Ardha Magadhi Reader

Author(s): B D Jain
Publisher: Shri Satguru Publications
Catalog link: https://jainqq.org/explore/006743/1

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Ardha Magadhi Reader

B.D. Jain

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Ardha Magadhi is a mixed dialect in which Lord Mahavira preached his doctrine. As Magadhi, the language of Magdha was not intelligible to the people speaking diverse dialects, Mahavira introduced elements of other dialects for preaching purpose. This dialect was called Ardha Magadhi in plying thereby that it was not fully Magadhi but that it contains a greater element of Magadhi combined with smaller elements of other dialects. The mixture was used by Mahavira and his class of men not only for ordinary purpose but for preaching alone.. Jacobi calls this language Jaina Prakrit, since 45 scriptures of the Jainas are composed in this language.
The present book Ardha Magadhi Reader contains 13 extracts in Ardhamagadhi, taken from authortative Jain literature both in prose and verse. Accompanied by English translation and footnotes they furnish as easier course for the beginner who want to study Jaina Prakrit literature at its source.
As a preliminary to this study the book is prefied by a long introduction which is subdivided into several sections which relates to grammar, language and literature, history of the canon and an account of this Siddhanta. It includes Bibliography of the Texts, Grammar, Readers, Dictionaries, Histories of Literature and General works. It sheds light on the prominent Jaina Acaryas of the time and gives an exahaustive account of the mss in the Jaina Bhandars in the country.
The book is documented with (1) an Index of words explained in foot-notes and (2) index of important words and subject.
I.B.C.
Jain Education Intemational

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Ardha Magadhi
Reader
B.D. Jain
Sri Satguru Publications
India

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Published by: SRI SATGURU PUBLICATIONS Indological & Oriental Publisher 1st Floor, 40/5 Shakti Nagar, Delhi-110007 (India)
First Edition : Lahore-1923 Second Edition : Delhi-1982
Printed in India

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то
THE LATE SASTRA-VISARADA JAINXCXRYA
Srí Vijaya Dharma Súrí
This book is dedicated as a mark of reverence and appreciation for the Noble work done by him in encouraging
the study of Janism on Scientific lines.

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PREFACE
In his speech at the 8. S. Jain Conference held at Lahore in 1917, Principal A. C. Woolner of the Oriental College pointed out that the absence of Ardha Mágadhí Grammars and Readers was one of the chief causes why the study of Jaina scriptures was not so popular among European scholars as that of the Buddhist. At that time I had been collecting Jain books for the Panjab University Library and in the course of & few months more, it seemed to me that sufficient materials had become available in the Library for the compilation of an Ardha-Mágadhí Reader. I, therefore, requested Principal Woolner to prepare an Ardha-Mégadhí reader for the benefit of the Jains and others. He considered my request, and in October of the same year advised me to undertake it. After working at it for two years, I showed him what I had done. He approved of my work and agreed to include it in the Oriental publications of the Panjab University. The manuscript was consequently sent to a press at Lahore but unfortunately the press stopped work soon after. In the meantime Principal Woolner had left India on leave. On his return from England I obtained his fresh sanction for the estimate of cost submitted by the Allahabad Mission Press to which the work of printing was entrusted in April 1921. On account of long time required for exchange of proofs by post and for other reasons the printing has taken more than two years.
As the Press had not all the diacritical marks for printing Sanskrit and Prakrit according to the modern system of translit. eration I, therefore, had to follow the old system shown on p. ix under Alphabet. Sanskrit f=sh; T=, p=ri and Visargash.
In the course of my trip during the Summer vacation 1920, I showed my manuscript to several Jains, laymen and monks at Calcutta, Bombay, Poona, Ahmedabad, Girnar, Palitana etc. They all agreed that really there was a great need for such a book,
My best thanks are due to Principal A. C. Woolner for encouraging me to write this reader, for including it in the Oriental Publications of the Panjab University and for going through the English translation and the sketch of grammar.
LUDHIANA June 27, 1923.
BANARAI DAB JAIN.

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rii
CONTENTS
PAGE.
: :: :: ::
Dedication
iii Preface Ardha Magadhi Grammar .. .. ixxxxviii A. Alphabet ..
viii B. Deolension C. Sandhi ..
xxv D. Verb ...
Xxxvi E. Compounds
xxxiii F. Suffixes ..
XXXV G. Syntax ..
xxxvi Ardba Mágadhi Language and Literature.. A brief account of the Siddbánta
xlvii Extent of the Amgas Bibliography ..
liv Jain Scholars in India Jain mapuscripts
lxi Extracts
1-78 १. . मियापुतदारए २. मेहे कुमारे .. ३. तावस-परिवायगा ४. आयद्वसमशुवासे ५ दियभोगाई ६. रसरमरणं .. ७. पाणवहो ... ८. मोक्खमग्गे .. ९. बाल-पंडियमरण १०. अणगारकिच्चाई ११. परीसहोवसग्गा १२. चित्तसंभूया ..
१३. प्रायारप्पणिही Note to Translation Translation
80-174 1. The Child Miyáputta..
80
: :: :: :: :: :: :: : : : : : :
: :: :: :: :: :: :: :: :: :: : :

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viti
2. Prince Meha
CONTENTS
3.
Ascetics and Hermits
4. Prosecution of One's Object
5. Sensual Pleasures
The Death Called Ittara
6.
7. Injury to Life
8.
The Path..
9. Death Foolish and Wise
10.
The Duties of a Monk
11. Trials and Persecutions
12 Citra and Sambúta
13. The Treasure of Right Conduct Index of Words Explained in Footnotes. Index of important Words and Subjects Corrections

..
•

PAGE.
94
120
127
129
131
133
137
142
147
151
154
167
173
174 179

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Ardha-Mágadhí Grammar.
A. ALPHABET.
a. Vowels. Short a ti 311 5(0) (0)
atá sí Jo ú eco
b. Consonants. Surus.
Sonants.
Long
L'aspirates.
Aspirates.
Unaspirates.
Aspirates.
Nasals,
o
Mutes.
here
#
akh agh of j jh
a dh
db ph b bh
for
lyg
hor
n
we
VE
o
qp
m
I
anusváral
Es qyerah-m
play

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c. Notes (1) Nasal vowels, also, are used in verse. A pure
vowel when followed by an anusvára is often nasalised for the sake of inetre, and then the anusvára
disappears. (2) Short.c. (e) and at (oare not distinguislied in Mss.
They are indifferently denoted by Q or Page #13

(
i )
are two numbers, Singular and Plural; three gend. ers' Masculine, Feminine and Neuter; and eight? cases with the same functions as in Sanskrit.
a. Nouns. The order of cases as given by Sanskrit Grammarians is based on siinilarity of forms. On the same principle the order of cases in a Prakrit Grammar should be Nominative, Vocative, Accusative, Dative, Genitive, Instrumental, Locative and Ablative which will be used in these pages when full declension of a noun is given.
For convenience sake the declension of nouns may be treated under the following heads :
(a) Masculine nouns ending in A. (b) Masculine nouns ending in for J. (0) Neuter nouns ending in a for 3. (d) Feminine nouns ending in or 3. (e) Feminine nouns ending in at, &or 5.
(f) Irregular forms. a. da m.'a god Singular
Plural N. ta, at
देवा V. garlaat!
er! 1. The gender of most nouus is fixed. Nouns denoting ani
mate objects and adjoctives chauge their gender according
to certain rules. 2. To say that Prakrits have no Dative case means that they
have lost the direct descendant of the old Indian prototype, its place having been taken by the Genitive form. ArdhaMágadhí, however, retains the old Dative Singular sid. by side with the new one.

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( xii ) A. देवं
देवे, देवा D. देवस्स, देवाए
देवाणं. G. देवस्स
देवाणं. I. देणं
देवेहि L. देवसि, देवे
देवेसु Ab. देवाओ, देवा
देवेहितो Note 1. Sometimes in poetry the final anusvára disappears
and the preceding vowel may or may not be nasalised. 2. The forms देवो N. Sing. and देवा A. PL are frequent
_in poetry, but rare in prose. b.gfam 'a sage', org' a monk'
Singular N. मुणी
साहू V. मुणी!
साह! A. मुर्णि
साहुं D. G. मुणिणो, मुणिस्स
साहुणो, साहुस्स I. मुणिणा
साहुणा L. मुर्णिसि
साइंसि Ab. मुणीओ, मुणिणो
साहूो, साहुणो
Plural N. A. मुणिणो, मुणी
साहुणो, साहू, साहवो v. मुणिणो! मुणी!
साहवो! D. G. मुणीणं
I. मुणीहिं । _L.मुणीसु Ab• मुणीहितो
साहितो Noté. In N. and Ac. Pl. the forms gatant and argut, also, are
met with. 1. Nasalisation of a vowel is denoted in Deva-Nágarí by argfaas
(").g. देवेहि devehim may become देवेहि devehi or oven देवkि dorehi...
साहूणं
सासु

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( xiii ) ९. वण n. forest' दहि n. 'eurd' महु n. honey'
Singular N. A. वणं
दहि
Plural N. A. वणाई, वणाणि दहीहं, वहीणि महूई, महूणि
For other cases the neuter stems are declined like the corresponding masculine oues. d. कुच्छिf, womb' धेणु f. cow'
Singular N. V. कुच्छी
घेणू A. कुच्छिं
घेणुं D. G. I. कुच्छोए L. कुचिछंसि
घेणुंसि Ab. कुचछीओ
घेणूत्रो Plural
घेणुए
N. V. A. कुच्छीओ, कुच्छी घेणुओ, घेणू D.G. कुच्छीणं
गुणं ____I. कुच्छीहि
धेहि L. कुच्छीसु
घेणूसु Ab. कुच्छीहितो
धेशहितो e. Alat f. hoitse' get f. godiless' age f. 'danghter
in-law'
Singular
देवी
देवी!
N. साला V. साले!
A. सालं D.G. I. L. सालाप
. Ab. सालामो
देवीप देवीमो

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( riv ) .
Plural N. V. A. सालानो, साला देवीश्रो. देवी पहो . वह D. G. सालाणं देवीणं
वहणं [. सालाहिं देवीहिं वहि ___L. सालासु देवीसु वइंसु Ab. सालाहितो देवीहितो
वहस्तिो f. There is a number of words of frequent use that
are declined a little differently from the above types. Their irregular forms are generally the direct descendents of the corresponding old Indian ones which analogy has failed to reduce to any of the common types. Among masculines may be noted :-- (i) (पिउ or पिड (Skt. पित) - father' Singular
Plural N. V. पिया (Sct. पिता, पितः) पियरो (Skt. पितरः) ___A. पियरं (Skt. पितरम्) पियरो D. G. पिउणो, पिउसस
पिऊणं, पिई I. पिउणा
पिऊहिं, पिईहिं ___L पियरि (Skt. पितरि) पिऊसु, पिसु Ab. पिउणो
. पिऊहितो, पिईहितो (ii) भाउ or भाइ (Skt. भ्रातृ) 'brother.'
Sing. N. V. भाया (Skt. म्राता), A. भायर (Skt. भ्रातरम्), D.G. भाउणे भास्स. Pl. N. V. भायरो (Skt. भ्रातरः), भायरा; A. भायरो, भायरे, D. G. भाऊणं, भाईणं; I. माऊहि, भाईहिं;
(iii) Similarly are declined the agent nonns derived from old stems ending in te.g.ar or 78 (Skt. दात) 'giver'. (iv) Among Feminines may be noted :
माउ or माइ (Skt. मात) ' mother.'

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N. माया (Skt. माता) मायरो (Skt. मातरः)
A. मायरं (Skt. मातरम्) मायरो D. G. माऊप
माऊणं, माईणं I. माउणा
माऊहिं, माईहिं, मायाहिं L. माऊए
माऊसु, माईस धूया (Skt. दुहित) — daughter' is declined like साला f. but धूयरं A. Sing. and धूयराहिं I. Pl. also occur.
(v) Other examples are राय m. ' king' and प्राय or अप्प m. 'self'.
___राय (Skt. राजन्) • king.' Sing. N. राया (Skt. राजा); V. रायं (Skt. राजन्), राया; A रायं, रायाणं (Skt. राजानम् ) D. G. रगणो (Skt. रा.), रायस्स. I. राइणा, रगणा (Skt. राजा) Pl. N. V. रायाणो (Skt. राजानः); A रायाणे; D.G. राईणं; I.राईहिं; L राईसु.
प्राय or अप्प (Skt. शात्मन्) 'self' Sing. N. पाया, अप्पा (Skt. आत्मा); A. पायाणं अप्पाणं. अत्ताणं (Skt. प्रात्मानम्); D. G. अप्पणो (Skt प्रात्मनः) I. अप्पणा (प्रात्मना); Ab. आयत्रो, अत्तो (Skt. आत्मनः) Pl. N. A. अप्पणो (Skt. प्रात्मानः, मात्मनः).
(vi) Sometimes the irregular forms exist side by side with the regular ones. This occurs chiefly where the old stem ends in अत्, वत्, मत् or अस, eg. वय' a word ' has I. Sing. वपणं and वयसा (Skt. वचसा); तव 'penance ' has I. Sing तवेणं and तपसा (Skt.तपसा); तेय' heat ' has l. Sing. तेपण and तेयसा (Skt. तेजसा); प्राईत 'Arhat' has N. Sing. अरहते and अरह (Skt. महन्); भगवंत ' Venerable ' has G. Sing. भगवतंस्स and भगवनो (Skt. भगवतः), I. Sing. भगवंतेयं and भगवया (Skt. भगवता) etc.

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( xvi )
b. Adjectives. Adjectives are declined exactly like nouns. They take the same number, gender and case as the noun wbich they qualify.
Comparative and Superlativo degrees are expressed by adding-ett (or-at ) aud-JA (or-TA) respectively to the Positive e. 9. CT' little', acque less, UA; least ; 'strong', OUT 'stronger',, CTA' strongest', मह (Skt. महत) 'great', महत्तर 'greater', महत्तम 'greatest'. Some of the forins are the remnants of the old prototypes in-ईयस् and-इष्ठ e.g सेयं (Skt. श्रेयस) ' better ', Anfang (Skt. stag). youngest ’, (Skt. vàg) eldest.?
c. Numerals. Cardinals. 1. O or C# is used in the Singular
N. A D. G. I. L. . Ab. Mas. CTT CITEE gia gaifa gain Neut. 1 1
- 1 » Fem. Or, CTIT TOTID TIIN . OUT when used in the plural means 'some'ia
few'
एगे एगे एगेसिं एहिं पणेसु एगेहितो 2. er Mas.et er glue arrière great
Neut. aftium , . ,
Fem. Ta , „ At the beginuing of a compound, er often become दु or tej. दोमासिय — lasting for two months', दुगुण double' gue biped' azifey' having two sense
organs'
1. From 2-18 (i to u IIe) used in the plural.

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( xvii )
3. ति Mas. तो तो तिरहं तिहिं तीसु तीहिंतो
Neut. तिरिण तिरिण
71
1)
()
At the beginning of a compound far may become a, eg . तिविह ' of thrce kinds', ते इंदिय 'having three sense-organs.'
4.2 चड Mas. चत्तारो चत्तारो चउरहं चउहिं चउसु चउहितो चउरो चउरो Neut. चत्तारि चत्तारि
""
""
"3
""
"
""
In compounds becomes a before words beginning with a vowel, eg चउरिंदिय 'having four sense-organs.' But if the word begins with a consonant, the latter is doubled, eg . चउन्विह 'of four kinds,' चउत्पय 'quadruped'.

""
"
"
5. पंच पंच पंच पंचराहं पंचहिं पंचसु पंचहिंतो
Before other numerals पंच becomes पण or पराण, eag. पणवीसं 'twenty-five', पण्णरस 'fifteen'.

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6. छ In compounds becomes सड् before words beginning with a vowel, e / सडंगवी 'knowing the six angas (of the Vedas ) ' . A consonant after छ is doubled, eg . छम्मासिय, lasting for six months', छfafe 'in six directions'.
7. सत्त, 8 श्रद्ध 9 नव, 10 दस, 11 एक्कारस, इक्कारस, 12 दुवालस, बारस, 13 तेरस, 14 चोइस, चउद्दस, 15 परणरस, 16 सोलस, 17 सत्तरस, 18 अट्ठारस, 19 एगूणवीस, उणवीस (इ), 20 वीस (इ), 21 एगवीस (इ), 22 बावीस 23 तेवीस, 24
1.
Sometimes तीहिं.
2. No regard is paid to the gender of दो, ति and चउ. The same form may be used for all genders, thus we find faft gfte ' three men', तभी बाइं 'three forests.' Other numerals have a single form to represent all the genders.

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į sriii) चउवीस, 25 पणवीस, 26 छन्वीस, 27 सत्तवीस, अट्ठावीस, 29 अउणत्तीस, 30 तीस, 31 एक्कतीस, 32 बत्तील, 33 तेत्तीस, 34 चोत्तीस, 35 पणतीस, 36 छत्तीस, 37 सत्ततीस, 38 अटुत्तीस, अटुतीस, 39 पगूणचत्तालीस, 40 चत्तालीस, 41 एक्कचत्तालीस, इगयाल, 42 बायालीस, 43 तेयालीस, 44 च उयालीस, चोयालीस, 45 पणयालीस, पणयाल, 46 छायालीस, 47 सत्तचत्तालीस, सत्त. चालीस. सायालीस, 48 भट्टचत्तालीस, अढयालीस, अढयाल, 49 एगूणपण्णास, अउणापरण, 50 परणास', 51 एक्कावरण, 52 बावराण, 53 तेवएण, 54 चउवण्ण, 55.पणपरण 56 छप्परण, 57 सत्तावरण, 58 आटवरण, 50 एगूणसहि, अउणद्वि, 60 सटि, 61 इगसद्धि, एगदि. 62 बासद्धि. बावटि, 63 तेसटि, तेवद्धि, 64 चोसद्वि, चउवधि, 65 पणसद्वि, पराणद्वि, 66 छावति, 67 सत्तसद्धि, 68 अढदि, अट सटि, 69 एगूणसत्तरि, अउणत्तरि, 7) सत्तरिः, 71 एक्कसत्तरि.72 वायत्तरि,78 तेवत्तरि, 74 चोवत्तरि, 75 पंचहत्तरि, पण्णत्तरि, 76 छवित्तरि, 37 सत्तहत्तरि, 78 अट्रहत्तरि, 79 एगूणासीइ,80 असीइ, 81 एक्कासीइ, 82 बासीद, 88 तेसोइ, तेयासी, 84 चउरासीइ, चोरासी, 85 पंचासीइ, 86 छलसीइ, 87 सत्तासीइ, 88 श्रद्धासीइ. 69 एगृणणउइ. 90 नउइ, 91 एक्कणउइ, 92 बाणउइ, 93 तेगाउइ, 94 चउणउइ, 95 पंचाणउइ 96 छराणउइ, 97 सत्तणउइ, 98 अट्टाणउइ, 99 नवणउह। A. Rules for the use of Numerals:
1 is used in the Singular in all the genders. 2-4. have different forms in different genders, but ____no regard is paid to them. See p. xvii n. 2. 5.18 Used in the Plural as Masculines, and dec
___lined exactly like पंच. 19-48 Used in the Singular only. They are de
clined in the Nom, and Acc. liko Neuters end1. Changed to opty or guy in other numerals. 2. May change to off or off in other numerals. 3. May change to ogaft or o ft in other numerals.

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( xix ) ing in a, and in other cases like Feminines
ending in st. 49-58 Used in the Plural and declined like da.
In cases other than the Nom, and Acc., they are often declined like leninines euding in
21. 59-99 Used in the Singular. They are declined
in the Nom, and Acc, like Neuters ending in , and in other cases like Feminines ending
B. Examples. Nom. अमरस अंगस्स दस अज्झयणा पण्णत्ता of the eighth
Anga, ten chapters have been preached. atingi tuate 452TOI TIUai.of the Náyás nincteen chapters have been preached. aatei facetti ( there had been ) twenty-three Tírthankaras. सुमिणसत्येसु बायालीसं सुमिणा, तीसं महासुमिणा, बावत्तरि सव्वसुमिण परणत्ता. In books on dreams forty-two drcains, thirty great dreams, seventy-two dreams in all have
been preached. Acc. अरहतमायरो चउद्दस महासुमिणे पासित्ता पडिबुज्झति
Mothers of Arhats awake after sceing fourteen great dreams. वीसंवासाई सामरणपरियागं पाउणित्ता. After leading the life of a Samana for twenty years. भरहते कित्तइस्सं चउवीसं पि केवली. I shall praise the Arhats, all the twenty-four Kevalins,

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बावत्तरं कलामो सिक्खावित्ता.
Having taught the seventy-two arts. Ins. एकवीसाए तित्थयरेहिं By twenty-one Tirthakaras.
पंचहत्तरीए वासेहिं सेसेहिं Seventy-five years being
left. Gen. दुवालसरह भारियाणं of twelve vives.
एपसिं चउद्दसण्हं महासुमिणाणं of these fourteen great dreams.
बत्तीसाए देवाणं of thirty-two gods. Loc. तीसाए वाससहस्सेसु In thirty thousands of years.
aratart TTIATE In twenty-two sufferings. Higher numerals.
10) सय used as neuter or mas. 200 दो सया, दो सयाई 300 तिरिण सयाई, 400 चत्तारि सयाई, 1,000 दस सया or सहस्स ( meint. of mas.) साहस्सी fem. 2,000 दो सहस्साई, दुवे सहरूले. 14,000 Samanas चोइस समणसाहस्प्लोओ 36,000 ajjiy छत्तीसं अजियासाहस्सोप्रो. 108, अहसय, 1008 अहसहस्स; 30,249 yojanas तीसं च सहस्लाइं, दोरिण य उणापरणे जायणलए. 1721 yojanas;सत्तरस एकवीसे जायणसए. 4.30 Yojanas चत्तारि तीसे जोयणसए.. 1,00,000 सयसहस्स (neut. ints.) सयसाहस्सी , fen.; sometimes लवखं. 10,0),000 दस सयसहस्साई. 1,00,00,000 कोहि fein.; 100,000,000,000,000 कोडाकोडि fem.; पति प्रोवम= the tiine necessary to empty at the rate of one hair a century, it well of 100 Yojanas in every di:nension so densely packed with heirs that a river could flow over them without any water sinking between them. According to some the well should be one Yojana in every dimension. 1,000,000,000,000,000 (दस कोडाकोडी) पलिंोवम make a सागरोवम.

Page #23

1 पढम, पढमिल्ल, 2 बिइय, बीय, दोश्च 3 तहय, तचच; 4 चउत्थ; 5 पंचम; छट्ठ: 7 सत्तम; 8 श्रटुम; 9 नवम; 10 - सम; 11 एक्कारसम; 12 वारसम, दुवालसम; 13 तेरसम; 14 चउदसम, चोहसम 15 पन्नरसम; 16 सोलसम; 17 सत्तरसम; 18 अट्ठारसम, अढारसम 19 एगूणवीसइम, ०सम; 20 वीसइम, वीस; 23 तेवीसइम 24 चउवीसइम; 30 तीसइम तीस; 40 चत्तालीसइम; 49 श्रउणापन्न; 55 पनपन्नइम; 72 बाव-, उत्तर; 80 अलीम; 84 चउरासीइम; 85 पंचासीइम; 97 सत्ता
एउय.
Note. 1. Ordinals are generaly formed by adding to the Cardinals.
( xxi )
d. Ordinals.
2.
Their feminine is formed by adding or . पदम has always पदमा.
e. Numerals increased by ' half '.
अड्ढ, ऋ, 13 दिवड्ढ, 22 अडढाइज 33 श्रधुट; 42 श्रद्धपंचम; 52 श्रद्धठ्ठद्व; 02 श्रद्धसत्तम; 72 श्रद्धद्रुम, 8 श्रद्धनवम. Note. A number increased by half is generally represented by adding the next higher ordinal to अद्भु. दिवद Skt.. द्विकार्ध or fद्वतीयार्ध.
f. Multiplicatives.
1 सई ' once '. 2 दुखुत्तों, दुक्खुतो, दोच्चं ' twice 3 तिखुतो, तिक्खुत्तों, तचं ' thrice '.. 7 सत्तखुचो,
,
‘ Seven times ' 3 x 7 तिसत्तखुत्तो twenty-one times. श्ररोगसयस हरसखुत्तो Several hundred thousand
times'.
• श्रतखुत्तो ' infinitely.' ad infinitum•

6

Page #24

First person.
N.
Ac.
D. G.
I.
L.
Ab.
Second person.
N.
Ac.
D.G.
N.
Ac.
D. G.
I.
L.
Ab.
Third person.
I.
L.
Ab.
Singular
श्रहं हं
ममं, ਸਂ
मम, ममं,
भए
[ममंसि, मई ] ममाहितो

( xxii )
g. PRONOUNS.
Singular
तुमं तं
तुमं
तव, ते, तुम्भ
तुमे
Mas.
से, सो
तुमंलि, [तई ]
[तुमाहिंतो ]
Mas.
N. Ac. à
D.G
मे
Singular
Neut.
तं
तं
तस्ल, से
तें
तंसि तंमि
ताश्री
तेलि
Plural
Neut.
ताई, तारिण
Plural
श्रम्हे, वयं
'श्रम्हे,
श्रम्ह, पो
श्रम्हहिं
[श्रहेतु] [श्रम्हेहिंतो ]
Plural
तुम्भे, तुम्हे
तुब्भे, भे
तुम्भ, तुम्हं, भे, वो
तुम्भेहि
[तुम्भेसु]
[तुभेहिंतो ]
Fem.
सा
तं
तीसे
तीए, ताए
तीसे
ताश्रो
Fem.
ताश्री
तासि

Page #25

.
Ab.
( xxiii )
ताहि तेसु
तासु तिहितो
ताहितो Demonstratives. 1. एय (Skt. एतद्) ' This, that.'
Singular Mas. Neut. Fem. N.
एसे, एसो एयं
एसा
Ac.
एयं एयाए एयाए एयाए
Ab.
एयं D.G. एयरस
एएणं एयंसि, एयमि. एयाश्रो
Plural Mas
Neut. N. Ac. एए. एयाई
एयात्रो
Fem.
एयाश्रो .
D.G.
एपसिं
Ab.
एयासि एपहि
एयाहिं
एयामु एएहितो] [एयाहितो 2. इम ( Skt. इदम् ) ' this.'
Singular Mas. Neut. Fem. इमे, अयं इम, इदं इमा, यं इमं
इम, इदं इमं
N. Ac.
D.G.
इमस्स, अस्स
इमीसे, इमाए इमेणं
इमाए इमंसि, इममि, अस्सिं इमीसे, इमाए इमानो
इमानो
Ab.

Page #26

Mas,
*
( xxiv )
Plural
Neut. Fem. N. Ac. इमे इमाई इमाश्रो D.G. इमेसि
इमासिं I. इमेहि
इमाहिं L. . इमेसु
इमासु Ab. [इमेहितो] [इमाहितो Interrogative. क ( Skt. किम् ) ' Vho ?' : which ?'
Singular Mas. Neut
Fem.. का
**
Ac.
काए
Ab.
D.G. कस्स
‘कीसे I.
केणं L. कसि [कमि, कस्सिं] कीसे काश्रो
काओ
Plural . Mas. Neut. Fem. N. AC
काई कामो D.G. केसि केहि
काहिं
कासि
V
केसु
कासु
Ab. हितो]
[काहिंतो] Relative.
ज ( Skt. यद्) Declined exactly like interrogative 'क' Other pronouns.
प्राण 'other', अवर ' other', एरा ( pl.) ' some', कयर' which ', पर ' other', सम्ध ' all ' etc. are declined like 'क'.

Page #27

( XIV )
C. Sandhi. In Sankrit certain changes take place in certain groups of letters when they come together e.g. and r together become gas in a + =fare; a followed by - becomes - as in जगत् +नाथ जगन्नाथ and sc on. The technical name for such changes is Sandhi which Sanskrit grammarians treat under three heads, viz., Vowel Sandhi, Consonant Sandhi and Visarga Sandhi. Now in Ardha-Mágadhí Visarga does not exist, and no two different consonants come togetherl, hence only the vowel Sandhi remains, and that too is not compulsory. Internal Sandhi?, however, is always observed.
The following are the chief types of Sandhi :(i) 7+8= 1 wita + auftauftaranter " Jíva and Ajíva."
+afa=tifa and also.' (ii) 2 +# followed by a conjunct consonants = 8
HCU + =ATOja 'lasting till death', ' fatal. 397+*=JHTER' Northern half'.
a+wifiy=afèu • It is not' (iii) *+1=5
Try or tra+rfa=ergfa a royal sage'.
HET+Ife=afa. The great sage'. (iv) + followed by a conjunct consonant = { (1) For exceptions see p. x. • (2) i, o, between the final letter of a base and the initial
Jottor of an affix. It is distinguished from External Sandhi which takes place between the final letter of
& word and the initial lettor of the next word. (3) See Note 6 p. I.

Page #28

( xxvi ) महा+इडढी महिड्डी - great glory.'
देव+इंददेविंद Lord of gods.' (v) +3=ो
सीय or सीम+उदग% सीओदग' cold water.' समण+उवासग समणोवासग ' Servant of the
_Samana ', ' Srāvaka'. (vi) +3=followed by a conjunct consonant=3
पुरिस+उत्तम-पुरिसुत्तम — best among men,
an epithet of the Jinas.' जिएण+उज्जाण=जिएणुज्जाण 'a ruined old gar
den. (vii)+पए
इह+एव%ईव 'even here.' (viii) +ो -प्रो
भक्ख+ोयण भक्खोयण — Pastry and boiled
rice.' (ix) An anusvára followed by a vowel is chang
ed into a e.g. धम्मं प्राइक्खा -धम्ममाइक्खा' he ___declares the law, फलं इच्छा -फलमिच्छर 'he
desires the fruit.' (x) In compounds, an anusvára is sometimes in
serted if the next membert begins with a vowel, e.g., अण्ण+परण=प्राणमरण ' one another दीह+अद्धा=दीहमद्धा ' having a long journey ' ' distant '' vast'; गोण+पाइ = गोणमाइ 'ox etc.', आहार+आईणि = आहारमाईणि 'food etc.'
D. VERB. A verb in Ardha-Magadbí is conjugated for per. son, number, tense, mood and voice. There are

Page #29

( xxvii) three persons, three tenses', two moods2 and two voices.
The verbal roots are divided into two groups-- the tre group and the pic group-according as the terminations are directly added to the root, or an additional is inserted between the root and some of the terminations.3
___a. Present Tense (Active). Terminations.
III Person II Person I Person Singular
सि
मामि Plural अंतिह
मामो पास ' to see'
कर ' to do' Singular Plural Singular Plural III पासह पासंति करे करेति II पाससि पासह
करेसि - करह I पासामि पासामो | करेमि करमो Note. -Sandhi rules are observed while adding terminations to
the roots. Exceptions. 1. 1 ( III Sing.) does not undergo
Sandhi. 2. अंति ( III Plur.) loses its s in कर
roots, and alth and FIAT their A. Irregular.
afers He, she, it, is प्रसि, सिं Thou art
स्थ you are अंसि, मि I am
मो we are
etfa they are
..
(1) Present, Past and Future with their usual functions. (2) Imperative denoting order or 'command ; and Potential
. denoting precept, authority or choice. (3) Especially the Present and Imperative terminations.

Page #30

( xxviii )
The above are derived from the corresponding forms of the Sanskrit root to be.
b. Past Tense (Active).
Terminations.
Sing. III, II, I Plur.III, II, I
Sing. III, II, I पासित्था
Plur. III, II,
पासिं
Irregular.
Terminations
III पासिसला पासिस्संति II पासिस्ससि पासिस्सह
I
पासिस्लामि पासिस्सामो
इत्था
इंसु
बयासी from वय ' to epeak and अकासी from कर 'to do' are used for all numbers and persons.
c. Future Tense ( Active ) .
III
II
इसस
Sing. इस्सर Plur. इस्संति
इस्सह
III पासिहिह पासिहिंति
II
पासि हिसि पासिद्दि पासिहिमि पासिहिमो
I
कथा
करें सु

9
or
or
करिव्था
करिंस
Besides this there is another way of forming the . future viz., by substituting हि for सस. कर is changed to before fg.
I
इस्लामि
इसामो
करिस्संति
करिस्सर करिस्ससि करिस्सह
करिस्सामि करिस्लामो
काहि OF काही काहिति
काहिसि
काहिह
काहिमि
काहिमो
Note:-In the third person singular f+contract into as in काही ' he will do ', नाही ' he will know. '

Irregular.
I] Sing. बच् from वय ' to speak ', करिस्सं from कर 'to do.

Page #31

आमि प्रामो
करतु
करमो
( xxix )
d. Imperative Mood. Terminations. - III . II
I Sing. उ .माहि
Plur. अंतु III पासउ पासंतु । करेउ II पास, पासाहि पासह करोहि। करेह I पासामिपासामो करेमि Irregular. . (a) II Sing, sometimes ends in geg FTE from
सर ' to remember'; कह from कह 'to tell.' (6) प्रत्थु III Sing. (Skt. अतु) from the Sanskrit root अस ' to be.'
e. Potential Mood. Terminations. III
II Sing. पजा एजा (सि,हि) पजा (मि) . Plur. एजा पजाह
पजाम III पासेजा
पासेजा II पासेजा, पासेन्जासि, पासेजाहि पासेजाह
I पासेजा, पासेज्जामि पासेउजाम Note. (1) No distinction is made between the roots of the oty
and T groups. (2) The vowel before एन्ना is short , but in Mss. For
ure indiscriminately found. Another way of forming the Potential Mood is to add to the root for all numbers and persons e.g. III, II, I sing. and Plur. पासे, कर, गच्छे tte. Irregular.
कुज्जा III Sing. (Skt. कुर्याद) from कर to do', सिया (Skt. स्यात् ) from the Sanskrit root प्रस्' to be.'

Page #32

( xxx )
f. CAUSALS AND DENOMINATIVES
Note. These roots are generally conjugated like roots of the
group.
Rules.
(a) Causals are formed by adding to the roots that end in re.g. ar to stand', 'he stands', ठावे 'he causes to stand'; रहा 'to bathe ', एहाइ ' he bathes ', राहावेर 'he causes ' to bathe.'
is
(b) If the root ends in short, the short lengthened and is added to it e.g., 'to do' करेइ ' he does', करावे 'he causes to do '; कल्प ' to cut', कप्पर ' he cuts ', 'कप्पावेर ' he causes to cut.'
(c) In some roots, the medial short is lengthened and no added e.g., to die', 'he dies', मारेइ ' he kills ', पड ' to lie, fall', पडइ 'he lies' ' he lays.'
d) In denominatives, the nouns themselves are used as verbs. Sometimes is inserted. रहाणेइ ' he bathes ( राहाण ' a bath ' ) ; उच्चारेइ 'he eases himself' ( उच्चार ' stools ') ; पासवणेइ 'he makes water ' ( पासवण ' urine ') ; सहावे ' he summons' ('sound').
g. PASSIVE VOICE.
As a general rule, the Passive is formed by inserting between the root and the termination e.g. सुणइ ' he hears ', सुखिज्जर ' he is heard '; पुच्छर 'he asks ', पुच्छ्जिर ' he is asked ', कहर ' he says ', कहि" he is said,'

Page #33

( xxxi )
Irregular.
?
(i) लभइ ( Skt. लभ्यते ) ' he is found ; मुबाई ( Skt. मुच्यते ) ' he is released '; भिज्जा ( Skt. भिद्यते ) he is broken '; 'भुजद्द ( Skt. भुज्यते ) ' it is eaten '; नजद्द (Skt. ज्ञायते ) ' it is know ', दिजर (Skt. दीयते) ' it is given ', बुश्वर ( Skt. उच्यते ) ' it is spoken . '
(ii) कीर is sometimes used instead of करिज, ९.g. कीरह ' it is done. '
h. PARTICIPLES.
6
(i) Imperfect Active Participle is formed by adding अंत or माग to the root eag. पासंत, पासमाण seeing ; चित, चिटुमाण ' staying '; चरंत, चरमाण ' moving.'
(ii) Imperfect Passive Participle is formed by inserting between the root and -sia or - eg. aftesia, aftwrary being done', facia, fewery C being given '.
6
(iii) Perfect Active Participle is formed by adding-da to the Perfect Passive Participle cg. रक्खियवंत '(he) protected', zfaucia' (he) laughed.' But its use is extremely rare in Ardha-Mágadhí.
(iv) Perfect Passive Participle is generally formed by adding to the root eg. f'protected ' ( from रक्ख); हसिय ' laughed ' ( from इस ) ; पुच्छिय asked' (from go.
Irregular. forms are the direct descendents of the Sanskrit equivalents e.g. (Skt. a) 'gone', कड ( Skt कृत ) ' done ; मुय, मड (Skt. मृत) ' dead.'
(v) Prospective Active Participle does not exist in
Ardha-Mágadhí.

Page #34

( xxxii) (vi) Prospective Passive Participle (Necessitative) is
formed (1) by adding-fus to the root, (2) or by adding 69 to the Perfect Passive Participle e.g. करणिज ' ought to be done', वंदणिज 'ought to be respected, respectable', qfagea 'ought to be seen', htfueroa ought to be known, knowable '; gfos.
qant ought to be asked.' Irregular.
कायव्य ' ought to be done.'; पेज ought to be drunk, drinkable.'
i. Conjunctive Participle. Conjunctive participle is formed in many ways. The chief are noted below :(i) by adding-al to the root e.g. oeur 'haviug
seen', करिता ' having done', गच्छित्सा ' having gone. In the case of roots, quat may be
changed into cat. (ii) By adding-u to form (i) e.g. are an 'having
seen ', ardy having left.' (iii) By adding-51 or 55T to the root e.g. also
having known', 7350 having given',
“having bound', afasia' having seen.' (iv) By adding-ro to the root e.g. stere having
bound ', sier having known.' Irregular.
(a) meg' having done ', AIES' haviag removed.' (b) former ( Skt. Seter) having done', ( Skt.
STEET )' having known', fapt ( Skt. armar)
having left. . (c) FTH (Skt. stirea)' having known', farem
( Skt. Faux)'having heard.'

