands...to wit...like the pods of Kala, of Mugga, of Masa which when ripe, are split up, put in the sun, dry... Thus [etc.]. The beauty [etc.] of the neck...to wit... like the neck of a pitcher, like the neck of a gourd, like an Uccatthavana-a (a kind of vessel)... Thus [etc.] The beauty [etc.] of the chin...to wit... like a gourd-fruit, like a hakuva-fruit, like a mango-stone... Thus [etc.] The beauty [etc.] of the lips...to wit... like a dry leech, like a pill of phlegm, like a pill of lac... Thus [etc.]

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88 The beauty [ etc. ) of the tongue...to wit...like a banayan-leaf, like a palasa-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 Amra 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 Mula, 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; Seniya also went out; the story of the doctrine; the congregation went

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90 back, then that king Seniya, having heard and listened to the doctrine before the Ascetic Lord Mahavira, praised and worshipped him, and thus said; "Is it, indeed, sir, that this Friar Dhanna, among these fourteen thousand friars headed by Indabhui belabours himself much and to the best cleanses himself ? " . " Indeed, it is, Seniya that this Friar 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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91 entered the order (until] took his food., as ... in the hole. (The beauty [etc.]) of the legs of Friar Dhanna ...[ all the description of the body ] [ until ] stood resplendent... etc. It is on that ground, Seniya, that this Friar Dhanna among these fourteen thousand friars, belabours himself much and to the best clenses himself." Then that king Seniya in the presence of the Ascetic, Lord Mahavira, having heard and listened to this matter, glad [etc.] turned about the Ascetic, Lord Mahavira, right to right thrice, praised and worshipped him. Then he approached Friar Dhanna, turned about him from right to right, praised and worshipped him and said thus; "Blessed are you, indeed, Beloved of Gods, quite meritorious, with your ends well fulfilled, with your tokens well fulfilled, you have, Beloved of Gods, well won the fruit of human birth and life." So saying, he praised and worshipped him, approached the Ascetic Lord Mahavira, (turned) [etc.] thrice praised and worhipped him and returned to the direction from which he had appeared.

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

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93 " If sir," [etc). The introduction. "Thus, indeed, Jambu, in that age, at that time...the city of Kayandi; king Jiyasattu ... There in the city of Kayandi, there dwelt a merchant's wife named Bhadda (rich, etc.). This merchant's wife, Bhadda had a son named Sunakkhatta, a boy perfect [until] of handsome form, attended by five nurses just like Dhanna. The gifts of thirty-two each [until] enjoyed in the paragon of a palace high up. In that age, at that time... the arrival... Sunakkhatta went out just like Dhanna, His withdrawal just like that of Thavacca. putta [until] became a friar, heedful in walking (until] guarded in continence. Then, on the very day, when he shaved himself before the Ascetic, Lord 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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94 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 Rayagiha, two in Sae-a, two in Vaniyaggama, the ninth in Hatthinapura, the tenth in Rayagiha. Of (first) nine, the mothers are

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95 (by the name of) Bhadda. Of (first) nine, the gifts of thirty-two each. Of (first) nine, the withdrawal as that of Thavaccaputta. Of Vehalla, in was done by his father. Vehalla's period six months; of Dhanna nine months; of the rest many years. The starvation for a month... in the Mansion of Savvatthasiddha .. beatified in Mahavideha. Thus end ten 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 Anuttara 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 -kaha [Sutra. 7.]. The fourtunes of those who were reborn in the Highest Mansions end.

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Notes. [ N. B. The black letters indicate the ' pages and lines. Of the two numbers at the beginning of a para in the Notes, the first indicates the number of the page and the other, the number of the line. In the middle of a para, a single black number indicates the number of the line of the page mentioned in the beginning of the para. ] 1. aMtagaDadasAo [saM. antakRddazAH ] abhayadevaH - dazA:particular mode of section-arrangement of the work so named because the first division contains 10 lessons (ajjhayaNa 0 ) ( vide abhayadeva on aMtada0 P. 85 also the same on aNu0 da0 P. 107 ) dasAo in uvAsaga0 also he explains in the same Prof. Barnett dasAo-dazA: ' fortunes which I have accepted as it can well account for the feminine gender and plural number of the title. Moreover the interpretation is more natural than abhayadeva's. manner. > << 1. te vANaM teNaM samaeNaM - abhayadeva on bhagavatI (Agam. Ed. leaf 7 (a) ) ' teNaM kAleNaM' ti, te iti - prAkRta zailIvazAttasmin yatra tannagaramAsIt / NakAro'nyatrA'pi vAkyAlaMkArArtho yathA imA NaM bhaMte ! puDhavI " tyAdiSu ' kAle ' adhikRtAvasarpiNIcaturthavibhAgalakSaNa iti / te 'ti tasmin yatrA'sau bhagavAn dharmakathAmakarot 'samae NaM' ti samaye - kAlasyaiva viziSTe vibhAge / athavA tRtIyaiveyaM / tataH tena kAlena hetubhUtena tena samayena ( 7

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mane baby hae fintha tornada i to be taken in locative or instrumental according to abhayadeva. 1. 3. 3*9gga antarag 'The Elder Sudharman arrived.' Sudharman was the fifth of the eleven gaNadharas who were taught by mahAvIra himself. Brigata became the head of the church after erate and was succeeded by sie. 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. pa # ga i gan q oral sAvatthiyaM viharati jetavane anAthapiNDikassa ArAme / tatra kho bhagavA bhikkhU AmaMtesi / 'bhikakhavo ti| 'bhadaMte'ti te bhikkhU bhagavato paccassosuM etc. 7. 1. 6. *a. Voc. sing. cf. ad (Pali). Short

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

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100 worshipper should withdraw early morning, at mid-day and at evening into a quiet spot, where with motionless body ( standing or sitting in the 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 'samaya' and by others with 'samma, sAmya, samAya' (com. on uvAsaga0)...relying upon the latter the expression is translated 'Laws of Peace etc.' 4. 7. arihA ( right form arahA ). This corruption as in many other cases dates very early; see abhayadeva on bhagavatI leaf 3 (a) arahaMtANaM adbhayaH / arihaMtANaMti pAThAntaraM, tatra karmArihantRbhyaH / 'aruhaMtANamityapi pAThAntaraM ...'arohadbhyaH ' anupajAyamAnebhyaH kSINakarmabIjatvAt / 4. 16. khaMdao=The story of skaMdaka see bhagavatI II. 1. 4. 17. bArasa bhikkhupaDimAo Twelve Monastic Standards' cf. abhayadeva on bhagavatI explaining mAsiya bhikkhupaDimaM (II. 1. Leaf. 124 (b)) 'mAsiya'ti mAsaparimANAM "bhikkhupaDimeti bhikSucitamabhiprahavizeSaM / etat svarUpaM ca 'gacchA viNikkhamittA paDivajai mAsiyaM mahApaDimaM // dattagabhoyaNassA pANassavi ega nA mAsa // 1 // nanvayamekAdazAMgadhArI paThitaH / pratimAzca viziSTazrutavAneva karoti / Out of these 12 Monastic Standards, the first seven are observed for a month each, the

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101 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 and at night in another posture without clothes on the body. The day-posture is Utkutakasana while the night posture is Virasana. [ 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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102 6. 14. daDhapaiNNa [ daDhapratijJaH ] See. abhayadeva's com. P. 87. where the reference of rAyapaseNIya is given; but one can find the same in 81ao Sutra 105 -109. 8. 5. niluppalaguliya etc. The com. reads niluppalagavalaguliya etc. and instead of ayasikusuma it seems to read ayasiyakusuma etc. 6. kusumakuMDalabhaddalayA=resplendent with flowery earrings; Com. P. 89 abhayadeva-beautiful with the ear-ornamnt resembling fata flower. nalakubbara=acc. to abhayadeva, vaizramaNaputra i. e. the son of Kubera. Barnett connects this nalakUbara with narakuvara of the Buddhist Tantra Text: mahAyakSasenApatinarakuvarakalpa and says that 72967 was the General of the army of vaizramaNa. ( See. Trans. Ant. P. 146-147 ) 10. chaThaMchaTheNaM aNikkhitteNaM tavokammeNaM [ SaSThaMSaSTheNa anikSipteNa tapaHkarmaNA] A sort of mortification where the fast is to be broken every third day. 16. porisI-puruSaSHITEPIT; the watch of a day or a quarter of a day or night; each watch therefore lasts about 3 hours, the first watch beginning at noon. 22. sahasaMbavaNa [ sahastrAnavana ] Barnett and others sahassaMbavaNa; all Mss, sahasaMbavaNa. which is probable to be right due to the effect of the penultimate tone which is found in Prakrit. I have all through kept therefore sahasaMbavaNa. 26. gharasamudANassa-abhayadeva on aNu0 P. 108 'samuddANati bhaikSyaM / As to Mss. samudANaM is generally found.

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103 ( See, sto foot-note 15 P. 73.) Prof. Vaidya hesitates between identifying this expression with gRhasasudAya 'a large number of houses ' and ' gRhaAgen' 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 siao 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 =adhyAsthita or adhyarthita, both of which are rather farfetched. Looking to the general habit of Jaina Scriptures to repeat equivalents when even one word is quite enough, and having great to back up, I have preferred the expression Statag -302 feta: 1 19. garuiar See, diant IX. 33.

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104 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. khelAsavA [ leSmAzravaH] in which the phlegm oozes out. 17. 26. kahalleNaM - abhayadeva gives 'karpareNa' cf. aNu0 P. 75, 1. 15. bhajjaNayakabhalle where kapAlaM, ghaTAdikarparaM are given as equivalents by abhayadeva ( aNu0 com. P. 109 ) cf. Guj. kalhADaM. 18 9. AvaraNijjANaM kammANaM khaeNaM [ AvaraNIyANAM karmaNAM By the destruction of the actions that cover the soul. 18. 10. apuvvakaraNa - This is the eighth guNasthAnaka or stage in the soul's progress towards the release; the soul here breaks the bonds of error passion and that which checks its knowledge and vision. 22 2-5. Barnett translates: It will be known by the Saint, heard by the Saint, reached by the Saint; and to Kanha Vasudeva it is not known; Kanha Vasudeva will bring me to some evil end.' abhayadeva differs; my translation follows abhayadeva. 10. Thie ceva ThiimeyaM on P. 21. 15 Tiyae ceva ThiibheeNaM where abhayadeva gives the meaning AyuH kSayeNa my interpretation is different; see Translation. 17. pANehiM = Barnett 'hooks'; I take=caMDAlai: (de. nA.

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105 AT. . 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 kaNhAi, kaNhA 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 velAyAm ] may be veyAliM from velAyAM 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 Pandiyans 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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106 wars of Mahabharata was ruled by Babhruvahana, the son of Arjuna by the daughter of the Pandiyan king of Madura. The Mahabharata on the other hand, makes Babhruvahana the son of Arjuna, by Chitrangada, daughter of Chitravahana, the king of Manipura. It may also be noted that the old Tamil poets called the Pandiyan kings paMcavan and kauriyan " (Trans. Ant & Anu P. 139.) This city is also mentioned in nAyA 0 8. 16; according to Jaina Tradition, the capital of the Pandavas-a city on the seashore in the south, populated by Pandavas after they where exiled by Krsna Vasudeva. 3. 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. kAlamAsa = it simply means the time ordained for death. 5. taccAe vAluyappabhAe puDhavIe ujjalie narae ( cf. taccAo puDhavIo ujjaliAo anaMtaraM line. 12-13. this page.) [ See the Appandix III Jaina Cosmography ]. 6. AgamesAe ussappiNIe=The aeon of increase; the upward revolution of the wheel of time consisting of six Aras (periods) equal to dazakoTIkoTIsAgaropamas. 13-14. puMDesu jaNavaesu [ pauMDreSu janapadeSu ]

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107 The name of a country sayaduvAre [ zatadvAra ] the name of a city in the country of 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. Y 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'; abhayadeva connects it with juSa see. bhagavatI II 1. leaf. 127. FUZEUTELAVIE Forfa... sifocena zalilaudsagrat tapastasyAH joSaNA sevA tayA juSTaH-sevitaH juSito vA kSapito yaH sa car i Hem. VIII. 4. 258 Filteri femeii I would like to connect it with dhvas. 34. 13. JEI Journing och qorat EUTSEN the other name for at the fifth scripture of the Jain Canon. The story of the householder gaMgadatta see bhagavatI XVI. 5. 36. 1. difusa ( sfarfazanlat ] both have the same meaning baskets. 37. 10. 37781teenistua etc. See. 22a. Com.

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108 (P. 99.) connects it with or with . See. Pischel. Grammatik SS 232. 14. 9. ff. The whole vow briefly means this that he upto this time of course observed aNuvratas or minor vows which a pious to observe; now he takes to mahAvrata observed by those who Mark thus the change from thUla to savva and sadArasaMtosa to mehuNapaccakkhANa etc. See tattvArthasUtra VII. 15. take to 42. 3. sAgaraM paDimaM [ sAkArAM pratimAM ] See. bhagavatI VII. ii,Sutra 272. Standard that is observed with cartain option. Here the option or fat is in the last lines of the vows he takes. man has which are ascetic life. 44. 14. appegaiyA [ api + ekakikA : ] some; cf. atthegaiyA [asti + ekakika: ] some there is ie some one. 45. 6. aparitatajogI According to abhayadeva a+pariara [a to be tired--past participle] 'not weary in self-control' 11. bilamiva paNNagabhUeNaM tamAhAraM AhAreha << 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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009 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. jahA udAyaNe-For udAyana see bhagavatI XIII. 6. udAyana. He was the king of Kosambi and son of sayAnIya by migAvaI. the danghter of ceDaga, the king of Vesali. 51. 18. ff. These two memorial verses are peculiar in their metrical form. The first verse has three feet of AryA and the last one of anuSTubh ; the second verse has three feet of 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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110 have been pegged on the personalities of the ten wives of Seniya The penances described are: (1) rayaNAvalI observed by kAlI. (2) kaNagAvalI observed by sukAlI. (3) khuDDAgaM sIhanikkIliyaM observed by mahAkAlI. (4) mahAlayaM sIhanikkIliyaM observed by kaNhA. (5) sattasattamiyaM to dasadasamiyaM observed by sukaNhA. (6) khuDDAgaM savvaobhadaM observed by mahAkaNhA. (7) mahAlayaM savvaobhadaM observed by vIrakaNhA. (8) bhadauttarapaDimaM observed by rAmakaNhA (9) muttAvalI observed by piuseNakaNhA. (10) AyaMbilavaDamANa observed by mahAseNakaNhA.. All these penances have been counted in ova. Sutra 24; for their description see. tapAvalI fwith Gujarati Explanation published AtmAnaMdasabhA, bhAvanagara ]; for their charts etc. see navatattvabhASyavivaraNa [ published by AtmAnaMdasabhA, bhAvanagara ] P. 47 *onward. . 53. 22. rayaNAvalI [ ratnAvalI ] The fast-days of this penance, if arranged in a regular form of a chart would appear like 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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111 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 Ayam 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 ZAZA 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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A 2 2 xlxle 2 2 2 11 12 13 14 15 116 2 2 1 2 AAAAA 2 2 2 2 2 |2 2 2 2 2 1 1 sarvasamudye 472 // ratnAvalyAM tapodivasAH 384 pAraNakadivasAH 88 2 2 la la la la la la 2 2 2 2 | 2 2 2 2 WWW 2 2 2 2 2 2 2 2 2 2 2 2 / 2 mh h 2 2 2 2 2 | 14 nisms and hence to use them as food will entail killing. etc. utta* XVII. 15. duddhadahI - vigaio 2 B AhArei abhikkhaNaM / arae ya tavokamme pAvasamaNi tti vucca // Barnett : "vigai - Sanskrit vikRti, comprehends ( 1 ) the mahAvigai - namely, honey, milk, butter and strong drink; and (2) milk, curds, ghi, sesame-oil, treacle and confectionary." 9. alevAr3a [alepakRtaM] not smeared even with vigai-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 l 113 2 2 2 2 2 2 2 C not smear the vessel in which it is put e. g. grams etc." See. nAyA. VIII. 1.