Page #35

( xxxiii) (d) aftrata ( Skt. afianz )'having known ', AhETC ( Skt.) 'having taken.'
j. INFINITIVE The Infinitive is generally formed by adding इत्तए to the root e.g. करित्तए ' to do', गच्छित्तए 'to go', Trentararg' to appear.'
Sometimes for is added to the root e.g.gr to give ', 18°' to do ', TAT" to see ', forfitz" to take.
E. COMPOUNDS. Two words joined together without using the termination to express the relation between them form a compound. Compounds are treated as single words. They may be divided into three classes according to their use as a noun, an adjective, or an adverb.
A noun compound may be formed in the following ways :- . (a) By putting together two nouns which would
have required the copulative' and (or ) to express their relation if used separately. Such compounds are generally used in the Plural e.g. atstat (sita y sita y ) soul and non-soul', aria ( AT TE Target afa)' of men and animals', HAUTE (THE
garte ) in villages and towns.'' (6) By putting together two nouns of which the
first would have taken an oblique 2 case, if I. The Sanskrit name for these compounds in gog. 2. Any case except the Nom, and Voc.

Page #36

( xxxiv) used separately, e.g. FEAT (Fagu ACQ) death by taking poison', arataca (arang atú) crossing by a boat', EEEFA (EUTS TTÀ)' virtuous actions for happiness', attai (attrit *) "fear from a thief', पुराणफलं (पुस्एस्स फलं) 'result of good deeds', गिहवासे (गिहंसि वासे) ' residence at home.''
(c) By putting together an adjective and a noun,
the latter being qualified by the former e.g. aloqa (alla stami) blue lotus ', THEPHATE (E
ATE FATE ) 'good deeds."2 An adjective compound may be formed :(a) By putting together two adjectives, eg.
(eg white and red.'3 (6) By putting together a noun which would have
taken an oblique case if used separately, and an adjective, e.g. FTET ( for TCS) gone home 'FFRETE (FRÀT EIZO) possessed of restraint', spegleg (afy) fallen from a tree ', TruFT (tipfe paw) skilled in music.4
(c) By putting together two nouns, or an adjective
and a noun, the relation between which would have been expressed by an oblique case of the relative pronoun (5) if used separately, e-1). ETTE (fig. Foi that has overcome
1. . The Sanskrit name for these compounds is argra. 2, 3. Sanskrit Bunta. 4. Sanskrit anys.

Page #37

( XXXV , wrath ', præfag ( tant sfeered WE ) who has five senge-organs'.
An adverb compound is formed by adding an adverbial preposition to a noun e.g. Fyri along the Ganges', wryglosi in due order.'2 Such compounds are rarely used.
A compound may again be joined with another compound, a noun or an adjective e.g.gfæracular (viająt Adj. Comp.+ Fila) souls having five senseorgans', सत्थकोसहत्थे (सत्थकोस Noun Comp.+ 874 ) 'having a surgical box in hand.'
F. SUFFIXES. If a noun or an adjective ends in 1991, the femi. nine is formed by changing that a toʻar oreg. 90' he-goat', a she-goat', great male child', ataan' female child ', FATT M., Hart f. enjoying', पंचम m. पंचमी f. ' fifth' .
To form an abstract, 7 or tu is added to the noun or adjective, eg. a 'god', dan 'godhood.', पुस — son', पुत्तत्त ' sonship'; आयरिय 'preceptor', आयरियत्त or आयरियत्तण preceptorship ; तक्कर 'thief', तक्करत्त or away' thievishness.'
To form a possessive aa or ha is added to a noun e.g. tu wealth, syaa wealthy '; TT merit', गुणवंत ' possessing merits'; विजा — knowledge ' विजाAja' possessing knowledge '; # wisdom', ACHT
possessing wisdom.', Art' good conduct', stort. Ha'possessing good conduct.?
To form an adjective is added to the noun, (1) Sanskrit agulfe. (2) Sanskrit wor7277.

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( xxxvi ) e.g. दाहिण ' South', दाहिणिल' Southern', ' right'; बाहिर 'outside', बाहिरिल्ल ' exterior'; पढम, पढमिल्ल 'first'; गाम' village' गामिल or गामेल्लग ' vulgar', 'rural' etc. etc.
G.SYNTAX. In prose the words in a sentence are arranged much in the same order as in Hindí, Panjábí or Gujrati. बंभदत्ते गच्छह — Bambhadatta goes'; सेणं नरगामी उव्यट्टिता सुपइद्धपुरे नयरे गोणत्ताए पञ्चायाहिह ' Returning from hell he will be born as an ox in the town of Supaitthapura'; अहं पिवासियपुरिसाणं श्रद्धा कूवाओ. सीयलं जलं कडढामि I draw cold water from the well for the sake of thirsty persons."
____ In a. verse, however, the words may be arranged in any order. मुह मे एगग्गमणा, मग्गं जिणेहिं देसियं ।
Listen of me heedful the law by the Jinas preached i.e. Oye ! listen heedfully of me, the law preach. ed by the Jinas.
जाता विउले जगणे भोत्ता समण Sacrificing many sacrifices, feasting Samagas
माहणे and Brahmans.
दया . भुवा य जिहा य तो
Giving, enjoying and sacrificing and, after that गच्छसि खत्तिया ॥ thou goest O Khattiya ! Oh chief, you should go. (i.e. renounce the world) after performing many sacrifices, feasting Samanas and Brahmans, giving away (alms), enjoying (pleasures), and making. oblations. सोवागकुलसंभूए
हरिएसबले नाम एगे Born in an outcaste family Harikesabala named a

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( xxxvii) मिक्लू मासी । से हरिएसबले अन्न या कयाई mendicant was That Harikesabala once upon a time भिक्खटाए एग बंभणजएण वाडय for begging sake & Brahmans' sacrificia) enclosure उवागए। ते प्रणारिया तं तवोवेगणं । came. Those unworthy him by force of penance परिसोसियं एजमाणं पासित्ता उवहसिंस। एवं उवहसिए wizend coming seeing laughed at. Thus laughed at • समाणे से हरिएसबले एवं वयासी, "एए णं
being he Harikesabala thus spoke These indeed हिंसगा अजिय-इंदिया
प्रबंभचारिणोबाला संति" hostile with uncontrolled senses unchaste fools are. तए णं ते बंभणा हरिपसबलं पुच्छिंसु, Then indeed those Brahmans Harikesabala asked "तमं के प्रसि? केणणं
इहमागए ? thou who art With what object here come ? तए णं से हरिएसबले वयासी, "अहं समणे Then indeed that Harikesa bala said I a samaņa भिक्खू, भिक्खाकाले ।
अन्नस्स अट्टा. इहमाmendicant at the time of begging, of food sake here गए"। come. तए णं ते बंभणावयासी, "अयं भोयणं Then indeed those Brahmans said this food बंभणाणं उवक्खडं अस्थि, अवि एयं अन्नपाणं for Brahmans prepared is, Even this food-drink विणस्सउ, तुम्भं किंचि न दलइस्सामों"। may perish, to you anything not we shall give. तए णं हरिएसबले वयासी, “जइ तुम्भे मर्म Then, indeed, Harikesabala said, If you to me एयं अन्नपाणं न दलइस्सह, तया अस्स this food-drink not you will give then of this

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.( xxviii) जगणस किं पि फलं न. भविस्सर" । of the sacrifice any even reward not will be. तर ८ ते खंभणा रायकुमारे सहानु। Then indeed those Brahmans princes summoned. ते रायकुमारा तं इसिं तालेसु। Those prince that sage beat. तए णं एगणं हरिएसबस्स पुत्वसंगThen indeel hy one Harikesabala's by former comइसणं देवेण ते सत्वे बंभण-रायकुमारा तालिया, panion by god they all Brahman.princes were beaten जगणवाडयं
च विद्धंसियं ।। sacrificial enclosure and was destroyed.
(1) Rendered into prose from chap XII of the Uttarajjhayana,

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( ixl) Ardha-Mágadhí Language and Literaturo.
Strictly speaking Ardha-Mágadhí is the name of that language in which Lord Vahávíra is suid to have preached his doctrine. Its nature is stated to be so peculiar that it could be alike understood by all classes of mankind and even by animals. We know that the scene of Mahávíra's activity lay chiefly in Magadha the language of which, called Mágadhí, had an abundance of 1 () and s (1) sounds, and in which the nominative singular of stems ended in g. This fact is sufficiently borne out by the eastern version of Asokas edicts and by the testimony of all later Prakrit grammarians. As the difference between other Aryan languages spoken in India at that time was not very great, Mahávíra, therefore, could have easily introduced elements of other languages into Mágadhí to make it intelligible to people speaking diverse
1. para 3.amT TETT PATETER I The lord preached
his doctrine in the Ardha-Magathi language Samraya mga. 2. सावि यण अहमागहा भासा तेसिं सव्वास आरियमणारियाण' अप्पणी
FHTETU OFTUITÀQ' OfTUAT! That Ardha-Magadhi language changed into the form of their own peculiar dialect for all Aryans and non-Aryans'. Oracúiya. Hi furu' #FATTET HTET भासिममाणी तेसिं सवेसिं आरियमणारियाण दुप्पय-चउप्य-मिय-वसु ofat #itfortowo feu-fera-C10 HEFT FTUAT I · That Ardha-Magadhi language, too, when spoken changed into the form of speech which was full of benefit, welfare and happiness for every one of all the Aryans, non-Aryans, bipeds, quadrupeds, beasts, animals, birds and worms, Sa. maráyumga. Note the force of a famatut being spoken' i.e. immediately', without further explanation.' A discourse cannot bring a beneficial result unless it is fully understood.

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languages--hence the statement that his language was understood by all classes of mankind and hence also the name Ardha-Mágadhi (i. e, half Mágadhi y implying thereby that it was not fully Mágadhi but that it contained a greater element of Mágadhí combined with smaller elements of other dialects. This use of a mixed dialect for preaching purposes is not without a parallel even at the present time. There are a few Hindu and Sikh preachers in the Panjab, especially at Amritsar, who use a mixture of Panjábí and Hindi in their preaching. This mixture is not used for ordinary purposes but for preaching alone by that class of men.
Another reason for Mahávíra's tampering with his vernacular scems to have been the early development of Máháráshtrí into a literary form, and the consequent superiority it had gained over other vernaculars. Naturally therefore, one would have liked to comform his vernacular to Mábárásh trí as far as couror properly be done.
• Professor Pischel has applied the term ArdhaMágadhí to the language of the Canonical scriptures of the Svetambar Jains as extant as present.? According to the above consideration one expects to find that Ardha-Mágadhi should have a greater resemblance to Mágadhí than to any other language. But this is pot the case. The language of the present canon resembles Mábáráshtrí more than it does Mágadhí. For this very reason Professor Jacobi called this
(1) AV ATTAT: 1 (2) Grammatik der Prakrit-sprachen. & 17.

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( xli) language Jaina Prakrit to distinguish it from Jaina Máhárásh trí-the language used by later Jaina vriters for commentaries and story-books!. It is interesting to note that even the Jaina grammarians class the language of the present canon, not as ArdhaMágadhí but as Arsha i.e the language of the Ri. shis?. Popularly sometimes it is, still, called Mágadhí3 perhaps implying thereby that it originally had a greater affinity to Mágadhí.
To account for this apparent dissimilarity onc must consider the past history of the canon. The modern Jains of an orthodox type believe that their canonical scriptures, like their religion, have existed from very eternity. They modify this statement, however, by allowing a change of proper names in the narrative portions according to the actual events. The idea of eternity of scriptures seems to have been suggested to them by a similar view held by the Brahmans about the Vedas. But according to an older and more liberal view, the canonical books are the work of the Ganadharas i.e. the chief disciples of Lord Mahávíra4. The Gaşadharas received the doctrine from the lips of the Lord and conveyed it to their own disciples in succession in words of the Lord as far as possible, amplifying it where necessary with an explanation of their own. As the preaching and learning of the doctrine were carried on orally, it is but
(1) Jacobi's edition of Kalpasútra, Introdl. 1». 18. (2) Hemacandra's Prakrit Grammar. I, 3, (3) Jacobi’s Ed. Kalpas. Intro. p. 17. (4) ari HTÆT OFTTT, Fri tivfa TUCTT facu' i A vasyaka 68.

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( xlii ) natural that pithy and important portions of Mahávíra's discourses would have been taken with a greater care, and transmitted down in his own words than the less important portions of an explanatory nature. These passages could well be regarded as forming the nucleus of the canon.
About a couple of centuries after Mahávíra's Nirváŋa, there occurred a severe famine in Magadha which lasted for twelve years. During this long famine it became extremely difficult for monks to obtain food after the prescribed manner. Unable to bear the hardships of the famine and unwilling to slacken the rules of conduct, some of the monks migrated to countries free from famine, especially to the Carnatic. The monks who had remained behind in Magadha became less strict in the observance of the rules. They took to clothing themselves though Mabávíra himself had discarded clothes altogether. He had wandered quite naked after his renunciation. When the famine was over, the migrated monks came back and found their brethren at home less strict. Thus the conduct of the monks who had remained behind was not very high in the eyes of those who had migrated. This might have led to a sort of internal parts-feeling between the two sections of the monks.
The troubles of the famine caused great difficulties in the proper study of the scriptures so that a greater part of them was forgotten or was remembered very vaguely. Sthúlabhadra, therefore, who was at the head of the church at the time, held a

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( xliii) council of monks at Pátaliputra and collected the eleven Angas from the fragments remembered by various monks. The twelfth Anga was lost for ever.
The stricter monks į e. those who had migrated to other countries during the famine, rejected this collection alleging that the true scriptures had been irretrievably lost. This must have added strength to the party-feeling which afterwards resulted in the final break-up of the church into Digambars and Svetámbars.
The canon thus restored continued but not in a quite fixed state till the time of Devardhigapi Kshamásramana when again there occurred a severe famine lasting for many years. A large number of learned monks were swept away by this dreadful and long famine. In addition to this, a serious interruption was caused in the study of the scriptures which eventually reached the verge of oblivion,
At the end of the famine Devardhigani saw that the scriptures were in a danger of becoming extinct, he therefore, summoned at Valabhi (an ancient town in Kathiawad) all the monks who had survived, and collected from them what had been saved of the canon. He used his discretion to fill up the gaps
1 (ATU AFEHT ATT FCT * crfata i निर्वाहाय माधुसकुस्तीरं नीरनिधेर्ययौ ॥१५॥ अगुरयमानं तु तदा साधूनां विस्मृतं श्रुतम् । अनभ्यसनतो नश्यत्यधीतं धीमतामपि ॥१६॥ सडोग्य पाटलीपुत्रे दुष्कालान्तेऽखिलो ऽमिलत् । यह भनाधायनोद्देशाद्यासीद् यस्य तद् भाददे ॥७॥
Hemavandra's Sthavirávali, Canto. IX.

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( xliv ) and amend the corrupt passages and in fact to rearrange the subject matter of the whole canon. Then he caused the canon to be copied in numerous sets to protect it from similar calamities in future.
Since the time of Devardhigaại, the scriptures have undergone many and important alterations. The Nandí Sutra written by Devardhigasi himself contains a description of the contents and the subdivisions of the scriptures. Much information on this subject is also found in the Tháŋamga and Samaváyamga. But all these sources are at variance among themselves and they greatly differ from the actual state in which the canon now exists. Thus it is clear that the scriptures have been liable to numerous changes even after the time of Devardhigaại. It is not strange, therefore, to find the language of the scriptures differing from the language in which they were originally composed. As the stronghold of Jainism shifted towards the west, and as the council under Devardhigaội was held at Valabhi in Kathiawad, the language of the canon must have been made to conform to the western type,
* w dafüfftTAIWADHT w atriz votrufitada TT (550) वर्षे जातेन द्वादशवर्षीयदुर्भिक्षवशाद् बहुतरसाधुव्यापत्तौ बहुश्रुतविच्छित्ती च जातायां+++भविष्यद्भव्यलोकोपकाराय श्रुतभक्तये च श्रीसङ्घाग्रहाद् मृतावशिष्टतदाकालीनसर्वसाधूर वलभ्यामाकार्य तन्मुखाद् विच्छिन्नावशिष्टान् न्यूनाधिका बुटितात्रुटितान आगमालापकार अनुक्रमेण स्वमत्या संकलय्य पुस्तकाढाः कृताः । ततो मूलता गणधरभाषितानामपि तत्संकलनानन्तरं सर्वेषामपि आगमानां कर्ता श्री देवर्धिगणिचमाश्रमण एव जातः ॥ समयमुन्दरगणिरचितसामाचारीशतके।
Jaina Sáhitya Samsodhaka, Vol. I, part I, p. 53 (Guj.)

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(xlv although several signs of archaism were allowed to stand as a mark of sanctity and antiquity.
In his Nandí Sútra Devardhigaại gives the following classification of the scriptures as they stood at the time.
सुयनाण
अंगपवित
अणंगपवि? or अंगबाहिर
श्रावस्सय
प्रावल्सयवहरित
कालिय
उकालिय.. The number of works contained in each subdivision is as under :I. अंगपवि? (Skt. अङ्गप्रविष्ट)-1. आयारंग 2. सूयगडंग 3.
ठाणंग 4. समवायंग 5. विवाहपन्नत्ती 6. नायाधम्मकहा 7. उवासगदसा . 8. अंतगडदसा 9. अणुसरोववाश्यदसा
10: पण्हावागरण 11. विवागसुय 12. दिहिवाय. II. आवस्सय (Skt. आवश्यक)-1. सामाइय 2. चउवीसस्थय
3. वंदणय 4. पडिकमण 5. काउसग्ग 6. पच्चक्खाण. कालिय (Skt. कालिक) 1. उत्तरज्झयण 2. दसा 3. कप्प 4. ववहार 5. निसीह 6. महानिसीह 7. इसिभासिय 8. जंबदीवपन्नत्ती 9: दीवसागरपन्नत्ती 10. चंदपती 11. खुडिडया विमाणपविभत्ती । 12 महल्लिया विमाणपवि. भत्ती 13. अंगचूलिया 14. वग्गचूलिया 15. विवाहचूलिया 16. अरुणोववाय 17. वरुणोववार 18. गरुलोववाय 19. धरणोववाय 20. वेसमणोववाय 21. वेलंध. रोषवाय 22. देविंदविवाय 23. उदाणसुय 24. समुह्याणसुंय 25. नागपरियावणिया 26. निरयावलिया
III.

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( xlvi ) 27. कपिपया 28. कप्पवडिसिया 29. पुफिया 30. पुष्फ
चूलिया 31. वरहीदसा etc.. IV. उकालिय( Ikt. उत्कालिक )--1. दसवेयालिय 2. कप्पिया.
कप्पिय 3. चुल्लकप्पसुय 4. महाकप्पसुय 5. प्रोषवाक्ष्य 6. रायपसेणिय 7. जीवाभिगम 8. पराणवणा 9. महापराणवणा 10. पमायपपमाय 11 नंदी 12. अणुनोगदार 13 देविंदस्थय 14. तंदुलवेयालिय 15. चंदाधिज्मय 16. सूरपन्नती 17. पोरिसिमंडल 18. मंडलप्पवेस 19. विजाचरणविणिच्छय 20: गणिविजा 21. झापविमती 22. मरणविभत्ती 23. प्रायविसोही 24. वीयरागसुय 25. संलेहणासुय 26. विहारकप्प' 27. चरणविही 28.
पाउरपच्चक्खाण 29. महापश्चक्खाण eto. According to the modern classification which considerably differs from the above, the scriptures are 45 in number and are divided into six groups as follows: I. Eleven Amgas :-1. पायारंग 2. सूयगडंग 3. ठाणंग
4. समवायंग 5. विवाहपन्नती 6. नायाधम्मकहा 7.उ. वासगदसा 8. अंतगडदसा 9. अणुत्तरोववाइयदसा 10. पराहावागरण 11. विवागसुय. . Twelve Uvamgas :-1. प्रोववाइय 2. रायपसेणिय 3. जीवाभिगम 4. परणवणा 5. जंबुद्दोवपन्नत्ती 6. चंदपपत्ती 7. सूरपन्नती [8-12. निरयावलिया] 8. कप्पिया or निरयापलिया 9. कप्पवडिसिया 10. पुल्फिया 11. पुएफ
चूला 12 वरिहदसा. III. Six Cheda Satras :-1. निसीह 2. महानिसीह 3.
षवहार 4. दसासुयक्खंध 5. बिहकप्प 6. पंकप्प. IV. Four Mala Sutras:-1. उत्तरज्झयण 2. श्रावस्लय
3. दसवेयालिय 4. पिंडणिज्जुक्ति. 1. Ten Painnas :-1. चउसरण 2. भाउरपक्वाण 3.
भत्तपक्खाण 4. संथारय 5. तंदुलवेयालिय 6. चंद

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(xlvii)
farm 7. àfázzua 8. nfufamı 9. महापञ्चकखाण 10. वीरत्थव.
VI. Two works forming an unnamed group-1. aat 2. अणुभोगदार.
According to another classification the number of the scriptures is eighty-four, the additional works being chiefly Painnas and Nijjuttis . Bombay 1908, page 72).
(जैनग्रन्थावली
A BRIEF ACCOUNT OF THE SIDDHANTA 1. Amgas.
1. Ayáramgam (Skt. alanga)as its name implies deals with the rules of conduct of a bhikkhu. It is divided into two Suyakkhandhas or volumes as we should say which greatly differ from each other in style. The first is far more important of the two. It is partly in verse and partly in prose. The second Suyakkhandha arranges the rules in a more orderly way. This difference in style is probably due to a difference in authors. The oldest commentary on the work is that by Sílánkácáry a who flourished in the ninth century A. D.
2. Súyagaḍamgam (Skt..) expounds in two Suyakkhandhas the doctrines of Jainism and of the heterodox systems. The first Syukkhandha is entirely in verse and the second with the exception of a single chapter, in prose. The first and the second Amgas are the most difficult works of the whole Siddhánta. Several passages in them are not clear even with the help of the commentaries. The lodest commentary is the one by Sílánkácárya. An

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1
xlviii)
other commentary by Harshakula composed in V. S. 1583 (1526 A, D.) is also available.
3. Tháņamgam (Skt. Mah.) consists of ten Tháŋas or chapters which successively enumerate categories conceived as one, two, three and so on up to ten. It is designed for the instruction of more advanced students.
4 Samaváyamgam (Skt. Erat ) like the Tháņamga is an enumeration of categories arranged in the ascending order of their contents from one to ten millions. Amgas No. 3 and 4 forin a separate group. Amgas 3-11 are in prose and have been commented upon by Abhayadeva..
5. Viváha--(or Vigáha--) pannattí (Skt. En qua: popularly kyown as Bhagavatí Sútra consists of 41 Sayas (centuries). The first twenty Sayas are a record of conversation between Mahávíra and his senior disciple Indrabhúti. Sayas 21-41 contain legends which throw a great light on the life of Mahávírá.
6. Náyádhammakaháo ( Skt. War II: ) is divided into two Suyakkhandhas which greatly differ in extent from each other. The first in 19 chapters contains the náyas ie. edifying tales or parables designed to serve as moral examples. The second which is far smaller than the first contains in 10 vaggas the dhammakahás i.e. edifying legends.
7. Uvásagadasáo ( Skt. 3TIEREN: ) contains legends and stories about the ten chief lay disciples of Mahávíra. The first chapter of this work expounds the rules of life for a householder,

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( xlix ) 8. Antagadadasáo (Skt. Friptur:) contains. legends ooncerning the pious men who have put an end to their wanderings in the Samsára.
9. Aşuttarovaváiyadasáo (Skt. ngurtauerTRIT:), a very brief work, contains legends about the saints each of whom attained to the highest vimana i.e. heavenly world. --- 10. Paņhávágarayáim ( Skt. agalacgrfa) was originally a work on Palmistry as stated in the Nandi Sútra. But its present recension is of late origin for Malayagiri, the Commentator on Nandí Sútra says प्रश्नव्याकरणदशा इहोकरूपा न दृश्यन्ते, श्यमानास्तु पशाभव. संवरात्मिका इति। In its present form it treats of the inflow and stoppage of karman at length. Abhayadeva, too, was puzzled to find different recensions for he says मद्या वयं शास्त्रमिदं गभीरं, प्रायोऽस्य कटानि च पुस्तकानि । सूत्रं व्यवस्थाप्य ततो विमृश्य, व्याख्यानकल्पादित एवं aal. The language of this Amga as we have it is markedly different from that of the other Amgas.
11. Vivágasuyam (Skt. fara) in two Suyakkhandhas contains stories to illustrate the results of good and bad karman.
12. Ditthivae (skt. Efgang:) is now extinct. It contained the fourteen Púrvas. Its contents are enumerated in the Nandi Sútra.
2. Uvamgas. The term Uvamga seems to be of a comparatively recent date for in the Amgas the word Uvamga denotes Upángas of the Brahmanical literature. The oldest reference to the Jaina Uvamgas
1. Perhaps suten erfare ferestent of the preceding verse is to be read here also.

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(1)
is found in the Mahánisíha. The Uvamgas are in a way supplementary to the corresponding Amgas.
1. Ovaváiyam (Skt. ¶¶) begins with a description of the arrival of Mahávíra at Campá. The king Koniya (or Kúniya) pays a visit to the Lord who preaches his doctrine to the congregation. At the end Mahávíra answers a number of questions put to him by Indrabhúti Gautama relating to the religious status and condition after death (39917) of various classes of men and women.
2. Ráyapaseniyam (Skt.
The
q ? ). significance of the title of this work is doubtful. Western scholars see in paseniya a reference to King Prasenajit or Pasenadi. It describes how Súriyábha, a denizen of heaven, attained to glory. It contains a discussion about the existence of soul between King Paesi (a) and Kesi Kumára.
3. Jivábhigamam (Skt. funя) classifies the Jíva and Ajíva from various standpoints. It contains a short description of the Jambudvipa.
4. Parnavaná (Skt. gara) supplies further information regarding the Jíva.
5. Jambuddívapannattí (Skt. argiqnafa:) is a mythological description of the Jambudvipa together with its past and future history.
}
They are works on
6. Candapannattí (Skt. :) 7. Súriyapannattí (Skt. qafa:) Astronomy. They describe the motions of the sun and the moon and explain the cause of day and night.
8-12 Nirayávaliyáo.

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8. Kappiyáo (Skt. Hfeqnr:) narrates the history of Kála and nine other sons of King Segiya. They fought against their half-brother Kúniya and consequently went to hell.
9. Kappavaṇamsiyáo (Skt. Tada#T:) History of grandsons of Seņiya.
10. Pupphiyảo (Skt. gfqat:) parrates the previous lives of gods and goddesses who had come from their celestial abodes to pay reverence to Mahávírá.
11. Pupphacúláo (Skt. grqgar:) Another account of a similar nature as above.
12. Vanhidasáo (Skt. aleneu:) describes the conversion of twelve Vrshni princes by Arishtanemi.
3. Choda Sútras. The group of Chedasútras is very imperfectly known outside the monkish pale. Two or three have buen published in Europe. They prescribe rules for atoning the violation of a religious vow.
4. Múla Sútras. 1. Uttarajjhayaņáim (Skt. 37Tzualfa), supposed to embody the last sermon of Mahávíra, was composed by Bhadrabáhu. It consists of thirty-six chapters, nearly all in verse. Its subject-matter comprises sermons, legends and dogmatic statements. Several of the legends are cominon to Brahmanic and Buddist literatures. Many verses are a mere translation of the Mahábhárata slokas and a few others correspond in wording to those of the Dhammapada and Játakas.

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I lii) 2 Avassayam (Skt. #rarthah) is the collection of six short pieces meant for formal recitation by monks and laymen.
3. Dasaveyaliyam (Skt. quaran ) contains rules, based chiefly on the Ayáramga, for the life of monks and nuns.
4. Pindanijjuti (Skt. forcefayffer:) contains directions how a monk should beg alms.
5. Painpas. Paingas (Skt gratulat) are miscellaneous works dealing mostly with the rules of conduct for the guidance of monks.
6. Unnamed Group. 1. Nandi (Skt. Aft ) consists of fifty verses in praise of right knowledge and the successors of Mahávíra together with a number of prose formulas giving an analysis of knowledge and a detailed account of the contents of the Siddhanta,
2. Apuogadáram) (Skt. HEUTTER ) contains rudiments of Jaina logic and information on miscellaneous topics. .

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(liii)
Extent of the Amgas.
Name of the Amga.
syllables Number of granthas
each) as counted by scribes and recorded at the end of
32 most MBs.* (of
each Number of words
Lufa) in Amga counting 12 words in & grantha on the average.
SamavaTraditional number
of words in each Amga as recorded yamga or Nandi..
the in
2,554
30,648
27,600
2,300 3,750
18,000 36,000 72,000 144,000
45,000
1,607
19,284
15,750
189,000
288,000
1. Ayáramga 2. Súyagadamga .. 3. Tháuan go .. | 4. Samaváyamga .. 5. Viváhapannatti .. 6. Náyádhammakahá 7. Uvásagadasáo . 8. Aatagadadaséo 9. Aguttarovaváiya. 10. Panhávágaranáim 11. Vivágasuya ..
5,375
576,000
61,500 9,744
812
1,152,000
890
10,680
2,304,000
192
4,608,000
2,304 15,600
1,300
9,216,000
1,316
15,792
*This number called dugu (written as turg or even ) varies in MSS. For instance Weber's Catalogue of Royal Library at Berlin Vol. II, part 2, p. 534 gives gramthágram for MSS, of the Vivágsuya as under :
MS. No. 1819 gramthagram=1250. „ „ 1820
=1216.
=1280. Nandi gives 84,000 words for this Amga.
»
1821

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( liv ) BIBLIOGRAPHY.
I Agamas. A. Text:
(1) A complete set of 45 Agamas (perhaps with the exception of Súrya-,Candra-prajnaptis and the Cheda Sútras) was published about fifty years ago by Rai Bahadur Babu Dhanpat Singh of Bálúcár (District Murshidabad, Bengal). All the works of this set were accompanied by one or more Sanskrit commentaries and a Gujrátí paraphrase. In the introduction to his edition of Uvásagadasáo, Professor Hoernle remarks that this set “is worthless as an edition, being made with no regard whatsoever to textual or grammatical correctness both in its Sanskrit and Prakrit portions. Some of the volumes of this set were printed on loose sheets in manuscript form, while others were bound in book-form. These sets were distributed free among Jain Sádhus aud lib. raries. A number of copies were, however, sold, Copies of this set are not available now for purchase.
(2) Another set has been published in recent years by the Jainagamodaya Samiti, Bombay. All the works in it are accompanied by a Sanskrit commentary, and are printed in MS. form. It is decidedly better than Rai Dhanpat Singh's set. Copies of this set also are difficult to get as only a limited number of copies are printed.
(3) The Jains of Hyderabad (Deccan) have brought out a set of 32 Agamas (excluding the Paipnas) accompanied by a Hindí translation. All the volumes of this set are printed in MS. form. In textual correctness, this set is inferior even to No. 1.

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( lv )
(4) Numerous editions of stray works e.g., Uttarajjhayana, Dasaveyaliya, Kappa sutta (a portion of Dasásuyakkhandha specially held sacred and recited in the Pajjusaņa days) have appeared in India.
(5) The following works have been critically edited :(a) Alyáramga ed. by Jacobi, Pali Text Society,
London 1882. (Text only). (6) Ayáramga ed. by W. Schubring, German
Oriental Society, Leipzig. 1910. (First Suyakkhandha, with Pkt.-Skt. glos
sary.) (c) Fragment der Bhagavatí ed. Weber, Berlin
1866.67. (Legend of Khandaka). (d) Specimen der Náyádhammakahá ed. P. Stein
thal, Leipzig 1881 (First chapter). (e) Uvásagadasáo ed, Hoernle, Calcutta 1888.
Test, glossary and commentary. (f) Anuttarovaváiya ed. L. D. Barnett, Oriental
translation Fund, Volume XVII London, 1907. (Appendix to his translation of
Antagadadasáo.) (9) Ovaváiya ed. E. Leumann, Leipzig, 1883.
(With Pkt.-Skt. glossary.) (h) Nirayávaliyá ed. S. J. Warren, Amsterdem
1879. (Pkt-Skt. glossary). (i) Kappasutta ed. Jacobi, Leipzig, 1879 (Pkt.
Skt. glossary.) (1) Dasavegáliya ed. E. Leumann in Journal of

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( lvi ) the German Oriental Society (Z.D.M.G.)
Volume 46, 1892. (2) Uttarajjhayaņa ed. J. Charpentier, Upsala
1921. (1) Vavahára, Mahánisíba. (Germany). NotB.— The Prakrit text of all except e and k is printed in Roman characters. B. Translations:
(1) A Gujratí translation of the whole canon has been published in Babu Dhanpat Singh's set. See above.
(2) A Hindi translation of the 32 Agamas is found along with the text in the Hyderabad edition.
(3) An English translation of the following works is available :(a) Ayáramga and Kappasutta by Jacobi in
Sacred books of the East Series, Volume
XXII. (6) Uttarajjhayana and Súyagadamga, , , ,
Volume XLV. (c) Uvásagadasáo translation published along
with Hoernle's edition. Calcutta 1892. (d) Antagada and Aguttarovaváiya by L. D.
Barnett, Oriental translation Fund Volume XVII London 1907.
II Grammars and Readers. (1) Hemacandra's Prakrit Grammar: (a) Edited by Pischel with German translation
and notes. Halle 1877-1880.

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( ivii ) (6) Indian editions with Gujráti translation
and Dhundiká commentary by Udayasau
bhágya. (2) Pischel's Grammatik der Prakrit, Sprachen, published in Encyclopædia of Indo-Aryan Research (Gurman) Strassburg 1900. Price £ 1. Is. 60.
A monument of industry and sound scholarship Deals with Jaina, dramatic and other Prakrits.
(3) Essay on Jaina Prakrits by B Müller German).
(4) Introduction to Prakrit by A, C. Woolner, published by the University of the Punjab, Lahoro, 1917. Price Rs. 3.
A Reauer and Grammar in one. ! English: The only Prakrit Tieader for English knowing students. Cuntains several extracts from Jaina works
III Dictionaries No dictionary of Jaina Prakrits is ivailable it present. Soveral of the texts published in Europe contain Prakrit-Sanskrit glossaries. Mention may, however, he made of the following :--
(1) Abhidhana Rajendra. Five volumes have appeared, the last word being Bhola. Price Rs. 25 per volume. One or two more volumes are expected to complete the work. The size (1000 pages a volume) and cost make it a work of reference for libraries rather than a students' dictionary. Each Prakrit word is followed by its Sanskrit equivalent etymology, meanings in Sanskrit, reference to the text, and a discussion of the various aspects of the word with quotations from the works. It is an encyclopaedia of Jaina literature, and puts together
8

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{ lviii) under each head what is to be found in the original texts and commentaries.
(2) Ardha-Mágadhi Kosha, prepared by Swami Ratna Chandraji, a Jaina monk, and being published by Mr. Kesari Chand Bhandari of Indore (Central India). It is a very useful work for students of Jaina Agamas.
(3) Setb Hargovind Das of Calcutta University has collected materials for a Jaina Prakrit dictionary.
(+) Dr. Tribhuvandas Laher Chand of Bombay is preparing an Encyclopaedia of Jainism in Gujrátí. A prospectus was issued by him in 1920.
(5) Jaina Gem Dictionary and a Biographical Jaina dictionary are appearing in parts. Jaina Pup. lishing House, Arrah (Bengal).
IV History of Literature. (1) Weber's “ Account of the Sacred literature of the Svetambar Jains, originally appeared in German. Its translation was published in parts in the Indian Autiquary Volumes XVII-XXI.
(2) Bhandarkar's note ou Jain literature in his Report on Search of Sanskrit MSS. for 1883.' Bombay 1887.
(3) Winternitz' History of Indian Literature (German) part II.
V Catalogues of Manuscripts. (1) Peterson's reports in Search of Sanskrit Manuscripts.
for 1882 deals with Jaipur and Cambay for 1883-84 , Alwar

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( lix ) for 1884-6 deals with Cambay for 1887-92. , Pátan, contains an index
of authors
for 1892-95 for 1895-98 ?
These reports are concerned mainly with Jaina Bhandárs.
(2) Bhandárkar's various reports especially for 1883-84, published in 1887.
(2 Kielhorn's report for 1880-81. .
(4) Weber's Catalogue of Sanskrit and Prakrit MSS. in the Royal Library at Berlin. (German). It is a descriptive catalogue, and contains extracts from each work.
Volume II, Part II, 1888 is concerned with the Svetambar canon alone. It describes 156 M88. i. e. Nos. 1773—1928.
A subsequent part deals with later literature of the Jains (both Sanskrit and Prakrit).
(5) Jaina-granthávali, based mainly on the abovementioned reports and published by the Jain Svetambar Conference, Bombay, 1908, price Rs. 3 (Gujrati in Devanagarí characters.) It is a detailed list of the extant Jaina literature with short notes about authors, and separate indexes of authors and their works.
(6) For further information see Guerinot's Bibliography:

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. VI General. (1) Heart of Jainism by Mrs. Sinclair Stephenson. Published in the series “Religious Quest of India", Humphrey Milford ; Oxford 1915. Pages XXIV + 336. It is a good description of modern Jainism as found in Gujrat and Marwar
(2) Indian Sect of the Jainas by G. Búhler, translated from German by J. Burgess.
(3) Epitome of Jainism by P. C. Nahar and S.C. Ghosal.
(4) Jain-tatvádarsh (Hindi) by Muni Atmárámji Anandvijaya.
VII Bibliography. (1) Dr. Guerinot of France published his " Essai de Bibliographie Jainas" (French) in 1906. A Supplement to it appeared in 1909 in July-August issue of the Journal Asiatique (French). Though bardly up-to-date now, still it is very useful for students of Jainism.
JAIN SCHOLARS IN INDIA. Most of the Jain publications in India and several in Europe are due chiefly to the efforts of learned monks of whom the following deserve a special mention':
1. The late Srí Víjayánanda Súri (popularly known as Atmárámji) 2 was born in 1836, became a
1. Rai Bahadur Dhanpat Singh's edition of the Jain Agamas must have been the work of one or more monks. In the Náyádhammakahá (Jnátásútra) of this series Sadhu Bhagwán Vijaya is mentioned as the editor,
2. He may be distinguished from another monk Muni Atmárám jí who has done much for the uplift of the Dhúndiá sect, among whom ho is the only scholar, and holds liberal views.

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( lxi )
monk at the age of 17 and died in 1896 at Gujranwala where a shrine was built over his ashes. He was the author of three works in Hindí viz., Jain Tat. vidarsh, Agyán Timir Bháskar and Tatva Nirnaya Prasád which lucidly expound the doctrines of Jainism and refute all charges brought against it. In 1893 he was invited to the World's Congress of Religions which he could not attend owing to his religious vows. Dr. Hoernle was much indebted to him for answers to his questions and dedicated to the monk as a mark of gratitude his edition of the Uvá sagadasáo.
2. The late Srí Vijaya Dharma Súri, Sástravi. sárada Jainácárya was born in Kathiawad in 1867 and died in 1922 at Shivpuri (Gwalior State) where a Samadhi Mandir has been erected over his ashes. He journeyed in U. P. and Bengal at great personal inconvenience and started at Benares the Yasovijaya Jain Páthsálá. Two scholars of this Páthsálá viz. Hargovind Das and Bechar Das, have edited a number. of volumes of the Yasovijaya Jain Granthmála. The whole credit of publishing this most valu. able series of Jain works is due to the late Sári jí. He bimself prepared an edition of Hemacandra's Yoga Sastra which appeared in the Bibliotheca Indica besides several books in vernacular. All scholars, Indian and European, interested in Jainism, resorted to him for help. He has left his worthy successor in the person of Srí Vijaya Indra Súri who, like his Guru, takes a deep interest in the Research work connected with Jainism.

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( lxii
)
3. Srí Ananda Ságara, an Acárya of the Sagara branch. The edition of the Agamas brought out by the Agamodaya Samiti was mostly edited by him. He instructs young monks in the Jain Scriptures.
4. Muni Jina Vijaya connected with the Bhandarkar Research Institute, Poona, and the Purátattva Mandir of the Gujrat Vidyapíth, Ahmedabad, edits the Jain Sahitya Samsodhak, besides doing other valuable work.
5. The late Sri Rajendra Vijaya Súri to whose efforts is due the publication of Abhidhána Rájendra.
6. Svámi Ratna Chandra who worked on the Ardha-Mágadhí Kosa (in press) for several years.
From among the laymen, mention may be made of Srávak Pandits Hargovind Das and Bechar Das, of the Yasovijaya Páthsálá, and late editors of the Yasovijaya Jain Granth málá.
3 Pt. Náthú Rám Premí of Bombay has done 80 much in bringing out good editions of Sanskrit and Prakrit works of the Digambar literature.
JAIN MANUSCRIPTS. Jain manuscripts are found inscribed on palmleaves or written on paper. The number of the former is comparatively smaller for with the introduction of paper, palm-leaves fell out of use for writing though they are still used for this purpose to some extent in the south of India. The palmleaf MSS. are consequently much older than paper ones. Palm-leaves are about two inches wide and over a foot long. Letters are inscribed on them with a style of iron or silver and ink-powder is rubbed

Page #65

( lxiii ) afterwards to blacken them. For writing on paper, fluid ink of black and red colour was used. To obliterate a letter, it was besmeared with a solution of vellow arsenic (Eftara). In order to draw lines on a piece of paper it was lightly pressed against a wooden board on which threads had been tightly stretched at equal spaces. The work of copying was carried on by monks and professional copyists. The characters used were a variety of Devanagarí called the Jain Script (dafafa) in which several letters especially the conjunct consonants , , , 527, c, and 54 are difficult to recognise at a first glance. The medial vowel g is often represented by what is called Tat Alat i.e. a vertical stroke placed to the left of a consonant, e.g. = =1, r=141, को-को. The double lettter ग्ग of the Jain script resembling in appearance the # (gra) of Devanágári has been transliterated as gra by Professor Weber in his catalogue of manuscripts in the Berlin Library; pograla, for poggala, p. 576, 1 14; Miyagráme for Miyaggame p. 525, etc. Similarly by resembling Devanagari 5 with a slanting stroke in it has been transcribed as yya, e g. vadeyya for vadejjá p. 577, 124 etc. The letter & written with a circle to the left hand at the bottom of a vertical stroke has been taken for å by Babu Rajendra Lal Mitra in his catalogue of manuscripts in Bikanir, e.g. Tháŋamga has been transcribed as Váņamga p. 702 No. 1537, p. 719 No. 1780.
As a general rule Jain books are printed in Devanagarí type although in a few the Jain type has been used e.g. in Jain-tatvádarsh, in a volume or two

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( lxiv)
of the Abhidhána Rájendra, in books published by Hiralal Hansraj of Jamnagar and by the Jain-Dharm Prasárak Sabha, Bhávnagar. The Jain Sreyaskar Mandal, lesana (bathia vad) has brought out a primer of Jain Script (wat alemania) in which several conjuct consonants are absent, printed at Lakshmi Printing Press, Ahmedabad, 1914 ; price 9 pies.
It is a religious duty of the Jains to preserve their sacred manuscripts carefully and to get their copies made. (tu publish thein in the modern sense) lest they should become extinct. Orthodox Jains, especially the Digambars, did not allow their works to be printed but this restriction is not fully observed now. The manuscripts are first put between wooden boards, then wrapped tightly in a piece of cloth? and are finally locked in wooden boxes. After the rainy season is over, they are exposed to sunshine and are cleaned of germs and dirt.
Jain manuscripts are found all over India, but chiefly in the Bombay Presidency, Gujrat and Rajputana, as is clear from the catalogues of MSS prepared by the provincial governments. These reports and catalogues form the basis of Jaingranthávalí published by the Jain Conference. Not a small number of Jain MSS. have been taken to the public libraries of the various countries
(1). ये लेखयन्ति जिनशासनपुस्तकानि,व्याख्यानयन्ति च पठन्ति च पाठयन्ति। शृण्वन्ति रक्षणविधौ च समाद्रियन्ते, ते देवमर्त्य शिवशर्म नरा लभन्ते ।
Rutnamandiragani’s Goduntfpot p. 139. (2). The bundle is called Putthi. (3). Called Vábrás.

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(lxv ) of Europe and America. No systematic search for MSS. has been made in the Panjab which according to the writer's. estimate contains over ten thousand Jain MSS. besides Brahmanical and others. They are preserved in Bhandárs at chief towns of the province and are in charge of laymen who cannot make any use of them. The Panjab University Library contains a catalogue (in manuscript) of MSS. in the Jain temple at Gujranwala. It is probably the work of Pandit Kashi Nath Kunte who reported on Labore Pandits' libraries in the eighties.
In 1917 the writer made a brief report on the contents of the Jain Bhandár at Nárowal (Sialkote district) to the Principal, Oriental College at whose suggestion the Panjab University has now taken an initiative in the search for and cataloguing of MS3. The University spends annually about Rs, 2,000 on MSS. Muui Vallabha Vijaya, disciple of the late Muni Atmárámjí Ananda Vijaya, the reformer of Janism in the Panjab, has kindly secured permission for the writer to visit the Bhandár at Ambálá and has promised a hearty support in getting access to Bhandlárs in other towns.

Page #68

Page #69

ARDHA-MĀGADHT READER
-4
.
3. मियापुत्ते दारए।
Materials used in the preparation of this extract. A Ms. containing Text only. Twenty leaves with
seventeen lines on each page. Fairly correct having
no date. Appearance old. B Ms. Text and commentary. Forty-seven leaves.
Pairly correct. No date. Appearance old. C Ms. Text with interlinear Tabbá (Gujrátí para
phrase). Sixty leaves. Not so correct. Copied at
afege explaned in the Tabbá as fanaatge. No date. D Ms. Text only. Fifty-one leaves with thirteen lines
on a page. Fairly correct. Copied at कोटा on भाषाढ़
वदि ५ सं० १८७२. H Hargovind Das's edition with Commentary and
छाया in मुक्तिकमल जैन मोहनमाला No. 10. Sam. 1976.
तेणं कालेणं तेणं समएणं मियग्गामें नाम नयरे होत्था (वण्णा )। तस्स णं मियग्गामस्स नयरस्स बहिया उत्तरपुरत्थिमे दिसोभाए चंदणपायवे नाम उज्जाणे होत्था ( वण्णओ)। तत्थ णं सुहम्मस्स जवखस्स जक्खाययणे होत्था ( वएणओ ) ॥१॥
तत्थ णं मियग्गामे नयरे विजए नाम खत्तिए राया परिवसइ । तस्स णं विजयस्स खत्तियस्स मिया
1. ACD याउत्ते. 2 In some Mss. व्यागा०

Page #70

ARDHA-MAGADHI READER. नामं देवी होत्था । तस्स णं विजयस्स खत्तियस्स पुत्ते मियाए देवीए अत्तर मियापुत्ते नामं दारए होत्था जाइअंधे, जाइमए, जाइबहिरे, जाइपंगुले, हुंडे य वायवे य । नत्थि णं तस्स दारगस्स हत्था वा पाया वा कण्णा वा अच्छी वा नासा वा केवलं तेसिं अंगोवंगाण आगिइमित्त होत्था ॥२॥
तए ण सा मिया देवो तं मियापुत्तं दारगं रहस्सियंसि भूमिघरंसि रहस्सिरण भत्तपाणेणं पडिजागरमाणी २ विहरइ ॥३॥
तत्थ णं मियग्गामे नयरे एगे जाइबंधे पुरिसे परिवसइ । मेणं एगेण सचक्खुएणं पुरिसेणं पुरओ दंडएण पगढिजमाणे'२ फुट्टहडाहडसीसे मच्चियाचडगरपहकरेणं अगिणउजमाणमग्गे मियग्गामे नयरे गिहे गिहे कालुणरडवडियाए वित्तिं कप्पेमाणे विहरइ ॥४॥ । तेणं कालेण तेणं समएण समणे भगवं महावीरे समोसरिए । परिसा निग्गया। तए ण से जाइअंधपुरिसे तं मयाजणसट्ट सुणेइ २ त्ता तं सचक्खयं पुरिसं एवं वयासी, "किएणं देवाणुप्पिया! अज्ज मियग्गामे नयरे इंदमहे इ वा खंदमहे इ वा जगणं हं एवं महयाजणसद सुणेमि" __ तर ण से सचक्खुए पुरिसे तं जाइअंधपुरिसं एवं वयासी, “एवं खलु देवाणुप्पिया ! समणे भगवं महावीरे एत्य समोसरिए, पुरिसा तं वंदित्तए नमंसित्तए गच्छति ॥५॥ ___1. H. . दि . B.0 डि. 2. A adds पुरि०
::--
-
-

Page #71

मियापुत्ते दारए। तए ण से जाइअंधपुरिसे तं सचक्खुयं पुरिसं एवं वयासी, "गच्छामो ण देवाणुप्पिया ! पम्हे वि समर्थ भगवं महावीरं वंदामो नमंसामा जाव पज्जुवासामो" ॥६॥
तए ण से जाइबंधपुरिसे सचखुरण पुरिसेणं पुरमा दंडएणं पगढिज्जमाणे २ जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ २ त्ता तिवखुत्तो आयाहिणं पयाहिण करेइ २ त्ता वंदइ नमसइ जाव पज्जु- . वासह ॥७॥ ___ तए ण समणे भगवं महावोरे तोसे महइमहालियाए परिसाए धम्ममाइक्वइ, परिसा जामेव दिसं पाउब्भया तामेव दिसं पडिगया ॥८॥
तर णं समणस्स भगवो महावीरस्स जे? अंतेवासी इंदभूई नामं अणगारे तं जाइबंधपुरिसं पासित्ता समण भगवं महावीरं वंदइ नमसइ २ त्ता एवं वयासो, “अस्थि ण भंते ! के पुरिसे जाइबंधे जाइअंघहवे ?"
"हंता अत्थि" "कहिण भंते! से पुरिसे जाइअंधे जाइअंधावे ?"
"एवं खलु गोयमा ! इहेव मियग्गामे नयरे विजयस्स खत्तियस्स पुत्ते मियाए देवीए अत्तर मियापुत्ते नामं दारए जाइअंधे जाव' विहरड" ॥६॥
तए ण से भगवं गोयमे समण भगवं महावीर 1. In some Mss. fafel 2. Supply the rest from $$ 2 and 3.

Page #72

ARDHA-MAGADHI READER. वंदइ नमसइ २ त्ता एवं वयासी, "इच्छामि ण भंते । मह तुब्भेहिं अब्भणुण्णाए समाणे मियापुत्तं दारयं पासित्तए" ॥ __ "अहासुहं देवाणुपिया !" ॥१०॥
तए ण से भगव गोयमे जेणेव मियाए देवीए गिहे तेणेव उवागच्छइ २त्ता मियं देवि एवं वयासो, "अहं णं देवाणुप्पिए ! तव पुत्तं पासिउं हव्वमागए" ॥११॥
तए णं सा मिया देवी मियापुत्तस्स दारयस्स अणुमग्गजायर चत्तारि पुत्ते सव्वालंकारविमसिए करेइ त्ता भगवो गायमस्स पादेसु पाडेइ २ त्ता एवं वयासी, "एए ण भंते ! मम पुत्ते पासह" ॥१२॥ ___ तर ण से भगवं गोयमे मियं देवि एवं वयासी, "नो खलु देवाणुप्पिए ! अहं एए तव पुत्ते पासिउं इत्वमागए । तत्थ ण जे से तव जे? पुत्ते मियापुत्ते दारए जाइबंधे अंधरवे, जंण तुमं रहस्सियंसि भूमिघरंसि रहस्प्तिरण भत्तपाणेण पडिजागरमाणी विहरसि तं ण अहं पासि हव्वमागए" ॥१३॥
तए ण सा मिया देवी भगवं गोयम एवं वयासी, "से के ण भंते ! तहासवे णाणो व तवस्सीवा जेणं एसम? मम ताव रहस्सकए' तुम्भं हव्वमक्खाए ?"
तए ण भगवं गोयमे. मियं देविं एवं वयासी, "एवं खलु देवाणुप्पिए ! मम धम्मायरिए समणे भगवं
1. B.Oस्सि
.

Page #73

मियापुत्ते दारए। महावीरे सवरण सव्वदरिसी, तो ण अहं एसमटुं जाणामि" ॥१४॥
जावं च णमिया देवी भगवया गोयमेण सद्धि एयमट्ठ संलवइ तावं च णं मियापुत्तस्स दारयस्स भत्तपाणवेला जाया यावि होत्था ॥१५॥
तए ण सा मिया देवी भगवं गोयम एवं वयामी, "तुन्भे ण भंते ! इह चेव चिट्ठह जा णं' अहं तुम्भं मियापुत्तं दारयं उवदंसेमि" त्ति कटु जेणेव भत्तपाणघरए तेणेव उवागच्छइ २ त्ता वत्थपरियट्ट करेड २त्ता एग कट्टसगडियं गिण्हइ २त्ता विउलस्स असणपाणखाइमसाइमस्स भरेइ २ त्ता जेणेव भगवं गोयमे तेणेव उवागच्छइ २ त्ता एवं वयासी, "एह ण तुम्भे भंते ! ममं पिट्ठो अणुगच्छह, जा पहं तुभं मियापुत्तं दारयं उवदंसेमि" ॥१६॥
तए ण से भगवं गोयमे तं मियं देविं पिट्टा समणुगच्छह।
तए णं सा मिया देवी तं कट्टसगडियं अणुकड्ढमाणी जेणेव भूमिघरे तेणेव उवागच्छइ २ त्ता चउप्पुडेणं वत्थेणं मुहं बंधमाणी भगवं गायम एवं बयासी, "तुब्भे वि णं भंते ! मुहपोत्तियार मुहं बंधइ" ॥ तए णं भगवं गोयमे मियाए देवीए एवं वुत्ते समाले मुहपोत्तियार मुहं बंधइ ॥१७॥
तर णं सा मिया देवी परं मुहा भूमिघरस्स दुवारं
1. B. जगणं

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6
ARDHA-MAGADHÍ READER •
विहाडे । तो गं गंधे निग्गच्छइ से जहा नामए अहिमडे इवा, तम्रो वि अद्वितराए चैव ॥ १८ ॥
तर गं से मियापुत्ते दारए तस्स विपुलरस असणपाणस्स गंधेणं अभिभूय समाणे तंसि असणपाणं सि मुछिए गढिए तं असणपाणं असारणं चहारेह २ ता खिप्पामेव हि । तत्र पच्छा पूयत्ताए सोणियत्ताए य परिणामेइ । तं पिय गं पूयं च सोणियं च आहारेह ॥१९॥
तर णं भगवा गोयमस्त तं मियापुत्तं दारयं पासिता श्रममेयास्त्रे अज्मस्थिर समुप्यज्जित्था, "अहो णं इमे दारए पुरा कडाणं असुभाणं कम्माणं पावफलं पञ्चणुभवमाणे विहरइ । न मे दिट्ठा नरमा वा नेरइया वा, पञ्चक्खं खलु अयं पुरिसे नरयपडिवियं वेयणं वेएइ" त्ति कट्टु मियं देविं चापुच्छइ २ता मियास देवीए गिहाओ निक्खमइ २ त्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ २ त्ता एवं वयासी, "ग्रहं खलु भंते! तुम्भेहिं भगुण्णाए समाणे जेणेव मियाए देवीए गिहे तेणेव उवागच्छामि जाव' आहारेइ | से णं भंते! पुरिसे पुव्वभवे के आसि ? किंनामए ? किंगोत्तर : किं वा दच्चा किंवा भोचा किं वा समायरिता एवं विहरइ ?" ॥२०॥
“एवं खलु गायमा ! इहेव जंबुद्दीवे दीवे भारहे वासे सयदुवारे नामं नयरे होत्या (वरणओ) । तथ णं सयदुवारे नयरे धणवई नामं राया होत्था
1. A. C. H. WISEU'
2. Supply the rest from $$ 11-19.

Page #75

मियापुत्ते दारप। (वण्णो )। तस्स णं सयदुवारस्स नयरस्स अदूरसामंते दाहिणपुरथिमे दिसीभाए विजयवद्धमाणे नामं खेडे होत्था । तस्स णं विजयवद्धमाणस्स खेडस्स पंच गामसयाई आभाए यावि होत्था ॥२१॥ ___तत्व णं विजयवद्धमाणे खेडे एक्काई नामं रटुकडे होत्या अहम्मिए जाव दुष्पडियाणंदे। से एक्काई रछकडे विजयवद्धमाणस्स खेडस्स पंचण्डं गामसयाणं पाहेवचं पालेमाणे विहरइ ॥२२॥
तए णं से एक्काई रतुकडे विजयवद्धमाणस्स खेडस्स पंच गामसयाई बहूहिं करेहि य भरेहि य विद्धोहि य उक्कोडाहि य ओवीलेमाणे निदणे करमाणे विहरइ ॥२३॥
तए णं से इकाई रटकूडे विजयवद्वमाणस्स खेडस्स बहूणं राईसरतलवरसत्थवाहाणं अण्णेसिं च बहूणं गामेल्लगपुरिसाणं बहूसु कउजेसु य कारणेसु य सुणमाणे भणइ "न सुणेमि", असुणमाणे भणइ "सुणेमि" त्ति । एवं पासमाणे भासमाणे गिरहमाणे जाणमाणे । एवं से एकाई रटुकडे सुबहुं पावं कम्म समज्जिणमाणे विहरइ ॥२४॥
तए णं तस्स एकाइस्स रटुकडस्स सरोरगंसि अण्णया कयाइ जमगसमगं सोलस रोगायंका पाउभूया तं जहा, सासे १ खासे २ जरे ३ दाहे ४ कुछिसूले ५ भगंदरे ६ परिसा जोरए दिद्विसूल'
1. A. 04:
0 2 . B.0डे 4. म. 01, A. B. अतिसार
3. A. B. H. मा0 5. A. B. दिद्धि

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.I DIHA-MAGADHI READER. ६ मुद्धसले १० अकारिए' ११ अच्छिवेयणा १२ करणवेयणा १३ कंडू १४ उदरे १५ कोढे १६ ॥२॥
तए णं से एक्काई रट्टकडे सोलसहिं रोगायंकेहिं अभिभूए समाणे कोडुंबियपुरिसे सहावेइ २ त्ता एवं वयासो, “गच्छह णं तुब्भे देवाणुप्पिया : विजयवद्धमाणे खेडे सिंघाडग-तिय-चउक्क-चच्चर-महापहेसु महया २ सदेणं उग्घोसेमाणा एवं वयह, "एवं खलु देवाणुप्पि या : एक्काइसरोरगंसि सोलस रोगायंका पाउन्भया, तं जहा सासे जाव कोढे । तं णं इच्छइ विज्जो वा विज्जपुत्तो वा, जाणो वा जाणयपुत्तो वा एक्काइमस रटुकडस्स सोलसण्हं रोगायंकाण एगमवि रोगायंकं उवसामित्तए, तस्स णं एकाई रट्टकडे विपुलं अत्थसंपयाणं दलयइ । एवं दोच्चं पि तच्चं पि उग्घोसेह" ॥ ते कोडुंबियपुरिसा तहेव करैति ॥२६॥
तए ण विजयवद्धमाणे खेडे इमं एयारूवं उग्घोसण सच्चा निसम्म बहवे विज्जा य विज्जपुत्ता य सत्थकोस. हत्थगया सरहिं गिहहितो पडिनिक्व मंतिरत्ताजेणेव एक्काई रट्टकडे तेणेव उवागच्छति २त्ता एक्काइसरीरगं परामुसंति २ त्ता तेर्सि रोगाणं निदाणं पुच्छति २त्ता एक्काइरहकूडस्स बहूहिं अब्भंगेहि य उवट्टणेहि य सिणेहपाणेहि य वमणेहि य विरेयणेहि यसिंचणेहि य अवरहाणेहि य अणुवासणाहि य वत्थिकम्मेहि य निकहेहि य सिरावधेहि य तच्छणेहिय पच्छणेहिय छल्लोहिय मलेहि य कंदेहि य पत्तेहि य पुप्फेहि य फलेहि य 1. H. 010 2. H. दोदरे B.C.H. पहपहेसु 1. H. सेयणाहि

Page #77

मियापुत्ते दारए। बोएहि य सिलियाहि य गुलयाहि य ओसहेहि य भेसज्जेहि य इचछति तेर्सि सोलमगह रोगायंकाणं एगमवि रोगायंकं उवसामित्तए । नो चेव णं संचाएंति उवसामित्तए ॥२०॥
तए णं ते बहवे विज्जा जाहे ना संचाएंति तेसिं सोलसण्हं रोगायंकाण एगमवि रोगायंकं उवसामित्तए ताहे संता तंता परितंता जामेव दिसं पाउन्भया तामेव दिसं पडिगया ॥८॥ . तए णं से एक्काई रटुकडे सोलसहिं रोगायंकेहिं अभिभूए समाणे रज्जे य र य मुच्छह । रज्जं पत्थमाणे अभिलसमाणे अदृदुहट्टवस? अड्ढाइजाई वाससयाई परमाउं पालइ २ ता कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीर लक्कोसेण सागरोवमट्टिइएमु नेरइएसु' नेरइयत्ताए उववरणे ॥२६॥
से ण तओ अणंतरं उव्वट्टित्ता इहेव मियग्गामे नयरे मियाए देवीए कुच्छिमि पुत्तत्ताए उववरणे । तए णं तीसे मियाए देवीए सरीरे वेयणा पाउन्भया उज्जला जाव जलंता । जं पभियं च णं मियापुत्ते दारए मियाए देवोए कुच्छिसि गब्भत्ताए उववरणे, तं पभिइंच णमिया देवी विजयस्त खत्तियस्स अणिट्ठा, अकंता, अप्पिया जाया यावि होत्था ॥३०॥
तए णं तोसे मियाए देवीए अन्नया कयाइ पुवरतावरत्तकालसमयं सि कुंडंबजागरियं जागरमाणीए इमे अझथिए समुप्पण्णे, “एवं खलु अहं विजयस्स खत्तियस्स पुष्विं इट्ठा वेसासिया अणुमया आसी। जं पभिई च णं ममं इमे गम्भे कुच्छिसि गन्भत्ताए 1AB नरस

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10
ARDHA-MAGAVAT READAR.. उववरण तं पभिईरणं विजयस्स खत्तियस्स अहं अणिट्टा कंता जाया याविहोत्या। न इछह विजए खत्तिए ममं नामं च गोयं'च गिरिहत्तए किमंग पुण दसणं वा परिभोगं वा करित्तए । तं सेयं खलु ममं एयं गम्भं बहूहिं गब्भसाडणाहि य पाडणाहिय गालणाहि य मारणाहि य साडित्तर वा" । एवं संपेडेड २ क्षम बहूणि खाराणि य कडुयाणि य तिक्खणाणि य गम्भसाडणाणि खायमाणी पीयमाणी इच्छा तं गम्भं साडित्तए, नो चेव णं से गम्भे सडइ वा पडइ वा । तए णं सा मिया देवी जाहे नो संचाएइ तं गर्भ साडित्तए वा पाडित्तर वा ताहे संता तंता अवसयंवसा तं गब्भं दुहं दुहेणं परिवहइ ॥३१॥
तए णं सा मिया देवी नवण्हं मासाणं बहुपडिपुण्णाणं दारयं पयाया से दारए जाइबंधे जाव पागि. इमित्त । तए णं सा मिया देवो तं दारगं हुंडं अंधश्वं पासह २ त्ता भीया अम्मधाइं सदावेइ २ त्ता एवं वयासी, “गछाहि णं देवाणुप्पिए ! तुम एयं दारगं एगते उकरुडियाए उमाहि" ॥३२॥
तए णं सा अम्मधाई मियाए देवीए 'तह' त्ति एयमटुं पडिसुणेइ २ त्ता जेणेव विजए खत्तिए तेणेष उवागच्छइ २ त्ता एवं वयासी, "एवं खलु सामी ! मिया देवी नवण्ह मासाणं जाव प्रागिइमित्त जाव भीया ममं सदावेइ २ त्ता एवं वयासी गच्छाहि णं जाव उमाहि । तं संदिसह णं सामी ! तं दारमं अहं एगते उज्मामि उदाहु मा ?" ॥३॥
1. H. गोर्स 2. 1. मनवता 3. A B C H गवाह, 4. Supypi the rest fro the preceding section.

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... मियापुते वाराए।
11 तए णं से विजए खत्तिए तीसे अम्मधाईर तिर एयमट्टं सोचा तहेव भीए समाणे जेणेव मिया देवी तेणेव उवागच्छद २त्ता मियं देविं एवं वयासी, "एस णं देवाणुप्पिए तुभं पढमे गम्भे। तं जहणं तुमं एयं एगते उवकुसडियाए उज्मासि तया णं तुम्भं पया नो थिरा भविस्सइ तेणं तुमं एयं दारयं रहस्सियंसि भमिघरंसि रहस्सिएणं भत्तपाणेण पडिजागरमाणी विहराहि तेण तुम्भं पया घिरा भविस्सइ ॥३४॥
तए ण सा मिया देवी विजयस्स खत्तियस्स 'तह' त्ति पयम, विणएणं पडिसुणेइ २ त्ता तं दारगं रहसियंसि भमिघरंसि रहसिएण भत्तपाणेण पडिजागरमाणी २ विहरइ ॥
एवं खलु गोयमा ! मियापुत्ते दारए पुरा पुराणाणं असुभाणं कम्माणं पावफलं पच्चणुभवमाणे विहरइ ॥३॥ - "मियापुत्ते ण भंते ! दारए इओ चुए कालमासे कालं किच्चा कहिं गच्छिहिइ ? । कहिं उववज्जिहिए? __ "गोयमा ! मियापुत्ते दारए छव्वीसं वासाई परमाउयं पालइत्ता कालमासे कालं किच्चा इहेव जंबुढीवे दीवे भारहे वासे वेयड्ढगिरियायमले सोहकुलंसि सीहत्ताए उववजिहिइ । से णं तत्थ सोहे भविस्सइ अहम्मिए जाव साहसिए बहुपावं समजिजणइ । से कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए उकासेणं सागरोवमट्टिइएसु नेरइएसु उववजिहिइ । से तो अणंतरं उत्पट्टित्ता सिरीसिवेसु उववजिहि । तनो भणंतरं माई

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ARDHA-MAGADHI RABDER. इमाइं जलयरपंचिंदियतिरिक्खजोणियाणं मच्छकच्छभगाहमगरसंसुमारादीणं अद्धतेरस जाइ-कुल-कोडिजोणिपमुहसयसहस्साई तत्थ एगमेगंसि जाणिविहाणंसि अणेगसयसहस्सखुत्तो उद्याइत्ता' तत्थेव भुज्जा २ पञ्चायाइस्सइ । से णं तो अणंतरं उध्वट्टित्ता एवं चउप्पएसु भुयपरीसप्मेसु खहयरेसु चउरिदिएसु तेइंदिरासु बेइंदिरासु वणप्फइकडुयरक्खेसु कडुयदुद्वेसु वाउतेउप्राउपुढवीसु अणेगसयसहस्सखुत्तो पच्चायाइस्सइ ॥३६॥
से णं तो अणतर उव्वट्टित्ता सुपइट्टपुरे गोणत्ताए पच्चायाहिइ । से णं तत्थ उम्मुक्कबालभावे अन्नया कयाइ पढमपाउसंसि गंगास महाणईए खलीणमट्टियं खणमाणे तडीए पेल्लिए समाणे कालगए तत्थेव सुपइट्ठपुरे नयरे सेट्टिकुलंसि पुत्तत्ताए पच्चायाइस्सइ। से णं तत्थ उम्मुक्कबालभावे जोवणगमणुपत्ते तहासवाण थेराणं अंतिए धम्म सोच्चा निसम्म मुंडे भवित्ता अगाराओ अणगारियं पव्वइस्सइ । से णं तत्थ बहूई वासाइं सामण्णपरियागं पाउणित्ता पालोइयपडिक्क्ते समाहिपत्ते कालमासे कालं किच्चा सोहम्मे कापे देवत्ताए उववजिहिइ । से णं तओ अणंतरं चयं चइत्ता महाविदेहे वासे सिझिहिह ॥३॥
एवं खलु जंब! समणेणं भगवया महावीरेणं जाव सम्पत्तेणं दुहविवागाणं पढमस्स अझयणस्स अयम; पण्णत्ते "त्ति बेमि" ॥ ३८ ॥
(विवागमुत्तस्स पढमे सुयक्खंधे पढम अभयणं )
10०दी०
2 Bखहरेतु
3. AD To B. 0जी0

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मेहे कुमारे ।
२ मेहे कुमारे
[D —Rai Dhanpat Singh Bahádur's edition,Calcutta, Sam 1933.] [S--Jainágamodaya Samiti edition; Bombay Sam 1975.] तेरा कालेणं तेण समरण चंपा नामं नयरी होत्था (वण्णओ) || तीसे णं चंपा नयरीए बहिया उत्तरपुत्थिमे दिसीभाए पुण्णभद्दे नामं चेइए होत्था (वरण) ॥ तत्थ ण चंपाए नयरीए कोशिए नामं राया होत्था (वरुण) ॥ १ ॥
तेरा कालेणं तेण समरणं समणस्स भगत्रओ महावीरस्स अंतेवासी अज्जसुहम्मे नामं घेरे पंचहिं अणगारसएहिं सद्धिं संपरिवुडे पुव्वाणुपुविंचरमाणे गामाशुगामं दूइच्ामाणे सुहं सुहे विहरमाणे जेणेव चंपा नयरी जेणेव पुण्यभद्दे चेइए तेणामेव उवागच्छइ २ त्ता अहापडिरूवं उग्गह उग्गिंण्डर २ ता संजमेण तवसा अप्पा भावेमाणे विहरइ ॥ ॥
(तर गं चंपाए नयरीस परिसा निग्गया । कोणि निग्ग । धम्मो कहिओ । परिसा जामेव दिसं पाठब्भया तामेव दिसं पडिगया ॥ )
1
तेण ं ं कालेण ं तेण समरणं अज्जसुहम्मस्स अणगारस्स जेट्टे अंतेवासी अज्जजंबू नामं अणगारे कासवगे! ते अज्जसुहम्मस्स घेरस्स अदूरसामंते उड्ढ 2जाणू अहोसिरे झाणकोट्ठोवगए संजमेण तवसा अप्पाणं भावेमाणे विहरइ ॥ ३ ॥
ID दिसिं
28 उ0

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14 ARDAA-Mágadní Reader.
तए णं से जंबू नामं अणगारे जायसड्ढे जायसंसए जेणामेव अजसुहम्मे थेरे तेणामेव स्वागच्छा २त्ता प्रज्जसुहम्मे थेरे तिक्खुत्तो पायाहिण पयाहिण करेइ रत्ता वंदइ नमसइ २ त्ता अजसुहम्मस्स थेरस्स नच्चासण्णे नाइदूरे सुस्ससमाणे नमसमाणे अभिमुहे' पंजलिउडे विणएण पज्जुवासमाणे एवं वयासी, “जइ ण भंते समणेण भगवया महावीरेणं पंचमस्स ण अंगस्स विवाहपणत्तीए' अयमठे पएणत्ते, छट्ठस्स ण अंगस्स भंते ! नायाधम्मकहाणं के अट्ठे पण्णते ?" ___"जंबू" इ अज्जसुहम्मे थेरे अज्जबनाम अणगारं एवं वयासी, "एवं खलु जंबू ! समणेण भगवया महावीरेण छट्टस्स अंगस्स दो सुयखंधा परणत्ता तं जहा नायाणि य धम्म कहानी य" ॥ ४॥ .
"जइ णं भंते ! समणेण भगवया महावीरेणं छट्टस्स अंगस्स दो सुयखंधा पण्णत्ता, पढमस्स णं भंते , सुयखंधस्स कइ अझयणा पण्णत्ता" ?
"एवं खलु जंबू ! समणेण भगवया महावीरेण नायाण एगूणवीस अज्झयणा पण्णत्ता तं जहा उक्खित्तणाए १ संघाडे २ अंडे ३ कुम्मे ४ य सेलगे ५। तुबे ६ य. रोहिणी 9 मल्ली ८. मायंदी
चंदमा १० इय ॥ १ ॥ दावदवे ११ उदगणाए १२ मंडुक्के १३ तेयली वि य । नंदीफले १५ प्रमर
___18 0
2 DS omit 38 ति 4 Dमारंदी 58 दिमा

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15
मेहे कुमारे। कंका' १६ पाइराणे १७ सुसुमा १८ इ य ॥२॥ अवरे य पुंडरीए १६ णाए एगुणवीसिमे" ॥ २६ ॥ ५॥
"जइ ण भंते ! समणेणं भगवया महावीरेण नायाणं एगुणवीस अज्झयणा पगणता पढमस्स ण भंते अउझयणस्स के अट्ठ पण्णते" ? एवं खलु जंबू । तेण कालेण तेण समएण इहेव जंबदीवे दीवे भारहे वासे दाहिणड्ढभरहे' रायगिहे नामं नयरे होत्था (वण्णो ) गुणसिलए चेहए (वण्णमो) ॥ तत्थ णं रायगिहे नयरे सेणिए नामं राया होत्था (वरणओ) ॥ तस्स णं सेणियसस रगणो नंदा नामं देवी होत्था (वण्णओ) ॥ तस्स णं सेणियस्स रगणो पुत्ते नंदार देवीए अत्तए अभए नामं कुमारे होत्था अहीण आवसावे, सेणियसस रणो सव्वकज्नेसु लद्धपच्चए, तस्स रजजं च रठं च कोसं च कोट्ठागारं च बलं च वाहणं च पुरं च अंतउरं च सयमेव समुपेक्खमाणे २ विहरह ॥६॥
तस्सण सेणियस्स रएणो धारिणी नामं देवी होत्या ॥ सा धारिणी देवी अण्णया कयाई पुत्वर । त्तावरत्तकालसमयंसि सयणिज्जंसि सुत्तजामरा ओहीरमाणी २ एगं महं सत्तुस्सेहं रययकडसंरिणहं नहयलंसि मोमागारं लीलायतं जंभायंतं गयं मुह'मतिगयं पासित्ताण पडिबुद्धा । हट्टतुट्टा समाणी तं सुमिण उग्गिएहइ २ त्ता सयणिज्जामो उठेइ २ त्ता अतुरियमचवलं रायहंससरिसीए गईए जेणामेव ___ 18 वर० 2D सुसमा ४ Dी0 4800 5 D 0से0 s omits गुणसिलए 68000 7 Doho

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Ardha MágadHi Reader सेणिए राया तेंणामेव उवागच्छइ २ त्ता सेणियं रायं इटाहिं कंताहिं पियाहिं गिराहिं पडिबोहेइ २ त्ता सेणियण रराणा अभएणणाया समाणी नाणामणिरयणचित्तंसि भदासणंसि निसीयइ २ त्ता आसत्था वीसत्था मत्थए अंजलिं कटु एवं वयासी, "एवं खलु अहं देवाणुप्पिया ! अज्ज तंसि तारिसगंसि सयणिज्जसि सुत्तजागरा नियगवयणमइवयंतं गयं सुमिणे पासित्ता पडिबुद्धा ॥ तं एयस्स ण सुमिणस्स देवाणुप्पिया ! के फलविसेसे भविस्सइ ?" ॥७॥
तए ण से सेणिए राया धारिणीए देवीए अंतिए एयमढं सोचा निसम्म हतुठे समाणे तं सुमिण उग्गिएहइ २ त्ता ईहं' अणुपविसइ, अप्पणो साभाविएणं मइपुवरण बुद्धिविण्णाणेण तस्स सुमिणस्स अत्यौग्गहं करेइ २ त्ता धारिणि देविं अणुबहेमाणे एवं वयासो, “ओराले ण तुमे देवाणुप्पिर ! सुमिणे दिढे । कल्लाणे ण तुमे देवाणुप्पिए सुमिणे दिठे। अत्यलाभो देवाणुप्पिए ! पुत्तलाभो देवाणुप्पिए ! सुक्खलाभी देवाणुप्पिए ! एवं खलु नवराहं मासाणं बहुपडिपुण्णाण अट्ठमाण राइंदियाण विइक्ताण अम्हं कुलके उं कुलवडिंसयं दारयं पयाहिसि । से वि य ण दारए उम्मुक्कबालभावे सूरे वीरे रज्जवई राया भविस्सइ । तं आरोग्ग-तुट्ठि-दीहाउकल्लाणकारए णं तुमे देवी ! सुमिणे दिढे" त्ति कटु भुज्जो २ अणुबहेइ ॥८॥
____1 D० 25 पविसर 3 Doबह
4 S30 5800 .