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114 11. bhApavilaM [AcAmla] abhayadeva Com. aNu. P. 107. 'bhAyaMvilaMti zuddhodanAdi / , It means - dry food, such as rice, pulse moistened or boiled in water without adding to it ghee or such substances.' Jain writers derive it from AcAmla [ See. pAiyasahamahaNNavo and Ardha-magadhi Dictionary-Ratnachandraji ] but it is a made-up unintelligible Sanskrit equivalent. Barnett suggests mA amla with y as zruti consonant 55. 1. puvvarattAvarattakAle-abhayadeva on bhagavatI II. 1. sU. 94. pUrvarAtrazca rAtreH pUrvaH bhAgaH, apararAtrazca apakRSTA rAtriH pazcimatadbhAga ityarthaH, tallakSaNo yaH kAlasamayaH kAlAtmakaH samayaH sa tathA tatra, athavA pUrvarAtrApararAtrakAlasamaya ityatra rephalopAt 'puvvarattAvarattakAlasamayaMsi 'tti syAt / ( leal 127 (a) ) 2. uThANe-energy [5] i-e uThANe kamme bale vIrie purisakkAraparakkame. 57. 4. kaNagAvalI tabokamma [ kanakAvalItapaHkama ] This penance is slightly different from ratnAvalI: it will be 2, 3, 4, 8x4, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 34x4, 17, 16, 15, 14, 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2, 8x4, 4, 3. 2. This is Barnett's arrangement. abhayadava's will be by filling up the forefas pats and the jewelpendant by 3 instead of 2 in the chart of ratnAvalI. abhayadeva'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. khuDAga sIhanikkIliyaM [kSudraka siMhaniSkrIDitaM] This penance is so named due to its mathematical

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115 series resembling the going forward of a lion who goes forward envisaging at every further step, again his previous step. Sprica's instructions in the commentary to arrange the mathematical series of this penance are as under:-737= 1 full fast-day (See Notes on 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 pAraNaka 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. sukaNhA's penance sattasattamiya to chaufitar-30ca has nothing to say upon this penance. The text itself explains it clearly. anni 'Seven-sevens' losts 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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117 navanavamiya and dasadasamiya 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 abhayadeva gives the sthApanopAyagAthA in Prakrit, the Sanskrit rendering of which will be:-Gargiaia sthApayitvA madhya tu aadirnupNkti| zeSAn kramazaH sthApayituM jAnihi laghupantat 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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118 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 [ HETADIATHE ] This penance is only the larger form of khuDDAgasavvaobhadaM. 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. saMgrahagAthA of abhayadeva rendered in sanskrit will be:ekAdisaptAMte sthApayitvA madhyaM tu anupNkti| zeSAn kramazaH sthApayituM jAnihi

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119 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. pAraNaka days in four series as in those of rayaNAvalo. 61. 24. HEARTSH [ HEITTEICH 09:27 ] The penance is of course of the group 1516171819, khuDAga and mahAlaya savvaomadda. 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 madhyaM tu AdiH anupaMkti / zeSAn kramazaH sthApayituM jAnihi bhadrottara kSudraM // is the Sanskrit rendering of saMgrahagAthA 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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120 gives the treatment of khuDDAga and mahAlaya savvaoma and bhaddottarapaDimA together in other saMgahagAthAs which may be noted. 62. 12. muttAvalItavokammaM [muktAvalI tapaHkarma]. This penance is observed by piuseNakaNhA. 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 ch days. In all there will be 136+120+28+59-343 i, e. 11 months and 13 days. In the Scripture calculation is given as 11 months and 15 days which can not be accounted for. abhayadava himself says ' tattu nAvagamyate'. 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. AyaMbilavaDUmANa [AcAmlavardhamAna ] The expression if is explained before (see Notes. 55. 11.)

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121 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 kAlI, sukAlI... mahAseNakaNhA [in all ten queens of Seniya who became nuns ] 8 years of kAlI, 9 of sukAlI... 17 of mahAseNakaNhA 65. aNuttarovavAiyadasAo - Following Barnett I have translated "The Fortunes of those who were reborn in the Highest Mansions." For agafa Highest Mansions, see. Appendix III =aitpapAtika one who has undergone upapAta [ abhayadeva - janma ) i. e. who is reborn upapAta is in the case of nArakikas ors and means 'reincarnation without any initial process of birth and childhood' [See a

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122 II 35. 4 52. nArakadevAnAmupapAtaH // 39 // aupapAtikacaramadehottamapuruSA'saMkhyeyavarSAyuSo'napavAyuSaH / 52 / ] For dasAo [:See. Notes. P. 97]. 67. 3-5. candimasohammIsANa [ jAva ]...uvavaNNe / -See Appendix III for the full explanation. 6 gfifocalNavattiyaM [parinirvANapratyayaM] parinirvANaM tatra yaccharIrassa pariSThApanaM tadapi parinirvANameva tadeva pratyayaH heturyasya parinirvANapratyayaH atastaM / abhayadeva on bhagavatI II. 1. leaf 129 (a) kAussagaM-[ kAyotsarga ] an act of stopping all the activities of the body; this cessation was with a view to the extinction of the body; therefore the monks who were with jAli took his bowl and. robes [pattacIvarAI (pAtracIvarANi)] 9. AyArabhaMDae [ AcArabhAMDakaH ] An ascetic's implements such as alms-bowl, soft-brush etc. 68. 1. sAgarovamAI [sAgaropamAni] A measure of time, age of the gods and hell-beings, which is equal to ten kroDAkoDI palyopamas. Barnett: "A sAgarovama period is 1,000,000,000,000,000 times as long as a fes ovama-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. ratnazekhara, laghukSetrasamAsa, 92) a paliovama is the time needed to empty a cavern one yojana in every dimension

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

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124 gloss Guj Dhela. I would like to take DheNiyAla= A pea --hen Guj. Dhela with yAla as svArthe; 5. pora = parva - a joint. kAlI = kAlikA a kind of a bird; 15 die =saM dRtiH Guj. dIvarI; bhajjaNayakabhalle = D. Gloss Guj . ciNA sekavAnuM kaDahilaM // ardhaghaTa | ; kaTThako laMba=Barnett: a wooden bowl; see en whom I have followed in translation. 17. pAsuliyA [ saM. of abhayadeva - pAMzulikAH ] Guj. pAMsaLI; connected originally with pArzva 18 thAsayAvalI [sthAsakAH (= darpaNA kRtayaH) teSAM AvalI ] See. abhayadeva; 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 (sthAsaka = hastabiMba ) found in the Sanskrit lexica." pANAvalI = Barnett a row of platters; abhayadeva -- pANa' bhAjana vizeSa: / ; muMDa = Barnett comments: "muMDa 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. kaNNAvalI = See abhayadeva whom I have followed in translation; my D. Gloss Guj. Barnett: like a coping of rooftiles; HG; D.

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125 Gloss pASaNanA golA. abhayadeva also so; Barnett-a row of globes; vaTyAvalI=D. Gloss. Guj. lAkhanA golAnI zreNI; abhayadeva 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 efazt a toy of small balls hung over babies' cradles., 5 citta-kaTara...ka=Guj. kaDako; viyaNa vyajana 10 chagaNiyA=Guj. chANAM. 71. 2. aMbagaThiyA Guj. bhAMbAnI goTalI 3. jaloyA Guj. jaLo 9. aMbADagapesiyA-aMbADaga=saM. AmrATaka Guj. AMbaDhuM+pesiyA Guj. pesI; see. abhayadeva. mAuluMga=Guj. bIjoru cf. abhayadeva Com. Barnett: ' a slice of a lemon ' not according to abhayadeva. 78. 7. elAlua=acc. to Barnett kapitya-Guj. koThaM. 79. 12. bhAsaM bhAsissAmi tti gilAi [3] See. Appendix II. P. 129. the story of khaMdaa bhAsaM bhAsittA vi gilAi bhAsaM bhAsamANe gilAi bhAsaM bhAsissAmi tti gilAi / (bhagavatI II. 1. leaf 124 (a) abhayadeva comm. bhAsaM bhAsittetyAdau kAlatrayanirdezaH / 81. 23. dhammajAgariya= 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 SS 1. The description of the city. ,, SS 2. The description of Punnabha dda sanctuary. ,, $ 3. The description of the forest -grove. ,, SS 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 'dhammo kahio / parisA jAmeva disaM pAunbhUA tAmeva disaM paDigayA /

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127 dhammo i.e. dhammakahA; its description ova0 856-59. 4. 2. dhamma socA / 1. 5. ajjajaMbU [jAva] pajjuvAsai / evaM vathAsI / details as in nAyA. ajjha. 1. leaf 4 (a); it has pajjuvAsamANe evaM vyaasii| 50 also uvA062. 1. 6-7. samaNeNaM AdikareNaM [jAva] saMpatteNaM / -details see later bhaNu0 da. P. 84. nAyA0 ajjha. 1 leaf 5 (a); still greater details ova0 $ 16. 3. 203B 2. 18. pAsAdiyA [4]=pAsAdiyA darisaNijjA abhiruvA paniruvA / 2. 20. revayae pavvae naMdaNavaNe nAmaM ujANe hotyA [vaNNao] details nAyA. suyakaMdha. 1 ajjha. 6. leaves 158, 159 (b) the descriptions of both the mountain and the garden. 2. 21. surappie nAma jakkhAyataNaM hotthA, porANe [.] etc. The description porANaM etc. ova. 62; as to jakvAyataNa, vaNasaMDa, asogavarapAyava see $2,83,85 respectively. 3. 1. mahayA rAyavaNNao-for the full description see ova0 $ 11. Also 3. 12; 3. 9. Isara [jAva] satyavAhANaM ova0 $ 38. P. 37. ]. 4. 5. also ibid. $ 15. rAIsaratalavaramADaMbiyakoDuMbiyainbhaseNAvaisattha vAhANaM / Instead of rAIsara our text has Isara. 3. 13. dhAriNI nAma devI hotthA [vaNNao] / ova0 $12. for details, 3. 15. jahA mahabbale See, bhagavatI XI, 11 leaf 535. ff. The description is merely formal and does not aid the narrative of the text. See, facarafesent

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128 Ed. Vaidya. Appendix II P. 97-111 where he has quoted the whole story. 3. 19. aThThao dAo / for the details of the eight gifts each see the story of mahAbala-bhagavatI XI. 11. leaf 546 (b). ___4. 2. jahAmehe-The story of megha; nAyA0 suyakaMdha0 1 ajjha0 1. 4. 4. devANuppiyANaM0 fc. 30. 1-3. devANuppiyANaM aMtie muMDe [jAva] pavvayAmi / i.e. muMDe bhavittA agArAo aNagAriyaM pamvayAmi / __4. 4. jahA mehe [jAva] aNagAre jAe ! The whole story of #9 till he became a friar is to be repeated mutatis mutandis here. 4. 5. iriyAsamie [jAva] etc. ova0 $ 21. iriyAsamiyA bhAsAsamiyA esaNAsamiyA AyANabhaMDamattanikkhevaNAsamiyA uccArapAsavaNakhelasiMghANajallapAriThAvaNiyAsamiyA maNaguttA vayamuttA kAlaguttA guptA guttidiyA guttabaMbhayArI etc. ___4. 8. bahuhiM cautya [jAva] viharai / bahuhiM cautthAmadasama DuvAlasehi mAsaddhamAsakhamaNehiM vicittehiM tavokammehi appANaM bhavemANe viharaha (See below). 4 16-20. jahA khaMdao / The story of skaMdaka is often referred to here. Relevent passages especially the penance and his ciMtaNA, ApucchaNA are referred to at various places. The following portion will be found much useful. [bhagavatI II. 1. leaf. 123 (a). ff.

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129 tae NaM samaNe bhagavaM mahAvIre kayaMgalAo nayarIo chattapalAsayAo ceiyAo paDiNikkhamai / 2 bahiyA jaNavayavihAraM viharai / tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjai, jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| 2 samaNaM bhagavaM mahAvIraM vaMdai namasai / evaM vayAsI / - " icchAmi NaM bhaMte tumbhehi abbhaNuNNAe samANe mAsiyaM bhikkhupaDima uvasaMpajittANaM viharettae, ahAsuhaM devANuppiyA ! mA paDibaMdha kareha / " tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe have [jAva namaMsittA mAsiya bhikkhupaDima upasaMpajjittANaM viharai / tae NaM se khaMdae aNagAre mAsiyaM bhikkhupaDimaM ahAmuttaM ahAkappaM ahAmaggaM ahAtaccaM ahAsamma kAeNa phAsei pAlei sobhei tIrei pUrei kiTTei aNupAlei ANAe ArAhei / saMmaM kAeNa phAsittA [jAva ] ArAhittA jegeva samaNe bhagavaM mahAvIre teNeva uvAgacchai...namaMsittA evaM vyaasii| ___After this khaMdaga observes bAramya bhikkhupaDimAo and guNarayaNasaMvacchara tavokamma......bahuhiM cautthachaTTamadasamaduvAlasehiM mAsaddhamAsakhamaNehiM vicittehiM tavokamme hiM appANaM bhAvemANe vihri| tae NaM se khaMdae aNagAre teNaM orAleNaM viuleNaM payatteNaM paggahieNaM kallANeNaM siveNaM dhaNNeNaM maMgalleNaM sassirieNaM udaggeNaM udatteNaM uttameNaM udAreNaM mahANubhAgeNaM tavokammeNaM sukke lukkhe nimmaMse advicammAbaNaddhe kiDikiDiyAbhUe kise dhamaNisaMtae jAe yAvi hotthA, jIvaM. jIveNaM gacchai, jIvaMjIveNaM ciTThai, bhAsaM bhAsittA vi gilAi bhAsaM bhAsamANe gilAi bhAsaM bhAsissAmIti gilAi, se jahA nAmae kaTsagaDiyA i vA pattasagaDiyA i vA pattatilabhaMDasagaDiyA i vA eraMDakTabhagaDiyA i vA iMgAlasagaDiyA i vA uNhe diNNA sukkA samANI sasadaM gacchai sasaha cii, evAmeva khaMdae vi aNagAre sasahaM gacchai sasaI ciTThai uvacie taveNaM ava

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130 cie maMsasoNieNaM huyAsaNe viva bhAsarAsipalicchaNNe taveNaM teeNaM tavateyasirIe atIva 2 uvasobhemANe 2 cii / teNaM kAleNaM teNaM samaeNaM rAyagihe nagare [jAva] samosaraNaM [jAva] parisA pddigyaa| tae NaM tassa khaMdayassa aNagArassa aNNayA kayAi puvarattAvarattakAlasamayasi dhammajAgariyaM jAgaramANassa imeyArUve anbhatthie citie [jAva] samuppajjitthA / " evaM khalu ahaM imeNaM eyArUveNa orAjhaNaM [jAva] kise dhamaNisaMtae jAe jIvajIveNaM gacchAmi jIvaMjIveNaM ciThAmi [jAva] gilAmi [jAva] evAmeva ahaM pi sasadaM gacchAmi sasaI ciThAmi taM atthi tA me uhANe kambhe bale vIrie purisakkAraparakkame / taM jAva ya me atthi uThANe kamme bale vIrie purisakkAraparakame jAva ya meM dhammAyarie dhammovaesae samaNe bhagavaM mahAvIre jiNe suhatthI viharai, tAva tA me seyaM kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummikliyami ahApAMDure pabhAe rattArA yappakAsakiMsuyasuyamuhaguMjaddharAgasarise kamalAgarasaMDabohae uSTriyammi sUre sahassarassimi diNayare teyasA jalaMte samaNaM bhagavaM mahAvIraM vaMdittA [jAva] pajjuvAsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe sayameva paMcamahavvayANi ArovettA samaNA ya samaNIyo ya khAmettA tahAsvehiM therehiM kaDAIhiM saddhiM viulaM pavvayaM saNiyaM saNiyaM durUhittA meghaghaNasaMNigAsaM devasaMNivAya puDhavIsilAvaTyaM paDilehittA da bhasaMthArayaM saMtharittA dabbhasaMthArovagayassa saMlehaNAjhUsaNAjhasiyassa bhattapANapaDiyAikkhiyassa pAovagayassa kAlaM aNavakaMkhamANassa vihritte|" tti kaTTha evaM saMpehii / saMpehettA kallaM pAuppabhAyAe rayaNIe[jAva] jalaMte jeNeva samaNe bhagavaM mahAvIre [jAva] pajjuvAsai [0]... / " khaMdayA ! 'i samaNe bhagavaM mahAvIre khaMdayaM aNagAraM evaM vayAsI "se nRNaM tava khaMdayA ! puvvarattAvarattakAlasamayaMsi [jAva] jAgaramANassa imeyArUve anbhatthie [jAva] samuppajitthA |-'evN khalu ahaM imeNaM eyArUveNaM taveNaM orAleNaM bipuleNa taM ceva [jAva] kAlaM aNavakaMkhamANassa viharittae'tti kaTu evaM saMpeheha; saMpe

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131 hitA kallaM pAuppabhAyAe [jAva jalaMte jemeva mama aMtie teNeva hvvmaage| - se nUNaM khaMdayA ! aThe samaThe ?" "haMtA atthi / ahAsuhaM devANuppiyA! mA paDibaMdha kareha / " tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe hatu [ jAva ] hayahiyae uThAe udrei 2 samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei 2 [jAva] namaMsittA sayabheva paMcamahavayAI Aruhei / 2 tA samaNe ya samaNIo ya khAmei / 2 tA tahAsvehi therehiM kaDAIhi saddhiM viula pavvayaM saNiyaM saNiya durUhei, mehaghaNasaMNigAsa devasaNivAyaM puDhavIsilAvadRyaM paDilehei / 2 tA dambhasaMthAraya saMtharai / 2 tA puratthAbhimuhe saMpaliyaMkaNisaNNe karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aMjaliM kaTTha evaM vayAsI / " puvi pi mae samaNassa bhagavao mahAvIrassa aMtie savve pANAivAe paccakkhAe jAvajjIvAe [jAva] micchAdasaNasalle paccakkhAe jaavjiivaae| iyANi pi ya NaM samaNassa bhagavao mahAvIrassa aMtie savvaM paccakkhAmi jAvajIvAe (jAva] micchAdasaNasallaM paccakkhAmi / evaM savvaM asaNaM pANaM khAima sAimaM cauvi pi AhAraM paccakkhAmi jaavjjiivaae| jaM pi ya ima sarIraM kaMtaM piyaM [jAva] phusNtu|' tti kaTu eyaM pi NaM carimehiM ussAsanIsAsehiM vosirAmi / " tti kaTTa saMlehaNAjhUsaNAjhUsie bhattapANapaDiyAikkhie pAyovagae kAlaM aNavakkhamANe vihri| tae NaM se khaMdae bhaNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAjhyAI ekkArasa aMgAI ahijjittA bahupaDipuNNAI duvAlasavAsAiM sAmaNNapariyAga pAuNittA mAsiyAe saMlehaNAe appANaM :jhusittA saSTiM bhattAI aNasaNAe chedittA AloiyapaDikkaMte samAhipatte ANupuvIe kaalge| tae NaM therA bhaMgavataM khaMdayaM aNagAraM kAlagaya jANittA pariNivvAgavattiyaM kAussaggaM kareMti / 2 sA pattacIvarAI giNhaMti / 2 ttA viulAmo

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132 panvayAo saNiyaM saNiyaM paccoruhaMti / 2 tA jeNeva samaNe bhagavaM mahAvIre teNeSa uvAgacchai / 2 cA samaNaM bhagavaM mahAvIraM vaMdai namasai / 2 tA evaM vyaasii| "evaM khalu devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAre pagaibhaddae pagaiviNIe pagaiuvasaMte pagaipayaNukohamANamAyAlohe miumaddavasaMpaNNe allINe bhaddae viNIe, se NaM devANuppiehiM abbhaNuNNAe samANe sayameva paMca mahavvayANi ArovittA samaNe ya samaNIo ya khAmittA amhehiM saddhiM viulaM pavvayaM taM ceva niravasesaM [jAva ANupuvIe kaalge| ime ya se AyArabhaMDae bhaMte !" goyame samaNaM bhagavaM mahAvIraM vaMdai namasai / 2ttA evaM vayAsI ! " evaM khalu devANuppiyANaM aMtevAsI khaMdae nAma aNagAre kAlamAse kAlaM kiccA kahiM gae ? kahiM uvavaNNe ?" "goyamA ! " i samaNe bhagavaM mahAvIre bhagaya goyama evaM vayAsI " evaM khalu goyamA ! mama aMtevAsI khaMdae nAma aNagAre pagaibhaddae [ jAva ] se NaM mae abbhaNuNNAe samANe sayameva paMca mahavvayAiM AruhettA taM ceva savvaM avisesiyaM neyavvaM jAva] aloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA accue kappe devattAe uvvnnnne| tattha NaM atthegaiyANaM devANaM bAvIsaM sAgarovamAiM ThiI paNNattA / tattha NaM khaMdayassa vi devassa bAvIsaM sAgarovamAiM ThiI pnnnnttaa"| '" se NaM sNte| khaMdae deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiIksaeNaM aNaMtaraM cayaM caittA kahiM gacchihii ? kahiM uvavajihii ? " / "goyamA ! mahAvidehe vAse sijjhihii bujjhihii muccihii parinivvAhii savvadukkhANa maMtaM krehii|" // khaMdao samatto // 5. 6. ukkhe vao i. e. the formal beginning as we had in the first ajjhayaNa, is to be introduced 'mutatis mutandis here.

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133 5. 10. aDDe [jA] aparibhUSa - ova0 $ 102 Mutatis nutandis. The description of ova0 $ 102 referred to, is that of kulAI. Also see ovao $ 11. 6. 11. sUmAlA [ jAva] suruvA - ova0 12 'sukumAlapANipAyA ahINapaDipuNNapaMcidiyasarIrA lakkhaNa vaMjaNagugovaveyA mANusmANappamANapaDipuNNasujAya savvaMga suMdaraMgI sasisomAkArakaMtapiyadaMsaNA surUvA etc. 5. 14 17. paMcadhAiparikkhitte... bhoga samatthe jAe yAvi hotthA / - See ova0 $ 105. the nurses who brought him up, his childhood etc. SS106. as a boy led to the teacher. SS107 the enumeration of 72 arts $108 bidding farewell to the teacher $ 109. tara NaM se daDhapaiNNe dArae bAvattarikalApaMDie navaMsutta paDibohie aTThArasadesI bhAsAvisArae gIyaraIgaMdhavaNaTTakusale hayajohI gayajohI rahajohI bAhujohI bAhumaddI viyAlacArI sAhasie alaMbhogasamatthe yAvi bhavissara / 5. 19. sarisiyANaM [ jAva] battIsAe ibbhavarakaNNagANaM. etc See. story of mahAbala bhagavatI XI. 11. Leaf 546 (a) sarasayANaM sarittayANaM sarivvayANaM sarisalAvaNNarUvajovvaNaguNovaveyANaM viNIyANaM kayakouya maMgalapAyacchitANaM sarisahiMto rAyakulerhito ANilliyANaM aTThaNhaM rAyavarakagaNagANaM...etc.

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134 6. 21-22. battIsaM hiraNNakoDIo0; Just as in mahabbala 'sstory bhagavatI XI.11. See. aTThaTThao dAo 3. 19. 7. 3. jahA [ jAva] viharadda - jahA uvavAie [ jAva] viharai See. ova0 $ 38 upto line. 16. 8. 14. See, this page line. 10. 16 jahAgoyamo [jAva]... what he did in the second watch and the third etc. and how he approached mahAvIra etc. uvA0. $17. 23. aturiyaM [jAba] aDati See. uvA0 $18. P. 18. aturiyamaca valamasaMbhaMte jugaMtarapariloyaNAe diTThIe purao iriyaM sohamANe, jeNeva vANiyagAme nayare teNeva uvAgacchai; 2 tA vANiyagAme nayare uccanIyamajjhimAiM kulAI gharasa-muddaNassa bhikkhAyariyAe ass | 93. [jA] hiyayA haTTatuTThacittamANaMdie pIimaNe parama somaNassie harisavasavisappamANahiyae / 9. 24 saMsArabhara viggA... muMDA [ jAva ] pavvaiyA |See ova0 $32; for muMDA [jAva] see. 4. 4. (6 10. 18-19. lahukaraNappavaraM0 [jAva]... devANaMdA etc. See. bhagavatI IX 33. leaf 457 (a) khippAmeva bho devANuppiyA ! lahukaraNajutta joiyasamakhuravAlihANasamalihiyasiMgehi jaMbUNayAmayakalAvajutta[ ssa ] parivisihiM rayayAmaya ghaMTA suttarajjuyapavarakaMcaNanatthapaggahoggAhiyaehiM nIluppalakayAmelaparhi pavaragoNajuvANaehiM nANAmaNirayaNadhaMTiyAjAlaparigayaM sujAyajugajottarajjuyajugapasatthasuviracitanismiyaM pavaralakkhaNovaveyaM dhammiyaM jANappavaraM juttAmeva uva

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135 haveha / 2 mama eyamANattiyaM paccappiNaha / " tae NaM te koDhuMbiyapurisA usabhadatteNaM mAhaNeNaM evaM vuttA samANA haTTa [jAva hiyayA karayala0 evaM vyaasii| 'sAmI! taha' tti ANAe viNaeNaM vayaNaM jAva paDisuNettA khippAmeva lahukaraNa: [jAva] jANappavaraM juttAmeva uvadvavettA [ jAva ] tamANattiyaM paccappiNaMtti / The story of devANaMdA, the wife of mAhaNa usamadatta See. bhagavatI IX. 33. leaf 456 ff. from which this passage is taken. Also uvA0 $206. the same description. 11. 8-9. pahAyA [ ] pAyacchittA also, 12. 26. NhAe [jAva] vibhUsie / The whole will be pahAe kayabalikamme kayakoDayamaMgalapAyacchitte suddhappAvesAI maMgalAI vatthAI pavaraparihie savvAlaMkAravibhUsie / See. nAyA0 su01 ajjha0 1. leaf 25 (a). 12. 25. ohaya [jAva] jhiyAyai |-ohymnnsNkppaa ciMtAsogasAgarasaMpaviTThA karayalapalhatthamuhI aTTajjhANovagayA bhUmigayadihiyA jhiyAyai / 14. 1. ummuka [jAva] aNuppatte |-ummukkbaalbhaavaa viNNayapariNayamettA jovaNagamaNupattA [ sveNa ya jovaNeNa ya lAvaNNeNa ya ukkiTThA ukkiTThasarIrA ] / The description should be taken mutatis mutandis. 14. 11-12. paDibuddhA [jAva pADhayA haTThahiyayA / For details see bhagavatI XI. 11. The story of Mahabbala; also for taMsi tArisagaMsi of 11. see. abhayadeva on aMta0 P. 91

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136 14. 21. riuvvede jAva] supariNihie / -See. abhaya on aMta P. 92. For full description ova0 $71. 15. 1-bahuhiM khujjAhiM [jAva ] parikkhittA |-bhuuhiN khujjAhiM cilAiyAhiM vAmaNiyAhiM vaDabhiyAhiM babbarAhiM bausiyAhiM joNhiyAhiM paNNaviyAhiM IsiNiyAhi vAruNI. yAhiM lAsiyAhiM lAusiyAhiM damilIhiM siMhalIhiM ArabIhiM pulindIhiM pakkaNIhiM bahalIhi muraMDIhiM pArasIhiM nANAdesIvidesaparimaNDiyAhiM sadesaNevatthagahiyavesAhiM iMgiyaciMtiyapatthiyaviyANAhiM niuNakusalAhiM veNIyAhiM ceDiyAcakkavAlavaruNivaMdapariyAlaparikhuDe varisadharakaMcuimahattaragavidaparikkhittA / ova0 $ 55. ____15. 23. maheliyAvajjaM [ jAva ] var3iyakule / See. abhaya0 aMta P. 92. nAyA0 su0 1. ajjha0 1 leaf 60 (b) tumaM si NaM jAyA ! amhaM ege putte iThe kaMte pie maNuNNe maNAme thejje vesAsie sammae bahumae aNumae bhaMDakaraMDagasamANe rayaNe rayaNabhUe jIviyaussAsae hiyayANaMdajaNaNe uMbarapuppha piva dullame savaNayAe kimaMga puNa pAsaNayAe ? No khalu jAyA! amhe icchAmo khaNamavi vippaogaM shitte| taM bhujAhi tAva jAyA ! viule mANuslae kAmabhoge jAva tAva vayaM jIvAmo / tao pacchA amhehiM kAlagaehiM pariNayabae vaDiyakulavaMsataMtukajjammi nirAvayakkhe samaNassa bhagavao mahAvIrassa aMtie muMDe [jAva pavvaissasi / In the above passage, in case of gayasukumAla, pleasures with women are to be excluded. Later in nAyA. the women are described.