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मेहे कुमारे । तए णं सा धारिणी देवी सेणिएणं रण्णा एवं वुत्ता समाणी हट्टतुट्टा सयंसि सयणिमि निसीयइ २ त्ता एवं वयासो, “मा मेए उत्तमे पहाणे सुमिणे अगणेहि पावसुमिणेहि पडिहम्मिहिइ," त्ति कटु देवगुरुजण संबढ़ाहिं पसत्याहिं धम्मियाहिं कहाहिं सुमिणजा. गरियं पडिजागरमाणी विहरइ ॥९॥
तए ण से सेणिय राया पच्चसकालसमयंमि विविहसत्थकुसले समिण पाढए मददावेइ २ त्ता धारिणीस देवीस दिट्ठस्म सुमिणस्स फलं पुच्छइ ॥१०॥
एवं पुच्छिया समाणा ते सुमिणपाढगा सुमिणसत्थाई उच्चारेमाणा एवं बयासी, "एवं खलु मामी अम्हं सुमिणसत्यंसि बायालीस मुमिणा तीस महा सुमिणा वावतरि सव्व सुमिणा दिट्ठा । तत्थ सामी ' अरहतमायरो वा चक्कट्टिमायरो वा अरहंतसि वा चक्कवटिसि वा गभं वक्त्रमाणंसि एएसिं तीसास महासुमिणाण इमे चउद्दस' महासुमिणे पासित्ताणं पडिबुज्झति तं जहा, गय-वसह सोह-अभिसेयदामससि-दिणयरं उझयं कुंभं । पउमसर-सागर-विमाणभवण-रयणुच्चयं सिहि च ॥१॥ तत्य ण सामी ! मंडलियमायरो मंडलियंसि गम्भं वकमाएसि एएसिं चउदसण्ह' महासमिणाण अण्ण यरं एगं महासुमिण पासित्ताण पडिबुज्झति । तं ओराले ण सामो ! धारिणीए देवोए सुमिणे दिढे । एवं खलु सामी : नवग्रहं मासाणं बहुपडिपुण्णाण धारिणी
1S चोहस
25 उमभ

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13
ARDHA-MAGADHI READER. देवी एगं दारयं पयाहिइ, से वि य दारए रज्जवई राया भविस्सइ, अणगारे वा भावियप्पा" ॥११॥
तर णं तीसे धारिणीए देवीए दोसु मासेसु विडतेसु' तइए मासे वट्टमाणे तस्स गन्भस्स दोहलकालसमयं सि अयमेवारवे अकालमेहेसु दोहले पाउम्भवित्या,"घण्णाओ ताओ अम्मयाओ, पुण्णाओ ताओ अम्मयाओ, सुलट्ठ ण तासिं माणुस्सए जम्मजीवियफले जाओ णं मेहेसु अन्भुग्गएसु हत्थिरयण' दुरुढाओ सम्वनो समंता आहिंडमाणीओ डोहलं विणे ति, तं णं अहमवि मेहेसु अब्भुग्गएमु जाव डोहलं विणेमि" ॥१२॥
तर णं सा धारिणी देवो तसि दोहसि विणिजमाणंसि असंपत्तदोहला भसंपुण्णदोहला सुक्का भुक्ता निम्मंसा दुब्बला जाया ॥१३॥
तए संतोसे धारिणीरदेवीए अंगपडियारियाओ अभिंतरियाओ दासचेडियाओ जेणेव सेणिए राया तेणेव उवागच्छंति २ त्ता एवं वयासी, "एवं खलु . सामी! किं पि अज्ज धारिणो देवी सुक्का भुक्खा अट्टमाणोवगया मियायई" ॥१४॥ __तर णं से सेणिए राया जेणेव धारिणी देवी तेणेव उवागच्छइ २ त्ता तं एवं वयासो "किण्णं तुम देवाणुप्पिर ! चट्टझाणोवगया मियायसि ?"
तए ण सा धारिणी देवो एवं क्यासी, "एवं खलु मामी ! मम अयमेयास्वे अकालमेहेसु दोहले पाउन्भूर ॥१५॥ ___ 1sवीति० 25 दा० 3D Oणीयंo Soविo 4 DS Oणिमा० 5. Supply the rest from $ 12.

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मेहे कुमारे। तए णं से सेणिए राया तं धारिणिं देवि एवं वयासो, "माणं तुमं देवाणुप्पिए ! अट्टज्माण झियाहि, अहंणं तहा करिस्सामि जहा तव अय. मेयारुवस्स अकालदोहलस्स मणोरहसंपत्ती भवि. स्सई" ॥१६॥
तए णं से सेणिए राया अभयं नामं कुमारं सदावेइ २ त्ता एवं वयासी, “एवं खलु पुत्ता ! तव चुल्लमाउयाए धारिणीय देवीए अकालमेहेसु दोहले पाउभए । तस्स दोहलस्स अहं उवाएहिं उप्पत्तिं अविदमाणे ओयमणसंकप्पे झियामि" ॥१०॥
तर ण से अभए कुमारे सेणियं राय एवं वयासो, "मा ण तुम्भे ताओ एवं झियाह । अहं पंतहा करिस्सामि लहा मम चुल्लमाउयाए धारिणीए देवीए अकालदोहलस्स मणोरहसंपत्ती भविस्सह" ॥१८॥
तए ण तस्स अभयकुमारसस अयमेयारवे अझत्थिर' समुष्पज्जित्था, "णो खलु सक्का माणुस्मरण उवारण मम चुल्लमाउयाए धारिणीए देवीए अकालदोहलस्म मणोरहसंपत्तिं करित्तए नन्नत्य दिवेण उवाएण। अत्यिण मम सोहम्मकप्पवासी' पुववसं. गइए देवे महिढिए य महासुक्खे। तं सेयं खलु ममं पोसहसालाए पोसहियस्स बंभयारिसस एगस्स अबीयस्स दब्भसंचारोवगयस्स अट्ठमभत्तं परिगिण्डित्ता पुत्वसंगतियं देवं मणसिकरेमाणस्स विहरिसर । तर पुटवसंगइर देवे मम चुल्लमाउयाए धारिणीर देवीए अकालमेसु दोहलं विणेहिह"। 18 भ0 2 8 0डी0 3 8 मझ 4 D सम्म० 5 Doto 6 DOसी

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ARDHA-MAGADHI READER. एवं संपेहेइ २ त्ता पोसहसालं पमज्जइ उच्चारपासवणभूमि पडिलेहेइ दब्भसंथारगं दुरुहइ' अट्टमभत्तं य परिगिएहइ २ त्ता पुश्वसंगइयं देवं मणसिकरेमाणे चिट्ठइ ॥१॥
तए ण से पुत्वस गतिए देवे अभयस्स कुमारस्स अंतिए पाउन्भए । अभएण कुमारेण अभट्टिए समाणे अकालमेहे विउव्वइ ॥२०॥
तए ण सा धारिणी देवी अकालमेहेसु दोहलं सम्म विणेइ २ त्ता नवरा मासाण पडिपुण्णाण मेहं नामं दारय पयाया।
तए ण तस्स मेहस्स कुमारस्स अम्मापियरो. अणुपुत्वेण नामकरणच पउजेमणं च चकम्मणगं च चोलोवणयं च महया इड्ढीसकारसमुदएणं करिंसु ॥२१॥
तर णं तं मेहं कुमारं अम्मापियरो गन्भट्टमे वासे सोहणं सि तिहि-करण-मुहुत्तंसि कवायरियस्स उवऐति । तए णं से कलायरिए मेहं कुमारं लेहाइयाओ गणियप्पहाणाओ सउणरुयपज्जवसाणाप्रो बावतरं कलाओ सुत्तो य अत्यो य करणो य सिक्खावेइ, तं जहा, लेहं १, गणियं २, सवं ३, नटें ४, गोयं ५, वाइयं ६, सरगयं ७, पोक्खरगयं ८, समतालं ६, जूयं १०, जणवायं ११, पासयं १२, अट्ठावयं १३, पोरेकत्तं १४, दगमट्टियं १५, अण्णविहिं १६, पाणविहिं १७, वत्थविहिं १८, विलेवणविहिं १६,
1s oro 2500 3D पवर्षकमाणं 4 Doo 5 D060 6S oचं

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मेहे कुमारे। सयणविहिं २०, अज्ज २१, पहेलियं २२, मागहियं २३, गाहं २४, गोइयं २५, सिलोयं २६, हिरण्णजुत्तिं २०, सुवण्णजुत्तिं २८, चुण्ण जुत्ति २९, आभरणविहिं ३०, तरुणीपडिकम्म ३१, इत्यियलक्खणं ३२, पुरिसलक्खणं ३३, हयलक्खणं ३४, गयलक्खणं ३५, गोणलक्वणं ३६, कुक्कुडलक्खणं ३०, छत्तलक्खणं ३८, दंडलक्षणं ३६, असिलक्खणं ४०, मणिलक्खणं ४१, कागणिलक्खणं ४२, वत्युविज्जं ४३, संघारमाणं ४४, नगरमाणं ४५, वहं ४६, पडिवह ५७, चारं ४८, पडिचारं' ४६, चकवहं ५०, गरुलवहं ५१, सगडवूह ५२, जुद्ध ५३, णिजुद्ध ५४, जुद्धाइजुद्ध ५५; अटिजुद्ध ५६, मुट्ठिजुद्ध ५०, बाहुजुद्ध ५८, लयाजुद्ध ५८, ईसत्यं ६०, छरुप्पवायं ६१, घणुव्वेयं ६२, हिरण्ण पागं ६३, सुवण्णपागं ६४, सुत्तखेडं ६५, वट्टखेडं ६६, णालियाखेडं ६०, पत्तच्छेज्ज ६८, कडाच्छेज्ज ६९, सज्जीवं 50, निज्जीव ७१, सउणरुयं १२ ॥
तर णं से कलायरिए मेहं कुमार एताओ कलाओ सिवखावित्ता अम्मापिऊणं अंतिए उवणेइ ॥२२॥ __ तए णं तस्स मेहस्स अम्मापियरो तं कलायरियं महुरेहिं वयणेहिं विपुलेणं गंधमल्लालंकारेणं सक्कारैति २ क्ता विउलं जीवियारिहं पीइदाणं दलयंति २ त्ता पडिविसज्जेति॥
तए णं से मेहे कुमारे बावत्तरिकलापंडिए नवंगसुत्तपडिबोहिए पढ़ारसविहिप्पगारदेसीभासाविसारए जाए ॥२॥
1 8 ofro

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22 ARDIA-Mágavui READER.
तर णं तस्स मेहस्स कुमारस्म अम्मापियरो सोहगमि तिहि-करण-नक्खत्त-मुडतंसि मेहं कुमारं सरिमहिंतो रायक्लेहितो आणिल्लियाहिं अहिं रायवरकरणाहिं सद्धि एगदिवसेग पाणि गिणहावेसु ॥४॥ ___ तए णं से मेहे कुमारे उप्पिंपासायवरगए फुटमा
हिं मुइंगमत्यहिं वरतरुणीसंपउलोहि बत्तीसइबद्धएहि नाडएहिं उबगिज्जमाणे २ उवलालिजमाणे २ माणुस्सए कामभीए पच्चणुभवमाणे विकरई ॥२५॥
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे पुत्वाणुपुत्विं चरमाणे गामाणुगामं दूइज्जमाणे सुई
सुहेणं विहरमाणे जेणामेव रायगिहे नयरे गुणसिलए - चेहए तेणामेव उवागच्छइ जाव विहरई ॥२६॥
तए णं से मेहे कुमारे कंचुइज्जपरिसस्स अंतिग - समणस्स भगवो महावीरस्स आगमणपविति सोच्चा
निसम्म हटतुटे कोडुंबियपुरिमे सट्टावेइ २ त्ता एवं वयासी, “खिप्यामेव भो देवाणुप्पिया ! चाउरघंट पासरह जुत्तमेत्य' उवट्ठवेह" ॥२०॥
तर णं मे मेहे कुमारे चाउग्घंटं आसरहं दुख्ढे समाणे जेणामेव समणे भगवं महावीरे तेणामेव उवा. गच्छइ जाव विणएणं पज्जुवासइ ॥ तए णं समणे भगवं महावीरे मेहस्स कुमारस्त तोसे य महइम. हालियाए परिसाए विचित्तं धम्ममाइक्खइ ॥२८॥ ___ तर णं से मेहे कुमारे समणस्स भगवओ महा. वीरस्स अंतिए धम्मं सोचा णिसम्म हट्टतुटे जेणा
ID OR S जुत्तामे

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मेहे कुमारे।
मेघ अम्मापियरो तेणामेव उवागच्छइ २ त्ता अम्मापिऊणं पायवडणं करेइ २ त्ता एवं वयासी, "एवं खलु अम्मयाओ ! मए समणस्स भगवचो महावीरस्स अंतिर धम्मे निसंते से वि य णं घम्मे इच्छिए पडिच्छिए अभिसर । तं इच्छामि शं अम्मयाओ ! तुमेहिं अन्भगुरणाए समाये समणस्स भगवग्रो महावीरस्स अंतिर मुंडे भवित्ताणं आगाराचो अणगारियं पब्वइत्तए” ॥२६॥
तर णं सा धारिणो देवी तमणि अतं श्रप्पियं फरुसं गिरं सोचा रोयमाणी विलवाणी मेहं कुमारं एवं बयासी । " तुमं सि जाया ! अम्ह एगे पुत्ते इले कंते पिए || नो खलु जाया ! अम्हे इच्छामो खण मवि विप्पओगं सहित्तए । भुंजाहि ताव जाया ! माणुस्सर भोगे जाव वयं जीवामो । तम्रो पच्छा श्रम्हहिं कालगएहिं परिणयवर निरवयवखे पत्वइस सि" ॥३०॥
23
B
तर गं से मेहे कुमारे अम्मापिऊहिं सवं वुत्ते समाणे एवं वयासो, “तहेव णं तं अम्मयाओ ! जहेव णं तुम्भे ममं वयह । एवं खलु अम्मयाओ ! माणुस्सए भवे अधुवे अणि असासर बसणस ववाभिभू विज्जुलयाचंचले अणिच्चे जलबुब्बुयसमाणे कुसग्गजलबिंदुसन्निभे संभव्भरागसरिसे सुविणदंसणोवमे पच्छा पुरं च अवस्सविप्पजह णिज्जे । से के णं जाणइ अम्मयाओ ! के पुव्विं गमणाए के पच्छा गमगाए, तं इच्छामि गं जाव पव्वइत्तए" ॥३१॥
16 orto 2 D अम्मा 3D OFF SOO

4 D OMITTO

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24 ARDHA-MAGADE READER.
तए णं तस्स मेहस्स कुमारस्स अम्मापियरो जाहे णो संचाएंति मेहं कुमारं बहूहि विसयाणुलोमाहि आघवणाहि य पण्णवणाहि य आघवित्तए वा पण्णवित्तए वा ताहे विसयपडिकूलाहिं संजमभउब्वेगकारियाहि पण्णवणाहिं पण्णवेमाणा एवं वयासी, "एस णं जाया ! निग्गंथे पावयणे सच्चे, अणुत्तरे, केवलिए, पडिपुण्णे, संसुद्धे, सल्लगत्तणे, सिद्धिमग्गे, मुत्तिमग्गे, सव्वदुक्खपहीणमग्गे, अहोव एगन्तदिट्ठिए, खुरो इव एगंतधारए, लोहमया इव जवा चावेयन्वा, वालुयाकवलो इव नीरसए", गंगा इव पडिसोयगमणयाए, महासमुदो इव भुयाहि दुत्तरे, असिधारा' व संचरियव्वं । णो खलु कप्पइ जाया ! समणाणं निग्गंथाणं पाहाकम्मिए वा उदेसिए वा,कीयगडे वा, ठविए वा, रइए वा दुन्भिवखभत्ते वा, वद. लियाभत्ते वा, कंतारभत्ते वा, गिलाणभत्ते वा, मल. भोयणे वा, कंदभोयणे वा, फलभोयणे वा, बीयभोयणे 'वा, हरियभोयणे वा, भोत्तए वा, पायए वा ॥ तुमं च णं जाया ! सुहसमुचिए णो चेव णं दुहसमुचिए णालं सीयं णालं उण्हणालं खुहणालं पिवासं णालं वाइय-पित्तिय-संण्णिवाइय-विविहे रोगायंके उच्चावए गामकंटए बावीसं परीसहोवसग्गे उदिण्णे सम्म अहियासित्तए ॥ तं भुंजाहि ताव जाया ! जाव" पत्वइस्ससि ॥३२॥
तए णं से मेहे कुमारे अम्मापिऊहिं एवं वुत्ते
15 एr, D एत्ति 2 5 D यत्तिय व्यसिभिय.
3 DS निरस्सर 4S रख 6, Supply the rest from $ 30.

Page #93

मेहे कुमारे। समाणे अम्मापियरो एवं वयासी, "तहेव णं तं अम्मयाओ ! जहेव गं तुम्भे ममं वयह ॥ एवं खलु निरगंथे पावयणे कोवाणं कायराणं कापुरिमाणं इहलोगपडिबद्वाणं परलोग निष्पिवासाणं दुरणुचरे पाययजगहस । णो चेव ण ं धीरस्स एत्थ किं वि दुक्करं करणयाए ॥ तं इच्छामि जाव पव्वइत्तए ||३३||
तर णं तस्स मेहस्स कुमारस्स अम्मापियरो तं एवं वयासी, "इच्छामो ताव जाया : एगदिवसमवितत्र रायसिरिं पासित्तर " ॥
तए ण ं से मेडे कुमारे अम्मापियर मणुवत्तमाणे' तुसिणी संचिइ ॥३४॥
!
तर ण से सेणिए राय । कोडुंबिय पुरिसे सद्दावेइ २ त्ता एवं व्यासी, "खिपामेव भो देवागुपिया मेहस्स कुमारस्स महत्यं महारिहं महग्घं विउलं रायाभिसेयं उवटुवेह” ॥ तर ण ते कोडुंबिय पुरिसा तहेव रायाभिसेयं उवटुवेंति ||३५||
तरण से सेखिए राया बहूहिं गणणायगेहि दंडगायगेहि संपरिवुडे मेह कुमारं अटुसयाण सोव - रियाण' कलसा जलेहि रायाभिसेएण' अभिसिंचमाणे एवं वयासी, "जय २ गंदा जय २ भद्दा भददं ते; अजियं जिलाहि', जियं पालयाहि, जियमडके वसाहि" त्ति कट्टु जयसदं पउंजर ॥
!
तर गं से मेहे राया जाए ||३६||
तर णं तस्स मेहस्स रण्णो अम्मापियरो एवं
1. Doमयुत्तमणे
2. Sotto

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26 ARDHA-MAGADHE READER: वयासी "भण जाया! किंते दलयामो किं ते पयछामो ?"
तर ण मे मेहे राया अम्मापियरो एवं वयासी इच्छामि णं अम्मयाओ ! कुत्तियावणाओ रयहरण पडिग्गहं च आणियं कासवयं च सदावित्तए "॥३०॥ ___ तर ण से सेणिए राया कोडुंबियपुरिसे सदावेइ २ त्ता एवं वयांसी "गच्छह ण तुब्भे देवाणुप्पिया ! सिरिघरानो तिण्णिसयसहस्साइं गहाय दोहि सयमहस्सेहि कुत्तियावणाी रयहरण पडिग्गहं च उवणेह, एगेण सयसहस्सेण कासवयं सदावेह" ॥
तर ण ते कोडुंबियपुरिमा तहेव बरेति ॥३॥
तर ण से कासवे सेणियं रायं करयलमंजलिं कट्टु एवं वयासो, “संदिसह ण देवाणुप्पिया जं मए करणिउजं" ॥
तए ण से सेणिए गया कासवयं एवं वयासो, "गच्छाहि ण तुमं देवाणुप्पिया ' सुरभिणा गंधोदएण निके हत्थपाए पक्खालेहि सेयाए चउप्फलाए पोत्तोए मुहं बंधित्ता मेहकुमारस्स चउरंगुलवउजे निक्खमणपाउग्गे केसे कप्पेहि ॥
तर ण से कासवे तहेव केसे कप्पइ ॥६॥
तए ण मेहकुमारस्स माया महारिहेण हंसलवखणाडसाडएण अग्गकेसे पडिच्छइ २ त्ता सुरभिणा गंधोदएण पक्खालेइ २ त्ता सरसेण गोसीसचंदणेण' चच्चाओ दलयइ सत्ता सेयाए पोत्तोए बंधेइ २त्ता रयणसमुग्गयंसि पक्खिवइ, वारिधारा-किरण

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मेहे कुमारे !
___ 27 मुत्तावलिपगासाइं अंसई विणि मुबमाणी २ रोय. माणी २ कंदमाणी २ एवं वयासी, "एस ण अम्हं मेहकुमारस्स अब्भुदण्सु य उस्सवेसु य अपच्छिमे दरिसणे भविस्सइ "त्ति कटु उम्सीसामले ठवेइ॥४०॥
तए ण तस्स मेहस्स कुमारस्म अम्मापियरो उत्तरावकमाण सोहासण रयाति, मेहं कुमारं दाचं पि तच्चं पि सेयपोयरहि कलसेहि गहावेति २ त्ता पम्हल सुकुमालाए गंधकासाइयाए साडियाए गायाई लहति २ त्ता सरसेण गोसीसचंदणेण गायाई अणुलिंपंति २ चा णासाणीसास-वाय-वाज हंसलवखणसाडगं णियंसेंति हारं पिणद्धति अद्धारं पिणटुंति एवं एगावलिं मुत्तावलिं कणगावलिं रयणावलिं जाव दिवं सुमणदामं पिणद्धति ॥४१॥
तए ण मेहं कुमारं गंठिम-वेढिम-परिम-संजोइ. मेणु चतविहेण मल्लेण कप्परक्खं पिव अलंकियसरीरं ति ॥४२॥
तर ण से सेणिए राया कोडुंबियपुरिसे सदावेइ २ त्ता एवं वयानी "खिप्पामेव भो देवाणुप्पिया! अणेगखभसयसंणिविट्ठ पुरिससहस्सवाहिणि सोय उवट्ठवेह ॥
तर ण ते कोडुंबियपुरिसा सीयं उवट्ठति ॥४३॥
तर ण मेहे कुमारे सोयं दुरुहइ' र त्ता सोहासणवरगए पुरत्याभिमुहे सन्निसणणे ॥४४
तए सं तस्स मेहस्स कुमारस्स माया रहाया
18050

Page #96

ARDHA-MAGADHi R BADER. कयबलिकम्मा अप्पमहग्घाभरणालंकियसरीरा सोयं दुरुहइ २त्ता मेहस्स कुमारस्स दाहिणे पासे सीहा. रुणंसि निसीयइ ॥४॥
तर ण तप्त मेहस्स कुमारस्स पिया कोडुंबियपुरिसे सद्दावेइ २ त्ता एवं वयासी, "खिप्पामव भो देवाणुप्पिया : सरिसाण सरिसत्तयाण सरिव याण" कोडुंबियवरतरुणाणं सहसस्सं सदावेह" ।
तए ण ते कोडुंबियवरतरुणा सद्दाविया समाणा सेणियं रायं एवं वयासी, “संदिसह ण देवाणुप्पिया : जगणं अम्हेहि करणिज" ॥
तए णं से सेणिए राया ते कोडुंबियवरतरुणे एवं वयासी, “गच्छ ह ण देवाणुप्पिया! मेहस्स कुमारस्स पुरिससहस्सवाहिणि सीयं परिवहह'' ॥ ते तहेव परिवहति ॥४६॥
तर ण तस्स मेहस्स कुमाररस तं सीयं दुरुढस्स समाणस्स इमे अट्ठठ्ठमंगलया तप्पढमयाए पुरो अहाणुपुम्वीर संपट्ठिया, तं जहा, सोत्थिय-सिरिवच्छनंदावत्त' बद्धमाणग-भदासण-कलस-मच्छ-दप्पणा ।
तर ण बहवे अत्यत्यिया तहि इटाहि कंताहि गिराहि अणवरयं अभिथुणंता एवं वयासो "जय २ नंदा, जय २ भद्दा ॥४॥
तर णं तस्स मेहस्स कुमारस्स अम्मापियरो मेहं कुमारं पुरो कट्टु जेणामेव समणे भगव महावीरे तेणामेव उवगच्छति २ त्ता तिश्खुत्तो आयाहिण
1. So50 2 Soसया० 3500 4 S वह 5 नंदिया

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मेह कुमारे। पयाहिण करैति २ त्ता वदंति नमसंति त्ता एवं वयामी, "एस ण देवाणुप्पिया ! अम्हं एगे पुले इट्टे बंते पिए । से जहा नामए उप्पले इवा परमे इवा कुमुदे इवा पंके जाए जलेसु' संवढिए नो वलिप्पई पंकरएण नो वलिप्प इ जलरपण एवामेव मेहे कुमारे कामेसु जाए भोगेसु संवढिए" नो वलिप्पाइ कामरगण नो वलिप्पइ भोगरएण । एस ण देवाणुप्पिया' संसार-भउदिवग्गे, भीए जम्मण जरामर गाण", इच्छइ देवाणु प्पियाण अंतिए मुडे भवित्ता आगागो अणगारियं पन्ध इत्तए । तं अम्हे देवाणुप्पियाण सिस्सभिक्खं दलयामो, पडि छत ण देवाणुप्पिया : सिरसभिक्खं"॥४॥
तए ण समणे भगवं महावोरे मेहकुमारसा अम्मापिऊहिं एवं वुत्ते समाणे एयम सम्म पडिसुणेइ॥४॥
तए ण से मेहे कुमारे समणस्स भगवत्रो महावीरस्स अंतियाओ उत्तरपुरत्यिमं दिसिभागं प्रवक्कमेइ २ त्ता सयमेव आभरणमल्लालंकारं मुयइ' ॥५०॥
तए ण मेहकुमारस्स माया हंसल:खणेण पडसाडएणं आभरणमल्लालंकारं पडिच्छ इ २ त्ता अंसणि विणिम्मुयमाणी २ रोयमाणी २ एवं वयासी, "ज इयत्वं जाया : घडियत्वं जाया ! अस्सिं च ण अ? नो पमायव्वं । अम्हं पि एवमेव मग्गे भवउ" त्ति कटु मेहकुमारस्स अम्मापियरो ममण भगव महावीरं वंदंति नमंसंति २ त्ता जामेव दिस पाउन्भया तामेव दिसं पडिगया ॥५॥
1.S जले 2D omits 3 8 संबुढे 4 SOजर0 Sofo 68 oमर 78 0ोमु० 5 एमेव

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30
ARDHA-Mágaduí READER तए से मे कुमारे पंचमुट्टियं खोयं करेइ २ त्ता जेणामेव समणे भगवं महावोरे तेणामेव उवागच्छद २ त्ता एवं वयासी, "आलित्ते ण भंते ! लोए जराए मरणेण य ॥ से जहा नामए केइ गाहावई आगारंसि झियायमाणं सि जे तत्थ भंडे भव इ अप्पभारे मोल्लगुरुए तं गहाय प्रायाए एगंतं अवकमइ, 'एस मे णिच्छारिए' समाणे पच्छा पुरा य लोए हियाए सुहाए भविस्तई', एवामेव मम वि एगे पाया भंडे. इडे कंते पिए, एस मे निच्छारिए समाणे संसारवोऽयकरे भविस्सइ, तं. इच्छामि णं देवाणुप्पिएहि सयमेव पत्वावियं', सयमेव सिक्खावियं, रुयमेव आयार-गोयर-विणय-वेण इय-चरणकरण-जायामायाउत्तियं धम्म प्राइविखयं ॥२॥
तए ण समणे भगवं महावीरे मेहं कुमारं सयमेव पवावेइ, सयमेव जाव धम्ममाइक्खइ, "एवं देवाणुप्पिया ! गंतव, एवं चिट्टियब्व, एवं निसीयवं, तयट्टियत्व, भुंजियव्वं, भासियत्व" ॥ तए ण से मेहे कुमार समणस्स भगवो महावीरस्स अंतिए इमं एयासवं धम्मियं उवएसं निसम्म सम्म पडिवउजइ तमाणाए तह गच्छह, तह चिट्ठइ जाव तह भासइ ॥५३॥
जं दिवस च ण मेहे कुमारे आगाराओ अणगारियं पब्वइए तस्स ण दिवसस्स पुव्वावरण्हकालसमयंसि समणाणं निग्गंथाण अहाराइणयाए सेज्जास
1 S FOTO
2s omits 3D पायार भंटे
4D ०७

Page #99

मेहे कुमारे। घारगेसु विभज्जमाणेसु मेहस्स कुमारस्स दारमले सेजजासंधारए जाए ॥५४॥
तए ण समणा निग्मंथा पुटवरतावरत्तकालसमयसि वायणाए पुन्छणाए परियट्टणार धम्माणु जोगचिंताए उच्चारस्स य पासवणस्स य अइगच्छमाणा य निग्गछ. माणा य अप्पेगइया मेहं कुंमारं हत्थेहि स घट्टति एवं पाएहि सोसे पोट्टे कायंसि। एवं महालियं च तं रयणि मेहे कुमारे नो संचाएइ खणमवि अछि निमीलित्तए ॥५॥
तर ण तस्स मेहस्स कुमारस्स अयमेयासवे अज्झत्थिर समुष्पज्जित्था, "एवं खलु अहं सेणियस्स रण्णो पुति, धारिणीए देवोए अत्तए मेहे कुमारे। तं जया ण अहं अगारमझे वसामि तया ण मम समणा निग्गंथा आढायंति सकारोति । जप्पभिई च ण अहं अणगारियं पव्वइए तप्पभिई च ममं समणा निग्गंथा नी आढायंति नो सक्कारैति अदुत्तरंच ण समणा निग्गथा राम्रो पुठवरत्तावरत जाव ममं संघटॅति नी संचाएमि खण मवि अच्छि निमीलित्तर तं सेयं खलु मम कल्लं पाउप्पभायाए रयणीए समण भगवं महावीरं आपुच्छित्ता पुणरवि आगार. माझे वसित्तर," त्ति कटु एवं स पेहेइ २ त्ता भट्ट दुहट्ट-वसट्ट-माणसगए णिरयपडिरवियं च तं रयणि खवेद २ त्ता कल्लं पाउमभायार रयणीय
___ 1 Doसि 2 D से 3 Sor04 Doम्हाo 5 Supply the rest from the preceding section. 6D S fafirmirane 7S . 9 Doभार 10 Doमायण

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39 ARDHA-MAGADHi READER. जेणामेल समणे भगवं महावीरे तेणामेव उवागाछइ नाव पज्जुवासइ ॥५६॥
तर ण "मेहा" इ समणे भगवं महावीरे मेहकुमारं एवं वयासी “से गूण तुमं युवावरत्तकालसमयंसि समणेहिं निग्गंथेहि वायणाए य पुच्छणास जाव आगारमझे वसित्तए । सेणणं एस अट्टे समठे ?"
“हता : अट्ठ सस?"
"एवं खलु मेहा ' तुम इओ तच्चे भवे वेयड्ढगिरिपायमले हत्थिराया होत्था । ___ तत्यं ण तुमं अण्णया कयाई गिम्ह कालसमयमि जेट्ठामलमासे वणदवजालापलित्तेसु तेसु धूमाउलासु दिसासु मंडलवाए व परिभमंते तत्थे संजायभए बहूहि हत्थोहि संपरिखुडे दिसोदिसं विष्पलाइत्था ॥५॥
तपण तव मेहा : तं वणदवं पासित्ता अयमेयावे अझत्थिर समुप्पज्जित्या, “कहिण मण्णे मस अयमेयारवे अग्गिसंभवे अणुभयपुवे" । तए ण तव मेहा : लेसाहि विसुझमाणीहि सुभेण परिणामेण तयावरणि जाण कम्माण खोवसमेण जाइसणे समुपज्जित्या । तए ण तुमं मेहा : एयमटुं सम्म अभिसमेसि, "एवं खलु मए अतीए भवे अयमेयारवे अग्गिसंभवे समणुभए" ॥८॥
तर ण तुझ मेहा अयमेयारवे अउझत्यिस समुप्पजित्था, 'तं सेयं खलु मम इयाणि गंगाए महाण
1 Supply the rest from 28 अत्ये
$ 55 and 56.

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33
मेहे कुमारे। ईए दाहिणिल्लकूलं सि विज्झगिरिपायमले, दवग्गिसंताणकारणट्ठा सरणं जूहेणं महइमहालयं मंडलं धाइत्तए,' त्ति कटु एवं संपेहेसि २ त्ता एगं महं मंडलं घाएसि । जत्थ णं तणं वा पत्तं वा कटुं वा कंटस वा लया वा खाणुं वो सक्खं वा, तं सव्वं तिक्खुत्तो आहुणिय २ पाएणं उद्धरेसि, हत्थेणं गिराहइ २ त्ता एगते पाडेसि।
तए णं तुम मेहा ! तस्सेव मंडलस्स अदूरसा मंते हत्थोणं आहेबच्चं भुजमाणे विहरसि ॥५॥
तए णं अण्णया कयाइं गिम्हकालसमयंसि जेट्टामलमासंसि पायव-संघस-समुट्ठिएणं सुक्क-तण-पत्तमारुयसंजोगदीविएणं महाभयकरणं हुयवहेणं वणदव-जालासंपलितेसु वर्णतेमु अण्णे बहवे सीहा य बग्घा य दीवा य रिच्छा य चित्तया य सियाला य ससया य जेणेव से मंडले तेणेव उवागच्छति २ त्ता अग्गिभयाभिविद्या एगो बिलधम्मेणं चिट्ठति। तुम पि मेहा ! तसि चेव मंडले तेहिं बहूहिं सोहेहिं जाव ससएहि सद्धिं एगो बिलधम्मेणं चिट्ठसि ॥६०॥
तए णं तुमे मेहा ! पारणं गत्तं कंडुइस्सामि त्ति कटु पाए उक्खित्ते । तसि. च णं अंतरंसि अण्णेहिं बलवंतेहिं सत्तेहिं पलाइज्जमाणे २ एगे ससए अणुपविठे। तए ण तुमं मेहा ! गायं कंडुइत्ता पुणरवि पायं निक्खिविस्सामि त्ति कटु तं ससयं च अणुपविठं पाससि २ ता पाणाणुकंपाए भूयाणुकंपाए से पाए अंतरा चेव संधारिए नो चेव णं निक्खित्ते ॥
ID AT 2 Do To S wolfermato 3 D.S Text af faadfareTfA Commentary faradrato

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34 . ARDHA-MAGADAS READER.
तए णं तुमे मेहा ! तार पाणाणुकंपाए माणुस्सा! उए बद्धे ॥
तर ण से वणदवे अढाड्इज्जाइं राइंदियाई तं वणं झामेइ २ ता निट्ठिए उवरए उवसंते विज्झाए यावि होत्था ॥१॥
तए णं ते बहवे सीहा जाव ससया तं वणदवं उवसंतं विउझायं पासंति २ त्ता अग्गिभयविष्पमुका तबहाए य छुहाए य पिवासाए अभिभूया समाणा ताओ मंडलाओ पडिनिक्खमंति २ त्ता दिसोदिसं विष्पसरित्या ॥६॥
तए णं तुम मेहा ! जुगणे जरा-जजरिय-देहे तंसि चेव मंडलंसि विज्जुहए धरणितलंसि संणिवडिए। तए णं मेहा! तवा सरीरगंसि उज्जला वेयणा पाउन्भया । तए णं तुमं मेहा ! तं उउजलं वेयणं तिण्णि राइंदियाइं वेएमाणे एगं वाससय परमाउयं पालइत्ता इहेव जंबुद्दीवे दीवे भारहे वासे रायगिहे नयरे सेणियस्स रण्णो धारिणीए देवीए कुच्छिसि कुमारत्ताए पच्चायाय ॥६॥
तए णं तुम मेहा ! आणुपुत्वेणं गम्भवासामो निक्खंते समाणे उम्मुक्कबालभावे जोव्वणगं अणुपत्ते मम अंतिए मुंडे भवित्ता आगाराओ अणगारियं पव्वइए ॥६४॥
तं जइणं तुमे मेहा ! तिरिक्खजोणिमुवागरण अप्पडिलद्धसम्मत्त-रयणेणं से पाएं पाणाणुकंपार अंतरा चेव संधारिए णो चेव णं णिक्खित्ते किमंग पुण तुमं 1 D मणु। 2 D उच्चरर
4 D Omits 5 D परिभाया । परब्भाहया 6S पाणे
3Dणिन्मार

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मेहे कुमारे । मेहा! इयाणि विउलकुलसमुन्भवे लद्धापंचिंदिर एवं उट्ठाण बल-वीरिय-पुरिसक्कार-परक्कम-संजुत्ते मम अंतिए पवइए समाणे समणाणं निग्गंथाणं रामो वायणाए य पुच्छणाए जाव निगच्छमाणाणं पायसंघट्टणाणि णो सम्मं सहेसि तितिक्खसि अहियासेसि ?" ॥६॥
तए ण तस्स मेहस्स अणगारस्स समणस्स भगवो महावीरस्स अंतिए एयमढे सोचा निसम्म सुभेहिं परिणामेहिं पसत्येहिं अज्झवसाणेहिं जाइसरणे समुप्पण्णे । तए ण से मेहे अणगारे एयमटुं सम्म अभिसमेह २ त्ता अणगारमझे चेव चिटुइ ॥ ___ तए ण समणे भगवं महावीरे अन्नया कयाई बहिया जणवयविहारं विहरइ ॥
तए ण से मेहे अणगारे विविहेण तवोकम्मेणं अप्पाण भावेमाणे विहरइ ॥ ___तए ण से मेहे अणगारे तेण उरालेण विपुलेणं तवोकम्मेण सुक्के भुक्खे लुक्खे निम्मंसे निस्सोणिए किडिकिडिया भूए अट्ठिचम्मावणद्वे किसे धमणिसंतए जाए यावि होत्था॥ नीवं जीवेणं गच्छा जीवं जीवेण विट्ठइ । भास भासित्ता गिलाई भास भासमाणे गिलाइ भासं भासिस्सामि त्ति गिलाई॥से जहा नामए इंगालसगडिया इ वा कट्ठसगडिया इ वा पत्तसगडिया इ वा ससदं गच्छइ ससदं चिट्ठइ एवामेव मेहे कुमारे ससद गच्छइ भसद्द चिट्ठइ ॥६६॥ .
तेणं कालेणं तेणं समरणं समणे भगवं महावीरे रायगिहे नयरे समोसढे॥ ID Sou 2D SOTO 3 D SO FQ 4 S FETETTTTTI

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36 ANDHA -MAGADHI READER.
तर णं तस्स मेहस्स अणगारस्स राम्रो पुवरत्तावरत्तकालसमयंसि धम्मजागरियं जागरमाणस्स अयमे याहवे अझथिए समुप्पज्जित्था, "एवं खलु अहं इमेणं उरालेणं तवोकम्मेण जाव' ससदं चिट्ठामि ॥ तं अत्थि जाव मे उहाणे कम्मे बले वीरिए सद्धा घिई संवेगे जाव य मे धम्मायरिए धम्मोवएसए समणे भगवं महावीरे विहरइ, ताव भे रोयं कल्लं पाउप्पभायाए रयणीए समणेणं भगवया महावीरेण अब्भण्णुणायसमाणस्स सयमेव पंच महत्वयाइआरोहित्ता गोयमाइस समणे निग्गंथे निग्गंधीओ य खामित्ता तहारवेहिं कडाईहिं थेरेहिं सद्धिं विउलपव्वयं सणियं २ दुरूहित्ता सयमेव मेहघणसरिणगासं पुढविसिलापट्टयं पडिलेहित्ता संलेहणायूसणाए झूसियस्स भत्तपाणपडियाइक्खियस्स कालं अणवकंखमाणस्स विहरित्तए," एवं संपेहेइ २ त्ता कल्लौंपाउपभायाए रयणीए जेणेव ममणे भगवं महावीरे तेणेव उवागच्छइ २ त्ता तिक्खुत्तो आयाहिणं पयाहिणं करेइ जाव पज्जुवासइ॥६॥
तए ण समणे भगवं महावीरे मेहं अणगारं एवं वयासी से गूणं तव मेहा ! रामो पुटवरत्तावरत्तकालसमयंसि जाव' कालं अणवकंखमाणस्थ विहरितए ? से णण मेहा! अरें समढें ।"
"हंता! अत्थि ॥६॥
तए ण से मेहे अणगारे समणेणं भगवया महावीरेण अब्भयणणाए समाणे सयमेव पंच महत्व
Supply the rest from $ 66. 2 S 5. 3 80 50 4. Supply the rest from the preceeding secrion.