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137 16. 7-10. evaM khalu devANuppiyA! mANussayA kAmA khelAsavA etc. abhaya0 on aMta P. 92. nAyA0 su. 1 ajjha0 1 leaf 62 (2) evaM khalu ammayAo ! mANussayA kAmabhogA asuI asAsayA vaMtAsavA pitAsavA khelAsavA sukkAsavA soNiyAsavA durussAsanIsAsavA durUyamuttapurisapyabahupaDipuNNA uccArapAsavaNakhelajallasiMdhANagavaMtapittasukkasoNiyasaMbhavA adhuvA aNitayA asAsayA saDaNapaDaNaviddhaMsaNadhammA pacchA puraM ca NaM avassavippajahiyavvA / se ke NaM ammayAo ! jANaMti ke pundhi gamaNAe ke pacchA gamaNAe ? taM icchAmi NaM ammayAo ! [ jAva ] pavvaittae !" ____16. 15. nikkhamaNaM jahA mahAbalasya jAva] tamANAe tahA [0] tahA [jAva] saMjamai / See. abhayadeva's Com. P. 93. The passage is given full. Otherwise see bhagavatI XI. 11. The story of mahAbala. ___17. 7-8. isipambhAragaeNaM kAraNaM etc. See. abhaya on aMta P. 10. 93-94 See. bhagavatI III. 2. leaf 171 (b) dovi pAe sAhaTTa vagdhAriyapANI egapoggalanivihudihI aNimisanayaNe isiMpanbhAragaeNaM kAraNaM ahApaNihipahiM gattehiM savidiehiM guttehiM egarAiyaM mahApaDimaM uvasaMpajittANaM viharAmi / (The story of pUraNa). ___17. 17. apatthiya jAva] privjie|-bhgvtii III. 2. leaf 172 (a) apatthiyapatthie duraMtapaMtalakkhaNe hINapuNNacAuddase hirisiriprivjjie| 18. 4. ujjalA [jAva] durhiyaasaa|-ujjlaa viulA kakkasA pagADhA caMDA dukkhA durahiyAsA gheyaNA /

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138 18. 10-11. aNaMte aNuttare jAva] kevalavaranANadaMsaNe / -See abhaya0 on aMta P. 94. ova0 $115 aNaMte aguttare nivvAghAe nirAvaraNe kasiNe paDipuNNe kevlvrnnaanndNsnne| 18. 11. siddhe [jAva ] ppahINe-ova0 $56 P. 54 mutatis mutandis siddhe buddhe mutte pariNivvue savvadukkhappahINe. 18. 16-17. kallaM pAuppabhAyAe [jAva] jlNte| - kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummiliyaMmi ahApAMDure pabhAe rattAsogapagAsakiMsuyasuyamuhaguMjaddharAgabaMdhujIvagapArAvayacalaNanayaNaparahuyasurattaloyaNajAsuyaNakusumajaliyajalaNatavaNijjakalasahiMgulayanigararUvAiraMgarehaMtasassirIe divAyare ahAkameNa udie tassa diNakarakaraparaMparAvayArapAraddhami aMdhayAre bAlAtavakuMkumeNa khaiyavva jovaloe loyaNavisaANuAsavigasantavisadadaMsiyami loe kamalAgarasaMDabohae uThThiyaMmi sUre sahassarasiMmi diNayare teyasA jalaMte / 19. 1. jarAjajjariyadehaM juNNaM etc. nAyA0 su0 1 ajjha. 1. leat 86 (b) juNNe jarAjajjariyadehe Aure jhaMjhie pivAsie dubbale kilaMte naTThasuie mUDhadisAe...... ___20. 7. Asurutte [2]-Asurutte ruTe kuvie caNDikkie misimisiiymaanne| 22. 5. bhIe [4]-nAyA0 su. 1. ajjha. leaf 86 (b) bhIe tatthe tasie uvvigge /

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139 26. 22-23. caittA hiraNNaM cattA suvaNNaM evaM dhaNNaM dhaNaM balaM vAhaNaM kosaM koTTAgAraM puraM aMteura caittA viulaM dhaNakaNagarayaNamaNimottiyasaMkhasilappavAlasaMtasArasAvaejjaM vichatA vigovaddattA dANaM dAiyANaM paribhAztA muMDe bhavittA agArAo aNagAriyaM pavvaiyA / ova0 $ 23. 27. 1-2. rajje ya [ jAva ] aMteure / rajje ya raTThe ya kose koTTAgAre ya bale ya vAhaNe ya pure ya aMteure ya mANussapasu ya kAmabhogesu mucchie giddhe lole ajjhovavaNe | See nAyA 0 1. 1. leaf 9. (a) 29. 21. saddahAmi NaM bhaMte ! niggaMthaM pAvayaNaM [0] | se jaheyaM tubbhe vayaha / - nAyA0 1. 1. leaf. 57 (b) saddahAmi NaM bhaMte! niggaMthaM pAvayaNaM, evaM pattayAmi NaM, roe mi NaM, abbhuTThemi NaM bhaMte! niggaMthaM pAvayaNaM evameyaM bhaMte!, tahameyaM, avitahaayaM, icchitameyaM, paDicchiyameyaM bhaMte ! icchi yapaDicchiyameyaM bhaMte !, se jaheva taM tubbhe vayaha, jaM navaraM devANupiyA ! ammapiyaro ApucchAmi, tao pacchA muMDe bhavittA NaM pavvaissAmi / 30. 8. karayala [0] aMjali kaTTu / karayalapariggahiyaM dasaNahaM sirasAvattaM matthara aMgaliM kaTTu jaeNa vijayaNa vaddhAveMti 2 evaM vayAsI / 30. 19. aTThasaeNaM sovaNNakalasa [jAva] mahAnikkhamaNAbhiseSaNaM / tara NaM se seNie rAyA bahUhiM gaNaNAyanadaMDajAyagehi ya [ jAva] saMparivuDe mehaM kumAraM aTThasaraNaM sovaforyANa kalasANaM ruppamayANaM kalasANaM sovaNNarupamayANaM kalasANaM maNimayANaM kalasANaM suvaNNamaNimayANaM kalasANaM ruSpamaNimayANaM kalasANaM suvaNNaruppamaNimayANaM kalasANaM bhomejANaM kalasANaM savvodayahiM savvamaTTiyAhiM savva phehiM

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140 sandagaMdhehiM savvamallehi savvosahihi ya siddhatthaehi ya saviDDIe savvajuIe savvabaleNaM [jAva] duMdubhinigghosaNAdiyaraveNaM mahayA mahayA rAyAbhiseeNaM abhisiMcai / nAyA. 1. 1. leaf 67 (b). 32. 2. Alitte [jAva] dhammamAikkhiuM / -See. abhaya0 on aMta. P 97. nAyA0 1. 1. leaf 78 (b) Alitte NaM bhaMte ! loe, palitte NaM bhaMte ! loe, Alittapalitta NaM bhaMte ! loe jarAe maraNeNa ya / se jahAnAmae kei gAhAvaI a. gAraMsi jhiyAyamANaMsi je tattha bhaMDe' bhavati appabhAre mollagurue taM gahAya AyAe egaMtaM avakkamai / ' esa me NitthArie samANe pacchA purA hiyAe suhAe khamAe NissesAe ANugAmiyattAe bhavissai, evAmeva mama vi ege AyAbhaMDe iThe kaMte pie maNuNNe maNAme esa me nitthArie samANe saMsAravoccheyakare bhavissai / taM icchAmi NaM devANuppiyAhiM sayameva pavvAviyaM sayameva muMDAviyaM sehAviyaM sikkhAviyaM sayameva oyAragoyaraviNayaveNaiyacaraNakaraNajAyAmAyAvattiyaM dhammamAikkhiyaM // 32.6-7. pavvAie [jAva saMjamiyavvaM |'-naayaa0 1.1. leaf 94 (b) tae Na samaNe bhagavaM mahAvIre mehaM kumAraM sayameva pavvAie [jAva] jAyAmAyAvattiyaM dhammAmAikkhai" evaM devANuppiyA ! gaMtavvaM, evaM ciTTiyavvaM, evaM NisIyavya, evaM tuyaTTiyavva, evaM bhuMjiyavaM, evaM bhAsiyavvaM, uThAya uhAya pANANaM bhUyANa jIvANaM sattANaM saMjameNaM saMjamiyavvaM / " ___32. 16. jassaTTAe kIrai naggamAve [ jAva ] tamaheM Arohei / See abhayadeva on anta P. 17 where he has given full details. See ova0 116.

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141 33. 9. ahINa. etc. See the details on somAle [jAva] suruve / 34.13. jahA paNNattIe gaMgadatte / See Notes P. 107. 35. 14. kiNhe [ jAva ] niuraMbabhUe / See abhaya0 on ao P. 98. For greater detaits see sitato SS 3. 38. 13. siMghADaga0 [ jAva ] mahApahapahesu See. 39. 8-11. ___ 39. 6. abhigayajIvAjIve [ jAva ] viharai |-ov0 8124 P. 84 1. 18-P. 45. 1. 7. All the expressions dropped form the attributives of FHUIT; hence not so important for the narrative as such, 39. 8-11. siMghADaga [0] bahujaNo aNNamaNNassa eva mAikkhai [jAva] kimaMga puNa vipulassa aTThassa gahaNAe [0]'' / See. ova0 $3s. tae NaM caMpAe nayarIe siMghADagacaukkacaccaracaummuhamahApahapahesu mahayA jaNasadde i vA jaNavAe i vA jaNullAve i vA jaNavUhe i vA jaNabole i vA jaNakalakale i vA jaNummI i vA jaNukkaliyA i vA jaNasaMNivAe i vA bahujaNo aNNamaNNassa evamAikkhai evaM bhAsai evaM paNNavei evaM parUvei-" evaM khalu devANuppiyA! samaNe bhagavaM mahAvIre Ahagare titthagare sayaMsaMbuddhe purisuttame [ jAva ] saMpAviukAme puvvANupuci caramANe gAmANuggAmaM dUijjamANe ihamAgae ihasaMpatte iha somasaDhe iheva caMpAe nayarIe bahiM puNNabhadde ceie ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvamANe viharai / taM mahAphalaM khalu bho

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142 devAzuppiyA ! tahArUvANaM bhagavaMtANaM NAmagoyassa vi sava yAe, kimaMga puNa abhigamaNavaMdaNaNa maMsaNapaDidhucchaNapajjuvAsaNayAe ? | pagassa vi Ayariyassa dhammiyarasa savaNayAe, kimaMga puNa viulassa aTThasla gahaNayAe ? / taM gacchAmo NaM devAzuppiyA / samaNaM bhagavaM mahAvIraM vaMdAmo namasAmo sakkAremo ...etc. A long passage after this. For further, see the Sutra proper. 40. 7. AghavaNAhiM [4] [jAva] paruvettae / nAyA0 1. 1. leaf 64 (a ) tara NaM tassa mehassa kumArassa jAhe no saMcAra mehaM kumAraM bahuhiM visayANulomAhiM AghAvaNAhi ya paNNavaNAhi ya saMNavaNAhi ya viSNavaNAhi ya Aghavattiya vA paNNavittara vA saMNavittara vA viSNavittara vA, tAhe visayapaDikUlAhiM saMjamabhauvveyakAriyAhi paMNavahi paNNavemANo evaM vayAsI / 1 40. 11. suddhapAvesAI [ jAva] sarIre | See abhayadeva on aMtao P. 99. 41. 17. 18. savvaM kohaM [ jAva ] micchAdaMsaNasallaM / See ova0 $17. kohaM mANaM mAyaM lohaM pejjaM dosa kalahaM abhakkhANaM pesuNNaM paraparivArya arairaI mAyAmosa micchAdaMsaNasalla akaraNijjaM jogaM / - 43. 23-24. uttara [0] sayameva paMcamuTThiyaM loyaM karei / See Page, 31 of this book; 1. 16-19 45. 10. jahA goyamasAmI [jAva] paDidaMsei / - praDiNikvamittA aturiyaM [jAva] sohesANe jeNeva guNasilae cehara jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchacha / samaNassa

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143 bhagavao mahAvIrassa adUrasAmaMte gamaNAgamae paDikamAi esaNamaNesaNaM Aloei 2 bhattapANaM paDidaMsei / bhagavatI II. 5. leaf 139 (b). 47. 10. iMdabhUtI (jahA paNNattIe [jAva] See. bhagavatI II. 5. leaf 137 onward for the full details. 48. 11. Read AyAhiNapayAhiNaM [0] vaMdai [2] vi. uleNa asa [4]=asaNaM pANaM khAimaM sAimaM / 49. 19-20. asaMbuddhe [jAva tumaM puttA !; 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 abbhaNuNNAyA samANA [0] uvasaMpajjittANaM vihri| 56. 1-7. See the story of khadaa wherefrom the gaps of his citA and ApucchaNA can be filled up. 58. 23. Instead of bhikkhAsaeNaM / ahAsuttA [jAva] Read bhikkhAsaraNaM ahAsutaM [jAba ]; 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 khaMdaa for details. 67. 5-9. See the story of khaMdaa for details.

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67. Read story of khaMdar. 144 pagaibhaddae [0] for details see the 71. 7. ujjANe savvauu [] See the description of the garden refered to in 2. 20. 71. 14-19. Sce. nAyA0 1. 1. leat 51-52 tara NaM tassa mehakumArassa ammApiyaro mehaM kumAraM vAvantarikalApaMDitaM [ jAva] viyAlacArI jAyaM pAsaMti / pAsittA aTTha pAsAyavaDisa kareMti abbhuggayamusiyapahasie viva maNikaNagarayaNabhattichitte vAudhdhUyavijayavejayaMtI paDAgAchattAicchattakalie tuMge gayaNatalamabhilaMghamANasihare jAlaMtararayapaMjarummilliya vva maNikaNagadhUbhiyAe viyasiyasayapattapuMDarIe tilayarayaNaddhayacaMdaccie nAnAmaNimayadAmAlaMkie aMto bahi ca saNhe javaNijaruilavAluyApatthare suhaphAse sassirI yaruve pAsAdie [ jAva ] paDirUve / egaM ca NaM mahaM bhavaNaM kareMti aNegakhaMbhasaya saMniviDa lIlaTThiyasAlabhaMjiyAgaM abbhuggayasukayavairaveDyAtoraNavararaiyasAlabhaMjiyAsusiliTTavisiha laTTha saThiyapasatthaveruliyakhaMbhanANAmaNikaNagarayaNakhaciyaujjalaM... pAsAdiyaM [ 4 ] | etc. 72. 19. Read taM pi ya [0] aNujjhiyadhammiyaM / taMpi ya NaM ujjhiyadhammiyaM no ceva NaM aNujjhiyadhammiyaM /

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145 Appendix III. The Jain Cosmography. Various references in these scriptures, of the Hells and Heavens-and in fact, of the idea, of the universe, as conceived by Jain theology necessitate the fuller treatment of the a separate appendix, The references for example are, same in pR. 28. 4-5 taccApa bAluyappabhASa puDhavIpa ujjalie narae etc. pR. 67. 3-5 uDUM caMdimasohammIsANa [jAva] AraNaccue kappe navayagevejja vimANapatthaDe uDUM dUraM viIvaittA vijayavimANe devattA uvavaNNe / 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 Sutras from umAsvAti's tattvArtha. III.

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146 The description of Nether Worlds (Hells) or narakas. ratnazarkarAvAlukApaGkadhUmatamomahAtamaHprabhAbhUmayo ghanAmbupAtAkAzapratiSThAH saptAdho'dhaH pRthutarAH // 1 // tAsu narakAH // 2 // nityA'zubhataralezyA pariNAmadehavedanAvikriyAH // 3 // parasparodoritaduHkhAH // 4 // saMkliSTAsurodIritaduHkhAzca prAkU caturthyAH // 5 // teSvekatrisaptadazasaptadazadvAviMzatitrayastrizatsAgaropamAH sattvAnAM parA sthitiH // 6 // The description of the Middle world or madhyaloka. jaMbudvIpalavaNAdayaH zubhanAmAno dvIpasamudrAH // 7 // [sU. 7-18.] The description of Heavens or upper worlds: saudhamazAnasAnatkumAramAhendrabrahmalokalAntakamahAzukra sahasrAreSvAnataprANatayorAraNAcyutayornavasu graiveyakeSu vijayavaijayantajayantAparAjiteSu sarvArthasiddhe ca // 20 // [sU. 11-19 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 naraka or hells are situated, are below. The Heavens are divided into 3 divisions (1) kalpa ( 2 ) gaiveyaka (3) FATHTAS, each respectively standing above the other. The following chart will throw much light upon this.

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IV va prasamAtI

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148 I In the above chart the top is siddhazilA. II. 5 anuttara vimAnAH The Highest Mansions expressed in the square by 5 dots. III 9 IV No. 1-12 = 12 kalpas. V madhyaloka. VI Seven nether-worlds. with 7 central squares forming 7 narakas from ratnaprabhA to mahAtamaH prabhA. - For a detailed chart See . P. 13 ( AItamataprabhAkara 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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||shbdkossH||

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: Glossary Abbreviations; D=Deshi;(N)=Notes; (C)=Commentary. The two numbers respectively denote the page .and line.. bhakalusa [akaluSa]45. 5 Un- accua [ acyuta ] 51. 3. purturbed. the name of the twelfth makAmAI [akAmena] 16. 13. heaven of the Jainas. Unwillingly. acchi [akSi] 77. 11. an bhakkosai Akrozati] 44.15. eye. to cry out. ajja [adya] 13. 4. today. akkhaya [akSaya] 84. 8. Un ajja [AryaH] 1. 3. Revedecaying. rend. makkhasunamAlA [akSasUtramAlA] ajjaya [Aryaka] 35. 16. 3 79. 6. the rosary of grandfather. the beads of Aksha ajjA [ bhAryA ] 32. 5. a fruits. nun. bhakkhubhi [akSubdha] 41. 6. ajjhayaNa [abhyayana] 2. 4. A Unagitated. lesson. agasthiya [agastya] 76. 8. a ajjhavasANa [adhyavasAna] 18.8. kind of tree, bhaggamahisI [apramahiSI] 31. a resolution. 10. the eldest queen. aTTa [arthaH] 1. 7. matter. pracaliya [ acalita] 41. 6. aTTha [aSTa] 3. 18. Eight. | Unmoved. aTThamI [aSTa-aSTamI] 59.9. jvaNaya [ arcanaka ] 36. 7. | eight collections of eics worship. ht days.. /

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aTThama [ aSTama ] 1. 8. Eighth aThThamabhattaM [aSTamabhakaM ] 13. 18. a fast upto the eighth meal. aTTAe [ arthAya ] 17. 9. for the purpose of. aTThArasama [ aSTAdazatama] 54. 11. Eighteenth. aThThAvIsaima [ aSTAviMzatitama] 54. 14. twenty-eighth. aTThi [ asthi] 74. 10. Bones. jaDara [ aTati ] 44. 8. to wander. baDDU [ADhatha] 6.10. Rich. aNagAra [ anagAraH ] 4. 11. A friar. aNasaNa [ anazana] 32. 15. not-eating i.e. fasting. jhopavaNa ['anadhyopapatra ] 73. 18. free from the infatuation of worldly objects. aNavakakhamANa [ anavakakSimANa ] 56. 7. not being eager. aNAila [ anAvila] 45.6. not turbid. aNikkhiNaM [anikSiptena] 8. 11, without a Break. 152 aNimisa [ animiSa] 12. 4. Unwinking. aNuttara [ anuttara ] 18. 10. highest. aNujjhiyadhammiya [ anucita dhArmika] 72. 19. a pot fit to be thrown away (C). aNuttarovavAiadasAo (anutaropapAtikadazA: ] 65.6. (c) The name of the ninth text of the Jain canon. aNuppatta [ anuprApta ] 14.1. attained. egories [ anupraviSTa ] 11. 10. entered. aNupavasara [anupravizati ] 12. 11. to enter.. aNuyattara [ anuvartaye] 51.1. to follow. aNuloma [ anuloma] 16.12. favourable. aNuvvigga [agni] 41. 6. "Undejected. aNega [aneka ] 21. 7. Many. aNata [anaMta] 8. 10 en dless.

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153 aNNa [anya] 3. 9. Other. | addhabharaha [ardhamArataH] 3. 10. aNNayA [anyadA] 3. 14. Ou Half of Bharata, i, en the other occasion. the southern half of aNNAiTTha [anvAviSTa] 38. 12. . Bharatavarsa. possessed. adhu? [ ardha+caturtha ] 3. 4. aNaMtaraM [ anaMtaraM ] 28. 12. __three and a half. afterwards. apaussamANa [apradviSat ] 45. atattha [atrasta] 41. 6. Una- 1. not being wrathful larmed. inimical. atihi [atithi] - 72. 20 a apatthiyapatthie [aprArthitaprAguest. thitaH ] 17. 17. desirous aturiyaM [ atvarita ] 8.23. of the undesirable. without haste. aparitaMtajogI 45.6. (c) (N) atta [Atman ] 6. 12. self. not exhausted in selfattayA [AtmajA] 14. 24. restraint. a daughter. aparibhUya [aparibhUtaH] 6, 10. adiTThadosapaiyaM adRSTadoSapatitA], unsurpassed. (c) 17. 19. with a apuNarAvattaya [ apunarAvartaka ] fault not seen or 84.8. from which th. fallen. ere is no return. adijjAdANa [adattAdAna] 41. apuvvakaraNa [apUrvakaraNa] 18. taking of things not 10 the eighth stage given. (guNasthAnaka) in the spiriadINe [adInaH] 45. 5. not tual rise. despirited. appaDihaya [apratihata] 56. 6. adUrasAmaMteNa 17. 13. not unobstructed. tar or near. appaduskhamANa [apradviSan ] (c)

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154 . not showing hatred to be against all Mss, also appANaM [ AtmAnaM ] 32. 11 Abhiseska. _oneself. abhiseo [abhiSekaH] 51. 2. appegaiyA api+ekakikA] 44. coronation. 14. (N.) abhIya [abhIta) 41. 6. unaapphoDei [bhAsphoTayati] 28. fraid. 19. to clap hands on ammA [D] 10. 12. a mothigh like a wrestler. | ther. abbhatthiya [abhyarthita] 10. 8. ammayA [ D] 12. 3. a the thought (N) or _mother. ajjhatthiya. ammApiyaro [mAtApitarau] +.. manbhaNuNNAya [abhyanujJAta] 4. 3. Father & mother. 15. permitted. ayala [acala] 84. 7. unabbhuggaya [abhyudgata] 71. 16. moving. lofty. ayasi [atasI] 8. 5. Flax abbhujjaya [abhyudyata] 73. 9. -ayasikusuma the flower Vigorous. * of flax. abhuTei [abhyuttiSThati] 9. 3. ayomaya 35. 20. made up to get up. of iron. abbhokkhAveha [abhyukSayati] 22. arahA [arhat ] 3. 20. A 18. to get washed. saint; an appelation of abhiggaha [abhigrahaH] 10. 1. Tithankara. a vow. ariTTanemi [ariSTanemiH]3. 20. abhiseya [a or AbhiSeka] 21. the name of the 22nd 18. coronation or be- Tirthankara. longing to the coro- | arUya [arUpa] 48. 8. formnation in which A will | less.

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alatta [ alakaka ] 77. 4. a red dye. alevADa [ alepakRta ] 55.9. (N) avaoDayabaMdhaNa (c) [ava (ko) motibaMdhana ] 37. 10. bound cross-legged (N) abakkamadda [avakrAmyati ] 18. 1. to go off. avassamariyavvaM [avazyamartavyam ] 50. 8. to have to die certainly. avimaNe [ avimanAH ] 45.5. not sorrowful . avisAdI [ aviSAdI ] 45.6. undejected. avvAbAha [ anyAbAdha] 84 8. unobstructed. asaNa [ ana ] 41.18. food. asoga [ azokaH ] 2. 23. As'oka tree; the samayasaraNa seat is proverbially arranged under asogavarapAyave, asaMbuddha 49 19. one ha ving no understanding. asaMbhaMta [ asaMbhrAnta ] 41. 7. unconfounded. 155 t ahApajjanta [ yathAparyApta ] 76. 14. as chanced, as obtained. ahApaDirUva [ yathApratirUpa ] 48. 2. befitting. ahApavittaM [ yathApravRttAM ] 29. 13. (c) as used to be before. ahAsutta [ yathAsUtra ] 55. according to the scriptures. ahAsuhaM [ yathAsukhaM ] 8. 12. according to pleasure. ahA saMnihiya [ yathAsaMnihita ] 18. 12. duly near. ahisiJcai [ abhiSiMcati ] 51 10. to give installation bath. ahijjara [ adhyeti ] 23. 13. to learn. ahe [ a ] 28. 2. below. ahoratta [ ahorAtra ] 55. 3. a day & night. aMkiya [ aMkita ] 8. 6. marked. aMga 1. 7. one of the elven texts of the Jain Canon. aMtagaDadasAo [antakRddazAH ]

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156 (N) The fortunes (ch. | of scriptures; the firstapters) of the end- maker. winners, AikkhA [AkhyAti] 32. 2. aMtie [aMtika 80. 6. near. ___to describe. atiyaM [aMtikaM] 10. 24. Ailla Adi isa] 68. 11. near. first. aMtevAsI aMtevAsin ] 1. 24. AI [Adi] 64. 3. begi. _nnining. pupil. Aukkhaa [AyuHkSaya] 68. 3 aMtogiha [antargahaM] 19. 3. the expiry of the pethe inner hall. riod of existence. aMtogharaM 19. 9. see aMtogihaM bhAgamesA [AgamiSyantI] 24. aMdhakavaNhI [aMdhakavRSNiH] 3. 13. (Future Participle) 11. the head of Yad will be coming. avas in Dwarka (N.) AgayA [ bhAgatAH ] 4. 1. came aMguliyA [aMgulikA] 75. 12. AghavaNa [AkhyAna] 40. 7. toes. an expression. aba [ Amra ] 77. 2. a| Aghavittae [ AkhyAtuM ] 16. mango. 13. to tell aMbaga [ bhAmraka ] 77.9.2 ANattiya [bhAvaptikA) 30. 16. a command. mango-fruit. ANA [AjJA] 16. 15. an aMbADaga [AmrATaka] 77. 9. a order. kind of fruit, a hay mANupuvI [AnupUrvI] 68. 13. plum. a serial order. Aigara [ Adikara ] 45. 3. Adikara 1.6. The firstthe first promulgator | maker; the first maker

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157. of the scriptures. the Abai [ Apatti 1 38. 3. a other form, Aigara. difficulty, a misfortune, Apucchai [ApRcchate] 4. 19 AvaNNa [ Apana ] 11. 17. to bid farewell. attained to, come to. ApucchaNA [ ApRcchanA ] 66. AvaraNijja [ AvaraNIya] 18. 16. bidding farewell. 9. a kind of karma. Ayava [Atapa] 76. 14. heat. Asurutta [Azuraka ? ] 17.15. AyArabhaMDa [AcArabhANDa] 67. quickly enraged. .. 8. the religious equ. AhArei [AhArayati] 11. 10. ipment. to take meals. AyAhiNapayAhiNa [AdakSiNapra- Ahevacca [AdhipatyaM ] 3. 19 dakSiNa ] 4. 13. turning ___Lordship. from right to right. i [iti] 26. 13. a parti. AyaMbila 55. 2. (N) ___cle (N) with kaNhA peAyaMbilavaDamANa 63. 4. _culiar (c) = iti.. ( N. ) . iTTaga [iSTaka]19. 2. a brick. AraNa 67. 3. the name iTTa [iSTa] 13. 15. desiraof the eleventh heaven of the Jainas. iDDi [Rddhi] 29. 13. pomp. Aratta [ bhArata ] 14. 13. ibbha [ibhyaH] 29. 19. rich. reddish. : Isara [IzvaraH] 29.9. a lord. ArAhiya [ArAdhita] 55. 3. | isu [iSu] 28. 3. an arrow. observed. iMgAla [aMgAra] 79. 13. an mAlitta [AdIpta] 32. 2. bu. ember, a burning charning. rcoal. Aloa [ Aloka ] 37. 16. | iMdahANa [ indrasthAna ] 57. 17. sight. / (c) (N) ___ble.

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158 iMdabhUha [indrabhUti] 80. 9. the | uggaha [avagraha] 81. 1. the first disciple of Maha- place of residence. vira, Gautama. uggiAhai [avagRhNAti] 81.1. itthI triI] 44. 10. a wo- to live. man. uggiNhai [udgRhNAti ] 44. IriyAsamia [IryAsamitaH ] 4. 2. to observe... .4. Heedful in walking uccaTThavaNa [uccasthApanaka) 76. IryA; Ir 'to move' 16, a kind of a vessel. Isara [IzvaraH] 3. 9. A lord. ucchaMga [utsaMga] 12. 23. a. IsANa [ IzAna ] 67. 3. the lap. name of the second ujjalA [ ujjvalA ] 18. 4. heaven of the Jainas. fiery. Isi [ISat ] 17. 7. little. ujjaliya [ujjvalika] 28. 5. u [D] 34. 7. an exple. | flaming. tive. ujjANa (udyAna] 2. 21. A uu [Rtu] 11. 14.menstru. garden. tion period. uTTa [uSTa] 75. 12 a camel ukkama [utkrama] 68, 14. up. uha [oSTra] 77, 3. a lip. ward serial order. uThANa [ utthAna ] 56. 2, ukiTThA [utkRSTA] 14. 25. energy. superior. ukkhevao [utkSepa] 5. 6. an uThei [uttiSThati] 42. 22. to. introduction. get up. uggaseNa [uprasenaH] 3. 6. the ur3e [ardha67. 3. above. . son of Ahuka and the uNha [uSNa] 75. 14. heat. uncle of vasudeva.. kaMsa uttarai [avatarati] 67. 8. to was his son. ___come down.

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159 uttarapuracchimaM [uttarapUrva] 31 16. North-east. uddisaha [uddizyate] 65.9.are repeated. uhissijjai [uddizyate] 46. 9. are read. udIramANa [udIryamANa] 27.7. bringing to maturity. uddesaga (uddezaka] 45. 15. a lection. uddhRvamANa [ udhdhUyamAna ] 15. 8. being shaken. upi [upari] 6. 22. Up wards. ukhuDa [D]79. 11. sunken ubbhaDa [ udbhaTa ] 79. 10. Horrible. ummuka [unmukta] 13. 22. gi ven up. uyarabhAyaNa [udarabhAjana] 75. 14. the pot-like belly. urakaDaya [ uraHkaTaka ] 76. 4. the chest-side. . urAla [udAra] 55. 20.noble ulla [ Ardra ] 11. 9. wet, moist. ullAlai [ullAlayati] 41. 3. to brandish. uvaThThavaDa [upasthApayati] 10. 18. to bring forth. uvaTThANasAlA [upasthAnazAlA ] 12. 12. the audiencechamber. uvavajjai [upapadyate] 27. 19. to be reborn. uvavanna [upapanna] 67. 5.born. uvavAya [ upapAtaH] 67. 13. a birth. uvasagga [upasarga] 41. 20. a calamity. uvasohai [upazobhate] 45. 23. to shine. uvasaMpajjai [ upasaMpadyate ] 53.. 23. to observe. .... uvAhaNa [ upAnaha ] 74.9. shoes. uvAsagadasAo [upAsakadazAH] 1. 7. (N) the seventh text of the Jain Canon named the Fortunes (or chapters) of the worshippers.' uvvaTTai [udvartate] 28. 12. to get back.