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हे कुमारे।
37
याइ आरोहेह जाव कालं प्रणवकं खमाणे विहर ॥६॥
तर खं ते थेरा भगवंता मेहस्स अणगाररूस अगि are duraडियं करेति । तर ण से मेहे अणगारे दुवालस वासाई सामण्ण परियागं पाठणित्ता मासि याए संलेहणाए अप्पाणं भूषित्ता सहिभत्ताइ अणसगाए छेदेत्ता आलोइयपडिते उद्धरियसल्ले समाहिपत्ते आणुपुवेणं कालगर ॥१॥
तर ते थेरा भगवंता मेहं अणगारं कालगयं पासंति २ ता परिणिव्वाणवत्तियं कासगं करेति । तस्स मेहस्स आयारभंडं गिरहंति ५ त्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छति २ एवं वयासी "एवं खलु देवागुप्पियाण' अंतेवासी मेहे नामं अणगारे परिभद्दर' विणीए से गं देवागुप्पिएहिं अब्भरणुणाए समाणे जाव अणुपुवेण कालगए ॥ एस ग देवाप्पिया! मेहस्स अणगारस्स आयारभंड ॥११॥
,
तर भगवं गोय मे समय भगवं महावीरं एवं वयासी, “से ण' भंते! मेहे अणगारे कालमासे कालं किच्चा कहिं गए कहिं उववरले ?" ॥
" एवं खलु गोयमा ! मम अंतेवासी मेहे नामं अणगारे विजय महाविमाणे देवत्ताए उववरणे" ॥
"एस ण' भंते ! मेहे ताथी देवलोगा ओ चहत्ता कहिं गच्छद्दिह कहिं उववज्जिहि ?"
गोयमा ! महाविदेहे वासे सिज्झिहिइ, बुजिमाfer परिखिवाहिर सम्बदुक्खा तं काहिह” ॥२॥
1 D अगिलाव 28 go
3 STO

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38 ARDHA-MAGADHI READER.
एवं खलु जंब ! समणेण भगवया महावीरेणं अप्पोपालंभनिमित्तं पढमस्स नायझयणस्स अयमठे पण्णत्ते त्ति बेमि ॥ पढमं अज्झयण सम्मत्तं॥ महुरेहि निउणेहि वयणेहि चोययंति पायरिया । सीसे कहिंचि खलिए जह मेहमुणि महावीरो ॥१॥॥३॥
(नायाधम्मकहासुत्तस्स पढमे सुयखंधे पदम अज्झयस)
३. तावस-परिवायगा। (Copied from Jainágamodaya Samiti edition.)
से जे इमे गंगाकलगा वाणं पत्था तावसा भवंति, तं जहा--होत्तिया पोत्तिया कोत्तिया जगणई सड्ढई थालई हुंपउट्ठा दंतुक्खलिया उम्मज्जगा सम्मजगा निमज्जगा संपक्खाला दक्षिणकूलगा उत्तरकलगा संखधमगा कूलधमगा मिगलुद्धगा हत्थितावसा उद्दंडगा दिसापोक्खिणो वाकवासिणी अंबुवासिणो बिलवासिणो जलवासिणो बेलवासिणो रुक्खमलिया अंबुभक्विणो वाउभक्खिणो सेवालभक्खिणोमलाहारा कंदाहारा तयाहारा पत्ताहारा पुप्फाहारा बीयाहारा परिसडियकंदमूलतय पत्तपुप्फफलाहारा जलाभिसेयकढिणगायभूया पायावणाहिं पंचग्गितावेहि इंगालसोल्लियं कंदुसील्लियं पिव अप्पाणं करेमाणा बहूई वासाई परियायं पाउणंति बहूई वासाइ परियायं पाउणित्ता कालमासे कालं किच्चा उक्कोसेणं जोइसिएसु देवेसु देवत्ताए उववत्तारो भवंति, पलिओवमं 1 D अप्पोलभ 2 Doहि य 3. Pischel $62 वाग * Leumann वालाई

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तावस-परिवायगा। 35 वाससयसहस्समभहियं ठिई । पाराहगा ? णो इणठे समठे (१0) ॥१॥
से जे इमे गामेसु जाव सन्निवेसेसु पन्वइया समणा भवंति, तंजहा--कंदप्पिया कुक्कुइया मोहरिया गीयरइप्यिया नच्चणसीला, ते णं एएण विहारेण विहरमाणा बहूइं वासाइं सामण्ण परियागं पाउणंति बहूई वासाइ सामण्ण परियागं पाउणित्ता तस्स ठाणस्स अणालोइयप्प डिक्कंता कालमासे कालं किच्चा उक्कोसेणं सोहम्मे कप्पे कंदप्पिएम देवेसु देवत्ताए उववत्तारो भवंति, तहिं तेसिं गई तहिं तेसिं ठिई (११) ॥२॥
से जे इमे जाव परिवायगा भवंति, तं जहा, संखा जोई कविला भिउच्चा हंसा परमहंसा बहुउदया कुडिव्वया कण्हपरिवायगा; तत्थ खलु इमे अट्ठ माहणपरिष्वायगा भवंति, तं जहा-कण्हे अ करकंडे अ अंबडे अ परासरे; कण्हे दीवायणे चेव, देवगुत्ते य नारए ॥१॥ तत्थ खलु इमे अट्ठ खत्तियपरिव्वायगा भवंति, तं जहा, सीलई ससिहारे' य णग्गई भग्गई तिया विदेहे रायाराया, रायारामे बलेति य (१२) ॥३॥
ते णं परिव्वायगा रिउवेदजजुव्वेदसामवेयअहव्वणवेयइतिहासपंचमाणं निघंटुछट्ठाणं संगोवंगाणं सरहस्साणं चउण्डं वेयाणं सारगा पारगा धारगा वारगा सडंगवी, सद्वितंतविसारया, संखाणे, सिवखाकप्पे वागरणे छंदे णिरुत्ते जोतिसामयणे अण्णेसु य बंभण्णएसु य सत्थेसु सुपरिणिट्ठिया यावि होत्था ॥४॥
ते णं परिवायगा दाणधम्मं च सोयधम्मंच 1 Leumann riferit. . 2 Leumann omits.

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40 ARDHA - MAGADHI READER. तित्थाभिसेच आघवेमाणा पण्ण वेमाणा परवेमाणा विहरंति, जगणं अम्हं किंचि असुई भवइ तण्णं उदएण य मट्टियाए य पक्खालिअं सुई भवइ, एवं खलु अम्हे चोक्खा चोक्खायारा सुई सुइसमायारा भवित्ता अभिसेअजलपूयप्पाणो अविग्घेणगंगमिस्सामो"॥५॥
तेसि णं परिवायगाणं णो कप्पइ अगडं वा तलायं वा णई वा वावि वा पुक्खरिणि वा दीहियं वा गुंलालि वा सरं वा सागरं वा ओगाहित्तए, नएणत्थ अवाणगमणे, णो कप्पइ सगडं वा जाव संदमाणियं वा दुसहित्ताण मच्छित्तए ॥६॥
तेसि ण परिव्वायगाणं णो कप्पइ णडपेच्छा इवा जाव मागहपेच्छा इ वा पिच्छित्तए । तेसिं परिव्यायगाणणो कप्पइ हरियाणं लेसणया वा घट्ट मया वा थंभणया वा लसणया वा उप्पाडणया वा उम्मलणं करित्तए ॥७॥
तेसि परिव्वायगाणं णो कप्पइ इत्थिकहा इ वा भत्तकहा इ वा देसकहा इ वा चोरकहा इ वा अणत्यदंडं करित्तए ॥८॥
तेसि ण परिवायगाण णो कप्पइ अयपायाणि वा तउअपायाणि वा तंबपायाणि वा जसदपायाणि वा सोसगपायाणि वा रुप्पपायाणि वा सुवण्णपायाणि वा अण्णयराणि वा बहुमुल्लाणि पायाणि धारित्तए ण एणत्थ लाउपारण वा दारुपारण वा मटियापाएण वा ॥
तेसि णं परिवायगाणं णो कप्पाइ अयबंधणाणि वा तउप्रबंधखालि बा जाव बहुमल्लाखि धारित्तए ॥

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तावस-परिव्वायगा ।
तेसि णं परित्रायगाणं णो कप्पर गाणाविह वण्णरागरत्ताई' वत्याइ धारितय, गण्णत्य एक्कास घाउरत्ताए |
तेसि णं परिव्वायगाणं णो कम्पइ हारं वा अनुहारं वा गावलिं वा मुत्तावलिं वा कणगावलिं वारणावलिं वा मुरविं वा कंठमुरवि वा पालंबं वा तिसरयं वा कडिसुतं वा दसमुद्दियारांतकं वा कडयाणि वा तुडियाणि वा अंग्याणि वा केऊराणि वा कुंडलागि वा मउडं वा चूलामणिं वा पि द्वित्तस, गण्णत्थ एगेणं तंबिए पवित्तरण ॥१०॥
-
तेसि णं परिव्वायगाण यो कम्पइ अगलुराण' वा चंदणेण ं वा कुंकुमेण वा गायं अलिंपित्तए, गण्णत्थ एक्कास गंगामट्टियाए ||११||
41
तेसि ण कप्पइ मागहरु पत्थर जलस्स पडिगात्तिए, से विय वहमाणे गो चेव ण अवहमाणे, से far थिमिद गो चेव णं कद्दमोदर, से विय दिणे णो चेवणं प्रदिर से त्रिय पिवित्तर गो चैव गां हत्थपायचरुचमसपक्खालगट्ठाए सिणा इत्तर वा ॥ तेसि णं परिव्वायगाणं कप्पइ मागहए अद्भुटिए जलस्स पडिगाहित्तर से विय वहमाणे गो चैव गं वहमाणे, से विय दिए गो चेव णं अदिर, मे विय इत्थपायचरुचमसपक्खालणट्ठास गो चेव पिवित्तर वा सिणा इत्तर वा ||१२||
ते परिव्वायगा स्यारुवेण विहारेण विहरमाणा बहूई वासाइं परियायं पाउयंति बहूइ वासाई परिवार्य पाउलित्ता कालमासे कालं किवा उक्कीमे

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42
ARDHA-MAGADHÍ READER.
बंभलोए कप्पे देवत्ताए उबवत्तारो भवति, तहिं तेसिं गई तहिं तेसिं दस सागरोवमाइ ठिई पण्णता, सेसं तं चैव (१२) ( सू० ३८ ) ॥१३॥
तेरा काले' तेण समरणं अम्मंडस्स परिवा यगस्स सत्त अंतेवासिसयाइ गिम्हकालसमयंसि जे मूलमासंसि गंगाए महानईए उभओ कूले कंपि - ल्ल पुरा गयरा पुरितमालं यरं संपट्टिया विहा
राम ॥१४॥
तर तेसि परिव्वायगाणं तोसे अगामियास हिरणोवायाए दीहमदास अडवीस कंचि देतंतरमणुपत्ता से पुव्वग्गहिए उदय अणुपुवेण परिभुज - माणे झोणे ॥१५॥
तर ते परिव्वायगा भीगोदगा समाणात - रहार परिब्भममाणा २ उदगदातारमपरसमाया अरणमणं सद्दावेति २त्ता एवं व्यासी “ एवं खलु देवागुप्पिया! अम्हं इमी से अगामि आए जाव अडवीए कंचि देसं तर मणुपत्ताण' से पुव्वग्गहिए उदय भीणे, तं सेयं खलु देवागुप्पिया ! अम्हं इमीसे अगामियास अडवीस उदगदातारस्स सव्वच समंता मग्गणगवेसण करि तर तिकट्टु अण्णमण्णस्स अंतिस एश्रमटुं पडिसु गांति रक्तातीसे अगामियास जाव अडवीस उदग दातारस्स सव्वत्र समंता मग्गणगवेसण करेंति २ ता उदगदातारमलभमाणा दोच्च पि अण्णमरणं सद्दाति ॥१६॥
,,
अण्णमण्णं सदावित्ता एवं वयासी " इह ' देवापिया ! उदगदातारो गत्थि, तं गो खलु कप्पइ

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43
तावस-परिवायगा। अम्हं अदिण्णं गिरिहत्तए अदिण्णं साइजित्तर, तं मा णं अम्हे इयाणिं आवइकालंपि अदिण्ण गिराहामो अदिगण साइज्जामो,मा णं अम्हं तवलोवे भविस्सइ । तं सेयं खलु अम्ह देवाणुप्पिया ! तिदंडए य कुंडियाओ य कंचणियाओ य करीडियाओ य भिसियाओ य छण्णालए य अंकुसए य केसरियाो य पवित्तए य गणेत्तियाओ य छत्तए य वाहणाओ य पाउयायो य धाउरत्ताओ य एगते एडित्ता गंगं महाणई ओगाहित्ता वालुयासंधारए संथरित्ता संलेहणाझसियाण भत्तपाण पडियाइक्खियाण पाओवगयाण कालं अणवकंखमाणाणं विहरित्तए त्ति कट्टु अण्णमण्णस्स अंतिए सअमटुं पडिसुणंति २ त्ता तिदंडए य जाव एगते एडंति २ त्ता गंगं महाणई ओगाहेति २ त्ता वालुप्रासंथारए संथरंति ॥१०॥ ___ वालुयासंथारयं दुरुहति २ त्ता पुरत्थाभिमुहा संपलियंकनिसण्णा करयलमंजलिं कट्टु एवं वयासी, "णमोत्थु णं अरहताण जाव संपत्ताण, णमोत्थुणं समणस्स भगवो महावीरस्स जाव संपाविउकामरस, नमोत्थुण अम्मडस्स परित्वायगस्स अम्हं धम्मायरियस्स धम्मोवदेसगरस, पुग्विणं अम्हेहिं अम्मडस्स परिवायगस्स अंतिए थूलगे पाणाइवाए पच्चक्खाए जावज्जीवाए,मुसावाए अदिगणादाणे पच्चक्खाए जावज्जीवार, सव्वे मेहुणे पच्चक्खाए जावज्जीवाए, थूलए परिगहे पच्चक्खाए जातज्जोबाए । इयाणि अम्हे समणस्स भगवो महावीरस्स अंतिए सब्वं पाणाइवाय पच्चक्खामो जावज्जीवाए, जाव सव्वं परिग्गह पञ्च

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ARDHA-MAGADHI READER. क्खामी जावज्जीवाए, सव्व कोह, माण,मायं, लोहं, पेज्ज, दोस, कलह, अब्भक्खाण, पेसुण्णं, परपरिवायं, अरहरई, मायामोस, मिच्छादसणसल्लं, अकरणिज्ज जोगं पच्चक्खामो जावज्जीवाए । सव्वं असण पाण खाइमं साइमं चउवि पि आहारं पच्चक्खामो जावज्जोवाए । जं पि य इमं सरीरं इ8 कंतं पियं मणुण्णं मणामं थेज्जं वेसासियं संमतं बहुमतं अणुमतं भंडकरडगसमाण, मा ण सीयं मा ण उगह मा ण खुहा मा ण पिवासा मा ण वाला माण चोरा मा णं दंसा मा ण मसगा मा णवातिय-पित्तिय-संनिवाइय-विविहा रोगायंका परीसहोवसग्गा फुसंतु त्ति कटु एयपि णं चरमेहि ऊसासनीसासेहिं वोसिरामो,” त्ति कटु संलेहणाझूसणाझसिया भत्तपाणपडियाइक्खिया पाओवगया कालं अणवकंखमाणा विहरति ॥१८॥
तए ण ते परिवायगा बहूई भत्ताइं अणसणाए छेदेति २त्ता आलोइयपडिक्कंता समाहिपत्ता कालमासे कालं किच्चा बंभलोए कप्मे देवत्ताएउववरणा,तहिं तेसि गई दससागरीवमाई ठिई पण्णत्ता, परलोगस्स पाराहगा (१३) ३ ॥१९॥
(घोषवाइयत्तापूर)

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४. आयटुसमणुवासे। जे गुणे से मलढाणे, जे मूलट्ठाणे से गुणे । इति से गुणट्ठी महया परियावेण पुणो पुणो वसे पमत्ते-- माया मे पिया मे भज्जा मे पुत्ता मे धूया मे गहुसा मे सहि सयण-संगंथ संथुप्रा मे विचित्तोवगरणपरियट्टणभोयणच्छायण मे। इच्चत्थं गड्ढिस लोए अहो य राओ य परितप्पमाणे कालाकालसमुट्ठाई संजोगट्ठी अट्ठालोभी पालुंपे सहसाकारे विणिविचित्ते, एत्थ सत्थे पुणो पुस्यो, अप्पं च खलु पाउयं इहमेगेसि माणवाण तं जहा--॥६॥
सोयपरिणाणेहि परिहायमाणेहिं चक्खुपरिएणाणेहि परिहायमाणेहि घाणपरिणाणेहि परिहायमाणैहि रसणापरिणाणेहि परिहायमाणेहिं फासपरिणाणेहि परिहायमाणेहि अभिकंतं च खलु वयं स पेहाए, तओं से एगदा मढभावं जणयंति ॥६॥
जेहिं वा सद्धिं संवसति ते विण एगदा णियगा पुदिव परिवयंति, सो वा ते णियए पच्छा परिवएज्जा, णालं ते तव ताणाए वा सरणाए वा, तुमंपि तेसिं णालं ताणाए वा सरणाए वा, से ण हासाय ण किड्डाए ण रतीए ण विभूसाए ॥ ६४॥
- इच्चेवं समुट्ठिए अंतरं च खलु इमं स पहाए धीरे मुहुत्तमवि णो पमायए वो अच्चेति जोन्व. णव ॥६॥
जीविए इह जे पमत्ता से हंता छेत्ता भेत्ता लुंपित्ता विलुपित्ता उदवित्ता उत्तासइत्ता, अकडं करिस्सामि

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ARDHA-MAGADHT READER. त्ति मण्णमाणे, जेहिं वा सद्धि संवसइ ते वा णं एगया नियगा तं पुटिव प्रोसेंति,सो वा ते नियगे पच्छा पोसेज्जा, नाल ते तव ताणाए वा सरणाए वा, तुम पि तेसि नाल ताणाए वा सरणाए वा ॥६६॥
उवाइयसेसेण वा संनिहिसंनिचओ विजइ इहमेगेसि असंजयाण भोयणाए, तो से एगया रोगसमुप्पाया समुप्पउजंति,जेहिं वा सद्धिं संवसइ ते वा णं . एगया नियगा तं पुव्विं परिहरंति, सो वा ते नियगे पच्छा परिहरेज्जा, नालं ते तव ताणाए वा सरणाए वा, तुमंपि नालं तेसिं ताणाए वा सरगाए वा ॥६॥
जाणित्तु दुक्खं पत्तेयं सायं । ६॥ अणभिक्कमंतं च खलु वयं स पेहाए ॥६॥ खण जाणाहि पंडिए ॥७॥
जाव सोयपरिणाणा अपरिहीणा नेत्तपरिगणाणा अपरिहीणा, घाणपरिगणाणा अपरिहोणा, जीहपरिएणाणा फरिसपरिण्णाणा अपरिहोणा इच्चेएहिं विरूवरवेहिं परिणाणेहिं अपरिहोणेहिं आयर्टी संमं समणुवासिज्जासि ॥ १ ॥ त्तिबेमि ।।
(प्रायारंगमुत्ते पढममुयखंधे लोगविजयझियणस्स पढमे उदेसर )

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इदियभोगाई।
47 ५. इंदियोगाई॥ तो से एगया रोगसमुपाया समुप्पजंति, जेहिं वा सद्धि संवसइ ते वाण एगया नियया पुस्विं परिवयंति, सो वा ते नियगे पच्छा परिवरज्जा, नालं ते तव ताणार वा सरणार वा, तुमंपि तेसि नालं ताणाए वा सरणाए वा, जाणित्तु दुक्खेयं पत्तेयं सायं, भोगा मे व अणुसीयंति इहमेगेसि माणवाणं ॥२॥
तिविहेण जावि से तत्थ मत्ता भवइ अप्मा वा बहुगा वा, से तत्थ गड्ढिए चिट्ठइ भोयणाए, तो से एगया विपरिसिट्ठ संभूयं महोवंगरण भवइ, तं पि से एगया दायाया विभयंति, अदत्ताहारो वा से हरइ, रायाणो वा से विलुपंति, नस्सइ वा से, विणस्मइ वासे, अगारडाहेण वा से डझइ इय, से परस्स अहाए कराणि कम्माणि बाले पटवमाणे तेण दुक्खेण मढ़े विपरियासमुवेइ ॥३॥
पासच छदं च विगिंच धीरे ! तुमं चेव तं सल्लमाटु, जेण सिया तेण नी सिया, इणमेव नाव. बुज्झति जे जणा मोहपाउडा, थोभि लोए पवहिए, ते भी ! वयंति एयाइं आययणाई, से दुक्खाए मोहाए माराए नरगाए नरगतिरिक्खाए, सययं मूढे धम्म नाभिजाणइ, उदाहु वीरे, अप्पमानो महामोहे प्रलं कुसलस्म पमाएणं, संतिमरण संपेहाए भेउरधम्म संपेहाए, नालं पास अलं ते एएहिं ॥४॥
एयं पस्स मुणी! महाभयं नाइवाएज्ज कंचण, एस वीरे पसंसिए जे न निन्विज्जइ आयाणाए, न मे देइ

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ARDHA-MAGADIf READER. न कुप्पिज्जा थोवं लधु नखिंसर,पडिसेहिनो पडिणमिज्जा, एयं मोण समणुवासिजसि ॥८॥ त्ति बेमि ( आयारंगमुत्ते पदमसुयखंधे लोगविजयज्झयणे चउत्थे उद्देसर )
६-इत्तरमरणं। जस्स ण भिक्खुस्स एवं भवइ से गिलानि च खलु अह इमंमि समए इमं सरीरगं अणुपुत्वेण परिवहित्तए, से अणुपुम्वेण आहारं संवट्टिज्जा अणुपुत्वेण आहारं संवट्टित्ता कसाए पयणुए किच्चा समाहियच्चे फलगावयट्ठी उट्ठाय भिक्खू अभिनिवु. डच्चे ॥२१॥
- अणुपविसित्ता गाम वा नगरं वाखेडं वा कब्बडं वा पट्टण वा दोणमुहं वा प्रागरं वा आसमं वा सन्निवेस वा नेगम वा रायहाणि वा तणाई जाइउजा तणाई जाइत्ता से तमायाए एगंतमवकमिज्जा, एगंतमवकमित्ता अपंडे अप्पपाणे अपबीए अप्प हरिए अप्पोसे अप्पोदए अप्पुतिंगपणगदगमट्टिय. मक्कडा संताणए पडिलेहिय २ पमजिजय २ तणाई संघरिज्जा तणाई संथरित्ता इत्थवि समए इत्तरियं कुज्जा; तं सच्चं. सच्चवाई ओए तिन्ने छिन्नकहकहे पाईयढे अणाईए चिच्चाण भेउरं कायं संविहूय विरूवरूवे परीसहीवसग्गे अस्सिविस्संभणयाए भेरवमणुचिन्ने तत्थवि तस्स कालपरियाए जाव से तत्थ विअंतिकारए, इच्चेयं विमोहाययणं हियं सुह खमं निस्सेयं आणुगामियं, त्तिबेमि ॥२२२॥
( पायारंगमुने परमपखंधे विमोक्साझयणस्स छठे उहंसर )

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पाणयहो।
७ पाणवहो पंचविही पण्णत्तो जिणेहि इह अण्हो अणादीको। हिंसा मोसमदत्तं अब्बंभपरिग्गहं चेव ॥१॥
पाणवहो नाम एस पावो चंडो सट्टो खुट्टो अणारिओ जिणेहिं पढमं अहम्मदारं त्ति भणियो । तस्स य इमाणि नामाणि गोणाणिं होंति तीसं, तं जहा, पाणवहो १ उम्मलणा सरीराओ २ अवीसंभो ३ हिंसविहिंसा ४ अकिच्चं ५ घायणा ६ मच्चू १३ अस. जमो १४ गुणाणं विराहण ३० त्ति । एवमाईणि नामधेज्जाणि होति तीसं ॥१॥
तं पुण करेंति केइ पावा असंजया अविरया परदुक्खुप्पायणपसत्ता बहुप्पगारेहिं तसथावरेहिं जीवहिं पडिणिविट्ठा ॥
एवं पावरूई पाणवहं करेंति । ते पाणवहरूवकहासु अभिरमंता पावं करिउं तुट्ठा होति । तस्स य पावस्स बहुप्पगारं फलविवागं अयाणमाणा बढ्डैति महब्भयं अविस्सामवेयणं दोहकाल बहुदुक्खसंकडं नरय तिरिक्ख-जोणिं ॥२॥
इओ आउक्खए चुया उववज्जति नरएसु महलएसु बीभच्छदरिसणिज्जेसु । तत्थ य अंतोमुहुत्तं निव्वतैति ते सरीरं हुंडं बोहणगं अटि-शहारु-णह-रोम वज्जियं । ततो य पज्जत्तिमुवागया इंदिरहिं पंचहिं वेएंति गाढदुक्खं महब्भयं अणेगविहं ॥ किं तं ? कंदु-महाकुंभि-पयण-पउलणं तवगतलणं भट्ठभज्जणं लोह कडाह कढणं फालणं विदालणं लट्ठिसयता. लणं सूलग्गभेयणमेवमाइं ॥३॥

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50
ARDHA-MAGADHI READER. जमकाइयतासिया सदं करेंति भीया । किं तं ? “सामि ! भाय ! बप्प ! ताय ! जियवं ! मुय मं, मरामि, दुबलो वाहिपीलियो हं ! किं दाणिं सि एवं दारुणो निदो य ? मा देहि मे पहारे । उस्सासं मे मुहुत्तगं देहि । पसायं करहि । मा रूस । वीसमामि। गेविज्जं मुंच । मरामि तण्हाइओ अहं, देहि पाणीयं"।
"ता हंत ! पिय इमं जलं विमलं सीयलं" त्ति घेत्तूण य नरयपाला तवियं तउयं से देति कलसेण अंजलीसु ॥ दठूण य त पवेइयगोवंगा अंसुपगलंतपप्पुयच्छा, “छिण्णा तण्हा इयं म्हे" कलुणाणि जपमाणा विपेक्खंता दिसोदिस अत्ताणा असरणा अणाहा अबंधवा बंधुविप्पहूणा विप्प लायंति मिया इव वेगेण भउविग्गा ॥ घेत्तूग य बला पलायमाणाणं मुहं विहाडेत्तु लोहदंडेहिं कलकलं वयंसि तवियं तउयं कुभंति केइ निरणुकंपा जमकाइया हसंता ।। तेण य डज्मा संता रसंति भीमाइं विस्सराई, रुवंति य कलुणगाइं पारेवतगा व ॥४॥
अवि य कुवियनिरयपालाणं"गिएह, कम, पहर, छिंद, भिंद, कत्ताहि, विकत्ताहि, उप्पाडेहि, भुज्जो हण, विहण, विच्छुभ,आकड्ढ,विकड्ढ,किंण जंपसि? सराहि पावकम्माइं दुकयाई" एवमाइवयणमहप्पगम्भो पडिसुयसद्दसंकुलो तासो सया निरयगोयराणं । महानगरडझमाणसरिसो निग्धोसो सुच्चए अणिट्ठो तहिं नेरइयाणं जाइज्जताणं जायणाहिं, कि ते ? असिवण-दम्भवण-जंतपत्थर-सूइतल-खार

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पाणवहो।
51 वावि-कलकलंतवेयरणि-कलंबवालुया-कंटहल्लदुग्गमरहजोयण-तत्तलोहपहगमण-वाहणाणि ॥५॥
इमेहिं विविहेहिं पाउहेहिं, किं ते ? मोग्गर-मु. सुंढि-करकय सत्ति-हल-गया मुसल-चक्क-कुंत-तोमर-सल. लगुड चम्मट्टमाइएहिं परोप्परं वेयणं उदीरति अभी- . हणं ॥ तो ते चुण्णियहत्थ पाया उक्कोसंता उप्पयंता निपतंता भमंता पच्छाणुसरण डज्ममाणा निंदंता पुरेकडाई पावगाई तारिसाणि दुक्खाणि अणुभवित्ता तओ आउक्खएणं उत्वटिया समाणा बहवे गच्छति तिरियवसहि, तत्थ य घोरदुक्खाणि जम्मणमरणाणि अणुभवंता कालं संखेउजगं परिभमंति ॥ एवं ते अडंति संसारे बीहणकरे जीवा पाणाइवायनिरया अणंतकालं ॥६॥
जे वि य इह माणुसत्तणं प्रागया कह वि नरगा उवट्टिया, अधण्णा ते वि य दीसंति पायसी विकयविगलरुवा खुज्जा य वडभा या वामणा य बहिरा य काणा य कुंटा य पंगुला य विउला य मूया य मम्मणा य अंधिल्लगा वाहिरोगपीलिया य ॥ एवं नरग-तिरिक्ख. जोणिं कुमाणुसत्तं च विहंडमाणा पावंति प्रणंताई दुक्खाइपावकारी ॥ ___ एसो सो पाणवहस्स फलविवागो इहलोइत्री परलोइओ अप्पसुहो बहुदुक्खो असाओ वाससहस्सेहि मुच्चइ, न य अवेदइत्ता अस्थि हुमोक्खो त्ति एवमाहंसु, नायकुलणंदणो महया जिणो नु-वीरवरनामधेज्जो कहेसी य पाणवहस्स फलविवागं ॥८॥
(पाहावागरणमुत्तस्स पहमें दार)

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ARDHA-MÁGADAÍ READER.
८. मोक्वमग्गे कयरे मग्गे अवखाए, माहणेणं मईमता । जं मग्गं उज्जु पावित्ता, मोहं तरित दुत्तरं ॥१॥ तं मग्गं णुत्तरं सुद्ध, सव्वदुक्खविमोक्खणं । जाणासि णं जहा भिक्खू, तं णो बहि महामुणी ॥२॥ जइ णो केइ पुच्छिज्जा, देवा अदुव माणुसा । तेसि तु कयरं मग्गं, प्राइक्खेज कहाहिणो॥३ जइ वो केइ पुच्छिज्जा, देवा अदुव माणुसा। तेसिमं पडिसाहिज्जा, मग्गसारं सुणेह मे ॥४॥ अणुपुटवेण महाघोरं, कासवेण पवेइयं । जमादाय इओ पुत्वं, समुदं ववहारिणे ॥५॥ प्रतरिंसु तरंगे, तरिरसंति अणागया। तं सोचा पडिवक्खामि, जंतवी तं सुणेह मे ॥६॥ पुढवीजीवा पुढो सत्ता, आउजीवा तहागणी । वाउजीवा पुढो सत्ता, तणरुक्वा सबीयगा ॥७॥ अहावरा तसा पाणा, एवं छक्काय आहिया । एतावर जीवकाए, णावरे कोइ विज्ज ई॥ सव्वाहिं अणुजुत्तीहिं', मतिमं पडिलेहिया । सत्वे अकंतदुक्खा य, अतो सत्वे अहिंसया ॥६॥ एयं खु णाणियो सारं, जं न हिंसति कंचण । अहिंसा समयं चेव, एतावंतं विजाणिया ॥१० । उड्ढे अहे य तिरियं, जे केइ तसथावरा। सव्वत्थ विरतिं विज्जा, संतिनिव्वाणमाहियं ॥११॥ पभू दोसे निराकिच्चा, ण विरुझज्ज केणई । मणसा वयसा चेव, कायसा चेव अंतसो ॥१२॥ 1. 8. In some Mss. नावरे विज्जती काए or नावरे विनती कर D•हीं 3.Sन हिंसया

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मोक्नमग्गे। संवुडे से महापन्ने , घोरे दत्तेसणं चरे । एसणासमिए णिच्चं , वउजयंते अणेसणं ॥१३॥ भूयाइं च समारंभ, तमुट्टिस्सा य जंकडं। तारिसं तु न गिण्हेज्जा, अन्नपाणं सुसंजए ॥१४।। पईकम्मं न सेविजा, एस धम्मे बुसोमो'। जं किंचि अभिकंखेउजा, सव्वसो तं न कप्पए ॥१५॥ हणंतं नाणुजाणेज्जा, पायगुत्ते जिइंदिए। ठाणाइं संति सड्ढीणं, गामेसु नगरेसु वा । १६॥ तहा गिरं समारब्भ अत्थि पुण्णं ति नो वए । प्रहवा नत्थि पुण्णं ति, एव मेयं महाभयं ॥१०॥ दाणट्टया य जे पाणा, हम्मति तसथावरा। तेसिंसारक्खण द्वारा, तम्हा अत्थि त्ति नो वए॥१८॥ जेसि तं उवकप्पंति, अन्नपाणं तहाविहं । तेसि लाभंतराय ति,तम्हाणत्थि त्ति णो वए॥१९॥ जे य दाणं पससति, वहमिच्छति पाणिणं । जे य णं पडिसेहंति, वित्तिछेयं करंति ते ॥२०॥ दुहओ वि ते ण भासंति, अत्थि वा नत्थि वा पुणो। आयं रयस्स हेच्चा णं, णिव्वाणं पाउणंति ते ॥१॥ निव्वाण परमं बुद्धा, णक्खत्ताण व चंदमा। तम्हा सदा जए दंते, निक्वाणं संधए मुणी ॥२२॥ वुज्झमाणाण पाणाण, किच्चंताण सकम्मुणा । आघाति साहु तं दीवं, पतिद्वैसा पवुच्चई ॥३॥ आयगुत्ते सया दंते, छिन्नसोए प्रणासवे । जे धम्म सुद्धमक्खाति, पडिपुण्णमणेलिस ॥२४॥ 1ST 2D भोत्तर 3D सट्ठीण 4 Doनं 5 Doखe 60 ति: S दि. 8 DOम्म 9 D Oणा

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54 ARDHA-MAGADHE READER. तमेव अविजाणंता, अबुद्धा बुद्धमाणिणो । बुद्धा मो त्ति य मन्नंता, अंतर ते समाहिए ॥२॥ ते य बीमीदगं चेव, तमुद्दिस्सा य जंकडं । भोच्चा झाण झियायंति, अखेयन्ना समाहिया ॥२६॥ जहा ढंका य कंका य, कुखला मग्गुका सिही। मच्छेसण झियायंति, माण ते कलुसाधर्म ॥२०॥ एवं तु समणा एगे, मिच्छदिट्ठी प्रणारिया। विसएसण झियायंति, कंका वा कलुसाहमा॥२८॥ सुद्धं मग्गं विराहित्ता, इहमेगे उ दुम्मती। उम्मग्गगता दुक्खं , घायमेसंति तं जहा ॥२९॥ जहा पासाविणि नावं, जाइबंधो दुरुहिया । इच्छई पारमागंतुं, अंतरा य विसीयति ॥३०॥ एवं तु समणा एगे, मिच्छदिट्टी प्रणारिया। सोयं कसिणमावन्ना, आगंतारो महाभयं ॥३१॥ इमं च धम्ममादाय, कासवेण पवेदितं । तरे सोयं महाघोरं, अत्तत्ताए परिश्वम् ॥३२॥ विरए गामधम्मेहिं, जे केई जगई जगा । तेसिं अत्तुवमायाए, थाम कुव्वं परिवए ॥३३॥ अइमाण च मायं च, तं परिन्नाय पंडिए । सम्वमेयं णिराकिच्चा, णिव्वाण संधए मुणी ॥३४॥ संपर साहुधम्म , पावधम्म हिराकरे । उवहाखवीरिए भिक्खू, कोहं माणं न पत्थर ॥३॥ ने य बुद्धा अतिकता, जे य बुद्धा अणागया । संति तेसि पइट्टाण, भयाण जगतो जहा ॥६॥
1 D अस . [] स० 2D .गु. 3 D• हा 48.ई 5 D og'o 6 S in some Mss. the second half reads as groot fara गिलास्त, अगिलाए समाहिर । 7 D var. lec. og.
DODHIME