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160 uslappiNI utsarpiNI] 28.13. elAluga [elavAlaka] 78.7. a (N) the aeon of increase. ___ cucumber. ussAsa [ucchvAsa] 58. 18. evAm [evama] 74. 9. thus. breath. esaNA [eSaNA] 73. 10. the UsAraha [utsArayati 58. 11. ___way of seeking alms. to bring down. esamANa [ eSamANa ] 73. 10. Usiya [ ucchrita ] 71. 16. seeking. towering. omuyai [avamuJcati] 31, 18. ekArasa [ ekAdaza ] 32. 9. _to leave aside. eleven. orAla [ udAra ] 58. 45. ekoka [ pratyeka ] 61. 21. noble. each one. ohaya [apahata ] 31. 5. set ega [eka] 2. 22. one; also at naught. ekA. kai [ kati ] 2. 3. How egagama [ekagama] 5. 2. Ha many. _ving the same way. kakkha [ kakSa ] 12. 21. an egavIsa [ ekAveMzatiH ] 3. 6. _armpit. twenty-one. kajja [kArya] 36. 14. work, egaNapaNNAa [ekonapaJcAzata] kaTTa [kRtvA] 10 17. Having 58. 22. forty-nine. done; from 'to do.' pajjamANa [ eyat A + Vi kaTTha [kATha] 38. 5. wood. 'to come'] 9. 2.coming. kaDaya [kaTaka] 75. 17. the ettaH [etasmAt ] 41, 20.from side. this. kaDAa [kaTaka] 79. 6. side ettha [atra] 2. 12. Here. trans. rings (Barnett). .eyAkhva etadrUpa] 38. 3. of | kaDAlI [kaTAlikA] 79. 8. a that form. bridle-rod.

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161 kaDikaDAha kiTIkaTAMha] 17.4. kappaiDa kilpate] 42. 1. to be a pan in the form of 1 able. the waist (c). kappemANa [kalpamAna] 36. 9. kaDipatta [kaTIpatra] 75. 11.a making out, arranging hip-bone. for. kaDAvei [ karSayati ] 22. 17. kabhallaya [ D ] 15. 15. . to cause to be dragged. pot-shred. kaNaga [kanaka] 15. 4. gold. kammAyayaNa [karmAyatana: 30. kaNagAvalI [ kanakAvalI ] 57. 12.the abode of action; 4.a kind of a penance for kammAyANa 'see foot(N). note. P. 40. . . . kaNNa [karNa] 78. 3. an ear. kayalakkhaNa [kRtalakSaNa ] 18. kaNNA [ kanyA ] 3. 17. A 16. with the tokens bride. well fulfilled. kaNNAvalI [kavilI] 76.2. kayasukayA [ kRtasukRtA ] 36. the row of the pointed 11. those who did their ends of the crowa je good works cleverly. wels (c). kayAi [kadApi] 4. 6. sotrekaNNaMteura [ kanyAntaHpura ] 15. time. 16. the harem for pri- karaga [ karaka ] 16. 15.. ncesses. kaNha [kRSNa]2. 23. Krishna karayala [karatala] 11. 10. a Vasudeva, (N) the son palm of hand. of vasudeva and devakI. karAla 79. 4. Horrible kappa [kalpa] 67.4. heaven. (c) swollen. kaeNppeha [kampayati] 72. 17. "to karilla [karIra+hala]. 75.7.. be fit, to behovis. sprout, a shoot. pitcher.

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

Page #324
163 kIlaha [ krIDati ] 15. 4. to | 72. 9. a man suffering play. from palsy. v. 1. kaMpana. kucchi [ kukSi ] 12. 20. a vAia (c) better. womb. kaMkajaMghA 75. 2. the leg kuvia [ kupita ] 17. 15. of a heron. .. . . angry. kaMta [kAnta] 14. 14. belo. kusa [kuza] 17. 111 Kusa ___ved. grass. kisuya [kiMzuka] 17. 26. a kevaiya [kiyat ] 67. 16. how ___kind of tree; palAza tree. much. . kuMDiyA [kuNDikA] 76. 16. a koDI [koTI] 34. a lac. gourd. koDaMbiyapurisA [kauTuMbikapuruSA] khaa [kSaya] 18. 9. destru10. 17. family serva. ction. nts; chamberlains. | khaharaMgAra [khadirAMgAra] 17. 26. koraMTa 15. 8. the name burning coals of afere of a flower. wood. kolaMba [D] 75. 15. the khamai [kSamate] 45. 1. to front portion of the _bear. branch of a tree, see khamaNa [kSamaNa] 8. 15. A (c). fast. kova [kopa] 27. 23. anger. kosaH [koSa] 79. 11. with khAima [khAdya] 41.19.eatable. nayana, eye-lids. khippAmeva [kSipraM+eva] 18. 1. kosaMbavaNakANaNa 28.1. (N) quite soon. koha [krodha] 41. 17. anger. khIradhAi [kSIradhAtrI] 6. 14. kaMcua [kaMcuka] 12. 2. a bo A milk-nurse. dice. khujjA [kubjA]15. a hunch kaMpamANavAia [kaMpamAnavAtikaH] __-back woman.

Page #325
khuDAga [ kSudraka ] 57. 12. small. khelAsavA [mAsavAH] 16.7 bringing out phlegm. saMgha [ skaMdha ] 15. 7. a back. [D] 71. 16. a pillar. faret [D] 44. 45. to abuse. afgur [ sfaPr ] 77. 2. a stone of a fruit. gaNiyA [ gaNikA ] 3. 7. A Courtesan. 53. 1. way. gayatAluya [ gajatAluka] 14.16. the palate of an elephant. garihara [garhate ] 44 45. to censure. gAmANuNAma [ prAmAmugrAma ] 80. 21. from village to village. gAhAvara [gRhapatiH ] 6. 12. A householder. gilAi [glAyati] 79. 12. to be faint. 104 gIya [ gIta ] 18. 14. me lody. fter [shar ] 76. 15. a neck. guNarayarNa [ guNaratna] 4. 17. A kind of mortification.(N) guptavaM bhayAriNI [guptatrahmacAriNI] 32. 8. guarded in continence. guliya [gulikA ]8. 5. indigo. guliyA [ guTikA ] 77. 4. a pill. geves [ / gRha ] 3. 19. to hold; causal urifa 3rd. pers. plu. Pres. gevejja [gaiveyaka ] 67. 4. A series of nine heavens see Appendix III, gohillA [ goSThIjanAH ] 36.20. the members of the gang. goTThI [ goSThI ] 36. 10. a gang. rardot 76. 2. a row of round stores. paMdhavya niNAya | gaMdharvaninAda]18. 15. the sound of celestial minstrelsey.

Page #326
165 ghaissai [grahISyati] 13. 14. | cayai tyajati] 26. 21. to' [ (c) to try ] to hold, give up. to observe. carima [carama ] 56. 18. last. ghara gRhaM / 8. 25. A house. cAuraMta [caturaMta] 84. 5. haghAei [ghAtayati] 38. 11. to _ving four ends. kill. cAmIkara 2. 16. gold. ghuTTha [ ghoSita ] 36. 13. an- ciTThai [ tiSThati ] 15. 4. to nounced. stand. ghosayaNaM [ghoSanaka ] 29. 15. cittakaTTara [citrakhaMDa D]? 76. proclamation. 5. a piece of plank. ciyayA [ citA ] 17. 25. cauttha [caturtha] 32.10.fourth. pyre. caumvihA [ caturvidhAH ] 4. 1. cIvara 67. 7. a garment. of four kinds. cauvIsaima [caturvizatitama] 54. cua [cyuta] 13. 22. fallen, 12. twenty-fourth. culamAuyA [ culamAtRkA] 53. 16, stepmother. causaTThI [ catuHSaSThi ] 59.9. ceiya [caityaH] 1. 2. A sansixtyfour. ctuary; from citA 'a cakkavaTTi [cakravartin ] 84. 5. pyre' i. e. originally a the supreme ruler. a temple built on the cakkhu [ cakSuH ] 84. 4. the ashes of .. saint or a eye. . holy man. caDagara [ D] 18. 19. a cela 18. 14. cloth. collection. cottIsaima [ catutriMzattama] 54 caNDikkiI [ caMDIkRta ] 17. | 15. thirty-fourth. 15. enraged. codasama [caturdazatama] 54. 10. camma [carman ] 74. 10.skin. I fourteenth.

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

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167 jaloyA [ jalojA] 77. 4. a | jAsiM [ yeSAM ] 12. 20. of leecb. whom. jalaMta [jvalat ] 56. 3. bur- jAsumiNa [ D japA ] 14. ning. 13. a kind of red flojahA [ yathA ] 3. 15. as, I wers. just as. jAhe-tAhe[yAvata-tAvat ]16.8. jahAnAmae [ yathAnAmakaM] 74. __when. 8. as for example, to , jibbhA [ jihvA ] 77. 6. a wit. tongue. jA [yAvat ] 48.5. by which jIviya [jIvita] 81. 17. life. time. jANa [ yAna ] 52. 10. a jIvaMjIveNa 79. 11. with vehicle. spiritual strength. jANaa [jJAnada] 84. 6. giver juNNa [jIrNa] 19; 2. old. of knowledge. juvarAjA [yuvarAjaH] 29.9. a jANiyavva [jJAtavya] 21. 11. crown prince. should be known. jeTTa [jyeSTha) 34. 14. eldest. jANa [jAnu] 75.4. a knee. joijjamANa [ D] 79. 5. jAya jAta 50. 19. born (pass. present. parti. jo _i. e. a child. yaha to see.) visible.. jAyai [yAti] 15. 14.to go. joNi [yoni) 50. 11. soujAva [yAvat ] 1. 3. until; _rce of life. this expression is used joyaNa [yojanaM] 2. 15. yojato show the deletion of na often repeated pa. na, a distance equal to ssage. eight miles. jAvajIvAe [yAvajjIvanaM] 4.10. | jovvaNa [ yauvanaM ] 3. 17. for the all life. Jyouth.

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johiTThila [yudhiSThira] 27. 24. the eldest of the Pandavas. [a] 4. 3. therefore; that which. jaMgha [jaGghA] 75. 1. a leg. jaMpiya [ jalpita ] 12. 21. prattling. jammaM [ janma] 3.16. A birth jaMbU [ jambu ] 1. 4. (N) jhiyAi [ dhyAyati ] 28. 8. to think. jhiyAya [ dhyAyati ] 12. 25. to think. jhuse [zoSayati] 32. 14. to dry off; to oneself. (N) emaciate jhUsaNA [ zoSaNA ] 56. 5. em aciation. das [ sthApayati ] 31. 5. to place. [] 84.9.an abode. fax [fefa] 67. 16, the period of existence. ThiimeNa [ sthitibhedena ] 21. 15. (c)=AyuH kSayeNa (N) with the standing posture breaking off. 168 oire [sthitaka: ] 21. 15. in a standing posture; see (c). Daharo [ dahara ] 44. 11. a child. DiMbhaa [ DiMbhaka: ] 47. 13. a male child. DiMbhaA [DiMbhakA] 47. 12. a girl-child. fourfour [D] 75. 2. a peahen. hAyA [ snAtA ] 11.7. bathed ANa [jJAna ] 84 6. know. ledge. NAyavva [ jJAtavya ] 64. 4. should be known. NijjaratthaM [ nirjarArtham ] 21. 8. wiping aw with a ay manifold actions. NiSphaNNa [ niSpanna ] 35.20. made up of. Niyaga [ nijaka ] 12.20. One's Own. Nivesiya [ nivezita] 12. 23. sitting. for [D] 11. 5. childless, sterile (c).

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Neyavva [ jJAtavya ] 84. 17. should be known. NaM 1. 8. an expletive ( N. ) tapa [tataH ] 4. 1 then. tao [tataH] 18. 1. then. tajjai [ tarjati ] 44. 16. to look down with contempt. tacca [ tRtIya] 5 14. third, taDataDataDa [D] 38.9. onomatopoetic word for the sound of snapping. afs [at] 79. 4. a side. tattha [ tatra ] 2. 20. there. tayAnaMtara [ tadanaMtaram ]. 55.4. after. taruNiyA [taruNikA ] 74. 14. young, ripe. talavara [ D ] 29. 9. (c) rAjavallabho rAjasamAnaH / NayarArakkhotalAro ya' / de. nA. mA. the master of city-guard. tavaM [ tapaH ] 53. 23. pena - nce. tavakamma [tapaHkarma] 8. 11 a mortification. 169 tavokambha [ tapaHkarma] 32. 11. mortification. tahA [ tathA ] 4 2. In that manner. tahArUva [ tathArUpa] 35. 3. of such sort. tAraa [ tAraka] 84. 7. One who makes us cross. tAraga [ tArakA] 78. 1 stars. after [a] 10. 12. like that. tArisaga [ tAdRzaka ] 3. 14. of that type. tAlai [ tADayati ] 44:16. to give blows. tAliyaMtapatta [ tAlavRntapatra ] 76. 6. the strip of a palm -fan. fa [fa] 55. 2. three. tikkhutto [triH kRtvaH ] 4. 13. thrice. tikkhe [tIkSNa] 28 3. sharp. faum [aftof] 84. 7. crossed. titikkhai [titIkSate ] 45 1. to bear with patience. tirikkha [ tiryak ] 50. 10. lower (life).

Page #331
170 tivas [ tripadI ] 28. 19. three steps. (c). totthaMgara [ tIrthakara ] 84. 3. the maker of the ford; the pathmaker. tIsaima [ triMzattama] 54, 14. thirtieth. tusiNIyA [tuSNIkA ] 37. 14. silent. tusiNI [tuSNIM] 16 5. silently. tea [tejas] 55.23. light. terasa [ trayodaza ] 51. 17. thirteen. tiMdUsa [D] 15. 4. a ball. thaNa [ stana ] 12. 20. breasts. thAsayAvalI [sthAsakAvalI ] 75. 18. 8 row of small mirrors. ferfier [afia] 66,9 tranquil. thula [ sthUla] 41. 12. gross. thera [ sthavIraH ] 4. 19. an Welder. zifeg [ eifea ] 17. 6. a spot. dati [ dAna ] 58.16 a dole, dabbha [ darbha ] 17. 11. Darbha grase. dariya [dalita ] 12 3. bro ken. dalayai [ dadAti ] 6. 21. to give. davadava [D] 37.18.quickly. dasa dasamiyA [ dazadazamikA ] 59. 23. ten collections. of ten days. dasaddha [dazArdha] 18. 13. five dasanahaM [ dazanakha ] 41. 8. made up of ten nails. dasama [ dazama] 32.10. tenth. dasAra ( dazArha ] 3. 2. (N) Yadavas. dAo [dAyaH ] 7. 12. a gift, a_store. dAma 15 8 a string. dAraa [dArakaH ] 47. 12. a boy. dAraA [ dArikA ] 47. 12. a girl. dAriya| [ dArikA ] 11. 5, a girl. dAhiNa [ dakSiNa ] 27. 24. south.

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171 dii[itiH] 75. 15. a lea- | devattA [devatva] 67. 5. god. thern water-bag. hood. diTThI [dRSTi] 12. 4. sight.. devANuppiya [devAnAM priyaH] 59. diNNa [datta] 20. 20. given: 2. beloved of gods. divva [dinya ] 18. 14. devANaMdA [ devAnaMdA) 10. 19. celestial. (N) divAyara [divAkara] 14. 14. desaa [dezaka ] 84. 8. a the sun. preacher. disIbhAga [digbhAgaH] 2. 19. a do [dvi] 55. 15. two.. direction. . docca [dvitIya] 5. 5. second. dIvAyaNa [dvaipAyana] 26. 15. daMsaNa [darzanaM] 3. 16. seeing. the name of a sage. ghaNavai [dhanapatiH] 2. 16. The dukkara [duSkara] 80. 10. difficult to be done. _lord of wealth, Kubera. dudaMta [durdAnta] 3. 4. diffi- dhamaNisaMtata [dhamanisaMtata ] 55. cult to be checked. 21. overspread with duddha [dugdha] 12. 20. milk. veins. durahiyAsA [durabhiyAsA] 18. dhamma [dharmaH] 4. 2. Religion; 4. unbearable. religious tenets. durUhai [ud+rohati] 4. 20.to dhammakahA [dharmakathA] 15. 20. climb. the doctrinal discourse. duvAra [dvAra] 28. 14. a door. dhammajAgariya [dharmajAgRta] 81. duvAlasa [dvAdaza ] 2. 15. 23. the religious vigil. twelve. dhammiyaM [dhArmikaM ] 12. 9. duvAlasama dvAdazatama] 54. 10. meant for religious purtwelfth. poses. duijjai [D root]80.21. ___to wander. dharejjamANa [dhriyamANa] 15. 8. deha [yacchati] 12.23. to give. | being held... ...

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172 ghasa 42.17.an echo-word | nAmadhenja [nAmadheya] 14. 17.a. for a fall. ___name. ghAi [dhAtro] 6.14. a nurse. nAya [jJAta] 22. 2. known. dhArAhaya [ dhArAhata ] 12. 3. nAsA [nAsikA] 77. 8. a beaten by a shower. __nose. dhUA [ duhita ] 14. 23. a niuraMbabhUa [nikuraMgabhUta]35.14. daughter. thick like a mass ( of naggabhAva [namabhAva] 32. 16. clouds ). nakedness. nikkhamaNaM [niSkamapA] 29. 14, naggoha nyagrodha] 28. 1. a | going out of the world. Banyan tree. nikkhaMta [niSkAnta] 35. 1. najai [D jJAyate] 22. 4. is gone out, withdrew. known. niggacchai [nirgacchati] 10. 23. nayarI [nagarI] 1. 1. A city, __to start out. the word is also found niggayo [nirgatA] 1. 3. went as nagarI. forth. nalakubbara [nalakUbara] 10. 11. niggaMtha [nirgrathaH] 4. 5. the (N) (C) synonym for a Jain navaya [nava+ka] 69. 7. nine. monk-lit. knotless,, navanavamiya [navanavamikA] 59. niccala [nizcala] 37. 14. un16. nine collections of __moved. nine days. nijarayara [nirjarAkara] 80. 11. navaraM [ D ] 3. 18. only, one who best cleanses . Except that. himself of actions. nANatta [ nAnAtva ] 68. 15. nijAyaNaM [niryAtanaM] 17. 21. difference; read in the I wreaking. trans: " The matter nidava [nidagdha ] 27. 23. different." burnt.

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34. 173 nidANagaDA [nidAnakRtAH] 27. | nisAsa [ niHzvAsa ] 58. 18. 14.made a sinful resolve a deep breath. for faera; see acare IX nisIyai [ nizete ] 12. 14. _to lie down, niMdai nindati] 44. 15. to nIya [nIca] 45. 3. low. censure, nIhArei [nIhArayati] 11. 11. nippaMda [nissaMda] 34.14. not to go for stools. throbbing. nemittiya [naimittika 11. 4. nimmAyA [nirmitA] 2. 16. an astrologer. constructed. neyavva jJAtavya] 53. 2. should nimmaMsa [nirmAsa ] 74. 10. be known.. fleshless. neraiyatta [nArakatva] 28. 5. niyaga [nijaka] 27. 23. one's the condition of a hellown. dweller. nirikkhai [nirIkSate] 12. 5. pakkIliya [prakrIDita] 2, 17, a to observe. sport. niruvasagga [nirupasarga] 42. 19. beyond calamity. pakkhivai [prakSipati] 15. 15. to throw. nilukkA [ni pyati] 37. 13. to disappear, to hide. pagaibhadda [prakRtibhadra] 67. 11. gracious by nature. niluppala [nIlotpala] 8. 5. a blue lotus. paggahiya pragRhIta] 45. 15. nivADiya [nipAtita] 18. 14. controlled, careful. thrown. pagAsa [prakAzaH] 8.5. beauty. nisamma [ nizamya ] 28, 8. pajjaya [pra-Aryaka] 35. 16.2 having heard. greatgrandfather.

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pajjoyagara [ pradyotakara ] 84. 4. maker of the light. paJcakakhaM [ pratyakSaM] 2. 18. To the very sight. paJcakakhai [pratyAkhyAti ] 41, 12. to renounce. paccapiNas [ pratyarpayati ] 29. 16. to report back. paccoruhai [pratyavarohati ] 12.13. to descend. paccUsa [ pratyUSa ] 36. 15. morning. pacchaNNa [ pacchanna ] 37. 14. hidden. pacchA [pazcAt ] 18. 11. after. pacchAiya [ pracchAdita] 28. 2. covered. enters pacchAtura [ pazcAdAtura ] 29. 12. (c) the family suffering after the man the order; Barnett, (N) (T) The man not feeling at ease in the order. pacjuNNa [ pradyumnaH ] 3. 3. The son of kaNha and rupiNI. pajjuvAsa [pari+upa + / As ] 1. 5. to wait upon. 174 paTTya [ paTTaka ] 30. 19. & throne. paDa [paTa ] 11. 9. cloth. paDigayA [ pratigatA ] 1. 3. went back. paDigAhei [ pratigRhNAti 1 58 : 16. to accept. paDicchara [ pratIcchatI ] 31. 13. to accept. paDiNikkhamai [ pratIniSkrAmati ] 4. 10. to withdraw. paDibuddhA [ pratibuddhA ] 14.11. awakened. paDibaMdha [ pratibaMdha ] 31. 15. a stop, prevention, an obstruction. paDiNivattara [ pratinivartate ] 14. 3. to return. paDipuNNA [ pratipUrNa ] 32. 13. complete. paDima [ pratimA ] 11. 6. an observance. paDimA [ pratimA ] 35.39. idol.

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paDiya [ patita ] 36.8. fallen. paDiyAikkhiya [ pratyAkhyAta | 56. 5. renouncing. paDilA mei [ pratilAbhayati ] 9.6. to offer. paDile [ pratilikhati ] 23. 6. to clean up. paDilehaNaM [ pratilekhana ] 17. 21. observing with a view to clearness or cleanli ness. paDavisajjei [ prativisRjati ] 9. 6. gives them leave. paDasuNai [ pratizruNoti ] 37.13. to promise. paDhama [ prathama ] 55.2. First. paNNAsa [ paMcAzat ] 23. 12. fifty. paDhama [ prathama ] 2. 2. first, paNarasa [ paMcadaza ] 63. 2. fifteen. 175 paNNagabhUSaNa 45 11. (C) (N) paNatI [ prajJapti ] 34. 13. The name of Bhagavati Sutra,the 5 th of the Jain Canon. paNNagabhUa [ pannagabhUta ] 73. 18. like a serpent. paNNatta [ prajJaptaH ] 1. 7. prea - ched, set forth. paNNAyas [ prajJAyate ] 74.11. to be known. paNyA [ prasnava] 12. 2. the oozing of the milk from the breasts. patta [ pAtra ] 67 7. a pot. pattAmouM [AmoTitapatrANi] (c) 17. 11. plucked up leaves. patthaDa [ prastara ] 67. 4. a layer. patthiya [ prasthikA ] 36. 1. a basket. padIva [ pradIpa ] 84. 4. a lamp. pabbhAra [ prAgbhAra] 17. 7. with the weight in the front i. e. bent forward. pabhiya [prabhRti ] 26. 20. be.. ginning from. pabhUyatara [ prabhUtatara ] 36. 14. greater in quantity. pamudiya [ pramudita ] 2. 17. joy, happiness; past pass

Page #337
ive participle used as a noun. pamoda [ pramoda ] 36. 13. a festival. payata [ pradatta ] 73. 10. _per , mitted by the preceptor; v.] payaya i. e. prayata Zealous see. (c.) payAvara [ pra+jana ] 10. 11. to give birth to. parikkhitta [ parikSipta ] 18. 19. surrounded. pariggahaM [ parigraha ] 41. 16. possession. parigholai [D] pari+ghUrNa to brandish round. pariNAma 18 8 a deter - mination, a mood of mind. pariNivvANavattiyaM [parinirvANavRtti ] 67 6 proper for extinction. pariperaMta [ pariparyanta] 38 13. in the vicinity. paribhAya [paribhAjayati ] 26. 11. to divide. pariyAya [ paryAyaH ] 4. 20. period. 176 pariyAo [ paryAya: ] 23. 24. a period. pariyAgaM [ paryAya ] 28. 15. the period of ascetic life. parivajjia [ parivarjita]17.17. devoid of. parivasai [ pari + / vas ] 3. 1. to dwell. parivahas [ parivahati] 14. 12. to carry in the womb. parivADI [ paripATI ] 55.2. series. parisA [ pariSad ] 1. 3. A. congregation. pala 35. 19. a. measure of weight. palAsa [ palAza ] 76. 11. a kind of tree. palicchaNNa [ parichanna ] 55.22. covered over. pavvaiya [ pravrajita ] 8. 8. entered the order of Jain monks. pavvaya [ parvataH ] 2. 20. A mountain.

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pavyaya [ pravrajati ] 14. 2. gives up the worldly life. pavvAya [ D pramlAna ] 79.10. faded. pasattha [prazasta ] 18. 8. fine, praise-worthy. paha [pathin ] 193. a road. pahakara [D] 18. 19. a collection. pahAyA ? 76. 8. a kind of tree. pahArai [ pradhArayati ] 18. 21. to determine. pahINa [ prahIna ] 18 12. free. pAuNai [ prApnoti ] 28. 15. to attain. 177 pAuppabhAyA [ prAduH prabhAtAyAM ] 18. 16. twilight dawn. pAubbhua [ prAdurbhUta ] 14. 3. appeared. pAuyA [ pAdukA ] 74. 9. sandals. pAgAra [ prAkAraH ] 2. 16. ramparts. pADhaya [pAThaka] 14. 11. the reader (of the dream) pANa [D] 22. 17. a chan dala; Prof. Vaidya 'life' anomalous since he was already dead; Barnett 'hooks' no autho"" rity. pANa [pAna] 41.19 drinking. pANaya [ pAnaka ] 58. 16. drink. pANaivAya [prANAtipAta ] 41. 12. harm to life. pANAvalI 75 18. a row of small round vessels. pANia [ pAnIya ] 22. 18. water. pANiggaNaM [pANigrahaNaM ] 3.17. a marriage. pAbhAiya [ prAbhAtika ] 78. 1. of the morning. pAmokkha [ prAmuravyaM ] 3. 2. leadership;also written as pAmukkha by Mss. pAya [pAda: ] 74. 10. a foot. pAyaggahaNaM [pAdagrahaNaM ] 14. 6. holding of feet. pAyacchittA [prAyazcittA ] 11.8. made lustratory or expiatory rites.

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pAva [ pAdapaH ] 2. 23. A tree. pAraNaya [pAraNaka] 8. 16. a fast-breaking day. pAres [ pArayati ] 42. 20. to observe. pAli [pAlI ] 17. 25. raised. up sides. pAvayaNaM [ pravacanaM ] 4. 5. A doctrine. pAvejjamANa [ prApyamAna ] 38,3. coming to; pres. part passive of pra + / ApU. pAsa [ pArzva ] 27. 25. the side. pAsaha [ pazyati ] 9. 2 to see. 178 pAsa [ darzana ] 31.12. seeing. pAsAdiya [ prAsAdita] 2. 18. pleasing to the sight; full of palaces, e. pAsA [ prAsAdaH ] 3. 17. A. palace. pAsAyabhogA i the pleasures of palaces. pAsuliyA [ pArzva + illika ] 75. 17. ribs. pii [ pitR ] 27 28. a father. piTTikaraNDaya [ pRSThikaraNDaka ] 76. 1. the spinal chord with its bones. piTThimassi [pRSThAzrita] 79. 5. sinking into the back. piDaga [ piTaka ] 36. 1. a basket. piva [ api ca ] 12.3. like. pIidANa [ prItidAna ] 6. 21. gift out of love, pIya [ pIta ] 28 2. yellow. gafa [g] 28. 2. earth. puNNabhadda puNyabhadraH ] 1. 1. (N) A name of a sanctuary. puSkagaM [ puSpakaM ] 2. 3. a flower. pupphaccaNaM [ puSpArcanaM ] 10. 9. flower offerings. pupphArAma [ puSpArAma ] 35. 13. a flower garden. pupphuccaya [ puSponcaya] 36. 4. gathering of flowers. puracchima [ pUrva ] 2. 19.East. uttarapurachime= North-east.

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puratthAmimuha [ purastAdabhimukha ] 29. 2. facing towards east. purisa [ puruSa ] 34 14. a man. puvva [ pUrva ] 7.5 the name of Jain scriptures existing before the present Agama; their number was 14. puvvarattAvarattakAla [pUrvarAtrApararAtra kALa : ] 56. 1. (N). pesiyA [ pezikA *] 77. 9. a rind. pees [prekSatej 12 4. to see. pora [parvan ] 755 kneejoint, porANa [ purANa ] 2 22. ancient. porasI [pauruSI ] 8 15. the first watch of the night (N) posahazAlA [pauSadhazAlA ] 13. 17. an oratory. paMca muTThiyaM [paMcamuSTikaM ] 31. 18. five handfuls. paMDava [ pANDava ] 27. 25. Pandavas. 179 paMDumaDura [ pAMDumathurA ] 28. 1. (N) puMDa [ puMDa ] 28. 13. (N) phAsei [spRzati ] 4.7. lit. to touch. i. e. to observe. phuTTa [ sphuTati ] 7. 10. to break. phulliya [ sphuTata ] 17. 22. blossomed. balavaya [balapada ] ( ? ) 3. 5. foot-soldiers of the army. The printed E has balavagga, battIsa [ dvAtriMzat ] 6. 22. thirty-two. battIsaima [ dvAtriMzattama ] 54. 15. thirty-second. afeur [aft:] 2. 19, Outside. bArava [dvAravatI ] 2.14. The city of Dwarka, bArasa [ dvAdaza] 4.17. twelve. bArasama [ dvAdaza: ] 28. 14. twelfth. bArasaMgI [dvAdazAMgI] 24. 15. versed in 12 canonical works.