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बाल-पंडियमरण। अहण्णं' वयमावन्नं, फासा उच्चावया फुसे । न तेसु विणिहरणेज्जा, वारण व महागिरो॥३॥ संवुडे से महापन्ने, धोरे दत्तेसण चरे । निव्वुडे कालमाकंखी, एयं केवलिणी मयं ॥३८॥ ___ (यगडंगसुत्ते पदमसुयखंधे एक्कारसम' अझयण )
९. बाल-पंडियमरण अन्नवंसि महोहंसि, एगे तिन्ने दुरुत्तरे। तत्थ एगे महापन्ने, इमं पण्हमुदाहरे ॥१॥ संतिमे य दुवे ठाणा, अवखाया मरणंतिया। अकाममरणं चेव, सकाममरण तहा ॥२॥ बालाण अकामं तु, मरणं असई भवे । पंडियाण सकामं तु, उक्कोसेण सई भवे ॥३॥ तत्थिमं पढमं ठाण, महावीरेण देसियं । कामगिद्ध जहा बाले, भिसं कराणि कुव्वइ ॥४॥ जे गिद्धे कामभोगेसु, एगे कडाइ गच्छई। न मे दिट्ठ परे लोए, चक्खु दिट्ठा इमा रई ॥५॥ इत्यागया इमे कामा, कालिया जे प्रणागया। को नाणइ परे लोए, अत्यि वा नस्थि वा पुणो॥६॥ जणेण सद्धि होक्खामि, इइ बाले पगब्मइ । कामभोगाणुरागण , केसं संपडिपज्जई ॥७॥ तो दंडं समारभइ, तसेसु थावरेसु य। अट्ठाए य अणटाए, भूयगामं विहिंसइ ॥८॥ हिंसे बाले मुसावाई, माइल्ले पिसुणे सढे। भुजमाणे सुरं मंस, सेयमेयं ति मन्नइ ॥६॥ 184हण 2 D ते सुवि०

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ARDHA-MAGADHI READER. कायसा वयसा मत्ते, वित्ते गिद्धे य इत्थिम् । दुहमओ मलं संचिणई, सिसुनागुत्व मट्टियं ॥१०॥ तो पुट्ठो पायंकेण, गिलाणो परितप्पई । पभीओ परलोगस्स, कम्माणुप्पेही अप्पणो ॥११॥ सुया मे नरए ठाणा, अलीसाणं च जा गई। वालाण कूरकम्माण, पगाढा जत्थ वेयणा ॥१२॥ तत्थोववाइयं ठाणं, जहा मे तमणुस्सुयं । आहाकम्मे हिं गच्छंतो, सो पच्छा परितप्पइ ॥१३॥ जहा सागडिभी जाण, सम्मं हिच्चा महापह। विसमं मग्गमोइन्नी , अक्खे भग्गंमि सोयइ ॥१४॥ एवं धम्म विउक्कम्म, अहम्मं पडिवजिजया। बाले मच्चुमुह पत्ते, अक्खे भग्गे व सोयइ ॥१॥ तओ से मरणं तंमि, बाले संतसइ भया । अकाममरण मरइ , धुत्ते व कलिणा जिए ॥१६॥ एयं अकाममरण , बालाणं तु पवेइयं । इत्तो सकाममरण , पंडियाण सुणेह मे ॥१०॥ मरणं पि सुपुण्णाण', जहामेवमणुस्सुयं । विप्पसनमणाघायं . , संजयाणं बुसीमो ॥१८॥ न इमं सव्वेसु भिक्खस, न इमं सव्वेसु गारिसु । नाणासीला य गारत्था,विसमसीला य भिक्खुणो॥६॥ रांति एगेहि भिक्खूहिं, गारत्था संजमुत्तरा। गारत्थेहि य सम्वेहि, साहवी संजमुत्तरा ॥२०॥ चीराजिणं निगणिण, जडो संघाडिमुंडण । एयाणि वि न तायंति, दुस्सीलं परियागयं ॥२१॥ पिंडोलए वा दुस्सीले, नरगामी न मुच्चइ । भिक्खार वा गिहत्थे वा, सुवई गमइ दिवं ॥२२॥

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बाल-पंडियमरणं । अगारिसामाइयंगाई , सड्ढी कारण फासए। पोसह दुही पक्ख , एगराइं न हावए ॥२३॥ एवं सिक्खासमावन्ने , गिहवासे वि सुव्वए। मुच्चइ विपवाओ , गच्छे जक्खसलोगयं ॥२४॥ अह जे संबुडे भिक्खू , दुण्हं अन्नयरे सिया। सव्वदुक्ख पहोणे वा , देवे वावि महड्ढिए ॥२॥ उत्तराई विमोहाइं , जुइमंता णु पुत्वसो। समाइन्नाहिं जवखेहि ,आवासाइ जसंसिणो ॥२६॥ दीहाउया इढिमंता, समिद्धा कामरूविणा। अहुणोववन्नसंकासा ,भुज्जी अच्चिमालिप्पभा ॥२०॥ ताणि ठाणाणि गच्छति, सिविखत्ता संजमं तवं । भिक्खाए वा गिहत्थे वा, जे संति परिनिव्वुडा ॥८॥ तेसिं सुच्चा सपुज्जाणं, संजयाणं बुसीमओ। न संतसंति मरणते , सीलवंता बहुस्सुया ॥२९॥ तुलिया विसेसमादाय , दयाधम्मस्स खंतिए । विष्यसीएज मेहावी , तहाभूएण अप्पणा ॥३०॥ तो काले अभिप्पए, सड्ढी तालिसमंतिए । विणएज लोमहरिस, भेयं देहस्स कंखए ॥३१॥ अह कालंमि संपत्ते , आघायाय समुस्सुयं । सकामबरण मरह , तिण्हमन्नयरं मुणी ॥३२॥
( उत्तरज्झयणमुत्सस्स पंचमं अज्भायणं)

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ÅRDNA-MÁQADAÍ READER.
१०. अणगारकिच्चाई गंधं विहाय इह सिक्खमाणो,
उट्ठाय सुबभंचेरं वसेउजा । उवायकारी विणयं सुसिक्खे,
जे छेयर विष्पमायं न कुज्जा ॥१॥ नहा दिया पोतम पत्तजात,
__ सावासगा पविउ मनमाण । तमंचाइयं तरुणमपत्तजातं,
ढंकाइ अस्वत्तगमं हरेजा ॥२॥ एवं तु से पि अपुट्टधम्म,
निस्सारियं बुसिमं मन्नमाणा। दियस्स छावं च अपत्तजायं,
हरिंसु ण पावधम्मा अणेगे ॥३॥ पोसाणमिच्छे मणुए समाहि,
अणोसिए णंतकरे ति णच्चा। प्रोभासमाणे दधियस्स वित्तं,
न निक्कसे बहिया आसुपनो ॥४॥ जे ठाणो य सयणासणे य,
परक्कमे यावि सुसाहुजुत्त । समितीसु गुत्तोसु य आयपने,
बियागरते य पुढो वएज्जा ॥५॥ सहाणि सोच्चा अदु भेरवाणि,
प्रणासवे तेसु परिवरज्जा। निद च भिक्खू न पमाय कुज्जा,
कहंकहं वा वितिगिच्छ तिने ॥६॥

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मणगारकिचाई। डहरेण वुड्ढेण णुसासिए उ,
रायणिरणावि' समवरण । सम्मं तयं थिरनो नाभिगच्छे,
निज्जंतर वा वि अपारए से ॥२॥ विउट्टितेणं समयाणुसिठे,
डहरेण वुड्ढेण य चोइए य । अचुट्टियाए घडदासिए वा, - अगारिणं वा समयाणुसिढे ॥८॥ न तेसु कुज्झे, न य पवहेजा,
न यावि किंची फरुसं वदेउजा । तहा करिस्सं त्ति पडिस्मुणेउजा,
सेयं खु मेयं न पमाय कुज्जा ॥६॥ वणंसि मूढस्स जहा अमढा,
मग्गाणुसासंति हितं पयाण। तेणेव मझ इणमेव सेयं,
ज मे बुहा समणुसासयंति ॥ अह तेण मूढेण अमूढगस्स,
कायदव पूया सविसेसजुत्ता। . एपीवमं तत्य उदाहु वीरे,
___ अणुगम्म अत्य उवणेति सम्मं ॥११॥ णेता जहा अंधकारंसि रात्री,
मग्गं ण जाणाति अपस्समाणे । से सूरियस्स अन्भुग्गमेणं,
मग्गं वियाणाइ पगासियंसि ॥१२॥ एवंतु सेहे वि अपुट्ठधम्मे,
धम्मं न जाणाइ अबुजामागे । 1 D. S. रातिणि • ; D Pabba रायणि •

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ARDHA-MAGADHE READER. से कोविए जिणवयणेण पच्छा,
सूरोदए पासति चक्खुणेव ॥१३॥ उड्ढं अहे य तिरियं दिसासु
तसा य जे थावरा जे य पाणा । सया जए तेसु परिवरज्जा,
__ मणप्पोसं अविकंपमाणे ॥१४॥ कालेण पुच्छे समियं पयासु,
आइक्खमाणो दवियस्स वित्तं । तं सोयकारी पुढो पवेसे,
संखा इमं के बलियं समाहि ॥१५॥ अस्सिं सुठिच्चा तिविहेण ताई,
एएसु या संतिनिरोहमाहु । ते एवमक्खंति तिलोगदंसो,
___ण भुजनमेयंति पमायसंगं ॥१६॥ निसम्म से भिवखु समीहियठें,
पडिभाणवं होइ विसारए य । आयाणअट्ठी वोदाणमोणं,
उवेच्च सुद्धण उवेति मोक्खं ॥१९॥ संखाइ धम्म च वियागरंति,
बुद्धा हु ते अंतकरा भवंति । ते पारगा दोगह वि मोयणाए,
संसोधितं पगहमुदाहरंति ॥१८॥ नो छायए नो वि य लूसएज्जा,
माणं न सेवेज्ज पगासणं च । न यावि पण्णे परिहास कुज्जा,
न यासियावाय वियागरेज्जा ॥१६॥

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परीसहोवसगा। भूताभिसंकाइ दुगुच्छमाणे,
ण णित्वहे मंतपदेण गोयं । ण किंचि मिच्छे मणुए पयासु,
असाहुधम्माणि ण संवएजजा ॥२०॥ से सुद्धसुत्ते उवहाणवं च,
धम्म च जे विंदति तत्थ तत्थ । आदेउजवक्के कुसले वियत्ते,
स अरिहइ भासिउं तं समाहि ॥२०॥ (सूयगडंगसुत्तस्स चउद्वसम अज्झयण)
११ परीसहोवसग्गा । सूरं मण्णइ अप्पाणं, जाव जेयं न पस्सती। जुज्झतं दढधम्माण, सिसुपालो व महारहं ॥१॥ पयाता सूरा रणसीसे, संगामंमि उवट्टिते । माया पुत्तं न जाणाइ', जेएण परिविच्छए ॥२॥ एवं सेहे वि अप्ठे, भिक्खायरिया-अकोविए । सूरं मण्णति अप्पाणं, जाव लहं न सेवए ॥३॥ जया हेमंतमासंमि, सीतं फुसह सव्वगं । तत्थ मंदा विसीयंति, रज्जहीणा व खत्तिया ॥४॥ पट्टे गिम्हाहितावेण, विमणे सुपिवासिए । तत्थ मंदा विसीयंति, मच्छा अप्पोदए जहा ॥५॥ सदा दत्तेसणा दुक्खा, जायणा दुप्पणोल्लिया। कम्मत्ता दुब्भगा चेव, इच्चाहंसु पुढोजणा ॥६॥ एते सद्दे अचायंता, गामेसु नगरेसु वा । तत्थ मंदा विसीयंति, संगामंमि व भीरुया ॥७॥ 1 D. S. याणार

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ARDHA-MAGADHÍ READER.
अप्पे खुधियं भिक्खु, सुणी डंसति लसए । तत्थ मंदा विसीयंति, तेउपुट्ठा व पाणिणो ॥८॥ अप्पेगे पडिभासंति, पडिपंथियमागता । पडियारगता एते, जे एते एव जीविणो ॥ ॥ अध्पे वइ जुंजंति, नगिया पिंडोलगाहमा । मुंडा कंडूविराटुंगा, उज्जल्ला असमाहिता ॥१०॥ विप्पडिवन्नगे, अप्पणा उ अजाणया ।
एवं
तमचो ते तमं जंति, मंदा मोहेण पाउडा ॥ ११ ॥ पुट्ठो य दंसमससहि, तणफासमचाइया । न मे दिट्ठे परे लोए, जइ परं मरणं सिया ॥ १२ ॥ | संतत्ता केसलोएणं, बंभचेरपराइया |
तत्थ मंदा विसीयंति, मच्छा विद्वाव केणे ॥१३॥ आयदंडसम यारे मिच्छासंठिय भात्रणा । हरिसप्पओसमावण्णा, केइ लूसंति नारिया ॥१४॥ अप्पेगे पलियंतेसि, चारो चोरो ति सुव्वयं । बंधंति भिक्खुयं बाला, कसायवयणेहि य ॥१५॥ तत्थ दंडेण संवीते, मुट्ठिया अटु फलेण वा । नातीण सरती बाले, इत्थी वा कुटुगामिणी ॥१६॥ एते भी कसिणा फासा, फरुसा दुस्सहिया सया । हत्थो व सरसं वित्ता, कीवा वसगया हिं ॥१७॥
(भूयगढंग से पढमसुयखंधे तञ्चस्स अज्भयणस्स पढमे उद्देस )

"

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चित्तसंभूया।
63 १२. चित्तसंभया । जाइपराजिनो खलु, कासी नियाणं तु हतियणपुरंमि । चुलणीए बंभदत्तो, उववरणो पउमगुम्मात्री ॥१॥ कंपिल्ले संभो ,चित्ती पुण जाओ पुरितमालंमि। सेट्टिकुलंमि विसाले, धम्म सोऊण पव्व इसी ॥२॥ कंपिल्लं मि य नयरे, समागया दो वि चित्तसंभया । सुहदुक्खफलविवागं, कति ते एकमेक्कस्स ॥३॥ चक्कवट्टी महिड्ढीओ, बंभदत्तो महायसो । भायर बहुमाणेण, इम वयणमब्बवी ॥४॥ आसिमो भायरा दो वि, अण्णमण्णवसाणुगा । अण्णभरणमणुरत्ता , अण्णमण्णहिएसिणी ॥५॥ दासा दसरणे आसी, मिया कालिंजरे नगे। हंसा मयंगतीराए, सोवागा कासिभूमीए ॥६॥ देवा य देवलीगंमि, प्रासि अम्हे महिड्ढिया। इमा णो छट्ठियाजाई, अण्णमण्णेण जा विणा ॥१॥ कम्मा नियाणपाडा, तुमे राय विचिंतया । तेसि फलविवागेण, विष्पोगमुवागया ॥८॥ सच्चसोयप्प गडा , कम्मा मए पुरा कडा । ते अज परिभुजामो, किं नु चित्ते वि से तहा ॥६॥ सव्व सुचिण्ण सफलं नराण,
कडाण कम्माण न मोक्ख अत्थि । अत्थेहि कामेहि य उत्तमेहिं, .
आया ममं पुण्णफलोववेए ॥१०॥ जाणाहि संभय महाणुभाग, - महिड्ढियं पुण्णफलोववेयं ।

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____ARDHA-MAGADHS READER. चित्तंपि जाणाहि तहेव रायं,
इड्ढी जुई तस्स वियप्पभूया ॥११॥ महत्थरूवा वयणप्पभूया,
गाहाणुगोया नरसंघमउझे। जं भिवखुणो सीलगुणोववेया,
इहं जयंते समणो गि जाओ ॥१२॥ उच्चोदए महुकक्के य बंभे,
पवेइया आवसहा य रम्मा। इमं गिहं चित्त धणप्पभूयं,
पसाहि पंचालगुणोववेयं ॥१३॥ नहिं गीएडि य वाइएहि,
नारीजणाइं परिवारयंतो। भुंजाहि भोगाइं इमाई भिक्खू,
मम रोयई पत्वज्जा हु दुक्ख ॥१४॥ तं पुवणेहेण कयाणुराग,
नराहिवं कामगुणेसु गिद्ध। धम्मस्सिओ तस्स हियाणुपेही,
चित्ती इमं वयणमुदाहरित्या ॥१॥ सव्वं विलवियं गीयं,
सव्वं नर्से विडंबियं। सम्वे आभरणा भारा, ___ सव्वे कामा दुहावहा ॥१६॥ बालाभिरामेसु दुहावहेसु,
न तं सुहं काम गुणेसु रायं। विरत्तकामाण तवोहणाण,
जं भिक्खुणं सीलगुणे रयाणं ॥१०॥

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चित्तसंभूया। नरिंदजाई प्रहमा नराणं,
सोवागजाई दुही गया । जहिं वयं सव्व जणस्स वेसा,
वसीय सोवागनिवेसणेसु ॥१८॥ तीसे य जाईइ उ पावियाए,
वुच्छा मु सोवागनिवेसणेसु । सव्वस्स लोगस्स दुगुणिज्जा,
इहं तु कम्माइं पुरेकडाइं ॥१६॥ सो दाणि सिं राय महाणुभागो, ___महिड्ढिो पुण्ण फलोववेभो । चइत्तु भोगाइं असासयाई,
पादाण हेउं अभिनिक्खमाहि ॥२०॥ इह जीविए राय असासयंमि,
धणियं तु पुण्णाई अकुव्वमाणो । से सोयई मच्चुमुहोवणीए,
धम्म अकाऊण परंमि लोए ॥२१॥ जहेह सीहो व मियं गहाय,
मच्चू नरं नेइ हु अंतकाले । न तस्स माया व पिया व भाया,
कालंमि तंमंस हरा भवंति ॥२२॥ न तस्स दुक्खं विभयं ति नाइणो,'
न मित्तवग्गा न सुया न बंधवा । एक्को सयं पच्चणुहोइ दुक्खं, .
___ कत्तारमेवं अणुजाइ कम्मं ॥२३॥ चेच्चा दुपयं च चउप्पयं च,
खेत्तं गिहं घणधनं च सत्वं ।
Samiti edition नायग्रो
0

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ANDRA-MAGADHI READER. सकम्मबीओ' अवसो पयाइ,
. परं भवं सुंदरपावगं वा ॥२४॥ तं एक्कगं तुच्छसरीरगं से,
चिई गयं दहिउं पावगेणं । भज्जा य पुत्ता वि य नायत्रो य,
दायारमगण अणुसंकमंति ॥२॥ उवणिज्जई जीवियमप्पमायं,
वण्णं जरा हरइ नरस्स रायं। पंचालराया वयणं सुणाहि,
मा कासि कम्माइं महालयाई ॥२६॥ अहंपि जाणामि जहेह साहू,
जं मे तुम साहसि वक्कमेयं । भोगा इमे संगकरा हवंति, - जे दुज्जया अज्ज अम्हारिसेहिं ॥२०॥ हत्यिणपुरंमि चित्ता, दट्टणं नरवई महिड्ढीयं कामभोगेसु गिद्धणं, नियाणमसुभं कडं ॥८॥ तस्स मे अपडिकंतस्स, इमं एयारिसं फलं । जाणमाणो वि जं धम्मं, कामभोगेसु मुच्छिो ॥६॥ नागो जहा पंकजलावसण्णो,
दटुंथलं नाभिसमेइ तीरं । एवं वयं कामगुणेसु गिद्धा,
न भिक्खुणो मग्गमणुव्वयामी॥३०॥ अच्चेइ कालो तुरियंति राइओ,
न यावि भोगा पुरिसाण निच्चा । उवेच्च भोगा पुरिसं चयंति,
दुमं जहा खीण फलं व मक्खी ॥३१॥ 1 Samiti edition कम्मप्पीओ।

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67
चित्तसंभूया। जइ तं सि भोगे चइउं असत्तो,
अज्जाई कम्माई करेहि रायं । धम्मे ठिो सव्वपयाणुकंपी,
तं होहिसि देव इो विउच्वी ॥३२॥ न तुझ भोगे चइऊण बुद्धी,,
गिद्धो सि आरंभपरिग्गहेसु । मोहं को एत्तिो विप्पलावो, . गच्छामि रायं आमंतिओ सि ॥३३॥ पंचालराया वि य बंभदत्तो,
.. साहुस्स तस्स वयणं अकाउं । अणुत्तरे भुंजिय कामभोगे,
अणुत्तरे सो नरए पविट्ठो ॥३४॥ चित्तो वि कामेहिं विरत्तकामो,
उदग्गचारित्ततवो महेसी। अणुत्तरं संजम पालइत्ता,
अणुत्तरं सिद्धिगई गो त्ति ॥३॥ (उत्तरज्झयणसुत्ते तेरसमं अज्झयस )
देवा भवित्ताण पुरे भवंमि,
केई चुया एगविमाणवासी। पुरे पुराणे उसुयारणामे,
खाए समिद्धे सुरलोयरम्मे ॥१॥३६॥ सकम्मसेसेण पुराकरणं,
कुलेसु दग्गेसु य ते पसूया । निवित्रणसंसारभया जहाय, -
जिणिंदमग्गं सरणं पवण्णा ॥२॥३०॥ 1 Samiti edition जईऽसि. 2 उदत्त 0. 3 इसु 0. 4 उग्गेम मुदत्तेमु.

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68
ARDHA-MÁGADHÍ READER.
पुमत्तमागग्म कुमार दो वि पुरोहित्री तस्स जसा य पत्ती । विसाल कित्ती य तहोसुयारो, '
रायत्य देवी कमलावई य ॥३॥ ३८ ॥ जाईजरामच्चुभयाभिभूया,
संसारचक्कस विमावखणट्ठा,
दट्ठूण ते कामगुणे विरता ॥४॥३६॥ पियपुत्तगा दोणि वि माहणम्स, सकम्मसीलस्स पुरोहियस्स ! सरित्तु पोराणि तत्थ जाई,
तहा सुचिण्णं तवसंजमं च ॥५॥४०॥ ते कामभोगेसु असज्ज माणा,
माणुस्सर जे यावि दिव्वा । मोक्खाभिकखी अभिजायसदा,
तातं उवागम्म इमं उदाहु ॥६॥४१॥ असासयं दट्टु इमं विहार,
बहुअंतरायं न य दोहमाउं । तम्हा गिहंसि न रहूं लभामो,
आमंतयामो चरिस्सामु मोगं ॥७॥४२३॥ अह ताय तत्थ मुणीण तेसिं,
तवस्स वाघायकरं वयासी । इमं वयं वेदवि वयंति,
जहा न होइ असुयाग लोगो ||८||४३|| अहिज्ज वेस परिविश्स बिप्पे, पुत्ते परिप्प हिंसि जाया ।
1 Sato
बहिंविहाराभिनिविट्ठचित्ता ।

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चित्तसंभूया। भोच्चाण भोगे सह इत्थियाहिं,
__ पारगणगा होह मुणो पसत्या ॥६॥४४॥ सोयग्गिणा आयगुणिंधणेणं,
मोहाणिला पजलणाहिएणं । संतत्तभावं परितप्पमाणं,
___ लालप्पमाणं' बहुहा बहुं च ॥१०॥४॥ पुरोहियं तं कमसो णुणतं,
निमंतयंतं च सुए धणेणं । जहक्कम कामगुणेसु चेव,
कुमारगा ते पसमिक्ख वक्कं ॥११॥६॥ वेया अहीया न हवंति ताणं,
भुत्ता दिया ऐति तमं तमेणं । जाया य पुत्ता न हवंति ताणं,
को नाम ते अणुमण्णेज्ज एयं॥ १२॥४७।। खणमेत्तसोक्खा बहुकालदुक्खा,
पगामदुक्खा अणिगामसोक्खा । संसारमोक्खस्स विपक्खभूया,
. खाणी अणत्याण उ कामभोगा॥१३॥४॥ परिव्वयंते अणियत्तकामे,
- अहो य राम्रो परितप्पमाणे। अण्णप्पमत्ते धणमेसमाणे,
पप्पोइ मच्चु पुरिसो जरं च ॥१४॥४॥ इमं च मे अस्थि इमं च नत्थि,
इमं च मे किच्च इमं अकिच्चं । तं एवमेवं लालप्पमाणं,
हरा हरंति त्ति कहं पमाए ॥१५॥५०॥ . 1S लोलु. 20 हिं 3 पप्पुत्ति

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70
ARDHA-MAGADHÍ READER.
धणं पभूयं सह इत्थियाहिं,
सयणा तहा कामगुणा पगामा । तवं कए तप्पइ जस्स लोगो,
तं सव्वसाहो मिहेव तुम्भं ॥ १६ ॥ ५१ ॥ धणेण किं धम्मधुराहिगारे,
सयणेण वा कामगुणेहिं चेव । समणा भविस्सामु गुणोहधारी,
बहिविहारा श्रभिगम्म भिक्वं ॥ १०॥५२॥ जहा य अग्गी अरणीउ संतो,
खीरे घयं तेल्लमद्दा तिलेषु । एमेव ताया सरीरंसि सत्ता,
संमुच्छई नासह नावचिट्ठे ॥ १८ ॥ ५३ ॥ नो इंदियग्गेज्म श्रमुत्तभावा,
प्रमुत्तभावा विय' होइ निचो । अकत्थहेडं निययस्स बंधो,
संसारहेउं च वयंति बंधं ॥ १६ ॥ ५४ ॥
जहां वयं धम्ममयाणमाणा, पावं पुरा ओरुम्भमाणा परिरक्खयंता,

कम्ममकासि मोहा ।
तव भुज्जीवि समायरामो ॥२०॥ ५५॥
अभाइयंमि लोगंमि सव्वत्र परिवारिए । पडतीहिं, गिहंसिन रइ लभे ॥ २१ ॥ ५६ ॥
अमोहाहिं
केण अब्भाहो लोओ, केण वा परिवारिओ ।
का वा अमे!हा वुत्ता, जाया चिंतापरो हुमि ॥२२॥५०॥ मच्चुणा ब्भाहओ लोश्रो, जराए परिवारिओ |
मोहा रयणी वुत्ता, एवं ताय वियागह ॥ २३ ॥ ५८ ॥
1 3 चिय
2S O

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चित्तसभूया।
71 जा ना वच्चइ रयणी, न सा पडिणियत्तइ । अहम्मं कुणमाणस्स, अफला जंतिराईओ॥२॥८॥ जा जा वच्चइ रयणी, न सा पडिणियत्तइ । धम्मं च कुणमाणस्स, सफला जति राईओ ॥२५॥६०॥ एगो संवसित्ताणं, दुहओ संमत्तसंजुया । पच्छा जाया गमिस्सामो,भिक्खमाणा कुले कुले॥६॥६॥ जस्सस्थि मच्चुणा सक्खं, जस्स वत्थि पलायणं । जो जाणइ न मरिस्सामि, सो हु कंखे सुए सिया॥२॥६॥ अज्जेव धम्म पडिवज्ज यामो,
जहिं पवण्णा न पुणब्भावो । अणागयं नेव य अस्थि किंची,
सद्धाखमं णो विणइत्तु रागं ॥२८॥६॥ पहीणपुत्तस्स हु नत्थि वासो,
वासिट्टि भिक्खायरियाइ काली। साहाहिं रुक्खो लहए समाहि.
छिण्णाहिं साहाहिं तमेव खाणु ॥२९॥४॥ पंखा विहूणो व्व जहेह पक्खी,
भिच्चा विहीणो व्व रणे नरिंदी। विवरण सारो वणिो व्व पोए,
पहीणपुत्तो मि तहा अहं पि ॥३०॥६॥ सुसंभिया कामगुणा इमे ते,
संपिंडिया अग्गरसप्पभूया। भुंजामु ता कामगुणे पगामं,
पच्छा गमिस्सामु पहाण मग्गं ॥३॥६६॥
15तु च

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72
ARDHA-MAGADHÍ READER •
भुत्ता रसा भोइ जहाइ से बचो, न जोवियट्ठा पजहामि भोए । लाभं अलाभं सुहं च दुक्खं,
संविखमाणो चरिस्सामि मोणं ॥ ३२ ॥ ६० ॥ माहू तुम सोयरित्राण संभरे, जुण्णो व हंसो पडिसोयगामी । भुंजाहि भोगाई मए समाणं,
दुक्खं खु भित्रखायरियाविहारो ||३३||६८ जहा य भोई तयं भुयंगो, निम्मोयणि हिच्च पलेइ मुत्तो । एमेव जाया जहंति भोए,
ते हं कहं नाग मिस्स मेक्को ॥३४॥ ६६ ॥ छिंदित्तु जालं अबलं व रोहिया,
मच्छा जहा कामगुणे पहाय । धोरेयसीला तवसा उदारा, धीरा नहे व कुंचा समइक्कमंता,
तयाणि जालागि दलित्तु हंसा । पति पुत्ताय पई य मझ,
ते हं कहं नागुगमिस्समेक्का ॥ ३६ ॥ ॥०१॥ पुरोहियं तं ससुयं सदार,
सोच्चा मिनिक्खम्म पहाय भोए ।
भिखारियं चरंति | ३५||२०||
2
कुटुंबसारं विउलत्तमं च
रायं अभिक्खं समुवाय देवी ||३|०२|| वंतासी पुरिसा रायं, न सो होइ पसंसियो । माहणेण परिचत्तं धणं आदाउमिच्छसि ॥ ३८ ॥ ०३॥
1S संचि ०
2 S तं

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चित्तसंभूया।
13 सव्वं जगं जइ तुहं, सव्वं वावि घणं भवे । सव्वं पि ते अपज्जत्तं, नेव ताणाय तं तव ॥३९॥४॥ - मरिहिसि रायं जया तया वा,
मणोरमे कामगुणे पहाय । एक्को हु धम्मो नरदेव ताणं,
न विजई अण्णमिहेह किंचि ॥४०॥७॥ नाहं रमे पक्खिणि पंजरे वा,
संताणझिण्णा चरिस्सामि मोणं । अकिंचणा उज्जुकडा निरामिसा,
परिग्गहारंभनियत्तदोसा ॥४१॥७६॥ दवग्गिणा जहा रणणे, डज्झमाणेसु जंतुसु । अण्णे सत्ता पमोयंति, रागहोसवसं गया ॥४२॥७॥ एवमेव वयं मूढा, कामभोगेसु मुच्छिया । डझमाणं न बुज्झामी, रागट्टोसग्गिणा जगं ॥४३॥७८॥ भोगे भुच्चा वमित्ता य, लहुभयविहारिणी। प्रामोयमाणा गच्छंति, दिया कामकमा इव ॥४४॥६॥ इमे य बद्धा फंदंति, मम हत्यज्जमागया । वयं च सत्ता कामेसु, भविस्सामी जहा इमे ॥४॥८॥ सामिसं कुललं दिस्सा, बझमाणं निरामिसं । पामिसं सत्रमुज्झित्ता,विहरिस्सामोनिरामिसा॥४६॥८॥ गिद्धोवमे उ नच्चाणं, कामे संसारवड्ढणे । उरगो सुवण्णपासे दव, संकमाणो तणुं चरे ॥४०॥२॥ नागो ब्व बंधणं छित्ता, अप्पणो वसहिं वए । एयं पत्थं महारायं, उसुयारि त्ति मे सुयं ॥४॥३॥ चइत्ता विउल रज्जं, कामभोगे य दुच्चए । निस्विसया निरामिसा, नेणेहा निप्परिग्गहा ॥४६॥gn ___1 इति एत्थ

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7.4
ARDHA-MAGADHI READER. सम्मं धम्मं वियाणित्ता, चेच्चा कामगुणे वरे। तवं पगिझ हक्खाय, घोरं घोरपरक्कमा ॥५०॥८॥ एवं ते कमसो बुद्धा, सव्वे धम्मपरायणा। जम्ममच्चुभउद्विग्गा, दुक्खस्संतगवेसिणो ॥५१॥८६॥ सासणे विगयमोहाणं, पुस्विभावणभाविया । अचिरेणेव कालेण, दुक्खस्संतमुवागया ॥५२॥८॥ राया सह देवीए, माहणो य पुरोहिो । माहणी दारगा चेव, सत्वे ते परिनिव्वुडा ॥३॥८॥
( उत्तरज्झयणमुत्ते चउद्दसमं भज्झयण)
१३. आयारप्पणिही आयारप्पणिहिं लडु, जहा कायव भिवखुणा । तं भे उदाहरिस्सामि, आणुपुव्विं सुणेह मे ॥१॥ पुढवि-दग-अगणि-मारुया, तणरुक्खसबीयगा। तसा य पाणा जीव त्ति, इइ वुत्तं महेसिणा ॥२॥ पुढविं भित्तिं सिलं लेखें, नेव भिंदे न संलिहे। तिविहेण करणजोएण, संजए सुसमाहिए ॥४॥ सुद्धपुढविं न निसीए, ससरक्खंमि य आसणे । पमज्जित्तु निसीइज्जा, जाइत्ता जस्स उग्गहं ॥५॥ सीओदगं न सेविज्जा, सिलावुटुं हिमाणि य । उसिणोदगं तत्तफासुअं, पडिगाहिज्ज संजए ॥६॥ इंगालं अगणिं अच्चिं, अलायं वा सजाइयं । न उंजिउजा न घट्टिज्जा, नो णं निस्वावर मुणी॥on तालियंटेण पत्तेण, साहार विहुणेण वा । न वीइउज अप्पणी कायं, बाहिरं वावि पुग्गलं ॥८॥
1Sat

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श्रयारप्पणिही ।
ग्रामगं
तणरुक्खं न छिंदिज्जा, फलं मूलं च कस्स ई विविहं बीयं, मणसा वि न पत्थर ॥ ॥ तसे पाणे न हिंसिज्जा, वाया अदुव कम्मुणा । उवरच सव्वभूएसु, पासेज्ज विविहं जगं ॥१२॥ अटु सुडुमाइ पेहाए, जाई जाणित्तु संजरा । दयाहिगारी भूसु, आस चिटु सएहि वा ॥१३॥ कयराई अटु सुहुमाई, जाई पुच्छिउन संजए । इमाई ताई मेहावी, आइविखज्ज वियवखणी ॥१४ सिणेहं पुप्फसुडुमं च पाशुन्तिंगं तदेव य । पण बोयहरियं च अंडसुहुमं च अटुमं ॥१५॥ धुवं च पडिले हिज्जा, जोगसा पायकंबलं । सेजमुरचारभूमिं च, संघारं अदुवासरां ॥१ उच्चारं "पासव, खेलं सिंघाण - जल्लियं । फासुयं पडिले हित्ता, परिट्ठाविज्ज संजय ॥१८॥ पविसित्तु परागारं, पाणट्ठा भोयणस्स वा । जयं चिट्ठे मियं भासे, न य रूवेसु मगं करे ॥ १९ ॥ बहुं सुणेइ कण्णेहिं, बहुं अच्छीहिं पेच्छइ । न यदि सुयं सव्वं, भिक्खू अक्खाउमरिह ||२०|| न य भोयांमि गिट्टो, चरे उछं अयंपिरो । अफासुयं भुंजिज्जा, दीयमुद्देसिया हडं ॥२३॥ संणिहिंचन कुव्विज्जा, अणुमायं पि संजय । मुहाजीवी असंबद्धे, हविज्ज जग निस्सिए ||२४|| लहवित्ती सुसंतुट्ठे, अप्पिच्छे सुहरे सिया | आसुरत्तं न गच्छिज्जा, सुचाणं जिणसासणं ॥ २५॥ अत्थं गयंमि इच्चे, पुरत्था य अगुग्गए । आहारमाइयं सव्वं, मणसा विन पत्थर || २ ||

75

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76
ARDHA-MAGADHÍ READER.
से नागमजाणं. वा, कट्टु श्रहम्मियं पयं । संवरे खिप्यमप्पाणं, बीयं तं न समायरे ||३१|| अमोहं वयणं कुज्जा, आयरियस्स महम्पणो । तं परिगिज्म वायाए, कम्मुणा उववायए ॥ ३३ ॥ जरा जाव न पोडेइ, वाही जाव न वड्ढई । जीविंदिया न हायंति, ताव धम्मं समायरे ॥ ३६ ॥ कोहं माणं च मायं च, लोभं च पाववड्ढणं । वमे चत्तारि दोसे उ, इच्छतो हियमप्पणो ॥ ३१ ॥ कोहो पोइ पणासेइ, माणो विण्यनासणो । माया मित्ताणि नासेइ, लोभो सव्वविणासो ॥ ३८ ॥ उवसमेण हणे कोहं, माणं मद्दवया जिणे । मायमज्जवभावेण, लोभं संतोसो जिणे ॥३९॥ हृत्थं पायं च कायं च, पणिहाय जिइंदिए । अल्ली गुत्तो निसिए, सगासे गुरुणी मुणी ॥४५॥ न पक्खी न पुरओ, नेव किञ्चाण पिटुओ । न य ऊरु समासिज्ज, चिट्ठिज्ज गुरुणंति ॥ ४६ ॥ अपुच्छि न भासिज्जा, भासमाणस्स अंतरा । पिट्ठिमंसं न खाइज्जा, मायामीसं विवङजए ||४०| अप्पत्तियं जेण सिया, प्रासु कुप्पिज्ज वा परी । सव्वसो तं न भासिज्जा, भासं अहियगामिणिं ॥ ४८ ॥ | पद्मत्तिधरं, दिद्विवायमहिज्जगं । वायविक्खलियं नच्चा, न तं उवहसे मुखी ॥ ५०॥ नवखत्तं सुमिणं जोगं, निमित्तं मंतभेसज' । गिहियो तं न आइवखे, भयाहिगरणं पयं ॥ ५१ ॥ अन्नट्ठ पगडं लयणं, भएज्ज सयणासणं । उच्चारभूमिसंपवणं, इत्थोपसु विवज्जियं ॥ ५२ ॥
आयार
40

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मायारप्पणिही।
77 विवित्ता य भवे सेज्जा, नारीणं न लवे कह। गिहिसंघवं न कुज्जा, कुउजा साहूहिं संथवं ॥३॥ जहा कुक्कडपोयस्स, निच्चं कुललो भयं । एवं खु बंभयारिस्स, इत्थीविग्गहनो भयं ॥४॥ चित्तभित्तिं न निझाए, नारिं वा सुयलंकियं । भक्खरं पिव दळूणं, दिठिं पडिसमाहरे॥५५॥ हत्थपाय पलिच्छिणं , कण्णनासविगप्पियं । अवि वाससयं नारिं, बंभयारी विवज्जए ॥५६॥ विभूसा इत्थिसंसग्गो, पणीयं रसभोयणं । नरस्सत्तगवेसिस्स , विसं तालउडं जहा ॥५॥ अङ्गपच्चंगसंठाणं , चारुल्लवियपेहियं । इत्थोणं तं न निउमाए, कामरागविवड्ढणं ॥८॥ विसएसु मणुगणेसु, पेमं नाभिनिवेसए। पणिच्चं तेंसि विण्णाय, परिणामं पोग्गलाण य ॥६॥ पोग्गलाण परीणाम, तेसिं नच्चा जहा तहा॥ विणीयतिण्हो विहरे, सीईभएण अप्पणा ॥६॥ जाए सद्धार निक्खतो, परियायट्ठाण मुत्तमं ॥ तमेव अणुपालेज्जा, गुणे आयरियसम्मए ॥६॥ तवं चिमं संजमजोगयं च,
समायजोगं च सया अहिटिए । सरे व सेणाइ समत्तमाउहे,
अलमप्पणो होइ अलं परेसिं ॥२॥ सज्झायसभाणरयस्स ताइणो,
अपावभावस्स तवे रयस्स ।

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78
ANDHA - MAGADHS READER. विसुजझई जं सि मलं पुरे कडं,
समोरियं रुप्ममलं व जोइणा ॥६॥ से तारिसे दुक्खसहे जिइंदिए,
सुरण जुत्ते अममे अकिंचणे । विरायई कम्मघणंसिं अवगए,
कसिणभपुडावगमे व चंदिमा ॥६४॥ (दसवेयालियमुत्ते अट्ठमं अग्झयणं )

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NOTE TO TRANSLATION
(1) In the case of the extracts from the Ayaramga, Súyagađamga and Uttarajjhayaņa, I have reproduced Professor Jacobi's translation published in the Sacred Books of the East Series Vols. XXII and XLV.
(2) In translating the extract from the Náyádhammakahá, I derived a great help from Dr. Barnett's translation of the Antagadadasáo and from Dr. Hocrnle's translation of the Uvásagadasáo wben similar passages occurred in these sútras.
(3) The remaining extracts were translated by me with the help of the Sanskrit commentaries.
(4) Thus it will be clear that uniformity in translation could not be maintained.
(5) The portions printed in italics are not in the Prakrit Text, but have been added to facilitate its understanding.