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180 to. vAlattaNa [bAlatva] 10. 10. | bhatta [bhakta] 11. 6. devoted childhood. bAlappabhiI bAlyaprabhRti] 11. bhatta [bhakta] 32. 15. a meal, 6. beginning from bhattaghara 9. 5. a pantry. childhood.. bhatti [bhakti] 11. 12. de. bAvattari dvisaptati] 71. 12. votion. seventy two. bhaddala [bhadra] 8. 6. beautibAvIsa [ dvAvizati ] 55. 3. ful. twentytwo. bharei [bhR=bharati] 9. 6. bAvIsaima [ dvAviMzatitama ] 54. ___to fill. 12. twenty-second. bhavya [bhavya] 8. Pot. part. bAha [bAha] 12. 3. a hand, of 7; but carrying here bAhiriyA [bahirgatA] 12. 12. the sense pre. part. outer. being. biiya [ dvitIya ] 55. 12. bhAa [ bhAga ] 79. 7. . second. portion. buddha 64. 2. awakened. bhAu [bhrAtU] 13. 14. a broborI [badarI] 75. 8. A _ther. kind of berry-trees. bhAyaro [bhrAtaraH] 8. 4. brobohaa [bodhaka] 84. 7. the thers. awakener. bhANiyavva [bhaNitavya] 83. 20. gaMdhujIvaa [ baMdhujIvaka ] 14. should be spoken, 13. a kind of flowers, bhAraha [ bhArata ] 28. 13. bhajjayaNa [bharjanaka] 75. 15. bhAriyA [ bhAryA ] 6. 11. a the baking pot. wife. bhajA [bhAryA] 55. 1. a wife. bhAvai [ bhAvayati ] 32. 11. bhaDa [ bhaTa ] 18. 19. a na uport to exercise in warrior. penance.

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181 bhAsa [bhASA] 79.12. speech. maNuNNA [ manojJA ] 31. 11. bhAsa [bhasma] 79. 14. ashes. pleasing. bhAsaha [bhASate] 79. 12. to maNussa [manuSya] 17. 14. a speak. man. bhAsarAsi [bhasmarAzi] 55. 22. maNNe [ manye ] 12. 20. I a heap of ashes. ___ think. bhikkha [bhikSA] 31. 14.alms. | matthaya[mastaka] 17.24.a head. bhikkhAyariyA [ bhikSAcaryA ] malla [mAlya] 15. 8. a gar wandering for alms. _land. bhIma [bhIta] 18. 1. frigh- maha [mahat ] 35. 13. big. tened. mahaimahAlaa [mahanmahalaka] 19. bhoyaNa [ bhojana ] 58. 17. | ___l. big. food, mahattha [mahArtha] 30. 15. ma. gnificent. bhaMte 1. 6. reverend sir; mahariha [mahArha ] 11. 9. of used to address the great worth. preceptor. cf. Pali bhadanta mahANubhAga [ mahAnubhAga] 45. 15. Noble. mai [mati] 2. 16. intellect; mahAlaa [mahallaka] 19.8. big. mental powers. mahAvideha 68.5. the name majjhamajjheNa [madhyaMmadhyena] 15. of the country. 9. in the midst. mahisi [ mahiSI] 75. 12. a majjhima [madhyama] 8. 26. mi- buffalo. ddle-class. mahara [madhura] 12. 12.sweet. maTTiya [mRttikA]17. 22. clay. maheliyA [mahilA] 15. 23. maNAbhirAmA [ mano'bhirAmA ] a woman, deg vajja leav31. 11. pleasing to the ing out the mention mind. of princesses.

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

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183 yAvi [cApi] 11. 12. an | ruppiNI [ rukmiNI ] 3. 7. __expletive (lit. also). The chief queen of raNo [rAjJaH] 3. 13. of the Krisna. king (Genitive singular revayaa [raivataka] 2. 20. the form). Hill of Girnar (N) rajasiri [rAjyazrI] 16. 14. romakUva [romakUpa] 12.4. rootroyal splendour. cells of hair. ratthA [ rathyA ] 19. 3. a lakkhA lAkSa] 14. 13. lac. street. laddha labdhArtha] 15. 6. one ramma [ramya] 2. 17.pleasant. who has understood raya [rajaH] 18. 9. dirt. the matter. rayaNAvali [ratnAvalI] 53. 23. layA [ latA ] 61. 21. a a kind of penance. branch. rAiMdia [ rAtridivasa ] 58.22. lahu karaNappavara [laghukaraNapravara] day & night. 10. 18. excellent with rAya [rAjA] 3. 7. A king. swift equipments. rAyamagga [rAjamArga] 15. 3. a lAu [ alAbu ] 77. 1. a gourd. main road. rAyasiri rAjazrI] 52. 19. lAvaNNa [lAvaNya ] 14. 25. handsomeness. royal splendour. lukkha [rukSa] 78. 9. rough. rAyA [rAjA] 29.9. a king. luddha [lubdha] 12. 20. greedy. rAsi [rAzi] 19.2. a heap. loya [loca] 31. 11. the riuvveya [Rgveda] 14. 21. plucking of hair. Rigveda. logaNAha [ lokanAtha ] 84. 3. riddha [ Rddha ] 66. 9. the lord of the world. splendid. laMbA [laMbate] 79. 9. to ruTTa [rUSTa] 17. 15. angry. | hang.

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

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viula [ vipula ] 37. 11. large. faftur 18.9. scattering. vigaya [ vikRta ] 79. 4. deformed. vigaivajja [ vikRtivarja] 55.5. (N) vijaya 67. 5 the name of the first Anuttara Vimana. viNihAya [vinighAta ] 11. 17. death. viSNAya [vijJAta ] 22. 2. known in details. fafa [fa] 29. 13. main tenance. vitthiNNA [vistIrNA ] 1. 15. broad. viiNNaM [ vitIrNe ] 13. 20. given. vippajahara [viprajahAti ] 42.14. to abandon. vippajaddiyavvA [ viprahotavyAH ] 16. 8. fit to be given up. vippamukta [ vipramukta ] 28. 3. discharged. 185 pihUNa [ viprahINa ] 27. 23. destitute of vimANa [vimAna ] 67. 4. heaven. vimhia [ vismita ] 15.12. amazed. viyaNapatta [ vyajanapatra] 76.5. a strip of a flapper or afan. faa [a] 79. 6. like. viviha [ vividha ] 32. 11. divers. visajjara [ visRjati ] 29. 12. to permit. viraha [ / vi + ] 3. 11. to enjoy; to wander about. vINA 77. 11. a flute. vIsaima [ viMzatitama] 54.12. twentieth. vuTTha (vRSTa] 18.13. showered. vRttapaDivuttayA [ uktapratyuktatA ] 72. 5. the questions and answers. veNA [ vedanA ] 18. 4. pain. veyAli [ velAyAm ] 27. 24. On the shore. (N)

Page #347
186 vera | vairaM ] 17. 15. spite. | sadAvei [zabdApayati] 10. 17. besa [veza] 40. 11. a dress... to call. vad [ vRnda ] 18. 19. a saddhiM [sAdha] 4. 19. with. collection. sapakkhi [sapakSena] 22. 8. in sa [sva ] 41. 13. One's the proper direction, own. (c); Barnett followed saa [svaka] 12. 12. One's in trans.is wrong; used own. with sapaDidisi. saharaM [svairaM] 38.24. of one's sapaDidisiM [sapratidizA] 22. accord. 8. in the exact cross sakkAra [ satkAra ] 29. 14. direction. entertainment. saMppa [sarpa] 79. 8.1. a sersagaDiyA [zakaTikA] 79. 13. pent. a cart, or possibly a samattha [samasta] 3.10.whole. hearth cf. G. sagaDI. samaThTha [samartha] 10. 24. right. sacca [satya] 35. 18. true. . samaNa [ zramaNa ] 1. 6. An sajjhAya [ svAdhyAya ] 72.5a ascetic. lection; the course of samattha [samartha] 14. 19. able. scriptures. samappabhaM [samaprabhaM] 14. 14. of sahi [SaSThi] 3. 4. sixty. lustre similar to. sattama [saptama] 1.7. seventh. samabhipaDai [samabhipatati] 42. sattasattamI [ saptasaptamI ] 58. 7. to attack. 15. seven collections samma [ samyak ] 18. 12. well. of seven days. samANa [samAna] 15. 6. satthavAha [ sArthavAha ] 3. 9. simaltaneous mith of the leader of a caravan Guj. karatA sAthe; Mar ke i. e. a big merchant. lyA barAbara.

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187 samAsosai [samAzvasiti] 13. | sarittiyA [sadRktvacaH ] of 16. to comfort. similar complexion. sami [zamI] 76. 8. a kind sarivvayA [sadRgvayasaH] 8. 5. of a tree. of the same age. samiddha [ samRddha ] 66. 6. sarisa [sadRz ] 8. 4. prosperous. similar. samiha [ samidh ] 17. 10. salla zalya] 41. 18. a shaft. a kind of wood for sallai [sallakI] 75.8, a kind sacrifice. of plant. samudaya 29. 14. a gath savva [sarva] 14. 14. all. ering. savvaobhadda [sarvatobhadra] 60. samudANa [ samuddAna ] 8. 26. 4. (N) taking of alms. savvakAmaguNiya [sarvakAmaguNita] samullAva [samullApa] 12. 2.1. 54. 4. Indulging in all lisping. modes of desire. samUsasiya [samucchavasita] 12. savvattha [ sarvatra ] 78. 11. 3. raised up. everywhere. samosaDha [samavasRta] 66. 13. sahai [sahate] 45. 1. to arrived. samosaria [samavasRta] 11. 3. endure. arrived. sahassa [sahasra] 34. 14. thosaya [zata]21. 7. hundred. usand. sayaNija [zayanIya] 3. 15. sAima [svAdiman ] 41. 19. A bed. something sweet. sayaMsaMbuddha [svayaMsaMbuddha] 84. 3. sAga [zAka 77.9. a teekself-awakened. ___tree. sarai [smarati] 17. 15. to | sAgAraM paDimaM [sAkArAM pratimAM] remember. / 42. 3. (N)

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188 sADaya [ zATaka] 11. 9. a | sAhija [sAhAyya] 20. 20. sheet of cloth. help. sAtirega [sAtireka] 6. 16. | sAhia [sAdhitaH] 19. 21. _more than. attained. sAma [zyAmA] 75. 5. a Pri- sisai [sidhyati] 28. 16. yangu creeper. to attain beatitudei. sAmaNNa [zrAmaNya] 32. 13.. siDa [zasta] 22.3. advised. friarship. siDhila [ zithila] 79. 8. sAmali [zAlmalI] 75. 8. a loose. kind of tree. sihAlaa? 78.7. a kind sAmAiya [sAmAyika] 32. 9. of fruit. Samayika scriptures siddha 64. 2. beatified, like AyaraMga etc;Barnett's siddhigai [siddhigati] 84.9. and my (Trans).laws of the condition of abso: peace (N) lution, sAmidheya 17.9. sacrificial faggots. sibiya [zibikA] 31. 2. a sAmi [svAmin ] 8. 2. the litter. master. sirasAvantaM [zirasAvRttaM] 41. 8. sAgarovama [sAmaropama] 68. 1. covered by head. the particular period siri [zrI] 6. 8. the name see (N) of the mother of aimukta. sAhaTTa [saMdhArya] 17. 7. hav- zrIvana 47. 3. ing placed together. siri [zrI] 55. 23. splensAhassI sAhasrI] 3. 4. a dour. group of thousand. sirivaccha [zrIvatsa] 8. 6. a sAhArai [D] 11. 20. to kind of auspicious bring to. mark.

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silApaTTaa [zilApaTTaka] 28.2. a stone-slab. silesa [ lezma ] 77. 4. phlegm, siva [ziva] 84.8. Blissful. sissiNi [ ziSyA ] 31. 13. a lady disciple. Efter [fafar] 31. 15. a litter. sIsaghaDI [ zIrSa ghaTikA ] 79.10. a pot-like head, sIha [siMha ] 14 11. a lion. sahanikkIliya [siMhaniSkrIDita] 57. 12, a kind of pea nance. 16. sukkayattha [sukRtArtha] 81. one who has well attained his object. sukka [Ska] 748 dry. suNhA [ snuSA] 44. 13. a daughter-in-law. suddhappA [ zuddhAtmA] 40. 11. one who has cleansed himself. supariNiTThia [supariniSThita ]14. 21. well-versed. 189 supuNNa [ supuNya ] 81. 15. meritorious. sumiNa [ svapra ] 3. 16. A dream. suya [zruta] 222 heard. sukhaMdho [zrutaskaMdha ] 64. 8. a scriptural book. surapi [ surapriya ] 2. 21. thes name of a temple. suvvata [ suvRtta] 38. 5. well. formed. suhambha [ sudharman ] 1. 3. (N) susANa [ zmazAna ] 16. 23. a cemetery. sussUsA [ zuzrUSA ] 10. 12 service. suhuva [ suhuta ] 55. 22. well-fed with offerings, well-lit. suhaMsuheNaM [sukhasukhena] 6. 15. Happily. sUmAla [ sukumAra] 6. 13. delicate. suladdha [ sulabdha ] 81. 16. well-fulfilled. sea [ zveta] 15 8. white. seTThi [ zreSThin ] 29. 10. a merchant. 1

Page #351
190 soNiyattA [zoNitatva ] 74. | saMNihiba [saMnahita ] 38. 2. 11. the state of having __near. blood. saMdhi 79. 7. a joint. solasa [SoDaza] 5. 12. six. saMpatta [saMprApta] 28. 1. Attteen. ained. solasama [SoDazatama] 54. 11. saMpatthiya [saMprasthita ] 1. 6. sixteenth. started. sohamma [saudharma] 67. 3. the | saMparikhaDa [saMparivRtta] 47. 14. first heaven of Jains. surrounded. saMkAsa [saMkAza] 2. 17. re- . saMpAviukAma [ saMprApayitukAma ] sembling. 41. 10. desirous of mak. siMgaliyA [saMkalikA] 74. 13. ing others attain. a pod. saMpuDa [saMpuTa] 11. 19. the saMghADaya [saMghATaka] 8. 18. an hollow (of the hand). open place. saMpeheha [ saMprekSate ] 10. 16. saMcAei [saMcAyayati] 16. 12. to ponder; to think. to be able. saMciTThai [saMtiSThati] 51. 2. to saMba [zAmbaH] 3. 4. the son ___of kaNha & jaMvavai stand. saMciya [saMcita] 21. 7. ga saMbhUya [saMbhUta] 12. 20. born. thered. saMlehaNA [saMlekhanA] 4. 20. saMjamai [saM+yam ] 16. 16. to A penance of fast, starvation. control. saMjhA [saMdhyA ] 17. 13. saMvacchara [saMvatsara] 55. 2. a evening. year. saMNiviTTha [saMniviSTa] 71.71. saMsaha [ saMsRSTa ] 7.2 19. to set up. soiled.

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191 siMghADaga [zRMgATaka] 29. 5. a | hatthiravarNa [hastiratnaM] 21. 19. triangular pah; an open | the best elephant. place. havva [D] 10. 24. quickly. hakuva [D ?] 77. 2. a kind | hiyaya [hRdaya ] 14. 23. a of fruit. heart. haTTa [haSTa] 14. 3.glad. hilai [ helayate ] 44. 15. hanuyA [hanukA ] 77. 1. a ___to deride. chin, huyAsaNa [hutAzana] 55. 22. hattha [hasta] 12. 22. a hand. . fire. hatthi [hastin ] 15. 7. an | ho [-1 bhU] 2. 15. to be elephant. hotyA.

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