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80
1. The Child Miyáputta.'
1. At that time and at that period there was a city named Miyaggáma. (Its description 2). Out. side this city of Miyaggáma and to its northeastern dircetion, there was a garden named Candapapáyava (its description), where stood a templo dedicated to the Jakkha Suhamma. (Its description).
2. In this city of Miyaggáma dwelt: King Vijaya, the Khattiya. That Vijaya, the Khattiya, had a queen called Miya. That Vijaya, the Khattiya, had by his queen Miyát a son named Miyaputta, the child who was froin birth blind, dumb, deaf, lame, deformed and gouty.
(1) Skt. Mrgáputra, popularly known as Mirgáloqhá or "lohiya from his body being a mere ball of flesh.
(2) One of the most curious features of the Jaina Scriptures is the mechanical character of their verbal structure. A vast pumber of phrases, sentences, and whole perioda recur again and again with mathematical regularity; but instead of being writton out in full, they are usually abbreviated, the first and the last words only being given, with the word uity" until ” to denote the intermediate words ; and often this stenographic symbol is left out, the word gruot "description" being substituted for the whole. Full description of a city, sanctuary, garden, king, queen, Lord Mahávíra etc. occurs in the Ovayáiya, the second Upanga from which they are reproduced everywhere else when required.
(3) The Historical Present has been throughout used in the narration which I huvo rendered in the Past Tense.
(4) Polygamy being common in those days, especially among kings, the queon's name has been mentioned to specify the child's mother.

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THE CHILD MIYAPUTTA
That child had neither hands, feet, ears, eyes nor nose save a mere mark of those limbs and extremities.
3. Now that Quoen Miyá used to attend secretly on the child Miyaputta with fooil and drivk in a secret underground cell.'
4. In that city of Miyaggamu, there lived a inan horn blind. Being led forward with a stick by a person having eyes, he whose hair was dishevelled 2 used to earn his livelihood by crying pitiably 3 from door to door in Miyaggáma while huge swarms of flies * followed him on his way.
5. At that time and at that period the blessed Samana Mahávíra arrived there. The congregation went out to hear him. Then that persou born blind, hearing that great noise of the people thus said to the man having eyes, “ Wby! O beloved of the gods 5! Is there to-day a festival of Indra or a festival of Skanda, in the city of Miyaggáma that I hear such a great noise of the people ?”
Then that man having eyes thus said to the man
1. Skt. yfATTA, Pkt. AUCH, Panj. Bhórs.
. Errezeta perhaps means “having many Sores and boils on the skull."
3. (foueral roading guafrane “ living on kindners or charity of other's." Such leggars are common even now-a-days.
4. TTTT, Skt. 777 explained as 'largo, huge' in the commenta erhaps means 'a kind of fly.'
5. Qargfore corresponds to the well-known phrase tatai fou of Asoka's odicts, and futai fac of Sanskrit. Originally it was a polite form of address, but later on it came to be used in Sanskrit in a had sense, ris, '& goat' 'a fool.'

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ARDHA-MAGADBE READER born blind, “Verily, 0 beloved of the gods! the blessed Samana Mahávíra has arrived here. People are going to greet and bow down to him.”
6. Theu that person born blind said to the man having eyes, " Let us go, O beloved of the gods. We, too, shall greet and bow down to the blessed Samana Mahávíra and wait upon him.
7. Then that person born blind, being led forward with a stick by the man having eyes, came to where the bleskod Samana Mahávíra was. Coming there he walked round him thrice from right to right,' grected and bowed before him (down to) stood waiting upon him.
8. Then the blessed Samana Mahávíra preached his religion to that great congregation. The congregation went back in the direction from which it had appeared.
9. Then the blessed Samaşa Mahávíra's eldest disciple named Indabhúi, 2 the monk, seeing that person boru blind, greeted and bowed before the blessed Samana Mahávíra and said, "Sir, Is there any person born blind or practically blind 3 from birth ?"
1. T'he circumambulation of revcronco. The faluting person walks thrice round the salutod, starting from the latter's right, and keeping his own right turned towards him. Barnett.
See Hoernle's note 17 in his translation of Uvásaga.
2. Skt. r ufo AA, Mahávírn's first Ganadhara popularly believed to be a Brahman,' really belonged to a Kshatriya gotra as is expressly stated by Abhayadeva in his commentary on the Tháņámga, VII gr.
3. T at the end of a compound often means 'almost! nearly.'

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THE CHILDI MİYXPUTTA "Yes, there is."
“Where is, Sir, that person horn blind or practi. cally blind from birth ?”
“ Truly, Goyama,' in this very city of Miyaggáma, there is the child named Miyaputta, son of the Khattiya Vijaga by his Queen Miya, who was born blind (down to) she attends upon him. 2
10. Then the blessed Goyama, greeting and bowing before the blessed Samana Mahávíra said, “Having been permitted by you, Sir, I wish to see the child Miyaputta."
“ As you please, O beloved of the gods."
11. Then the blessed Goyama came towards Queen Miya's house. Coming there, he thus said to her, “I have come straight 3 to see your son, O beloved of the gods."
12. Then the Queen Miyá decorated cap.a.pie (lit. with all ornaments) her four sons, the younger brothers of Miyaputta, placed them at the blessed Goyama's feet and said, “Here are my sons, Sir, Look at them."
13. Then that blessed Goyama said to Queen
1. Indra bhúti had been invoking gods to a sacrifice when he saw a number of gods passing through the sky. He thought they had come to grace the sacrifice while in reality they were going to celebrate Mahávíra's Arhatship which he had just attained. The gods not stopping at his sacrifice, he went to see where they had alighted. There he met Mahávíry and, after a short discussion with him, was converted to Jainism
2. For the rest see $82 and 3.
3. Bor is explained by Abhayadeva as vtg quickly. Its derivation is uncertain. Dr. Hoernle suggests feet, ter Perhaps Panj. Jhab'at once' is connected with it.

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ABDHA-MAGADHT READER Miya, “O beloved of the gods, I have not come straight to see these sons of yours, but him, your eldest son, the child · Miyaputta born blind, practi. cally blind upon whom you attend secretly with food and drink in a secret underground cell. Him I have come straight to see."
14. Then the Queen Miyá thus said to the blessed Goyama, “Who is such a wise sage, Sir, that could tell you straight what I had kept su secret ?”
Then the blessed Goyama thus said to Queen Miya, “Such is indeed, 0 beloved of the gods, my religious preceptor, the blessed Samana Mahávíru, allknowing and all-seeing. Froin him I learnt this fact."
15. Now while Queen Miya was conversing with blessed Goyama about this natter, it was the very time for the child Miyaputta's breakfast (lit. food and drink).
16. Then the Queen Miyá spoke thus to the blessed Goyama, "Do you wait here, Sir, till I show you the child Miyaputta." So saying, she went to the larder (lit. where the room for food and drink was). There she changed her clothes, took a wooden cart, filled it with plenty of food, drink,' delicacies,' and relishes,' and, coming to where the blessed Goyama was, said, “Come along, Sir. Follow me so that I may show you the child Miyaputta."
17. Then the blessed Goyama wont along after the Queen Miya.
vey food' such as rice and curry; nu drink' such as milk, water-gruel (chási or cháchi) etc. ; C H delicacies' such as cocoanut and other fruits ; TEH 'relishes' such as botel, ginger, cardamoms, etc..

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85
THE CHILD MIYAPUTTA Then the Queen Miyá, drawing the wooden cart to the underground cell, and covering her mouth with a four-folded' piece of cloth said to the blessed Goyama, "Sir, you may also cover your mouth with the mouth-cloth, 2 Being thus requested by Queen Miya, the blessed Goyama covered his mouth with the mouth-cloth.
18. Then the Queer. Miyá with her face turned away, opened the door of the underground cell from which came a bad smell as if from a dead snake. Rather it was even more disagreeable than that,
19. Then that chill Miyaputta attracted by the fragrance of that plenty of food and drink became greedy and covetous for that. He ate that food and drink with relish. Eating it, he at once spoiled it.3 After that he changed it into pus and blood but he ate up even that pus and blood.
20. Then seeing the child Miyáputta the following thought occurred to the blessed (ioyama, “ Alas! This child is experiencing the evil result of his formerly done wicked deeds. I have not seen hells or the denizens thereof, but evidently this person is experiencing agonylike that of hell." So saying he took leave of the Queen
1. per' Having four folds', i e. :loubled and redoubled.
2. pateret Skt. Tafrat a piece of cloth for the mouth,' The Pujorá monks keep it in their hand, and hold it
fore tho mouth when speaking, but the Dhundiá monks keep it always suspended before their mouth by means of a thread passing round the ears. The Pujerás quote this passage to Dhúndias in support of their own custom.
3. The commentary does not explain how the food was decayed and was changed into .pus ani klond.

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ARDHA-MAGADHE BEADER
Miya, and coming out of her house, came to where the blessed Samanı Mahávíra was and said, “Being permitted by you, Sir, I went towards Queen Miya's house (doron to) he eats that pus and blood.' What was that person, Sir, in his previous birth? What was his name? To which family did he belong? What did he give in alms ? What did he eat ? What did he do that he lives so miserably ? “ Thus, indeed, Goyama, in the Bháraha 2 country of this very continent of Jambu there was a city named Saya. duvára. (Its description.) In the city of Sayaduvára there was the king named Dhanavai. (His description.) Neither very close to it, nor very far from it, to the south-east direction of the city Sayaduvára, there was a town called Vijayavaddhamáŋa. The extent of the district Vijayavaddhamana consisted of five hundred villages.
22. In the town Vijayavaddhamána, there was the district-officer,' named Ekkái who was wicked (down to) taking delight in cruelty. That Ekkái, the distriotofficer lived enjoġing the lordship over five hundred villages of the district-town Vijayavaddha mána.
23. Now that Ekkái, the district-officer, used to suppress and empoverish the five hundred villages of the district Vijayavaddhamára by means of various taxes, cesses, bribes, 5 and illegal presents.
1. As in SS 11-19. 2. Bhárata Varsha of Jambudvípa. 3. Capital town of the district of the same name.
4. TET-Skt. Tg 'territory' + $t "top,' 'head' Cf the word ek R athaur 'a Rájpút tribe.'
O fafy Skt. af has another Pkt., form for from which come Panj Biddhi 'bribe'

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THE CHILD MIYAPUTTA
24. Now that district-officer, Ekkái, said, “I hear not " when hearing, and “I hear” when not hearing with reference to the cases and trials of many kings, chiefs,' nobles, merchants and many other village-folk of the district Vijayavaddhamán 1. Similarly when seeing, speaking, taking or knowing he said " I did not see" and vice versa. Thus that Ekkái, the district-officer, lived committing ? many an evil deed,
25. Then, once upon a time, there appeared simultaneously in the district-officer Ekkái's body sixteen diseases and sicknesses, to .wit: asthama, cough, fever, inflammatory fever, belly-ache, fistula on the anus, piles, indigestion, disease of the eyes, headache, satiety, sore-eyes, ear disease, itching, dropsy and leprosy.
26. Then that Ekkái, the district-officer, being inflicted by sixteen diseases and sicknesses summoned his domestic servants and said, “ Ge ye, beloved of the gods, crying with a loud voice at the cross-ways, crossings 3 and highroads of the town, Vijayavad. dhamáņa, speak out, "Truly' O beloved of the gods, sixteen diseases and sicknesses, viz. asthama down to leprosy, have appeared in the district-officer Ekkái's body. If any physician or a physican's son, a wise
1. Tatar=tra. 2. Refur 'to earn,' 'to collect
3. 556 Hind. cauk), and are crossings whore four roads meet, fire where three roads meet, featco where many roads moet.
4. Novice or an apprentice.

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88
ARDHA-MAGADET READER
man or a I wise man's son wishes to cure even a single disease or sickness of the sixteen diseases and sicknesses of the district-officer Ekkái, he will get plenty of riches from Ekkái, the district officer.' Thus proclaim a second and a third time also.” The domestic servants acted accordingly.
Then, hearing the above proclamation in the town Vijayavaddhamana many physicians and physicians' sons came out of their houses with surgical boxes in their hands and came to where Ekkái the district-officer was. Coming there, they examined the district-officer Ekkái's body and enquired into causes of those diseases. Then they desired to cure even a single disease or sickness out of the sixteen diseases and sicknesses of Ekkái, the district officer, by means of various unguents and rubbing powders, loy administering oils, by causing vomiting, by purging, by sprinkling, by washing, by administering oily enemata, by applying injections, by administering dry enemata, by piercing the veins by cutting3 and abradingskin, by administering bark, roots, leaves, flowers, fruits and seeds of plants, by administering Siliyu, " pills, medi. cines and remedies. But they could not cure any disease.
28. Now when those physicians could not cure even a single disease or sickness out of the sixteen
1. (f. Panj. Jánkár, seáná 'a physician.' 2. PURE=box containing surgical instruments. 3. (f. l'anj. Tacch and Pacch in the same songe. 4. Comin. fuft:- fatta FATASINI: 'kinds of plants'.

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THE CHILD MIYAPUTTA diseases and sicknesses, they returned wearied, fatigued and exhausted in the direction from which they had appeared.
29. Then that Ekkái, the district-officer, being overpowered by the sixteen diseases and sicknesses indulged in his royalty and kingdom. Longing and praying for kingship he attained to the full age of two hundred and fifty years', agonised by the intolerable force of his agonies, and dying at the time of death was born as Neraiya on this Rayanappabhá earth among the Neraiya the highest period of whose punishment is a Ságarovama.
30. Afterwards returning from thence, he alighted as son into Queen Miya's womb in this very city of Miyaggáma.
Then in Queen Miya's body arose a pain, fery (down to) burning. Since the time when the child Miyáputta got into Queen Miya's womb as embryo, Queen Miyá became undesirable, unpleasing and unwelcome to Vijaya, the Khattiya.
31. Then once upon a time, in the first part of the latter half of the night", there occurred to Queen
1. Lit. two and a half centuries (The 'a century.) 2. Vido Iloernle's note 161 in his tr. of Uvás.
3. The palioramu, Skt. palyopama, is a period mousured by the time in which a vast well, one hundred Yojanas every way, filled with minute bits of hair so closely packed that a river might be hurried over them without penetrating the interstices could be emptied at the rate of one hair in a century. This repeated ten kotis of kotis of times (i.e. 1,000,000,000,000,000) is a Ságarovama. Stevenson, however, reverses this explanation. Hoernle n. 111. 4. é... at mid-night hour.
12

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ABDIA-MAGADAŤ BEADHË Miyá the following thought while she was brooding over her household affairs, "Truly, I was formerly desirable, trustworthy and favourite of Vijaya, the Khattiya, but since this ombryo entered into my womb, I have become undesirable and unpleasing to Vijaya, the Khattiya. Vijaya, the Khattiya, does not like to utter my name or gotra even, what to speak of seeing, or enjoying me. It is better for me, therefore, to destroy' this embryo by various remedies that destroy, drop, melt or kill an embryo. She resolved thus, and eating and drinking various sharp, bitter and pungent remedies that destroy an embryo, she desired to destroy that embryo; but that embryo neither perishes nor miscarries. Now when Queen Miyá could not destroy or miscarry that embryo, she, wearied, exhausted, and unwilling bore that embryo with great pain.
32. Then at the expiry of full nine months, Qucen Miyá gave birth to a child who was blind from birth (down to) had mere signs of limbs? Then the Queen Miyá, finding that child deformed and blind was frightened. She summoned her nurse and said, “Go, you beloved of the gods. Leave this child in some lonely and dirty place.”
33. Then that nurse, saying “Very well” promised to do it. But she came where Vijaya, the Khattiya was and said, “Truly, my Lord, Qucen Miya has brought forth a child after nine months (down to) mere sign of limbs (down to) she was
1. Supply 'to drop, to melt or to kill.' 2. As precedingly. 3. Cf. Panj Rúri.

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frghtened and summoned me and said " Go you and leave it on so me lonely and dirty place." So toll me, my Lord, whether I may leave that child in a lonely plaоe or not."
34. Then that Vijaya, the Khattiya, hearing this news from the nurse was similarly frightened, and coming to where Queen Miyá was said to her, “ This is your first offspring, 0 beloved of the gods. If you leave it in a lonely and dirty place, your future offspridg will not survive'. You should, therefore attend secretly on this child in a secret and underground cell with food and drink. In this way your offspring will survive."
35. Then Queen Miyá politely promised Vijaya, the Khattiya to do so and she began to look after that child secretly with food and drink in a secret underground cell. Thus indeed, Goyama the child Miyáputta is experiencing the evil result of his previously done, old and wicked deeds.
36. "Sir, where will the child Miyaputta go being released from here and dying at the time of death? Where will he be born ?!
“Goyama, the child Miyaputta will attain to his maximum age of twenty-six years, and dying at the time of death, shall be born as a lion in the family of lions at the foot of the mountain Veyaddha in the country of Bháraha of this very Jambú continent As a lion he shall be wicked (down to) bold, and shall commit much evil. Dying at the time of death 1. Lit 'will not be permanent,' funt=Skt. furt.

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he shall be born on this very Rayagappa bhái earth among the Neraiyal the maximum period of whose punishment is a Ságarovama. Returning from thence, he shall be born among serponts. Now there are twelve and a half lacs of species, families, classes, orders and so forth of the aqnatio five-sensed lower animals, viz., fish, tortorise, shark, crocodile, porpoise eto. In each of these kinds of life, he shall be repeatedly born many lacs of times. Returning. from thence, he shall be born many lacs of times among quadrupeds, reptiles, birds, four-sensed ani. mals, three-sensed animals, two-sensed animals, vegetables, bitter trees, plants with bitter juice, air. lives, fire-lives, water-lives and earth-lives4.
37. Returning from there, he shall be born as a bull at Supaitthapura. Once upon a time after just passing his calfhood, while digging up the loose earth of the river Gangá in the beginning of the rains, he shall die crushed by the falling bank of the river, and shall be reborn as a son in the family of bankers in that very city of Supaitthapura. There after passing his boyhood and entering into youth, he shall listen and attend to the doctrine in the presence of the right sort of monks, and leaving the wordly life shall enter into the monastic one. After following the life of a monk for many years, and
1. Tho Earth on which we live. 2. A denizen of hell. 3. artra, Skt. ATTET.
4.' Lives which have air, fire, water and their bodies,
earth for

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THE ORILD MIYKPUTTA after having made confession of sing and promise of amendments', he shall be reborn as a god in the Sohammá heaven. Afterwards, descending from there, he shall attain perfection in the great Videhaz country.
38. Thus, indeed, Jambú, the blessed Samana Mahávíra (down to) who has attained perfection has preached the matter of the first lecture of evil results. So I says. :
(End of first chapter of the first volume of the Vivága Sutta.)
1. A Legendary land outside Indią.
2. Aloya corresponds to Puli aroca 'to make known, inform, acknowledge, etc.' In the special sense as here, it means 'to make confession of sins.' Padikkama, lit. 'to step back, withdraw from denotes 'to makes promise of amendment.'
3. The words 'tti bemi' serve to mark the end of every chapter in all canonical books.

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2. Prince Meha.
1. In those days, at that time, there was a city named Campá'. (Its description) Outside this city of Campá, and in the north-eastern direction, there was a sanctuary named Punnabhadda. (Its description). In the city of Campá,there was the king, named Koniya. (His description).
2. In those days, at that time, the reverend Elder Suhamma, a disciple of the blessed Samana Mahávíra's, surrounded by five hundred monks, travelling on and on, passing from village to village, and journeying in pleasantness, arrived at the sanctuary Punnabhadda in the city of Campá, and taking a proper abode3, stayed there purifying himself with restraint and penance. (The congregation went out of the city Campá. Religion was preached. The congregation went in the direction from which it had come).
3. In those days, at that time, the reverend Suhamma's senior disciple, the reverend Jambú, the monk, belonging to the Kásava family, seated some little way from the reverend Elder Suhamma, with his knees raised and his head bent down, lodged in a store-chamber of meditation, was purifying himself with restraint and penance.
1.
Campá now represented by the village of Campapur, on the Ganges, near Bhagalpur, was the capital of the country of Anga.
2. Ajátasatru of the Puránas.
3. Oggaha Skt. avagraha means a friar's taking permission from the owner of a house to stay there,

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PRINCE MEHA. 4. Then the reverend Jambú, the monk, moved to faith and moved to doubt went toward the rev. erend Elder Suhamma. He thrice walked round him from right to right, greeted and saluted him, and with clasped hands courteously waited before the reverend Elder Suhamma, neither very near, nor very far, wishful to hear him and bowing, and thus he spoke, “ If, sir, the Ascetic, the Lord Mahávíra has proached this as the purport of the fifth Anga, the Vivahapannatti', what, sir, has beca preached as the purport of the sixth Anga, the Náyádhammakahao??
"O Jambú," addressed the reverend Elder Suhamma to the reverend Jambú, the monk, “The Ascetic, the Lord Mahávíra has preached two volumes of the sixth Anga, viz. the Náyáại and the Dhammakaháo."
5. If, sir, the Ascetic, the Lord Mahávíra has preached two volumes of the sixth Anga, how many chapters has he preached in the first volume ?
Truly Jambú! the Ascetic, the Lord Mahávíra has preached nineteen chapters in the volume called Náyáại, viz., (1) Parable of the raised foot3, (2) the parable of Union, (3) of peacock's eggs, (1) of tortoise, (5) of Selaga, the royal ascetic, (6) of the gourd, (7) of Rohiņí, a banker's daughter-in-law,(8) of Malli, the 19th Jina (9) 08 Máyandí, a merchant, (10) of the
1. Popularly known as Bhagavatí Sútra. 2. Nava Skt. Jnáta (y parable, incident
Dhammakaha, Skt. Dharmakathá a moral tale' 3. See § 61 of this extraot.

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ARDHA-MAGADHT READER moon, (11) of dávaddava, a tree growing on the seashare, (12) of water, (13) of the frog, (14) of Teyali, the minister, (15) of Nandi fruit, (16) of Amarakanká, a town, (17) of Ainna, a kind of sea animal (horse), (18) of Susumá, a banker's daughter, and (19) of Pur. daríka the prince, the nineteenth parable.
6. If, sir, the Ascetio, the Lord Mabávíra has preached nineteen chapters of the volume Náyáại, what has he preached as the purport of the first chapter ?
Truly, 0 Jambú, iv those days at that time, in this very continent of Jambú, in the country of Bharaha, in its southern half, there was a city, named Ráyagiha. (Its description), the Sanctuary Gupasilaya (its description). In this city of Ráyagiha, there was a king named Sepiyal (his description). That king Seniya had a queen named Nandá (her description). That king Seniya had by his queen Nandá, a son, named Abhaya the prince who was perfect in limbs (down to lovely, who had won King Seniya's confidence in all matters and who himself used to look after his (Seriya's) royalty, kingdom, treasury, storeroom, army, conveyances capital and harem.
7. That king Seņiya had another queen, named Dháriņí. Once upon a time, in the first part of the lat. ter half of the night, as she was tossing about on her couch, midway botween sleeping and waking, the queen Dháriņi awoke after beholding in dream to enter her mouth a huge elephant seven hands high, bright as
1
Bimbasára or Bimbisára of the Purágas,

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PRINCE MEHA the silver mountain playing and yawning gracefully in the sky. Becoming glad and joyful, she took cognjsance of that dream, and rose up from the couch, and went to king Seniya, neither hastily, nor quickly but with a gait like that of a royal hamsa. Coming there, she awakened king Seniya with agreeable, lovely and pleasant words and being permitted by him she sat down on an auspicious throne decorated with diverse gems and jewels. Becoming restful and composed, and bringing her joined hands to her forehead she said, "Truly, 0 beloved of the gods, just now, on a couch of this wort, as I was half-asleep and half, awake,' I woke up after beholding in dream an ele
phant entering into my mouth. Now, O beloved of the gods, what kind of bappy issue will there be of this dream ?"
8. Then king Seniya, listening and hearing this matter from Queen Dháriņi, became glad and joyful, took cognisance of the dream, entered into enquiry upon it, and by his own native faculty of intelligence, arising from perception, he grasped the purport of the dream. Then, congratulating Queen Dháirgí, he said, “Noble is the dream you have seen, 0. beloved of the gods, happy is the dream you have seen, O beloved of the gods. We shall gain our object, О be. loved of the gods. We shall have a son, O beloved of the gods. We shall get happiness, O beloved of the gods. Truly, after the lapse of nine complete months and seven and a half days?, you will beget a boy, a
1. Qhíramání. 2. Lit, days and nights.
13

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banner to our family, an ornament to our family. This boy, after passing his childhood, will be a hero, a warrior, a king possessing a kingdom. You have seen, O Queen, a dream that will bring health, delight, long life and good auspices."
9. Then Queen Dháriní, being thus addressed by King Seniya became glad and joyful, and sat on her couch and said, "Let not this my excellent and important dream be counteracted by other ill dreams." So with sublime and religious tales relating to divine an holy persons, she kept awake in vigil to her dream.
10. Then, early in the morning, King Seniya sent for interpreters of dreams, well-versed in the various works on dreams, and enquired from them about the issue of the dream beheld by Queen Dháriní. Being asked thus, the interpreters of dreams, reciting passages from dream-books spoke as follows: "Truly, our Lord, in our dream-books, there have been explained forty-two dreams and thirty great dreams, seventy-two dreams, in all, Of these, our Lord, mothers of Arhats or mothers of emperors into whose womb an Arhat or an Emperor is coming down, see the following fourteen of the thirty great dreams and wake up-to wit, an elephant, a bull, a lion, a-besprinkling (of Fortune), a garland, a moon, a sun, a banner, a jar, a lotus pool, a sea, a celestial palace, a heap of jewels and a fire. Mothers of a chieftain, into whose womb a chieftain is coming down, see one of these fourteen great dreams and wake up. Thus noble is the dream, OLord, that Queen Dháriní, has

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seen. Truly, O Lord, after the passing of nine full months, the Queen shall give birth to a boy. This boy, his childhood spent, will be a lord of an empire, a king or he will be a monk with soul purified.”
12. Now when two months had gone, and it was the third month of that child in her womb, Queen Dhárini was filled with a longing for untimely clouds after this fashion. “Happy are those mothers, fortunate are those mothers, the fruit of human birth and life has been reaped by those mothers who fulfil their desire mounted on the best elephant, and riding in all directions while clouds are spreading in the sky. I, too, therefore should fulfil my desire (down to) while clouds are spreading in the sky."
13. Then Queen Dhárini, with her desire unfulfilled and unaccomplished became withered, wizened, fleshless and weak.
14. Then Queen Dháriņi's personal a tendants and slaves and servants of the harem came to King Seņiya and said, “ Truly, O Lord, Queen Dbárini, today, withered, wizened and enwrapped in melancholy thoughts is brooding over something."
15. Then King Sepiya came where Queen Dháriņi was, and said to her, “What are you brooding over, O beloved of the gods, thus enwrapped in melancholy thoughts ?"
Then Queen Dháriņi replied, "Truly, my Lord, this kind of desire in untimely clouds has come upon
me"
1. Dohada Skt. Dohala-the longing of a pregnant woman.

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ARDHA-MAGADAT READER 16, Then King Seniya said to Queen Dhárini, "Do not foster sữoh melancholy thoughts, O beloved of the gods. I shall so act that this very longing, strangel as it is shall be crowned with satisfaction.
17. Then King Seniya summoned the prince, named Abhaya and said, "Truly, my son, a longing for untimely clouds has come upon your step-mother, Queen Dháriņi. Not finding any means of fulfilling her longing: I am thinking over it, with all my hopes crushed."
18. Then that prince Abhaya said to King Sepiya, “Do not brood over it in this way, my father. I shall 80 act that the strange desire of my step-mother, Queen Dbáriņi will see its fruit."
19. Then the following thought occurred to prince Abhaya, “The fulfilment of my step-mother, Queen Dhárini's desire cannot be brought about by any human means, but only by divine ones. Now there is a god, resident of the Suhamma Kappa, who is my former companion, and who enjoys great wealth and happiness. It is meet for me, therefore, to live alone and unaccompanied seated on a grass-seat in my Posaha-rooms, taking on me the vow of Posaha and
1. Literally, untimely.
2. OWTH TH=wmterity fire Longing for untimely clouds' and hence strange.
3. Posa ha-sálá where Posaha is observed. Posaha is the sacred day of the Jains and is distinguished by the four absti. nences (upa vása) from food (áhára), bodily attentions (sárira Batkára), sexual intercourse (abrahma) and daily work (vyápára).

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chastity and a fast for three days', always bearing in mind the god, my former companion. Then the god, my former companion, will fulfil my step-mother, Queen Dháriņi's desire for untimely clouds.
Resolving thus he cleaned the Posaha-room and its closet, sat on a grass-seat, and taking upon him the vow of three days' fast, abode there bearing in mind the god, his former companion.
20. Then the god, Abhaya's former companion, appeared before him. Being requested by Prince Abhaya, he brought about untimely clouds.
21Then Queen Dháriņi duly satisfied her longing for untimely clouds, and, after nine complete months, brought forth a boy named Meha3.
Then the parents of Prince Meha performed in due order and with great eclat the rites of namegiving, feasting, walking and shaving the head.
22, Then when Prince Meha was in his eighth year, his parents brought him to' a teacher of the arts on an auspicious tithi, Karaña and hours. The teacher of the arts trained Prince Meha and taught him the seventy two arts of which writing is the first,
1. io. the vow of taking eighth meal. The Jains, like other Hindus, take two meals daily. The practice here referred to, therefore, consists in taking only one meal in every four days, or fasting for three days and a half at a time. The meal is taken on the evening of the fourth day.
2. Lit. place for voiding faces and urine. Uccára =Páli ukkára.
3. So called after the Dohala of untimely clouds (Megha).
4. The tithi is a lunar day, i.e., the period in which the moon recedes from the sun by twelve degrees. The Karana is a half tithi, the muhúrtta, or 'hour,' forty-eight minutes.

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arithmetic the most important and birds' cries the last, in their text, purport and practice; to wit, (1) writing, (2) arithmetic, (3) impersonation, (4) dancing, (5) singing, (6) insrumental music, (7) vocal music, (8) music of drums, (9) music of cymbals, (10) gambling, (11) speaking in public, (12) dicing, (13) play of the eight-square board, (14) city-police, (15) mixing of water with clay, (16) rules of food, (17) rules of drink, (18) rules of dress, (19) rules of anointing, (20) rules of bed, (21) composition of Arya verses, (22) of riddles, (23) of Mágadhí, (24) of Gáthá, (25) ballad-making, (26) sloka-making, (27) (28) use of unwrought and wrought gold, (29) use of powders; (30) rules of ornaments, (31) attiring of damsels; (32) points of women, (33) of men, (34) of horses, (35) of elephants, (36) of kine, (37) of cocks, (38) of umbrellas, (39) of staves, (40) of swords, (41) of gems and (42) of the kágani jewel; (43) lore of building, (44) measurement of camps, (45) of cities, (46) column, (47) counter-column, (48) flying column, (49) flying counter-column, (50) wheel column, (51) kite-column, (52) cart-column; (53) fighting, (54) heavy fighting, (55) supreme fighting, (56) bonefighting, (57) fist-fighting, (58) arm-fightiug, (59) branch-fighting, (60) arrow-shooting, (61) wielding the sword, (62) lore of the bow (archery', (63) casting of unwrought gold, (64) of wrought gold,
1. They have not been explained in any commentary. For rúva, Skt. rúpa form,' three different interpretations have been offered, viz., impersonation, painting and money-changing. The word is also found in Buddhist scripture Mahávagga 149 and in King Kháravela's inscription where the last interpretation fits better.

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PRINCE MEHK (65) play with threads, (66) with pebbles, (67) with lotus-stalks ; (68) engraving leaves, (69) engraving bracelets, (70). giving life, (71) taking life; and (72) birds' cries.
Now when he had taught Prince Meha the abovementioned arts, the teacher of arts brought him to his parents.
23 Now Prince Meba's parents received the teacher of arts with sweet words, and honoured him with abundant scents, garlands and ornaments. They bestowed on him a liberal gift of gladness of lifelong worth, and sent him away.
Now Prince Meha became learned in the seventytwo arts, with the slumbering nine organs / awak. ened, and skilful in the eighteen kinds of vernacular tongues.
24. Then during an auspicious tithi, Karaná, star and hour, Prince Meha's parents married him in one day to eight excellent princesses sprung (lit. brought) from equally royal families.
25. Now Prince Meha sat up in his noble palace, being extolled and fondled by means of plays of thirty-two performers, enacted with music of ringing drums by goodly damsels; and enjoying the delights and pleasures of human life.
26. In those days, at that time, the Ascetic, Lord Mahávíra, travelling on and on, passing from village to village and journeying in pleasantness came to the city of Ráyagiha and the sanctuary,
1. Namely, the eyes, ears, nostrils, tongue, skin and mind.

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Gugasilaya (down to) abode there purifying himself with restraint and penance.
27. Then Prince Meha, hearing and learning the news about the arrival of the Ascetic, Lord Mahavira became glad and joyful, and summoning his domestic servants said, “Quickly, O beloved of the gods, bring here properly harnessed the four.belled horsechariot.”
28, Having mounted the four-belled horse-chariot, Prince Meba came where the Ascetic Lord Mahávíra was (down to) he stood waiting respectfully.
Then the Ascetic, Lord Mahávíra preached his wonderful doctrine before Prince Meha. and a large audience.
29. Then Prince Meha, having listened and heard the doctrine from the Ascetic, the Lord Mahávíra, became glad and joyful; and came to his parents, and making obeisance at their feet said, “Truly, father and mother, I have heard from the Ascetic, the Lord Mahávíra his doctrine, and this doctrine is agreeable, acceptable and pleasing. I desire, therefore, having been permitted by you, father and mother; and having shaved my head in the presence of the Ascetic, Lord Mahávíra, to go from the household life and enter the monastic order."
30. Thereupon Queen Dháriņí, having heard this undesirable, unlovely, unpleasing and harsh utterance; weeping and wailing spoke to Prince Meha, “Child, you are our only son, beloved, lovely and dear. Truly, child, we desire not to bear even

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for a moment severance from you. Enjoy the human pleasures, child, as long as we live. 'Afterwards, when we shall have passed away, you can enter the Order, being ripe of age, and careless about the family affairs."
31. Thus bidden by his parents, Prince Meha replied, “Really it is as you tell me father and mother. But, truly, father and mother, human life is unsure, undetermined, inconstant, overwhelmed by hundreds of vices and troubles, unsteady as the lightning-flash, like to a bubble of water, like to a water-drop hanging from the top of a blade of grass, like to the flush of evening sky, like to the vision of a dream, sooner or later perforce to be abandoned. Who knows, father and mother, who is to go first, who is to go last? I desire, therefore, father and mother, (down to) to enter the Order,
32. Then the parents of Prince Meha, having failed to prevail upon him by many declarations and discourses in accord with sense-enjoyments, now spoke to him in discourses against sense-enjoyments arousing fear and horror of discipline, “Child this Niggantha doctrine is true, sublime, absolute, perfect, pure ; it cuts out arrows', it is a path of success, a path of salvation, a path devoid of all pain. It is single in its view, as a snake ; single of edge, like a razor, as barley-corn of iron to chew; tasteless as a mouthful of sand ; like the great river Ganges if one would go against its current; hard to traverse
1.
e., it removes doubts and destroys sins,

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as the ocean to swim by means of the arms, or like a sword-edge to walk upon. To Niggantha friars, child, it is not allowed to eat or drink fare prepared specially for themi, nor purchased fare, nor fare specially set aside, nor fare specially cooked, nor famine-food', nor rain.food, nor forest-food?, nor food of sickness3 ; por fare of roots, of bulbs, of fruits, of seeds, or of green vegetables. You, child, are wonted to comfort, and not to discomfort ; you cannot duly bear cold, heat, hunger, thirst, the diverse distempers and diseases of wind, gall, and slime, or of the combined humours, the various harins of the sense-organs4, the twenty-two vexations and sufferings as they arise. Therefore, child, enjoy the human pleasures and afterwards you can enter the Order.
33. Then Prince Meha, thus bidden by his parents said to them, “It is really so, as you tell me, father and mother. In sooth, father and mother, the Niggantha doctrine is hard to observe for feeble and fearful persons that cling to this world, and thirst not for the world beyond, for the vulgar folk ; but for the valiant man there is naught hard therein to do, Therefore, I desire (down to) to enter the Order.
34. Then the parents of Prince Meha said to him, “Child, we wish to see you in royal state for but one day."
1. i. e., Food distributed in time of famine. 2. Food that one takes with one's self on a journey where
more food is not available. 3. Food distributed at recovery from sickness. 4. TAHUT.

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PRINCE MEHA Then Prince Meha yielded' to his parents and stood silent.
35. Then King Sepiya summoned his domestic servants, and said, “Quickly, O beloved of the gods, arrange for Prince Meha a lavish royal anointment ceremony of great richness, worth and splendour. Then the domestic servants arranged the royal anointment ceremony as directed.
36. Then King Seniya surrounded by his Generals and Magistrates 2, and sprinkling Prince Meha with the waters from a hundred and eight golden pitchers by way of royal anointment-ceremony said, “ Victory, victory, to you o blessed one! Victory, victory to you 0 happy one ! Happiness to you? Conquer the unconquered, preserve the conquered, dwell amidst the con quered.” In this way he uttered cries of victory.
Now Meha became King.
37. Then the parents of King Meha said, “Say, child, what shall we bestow on you?”
Then King Meha said to his parents, "I desire, father and mother, to have a brush and a bowl bought from the market of the three worlds,3 and a barber hired."
38. Then King Seņiya summoned his domestic servants and said, “Go, you beloved of the gods, take
1. vyamato. 2. Skt. Tak used in inscriptions in the sense of a com
mander-in-chief, 3. कुत्तियावण = Skt.कुनिक three worlds, आपण market. A sort of
museum where everything could be had.

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ABDHA-MAGADHT READER from the Treasury three hundred thousand pieces ; with two hundred thousands buy and bring from the market of the three worlds a brush and a bowl, and with a hundred thousand hire a barber.
Then the domestic servants acted even so.
39. Then the barber came to King Segiya, and, joining the palms of his hands, said, “Tell me, beloved of the gods, what I am to do.".
Then King Seniya said to the barber, "Go, beloved of the gods, wash your hands and feet in fragrant perfumed water, wrap your face in a white cloth of four folds, and cut off Prince Meha's hair fit for withdrawal from the world, save for a space of four fingers,
Then the barber cut the hair so.
40. Then the mother of Prince Meha received the ends of his hair in a precious swan-figured robe, washed them in fragrant perfumed water, sprinkled drops of fresh gosírsha-sandal over them, tied them up in a white cloth, laid them in a jewel-casket, and then pouring forth tears like showers of rain or broken pearl-strings, weeping and wailing, spoke tbus, "Lo, this is our last sight of Prince Meha in merriments and festivals." So saying, she laid it down beneath a cushion.
41. Now Prince Meha's parents made ready a throne descending towards the north. Twice and thrice they bathed him with waters from white and yellow pitchers, rubbed his limbs with downy, soft towels dyed with fragrant saffron, anointed them

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with fresh gosírsh-sandal, bound upon him a swanfigured robe that might be lifted by the breath from the nostrils', tied round him a hára and half-hára, a single ávali?, a pearl ávali, a gold ávali, a jewel. ávali (down to) a godlike flower-chaplet.
42. Then they decked Prince Meha's body, like the Tree of Desire, with a four-fold knotted, wreathed, crowded, and twined garland.
43. Then King Seniya summoned his domestic servants and said, “Quickly, O beloved of the gods, bring here a litter, set with many hundred pillars and to be carried by a thousand men. The domestic servants brought the litter.
44. Then Prince Meba mounted the litter, and sat down upon the goodly throne thereof with his face toward the east.
45. Then Prince Meha's mother, having bathed and offered oblations, and having decked her body with ornaments of small and great value, mounted the litter, and sat down on a throne to his right side.
46. Then Prince Meha's father summoped his domestic servants and said, “Quickly, beloved of the gods, summon a thousand goodly young waitingmen who are peers, peers in complexion, and peers in age.”
Then the goodly young waiting-men, being summoned, said to King Seniya, “Show us, beloved of the gods, what we are to do."
1. 2.
It was so fine that a more breath would blow it. String.

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Then King Seņiya said to the goodly young waiting.men, “Go, beloved of the gods, carry Prince Meha's litter to be lifted by a thousand men, They carried the litter.
47. Then when Prince Meha rode upon the litter, there went before him firstly, in due order, these eight symbols of fortune-to wit, a svastika', a srívatsal, a nandyávarta', a vardhamánakai, a state seat, a pitcher, a fish, and a mirror,
Then many that had desire of wealth, praising him without beasing with agreeable and pleasant words, said “Victory, victory to you. O blessed one! Victory, victory to you, O happy one."
48. Then Prince Meha's parents, leading for. ward Prince Meha, came to where the Ascetic, Lord Mabávíra was, thrice walked round him from right to right, greeted and bowed to him, and said, “This, O beloved of the gods, is our only son, beloved, lovely, and dear. Just as the blue lotus, the day-lotus, or the night-lotus, born in the mud, grown amidst waters, is stained not with defilement of mud, or with defilement of water, so Prince Meha born in pleasures, grown amidst enjoyments, is stained not with defilement of pleasures, or with defilement of enjoyments. Beloved of the gods, he is stricken with terror of life's wanderings ; fearful of ase, birth and death ; and is fain in your presence to share his head and to enter into the Monastic Order from the domestic one. So we bestow on you, beloved of the gods,
1. Kinds of geometrical figures considered auspicious.

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111 the gift of a disciple ; accept the gift of a disciple, 0 beloved of the gods."
49. Thus addressed by Prince Meha's parents, the Ascetic, the Lord Mahávíra, duly gave assent to this matter.
50. Thereupon Prince Meha retired from before the Ascetic, the Lord Mahá víra, to the northeastern direction, and with his own hands doffed his ornaments, garlands and finery.
51. Then Prince Meha's mother received those ornaments, garlands and finery in a swan-figured robe, and pouring forth tears, and weeping, she said, “ You must strive, child; you must labour, child; in this matter there must be no sloth ; may this path likewise be ours.” So Prince Meha's parents, having greeted and bowed before the Ascetic, the Lord Mahávíra went back in the direction from which they had come.
52. Then Prince Meha with his own hands plucked out his hair in five handsful, and went towards the Ascetic, the Lord Mahávíra, and said, "The world is aflicker, Sir, with age and death. Just as a householder, when his house is on fire, takes thence some treasure of small mass and great value that is therein, and goes aside with it, thinking that this which he has taken out will be in far or near lite to his weal and pleasure; so is this my soul', the only treasure that is beloved, lovely and dear. This when saved, will cut short my life-wanderings. Therefore
1. The other reading for giot is grant which will mean · Right conduct, righteousness.'

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ARDŁA-MAGADAI READER I desire to be taken into the Order by yourself, beloved of the gods, to be trained by yourself, and to be taught by yourself the law treating of right con. duct, seeking of food', discipline, fruits of discipline, observance, practice, pilgrimage 2 and measures.?
53. Then the Ascctic, the Lord Maháyira, himself took into the Order, (down to himself preached to him the law, saying, “ Thus you should walk, beloved of the gods; thus you should go, thus stand, thus sit, thus lie, thus feed yourself, thus speak. Now Prince Meha, hearing from the Ascetic, the Lord Mahávíra, this pious instruction, duly undertook it, walking, standing (down to) speaking according to his bidding.
54. Now on the very first day when Prince Meha entered the monastic life from the domestio one, at the allotment of sleeping-mats to the Nig. gantha Ascetics according to their seniority of penance, to Prince Meha was allotted a sleeping-mat in the vicinity of the door.
55. Then in the first and latter parts of the night, the Niggantha Ascetics going out or coming in for lessons, enquiries, revision, or reflection ovor religious questions, or to answer nature's calls * stumble, some against Prince Meha's hands, others against his feet, head, belly or body. Thus during
1. गोयर-8kt. गोचर - the bogging of food ' गोचरी. 2. TUT=- Skt. OTI "Pilgrimage' i. e. fulfilment of
the vows.' 3. AUT=Skt. ATTT 'Quantity i. e, limitation of food.' 4, guante'going to stools,' TEUv 'making water.'.

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113 that long night, Prince Meha could not shut his eye even for a moment. 1. 56. Then the following thought occurred to Prince Meha, "Truly, I am Prince Meha, son of King Seniga by his Queen Dháriņí. As long as I lived a householder's life, the Niggantha Ascetics used to recognise and honour me; but since the time I entered the monastic Order, the Niggantha Ascetics do not recognise or honour me. In addition to that, the Niggantha Ascetics, at night in the first and latter part of it (down to) stumble against me, and I could not shut my eye even for a moment. It is meet for me, therefore, to-morrow when the night breaks into day, taking permission of the Ascetic, the Lord Mahávíra, to lead again a householder's life. With this resolution he passed that night--a copy of hell-with his heart full of sorrow, pain, and agony. The next morning when the night broke into day, he came to the Ascetic, the Lord Mahávíra (down to) stood waiting on him.
57. Then the Ascetic, the Lord Mahávíra addressed Prince Meha as 'Meha' and said, "Surely in the first and latter parts of the night, being kicked by the Niggantha Ascetics, who went out or came in for lessons or enquiries (down to you resolved to lead again a householder's life. Is it really a fact ?!!.
“Yes, sir, it is a fact.”
"Truly, Meha, you , were in your third birth from this the king of elephants near the foot of the Veyaddha mountain. There, once upon a time, in the time of the hot weather, in the month of Jyesh tha
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when the forest-borders were nblaze with the flames of forest-conflagration, and the quarters were filled with smoke thereof, you accompanied by many elephants, were running from one direction to the other, moving like a whirlwind, frightened and terrified.
58. On seeing that forest-conflagration, to you, Meha, occurred the following thought, “I believe I have previously seen somewhere this kind of fireaccident. Then Meha, your lesyás' being pure, your motives being good, and the karman that obstructs it being partly nascent and partly ceasing, you gained the memory of your former births. Then you rightly perceived this fact, Meha, viz." I really observed such a fire-accident in my last birth."
59. Then to you, Meha, occurred the following thought, “ It is better for me, now, to form near the foot of the Vimjha 2 mountain on the right bank of the great river Gangá a big enclosure with my herd for protection against forest-conflagrations. Resolving thus, you formed a big enclosure. Where there was grass, leaf, wood, thorn, creeper, stump or tree, you shook them all thrice, uprooted them with your foot and holding with your trunk, throw them aside.
Then you, Meba, lived at some little distance from that enclosure, enjoying lordship over elephants.
60. Then once upon a time, in the time of the
•
1. A kind of grease excreted by the soul which fastens
karman to it. 2. Skt. Vindhya.

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hot weather, in the month of Jyeshtha when the forest-skirts were ablaze with the flames of the forest-conflagration produced by a dreadful fire that was caused by the friction of trees, and kindled by the contact of wind, dry grass and leaves, there came towards your enclosure many other lions, tigers, panthers, bears, leopards, jackals and hares, and being strioken with terrror of fire, lived together like animals living in the same hole. You also, Meha, lived in that very enclosure along with those many lions (down to) hares, like animals living in the same hole.
61.. Then you, Meha, raised ! your foot to scratch your body therewith. In the meantime, a hare that was pushed aside by other more powerful animals, entered that vacancy left by your foot. After scratching your body, as you wanted to replace your foot on the ground, 0 Meha, you saw that hare occupyiug the gap. Through meroy' for lives, through mercy for creatures, you kept your foot raised in the air, and did not place it on the ground.
Then through your mercy for lives, Meha, you acquired karman to be re-born as a human being.
Then after burning the forest for two and a half days, that forest-conflagration ended, stopped, died and was extinguished.
62. Then those many lions (uown to) hares, seeing that forest-conflagration dead and extinguish
1. gfau The whole chapter is named so after
incident
this

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ARDHA-MAGADHI READER ed, were freed from the danger of fire ; but being. overcome with hunger and thirst came out of that enclosure and ran in every direction.
63. Then you, Meha, worn-out, with your body shattered with old age, and being struck by lightning, fell on the earth within that very enclosure. Then in your body, Meha, arose a sharp pain. Then you Meha, suffered from that sharp pain for three days and nights and thus completing your full age of a hundred years, were re-born in the womb of Queen Dhári. pí, as a Prince to King Seniya in the city of Ráyagiha, in the country of Bháraha of this very Jambú continent'.
64. Then you Meha, in due order coming out of the womb, passing the childhood and entering on youth, shaving your head in my presence, entered the monastic Order from the domestic one.
65. If you, Meha, born among lower creatures, and unpossessed of the Jewel of Faith, could keep that foot raised in the sky and did not place it on the ground, I wonder, now, Meha, born in a high family endowed with five sense-organs, also possess. ed of exertion, power, energy, manhood and valour, moreover having entered the Order in my presence, you do not calmly bear, forgive or suffer the collision of the. Niggantha Ascetics going out at night for lessons or enquiries.
66. Then hearing and listening this matter from the Ascetic, Lord Mahávíra, his motives being
The account of other two births is omitted here,

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117. good, and his resolutions being praiseworthy, Meha, the friar attained the memory of his former births. Then Friar Meha thoroughly realised this fact and hence continued to live among friars.
Then once upon a time, the Ascetic, Lord Mahávíra, set out to travel about in outer countries.
Then Friar Meha continued to purify himself with diverse mortifications.
Now by this noble and abundant mortification, Friar Meha became withered, wizened, fleshless, bloodless; he grew so that his bones rattled; he became a mere frame of bone and skin, emaciated, overspread with veins. It was by force of spirit alone that he walked and he halted. He was faint after speaking, in speaking, and before speaking. As forsooth a cart full of coals, or of sticks, or of leafage, goes with a creaking and halts with a creaking, so Friax Meba went with a creaking and halted with a creaking.
67. In those days, at that time, the Ascetic, Lord Mahávíra arrived in the city of Ráyagiha.
Now, at night, in the first part of the latter half of it, while Friar Meha was holding a religious vigil, there arose in him the following thought : "Truly I by this noblo mortification (down to) halt with a creaking. Therefore, while I have yet within me exertion; work, power, energy, faith, courage and fear of the world, and while my religious preceptor, my religious instructor, the Ascetic Lord Mahávíra is yet staying here it is better for me, when the night brightens into dawn, taking permission of the Ascetic, Lord Mahávíra, to take upon myself the

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five Great Vows, to ask forgiveness of the Niggantha Ascetics like Goyama etc. and of the nuns, and with Elders of the right sort like Kada etc. to climb slowly up Mount Vipula, and myself cleaning a dais of earthen blocks dark like a mass of clouds, to wait there without eagerness for death, by wasting away in starvation, renouncing food and drink.
118
Thus he resolved, and on the morrow, when the night brightened into dawn, he came towards the Ascetic Lord Mahávíra, thrice walked round him from right to right (down to) stood waiting upon him.
68. Then the Ascetic Lord Mahávíra said to Friar Meha, "Truly when you, Meha, at night, in the first part of its latter half (down to) resolved to wait without eagerness for death......renouncing food and drink'. Is it truly a fact, Meha"?
"Yes sir it is."
69. Then Friar Meha, being given leave by the Ascetic, Lord Mahávíra, took upon himself the five Great Vows (down to) waited without eagerness for death...renouncing food and drink.
70. Then the reverened Elders rendered service to Friar Meha without fatigue. Then Friar Meha, having completed the period of friarship for twelve full years, wasted himself away by a month's starvation, withheld from himself sixty meals, made, confession and retraction, removed his doubts, fell into a trance, and in due course came to his death.
1. As in the preceding sestion.

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119 71. Thereupon the reverend Elders seeing that Friar Meha had come to death, left his body as was meet on extinction. They took his religious equipment' and came to the Ascetic Lord Mabávíra, and said, "Truly, beloved of the gods, your disciple Friar Meha, gracious by nature, obedient, getting leave from you, beloved of the gods, (down to), in due course has come to his death. Here is the religious equipment of Friar Meha, 0 beloved of the gods.
72. Then the Lord Goyama said to the Ascetic Lord Mahávíra, "Truly Sir, whither has gone, where has been reborn Friar Meha who in bis death-montb has come to death ?”.
"Truly, Goyama, my disciple Friar Meha bas been reborn as a god in the great paradise, Vijaya.”
“Sir, whither will this Meha go, where will he be reborn when he sinks from that gods' world "?
“Goyama, in the country of Mahavideha, he will accomplish his end, become, enlightened, extingipshed and will reach an end of all his sorrows."
73. Truly Jambú, this is the matter of the first chapter of the Náyáņi preached by the Ascetic, Lord Mabávíra for reproaching one's self,
End of the First Chapter The preceptors urge on with sweet and kind words their disciple when erring somewhere just as Mahávíra did Friar Meha. (Chapter I of Vol. I of the Náyáuhammakahá.)
1. Which he himself had laid aside before death.

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ARDHA-MAGADHT READER 3. Ascetics and Hermits 1. Now these Vánapattha' ascetics living on the banks of the Ganges, as for instance, those who perform agnihotra, who lie on earth, who wear robes, who perform sacrifices, who perform sraddha, who carry a bowl, who carry a pitcher of water, who use their teeth as mortar to grind grain with them, who stand in waters, who sink in waters, who dip in water again and again, who rub their limbs with clay, who live on the right bank only, who live on the lett bank only, who blow a conch at meals to invite others, who blow conch at a river's bank, who hunt deer, who kill an elephant to live upon its flesh for a long time, 2 who keep their staves raised, who sprinkle water in the directions, who clothethemselves in bark of trees, who live in water, who live in holes, who live in water, 3 who live on the seashore, who live at the bottom of trees, who live on water, who live on air, who live on moss, who live on roots, who live on bulbs, who live on bark, who live on leaves, who live on flowers, who live on withered roots, bulbs, bark, leaves and flowers, who harden their bodies with frequent baths, who reduce themselves so as if roasted on burning coals, in a pan or up to the neck by exposing them. selves to five kinds of fires. 4 They live this life for
1. Skt. alagru, third Asrama or stage of life. 2. Believed to be a sect of the Buddhists. 3. Seems to be a wrong reading. 1. Four fires and the sun. .

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many years, and afterwards dying in the death-month, are re-born ' among luminary gods, their period being a paliovama increased by a hundred thousand years.
Are they true worshippers ? No, that is not so.
2. The following are the ordained monks? found in cities down to suburbs, as for instance, those who make merriment, who walk in a peculiar manner causing others to laugh, who talk irrelevantly, who like musical pleasures, who are accustomed to dancing. Living in this way they lead an acetic's life for many years, and afterwards, neither confessing their sins nor retreating therefrom, they die in the death-month, and are reborn as gods among the pleasure-loving gods in the Sohamma region at the best. There is their course, and there is their stay. The rest are the same except that their period is a paliovama increased by a hundred thousand years.
3. The following are the wandering asceties 3 found in cities down to suburbs, as for instance, the followers of the Sankhya doctrine, the followers of the Yoga doctrine, the followers of Kapila, the followers of Bhrigu, Hamsas, Paramahamsas, Bahu. udakas, Kuțívratas, devotees of Krishņa. Among them eight are the Brahman ascetics viz. Kanha, Kara.
1. The gods and denizens of hell are not born like mortals.
They simply rise into their conditions--the gods on soft co... Wes while denizens of hell 'in narrow vessels which they burst open.
2. They seem to belong to non-Brahmanic school. 3. The fourth Asrama or order of religious life.
.
.
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ARDHA-MAGADHT READER kanda, Ambada, Parásara ; Kaşba, Díváyana, Devagutta and Náraya. Among them these are eight kshatriya ascetics viz. Silai, Sasibára, Naggai, Bhag. gai: Videha, Ráyaráyá, King Ráma and Bala.
4. Now these ascetics fully understood, went through, retained and guarded the four Vedas : the Rigveda, Yajurveda, Sámaveda, Atharvaveda--with Itihása as a fifth and the Nighantu as a sixth Veda--together with their Amgas and Upamgas, and the Rahasyaş; they knew the six Amgas, were proficient in the doctrine of sixty categories, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metrics, etymology and astronomy, and in many other Brahmanical and monastic sciences besides.
5. Now these ascetics used to preach, declare, and profess the law of alms, the law of cleanliness and of ablutions. at holy places. Whatever is unclean about us will be purified when cleaned by water and earth. Thus becoming pure, pious, neat and clean we will reach heaven without any hindrance having our souls purified by a bath in water.
6. It is not allowed to these ascetics to enter a well, tank, stream, reservoir, lotus.pool, lakes of various kinds, or sea except in making a journey. It is not allowed to travel mounted on a cart or (down to) a car.
7. It is not allowed to these ascetios to see entertainments given by actors or bards. It is not allowed to these ascetios to press against, to push, to pull, to rub or to uproot vegetables.

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8. It is not allowed to these ascetics to commit useless sins by repeating tales about women, food, country or kings.
9. It is not allowed to these ascetics to carry utensils made of iron, tin, copper, zinc, lead, silver, gold or any other costly substance, but only utensil made of dry gourd, wood or clay.
10. It is not allowed to these ascetics to wear chains made of iron, tin (down to) or of other costly substance
11. It is not allowed to these ascetics to wear robes dyed in various colours except a pair dyed in red earth,
It is not allowed to these asceties to wear hára, half-hára, single string, string of pearls, string of golden beads, string of gems, wreath, necklace, falling string, three-stringed wreath, loin-string, ten finger-rings, armlets, bracelets, upper armlets and arm-jewels, ear rings, diadem, or crest-jewel, but only a single copper ring.
It is not allowed to these ascetics to besmear their body with the paste of agaru, saffron or sandal except with clay from the Gangá river only,
12. It is allowed to these ascetics to accept a Mágadha Prastha of water-that too flowing and not stagnant, that too tranquil and not muddy; that too given and not ungiven, that too for drinking and not for the sake of washing hands, feet, spoons and ladles or for bathing. It is allowed to these ascetics to accept a Mágadha Half-Adhaka of water--that

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too flowing and not stagnant, that too given and not ungiven; that too for the sake of washing hands, feet, spoons or ladles and not for drinking or bathing.
124
13. These ascetics following on this path pass a course of many years. After passing the course of many years and dying in the death-month, they are re-born as gods in the Bambhaloya region. There is their course, and their stay there has been preached as ten Ságarovama. The rest is the same.
14. In those days, at that time, in the time of the summer season, in the month of Jyeshthá, seven hundred disciples of Ambada, the Ascetic, set out along either bank of the great river Gangá, on a journey from the city of Kampillapura to the city of Puritamála.
15. Then these ascetics who had entered somc unknown foreign country in that vast desert having no villages or means to come out ran short of the water which they had previously taken being consumed gradually.
(6
16 Then those asceties, running short of water, wandering about through thirst and not finding any giver of water addressed one another and said, Truly, beloved of the Gods, the water, taken previously by us who have reached some unknown foreign country in this villageless desert has been consumed. It is better for us us, therefore O beloved of the Gods, to make a search in all directions for a giver of water in this villageless desert." With these words they promised each other to do so, and made a search in all directions for a giver of water in

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ASCETICS AND HERMITS that villageless desert but not finding any giver of water, they summoned one another a second time.
17. Summoning each other they said, “ Here, O beloved of the Gods, there is no water-giver. Now it is not allowed to us to accept or partake of a thing unoffered. Let us not, therefore, accept or partake of auything unoffered even in this time of emergency lest the result of our penance be destroyed. It is hetter for us, therefore, O beloved of the Gods to lay aside our staves, bowls, roasaries of Rudraksha, earthen vessels, seats, six-mouthed vessels, axes, towels, rings, umbrellas, shoes, wooden slippers and mineral coloured robes, and bathing in the great river Gangá, and spreading beds of sand to wait without eagerness for death in the Páovagamaņa posture, thus wasting ourselves in starvation by renouncing food and drink. With these words they promised one another to do so, and leaving aside their staves etc., bathed in the great river Gangá and spread beds of sand.
18 Ascending the beds of sand, turning their faces to the east, sitting in a squatting posture', and bringing the palms of the hands to their forehead said, “ Homage be to the Arhats, (down to) who have attained salvation, homage to the venerable Lord Mahavira (down to, who desired to attain salvation homage to Ambada, the Ascetic, our religious teacher
1. Smm paliyamka, glossed as padmasana, which in Yogic texts is a posture in which the devotee squats on the ground with legs folded, the right leg being on the left thigh, and vice versa, while the eyes are fixed on the top of the nose. The position of the arms varies. Barnett, p. 59.

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ABDHA-MAGADAI BEADER and preceptor. Already in the presence of Ambađa, he Ascetic, we have renounced for all our life gross in. jury to living beings, false speech and taking of things not given, all sexual intercourse, gross possession of goods. Now in the presence of the ascetic Lord Mahávíra we renounce for all our life all injury to living beings down to all possession of goods, all wrath, pride, deceit, avarice, flattery, hatred, quarrel, slander, talebearing, accusing others, displeasure and pleasure, sting of false vision and every unworthy act.
We renounce for all our life the four kinds of food, drink, sweets and dainties. Even this body of ours which was agreeable, lovely, dear, handsome, acceptable, strong, trustworthy, esteemed, honoured, approved, and like to a casket of treasures, and of which we took care that cold, heat, hunger, thirst, snakes, thieves, gnats; mosquitoes, various kinds of diseases and sicknesses arising from defects of wind, gall, or the combined humour, and sufferings and vexations may not affect it, we do till our last breath surrender. So they waited in the páovagamaņa posture without eagerness for death, wasting themselves in starvation by renouncing food and drink,
19. Then those ascetics missed many meals by fasting, made confession and retraction, feil into a trance, and in due Course coming to their death, were reborn as gods in the Bambhaloya region. There is their course, and their stay there has been declared as ten Ságarovama. They were the true wor. shippers for the Future. (Ovaváiya Sutta $ 39).

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124 4. Prosecution of One's Object.
S. B. E. S. VOL XXII, p. 15. Quality is the seat of the root, and the seat of the root is quality'. He who longs for qualities, is overcome by great pain and he is careless?. For he thinks I have to provide for a mother, for a father for a sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals and clothes. Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind, again and again, upon these injurious doings. (1) Doing so, the life of some mortals, which by destiny would have been long is shortened. For when with the deterioration of the perception of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they after 4 a time produce dotage. Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor, canst thou help them or protect them. (2) He is not fit for hilarity, playing, pleasure, show. Therefore, ah? proceeding to pilgrimage, and
1. i. e. in the qualities of the external things lies the primary cause of the Samsára, vie., sin ; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities.
2. i. &. gives way to love, hate, etc...
3, Smthuye. The commentators explain this word as acquance or one who is recommended to me.
4. s. e. these failing perceptions.

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thinking that the present moment is favourable for such intentions', he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.
A man who carelessly conducts himself, who killing, cutting, striking, destroying, chasing away, frightening living beings resolves to do what has not been done by any one-him his relations with whom he lived together, will first cherish, and he will after. wards cherish them. But they cannot help thee, nor canst thou help them or protect them (3).
Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself. Then after a time, he falls in sickness ; those with whom he lives together will first leave him, and he will afterwards: leave them. They can not help thee or protect thee, nor canst thou help them or protect them (4)
Knowing pain and pleasure in all their variety, and seeing his life not yet decline, a wise man should know that to be the proper moment for entering a religious life; while the perceptions of his ear, eye, organs of smelling, tasting, touching are not yet deteriorated, while all these perceptions are not yet deteriorated, man should prosecute 3 the real end of his soul". Thus I say.
· Ayáramga, Vol 1, Chap. I, lesson I.
1. i o. his present life ; for the birth in áry a kshetra and in a noble family is difficult to obtain in this Samsára.
2. Patteyam, singly with regard to the living beings..
3. Samanuvasej jási (tti bemi, is taken by the commentators for the second person, which always occurs before tti bemi, but nowhere else. I think si belongs to tti bemi, and stands for 86 Skt. asau 'that.' 4. Vis, control.
.

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5. Sensual Pleasures.
8. B. E. 8. VOL. XXII, p. 21. Then after a time, he falls in sickness; those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thoe, nor canst thou help them or protect them. (1)
Knowing pleasure and pain separately', they trouble themselves about the enjoyment of the exe ternal objects. For some men in this world have such a character that they will desire to enjoy their portion, whether it be large or small in the three ways. Then, at one time, it will be sufficiently large, with many resources. Then, at another time, his heirs divide it, or those who have no living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool, doing cruel acts, comes ignorantly to grief. (2)
Wisely reject hope and desires, and extracting that thorn, d. e. pleasure, thou shouldst act rightly. People who are enveloped by delusion do not understand this : he who gathers wealth will, perhaps, not have the benefit of it.
The world is greatly troubled by women. They,
1. The meaning seems to be : If people do not know that pleasure and pain are the result of their own works, etc.
2. The commentators give no explanation of what is i meant by the three ways.'
3 आच बंदं च विनिच धीरे forms a triotubh pada.

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viz. men, forsooth, say, 'these are the vessels of happiness. But this leads them to pain, to delusion, to death, to hell, to birth as bell-beings or brute beasts. The fool never knows the law. (3).
Thus spake the hero : Be careful against this great delusion; the clever one should have done with carelessness by considering death in tranquility, and that the nature of which is decay, viz. the body; these pleasures, look ! will not satisfy thee. Therefore have done with them! Sage, look! this is the great danger, it should overcome none whomsoever. He is called a hero who is not vexed by the hardships caused by control. He should not be angry because the householder gives him little. If turned off, he should go. Thou should comform to the conduct of the sages.' Thus I say. (4).
(Ayáramga, Vol. I, Chap. II, Lesson IV.)

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6. The Death Called Ittara.
S. B. E. S. VOL. XXII. P. 71.
If this thought occurs to a monk ; 'I am sick and not able, at this time, to regularly mortify the flesh, that monk should regularly reduce his food ; regularly reducing his food, and diminishing his sin, 'he should take proper care of his body, being immovable like a beam ; exerting himself he dissolves his body'. (3).
Entering a village, or a scot-free town, or a town with an earth-wall, or a town witb a small wall, or an isolated town, or a large town, or a seatown, or a mine, or a hermitage, or the haltingplaces of processions, or caravans or a capital 2monk should beg for straw ; having begged for straw he should retire with it to a secluded spot. After having repeatedly examined and cleaned the ground, where there are no eggs, nor living beings, nor seeds, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor waterdrops, nor mud, nor cob. webs he should spread the straw on it. Then
1. There is no finite verb in this sentence, nor any word which could supply its place. The old Jaina authors were so accustomed to surround their meaning with exclusions and exceptions, and to fortify it with a maze of parentheses, that they sometimes, apparently, forgot to express the verb, especially when they made use of fragments of old verses, as in the present case.
2. This is one of the most frequent games or identical passages which form & rather questionable ornament of the Súttra style. See n. 2 p 73,

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he should there and then effect the ligious death called Ittarai. (4).
This is the truth ; speaking truth, free from passion, crossing the Samsára, abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this religion, he accomplishes this fearful religious death. Even thus he will in due timo put an end to existence. This has been adopted by many who were free from delusion ; it is good, wholesome, proper, beatifying, meritorious. Thus I say.
(Ayáramga, Vol. I., Chap. VII, Lesson VI.)
1. Ittara=Itoara or ingitamarana consists in starving onesell, while keeping within a limited space. A religious death is usually permitted only to those who have during twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case, the Itvara is not enjoined for sick persons who can no longer sustain austerities; but they should act as if they were to commit the Itvara anioide, hoping that in five or six days the sickness would leave them, in which case they are to return to their former life. But if they should not get better but die, it is all for the best.

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7. Injury to Life 1. The Jainas have declared in this book that injury to life is of five kinds, viz. killing, falsehood, taking what is not given, unchastity and possession of gooda.
. The first door to sin has been declared by the Jinas to be injury to life which in itself is sinful, fierce, fearful, mean and ignoble. It has the following thirty secondary names. (1) injury to life (2) soparation from the body (3) faithlessness (4) killing in various ways (5) an improper act (6) murder (13) death', (14) unrestraint?, (30) abuse of virtues. Such like are the thirty names.
2. Now those commit it who are sinful, unrostrained, uncontrolled, given to causing pain to others, and prejudiced against various kinds of movable and immovable creatures.
Thus sinfully inclined persons commit injury to life. Taking delight in tales about injury to life, they are pleased after conmiting sin. Not knowing the multifarious retributive development of that sin, they (i. e, sinners) prolong their existence in hell or among lower creatures which is extremely dreadful, incessantly pain-giving, and full of many troubles lasting for a considerable time.
3. At the completion of their age, and falling from this world of men, they are reborn in great
1. The intermediate ones have been loft out.
2. Unrestraint of Benso-organs and of the mind is the chief source of sin.

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hells of terrible aspect. There within a múhurta, they develop a body deformed, disgusting and having no bones, sinews, nails or hair. On fully developing their five senses, they experience dreadful and severe pain of many kinds, to wit; to be boiled or cooked in pans and big caldrons, to be baked on baking plates, to be fried in a furnace, to be heated in an iron-pan, to be split, to be torn asunder, to be beaten with hundreds of sticks, to be pierced by the edge of a spike, and so forth.
134
4. There in hell, the hell-born sinners, being frightened and terrified by Yama's servants, make cries, .e."Master, brother, father, papa, long-lived one. Leave me. I am dying. I am weak and inflicted with disease. Why are you now so harsh and unkind? Do not strike me. Allow me rest for a moment. Be gracious. Do not be angry. I am greatly tired. Leave my neck. I die oppressed by thirst. Give me water. "
"L
Saying, Well, then, drink this clean cold water, the hell-keepers take melted lead in vessels and offer it to him (the denizen of hell) in his joined hands. Seeing this, they (hell-born) with their limbs shivering from fear, and with their eyes filled with "Our thirst is drops of tears, pitiably cry out: gone," " and looking into sky, having no protection, refuge, helper, or relative, and being bereft of all kith and kin, they run away like deer stupified with fear. Some of the merciless servants of Yama forcibly take hold of the fleeing hell-born, and opening their mouth with iron-rods, pour down

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135
laughing by the gurgling melted lead into it. Being burnt with it, they scream fearfully and horribly, and groan like pigeons..
Moreover, the angry hell-keepers' orders “ Hold, walk, beat, tear, break, cut, divide, dig up, strike again, strike severely, throw, push, pull. Why don't you speak? Remember your sinful evil deeds, " and so forth produce a great and loud tumult which mixed with echoes is always fearful to the hell-born. There in hell one hears, like the noise of a great city on fire the harsh cries of the hell-born tortured with various tortures, viz., the sword-foresti, the grass-forest, stones discharged from machine, surface covered with pins, acid lake, the Veyarņi3 stream gurgling with melted lead, red-hot+ saud, yoking to cars on a thorny difficult road, and walking and dragging on a path paved with hot iron.
They constantly infliot injury to each other with such like weapons, viz., hammer, musundhi, saw, club, plough, mace, pestle, disc, lance, arrow, spear, stick, whip etc.
Then with their hands and feet crushed, they crying, fleeing, falling, wandering, and burning with remorse, suffer such like pains. After returning from therce (i. e. hell) at the expiry of their period, many go to the abode of lower creatures and there
1. Where sword-like shurp and cutting leaves constantly fall from trees.
2. With blades of grass hard and erect.
3. The Vaitaraņí stream of hell is popularly believed to be full of pus and blood.
4." sa =Skt. Hamar is a red flower, hence Targa rod. hot sand.

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they wander for a samkhyeya period undergoing births and deaths full of sharp pain. In this way the souls engaged in injury to life wander in the dreadful Samsára for an infinite time. Those who returning from hell, somehow or other attain man. bood are also unfortunate as they are often found deformed in appearance, hump-backed, bent-bodied, low statured, deaf, one-eyed, deformed-handed, crippled, mutilated, dumb, stammering, blind, and inflicted with diseases and sicknesses. Thus the sinners wandering in hells, among lower creatures and among men suffer infinite pains.
8. This is the result of injury to life. It extends to both this and the next world. It has little pleasure but much pain. It is unpleasant and is borne in hundreds of years. There is no release from it, but by suffering it. So has been said by the Jina, descendent of the Náya dynasty, great in soul and having the excellent name of Víra. He has desoribed the retributive development of injury to life.
(First door of the Panhávágarana sutta.)

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8. The Path S. B. E. S., VOL. XLV p. 310. 1. What is the Path that has been preached by the wise Brahmaņas (ie. Mahávíra), having correctly entered upon which path a man crosses the flood of Samsára which is difficult to pass ?
2. O monk and great sage, tell us this best path which leads to liberation from all crisery, as you know it!
3. Tell us how we should describe that path, if somebody, a god or a man, should ask us about it!
t. If somehody, a god or a wan, ask you about it, tell them the truth about the path. Listen to me!
5,6. The very difficult path explained by the Käsyapa2, following which some men from this earth have formerly passed over the Samsára like traders over the ocean, pass over it even now, and will pass over it in future ; this path which I have learned, I shall explain in due order ; men, listen to me!
7. Farth-lives are individual beings, so are water-lives, and wind-lives ; grass, trees, corn.
8. And the remaining, (viz.) the movable beings; thus are enumerated the six classes of living beings; these are all the living beings ; there are no more besides.
1 The word Brahmana (Jáhana) is here, as in many other passages, a mere honorific title which could be rendered by ascotic 2 Pelonging to the Kásyapa gotra ie. Lord Mahavíra.
18

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9. A wise man should study them with all means of philosophical research. All beings hate pains ; therefore one should not kill them.
10. This is the quintessence of wisdom ; not to kill anythiny. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing.
11. He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirváņa, which consists in peace.
12. Master of his senses and avoiding wrong, he should do no harın to anybody, neither by thoughts, nor words, nor acts.
13. A wise inan who restrains his senses and possesses great knowledge,' should accept such things as are freely given him, being always circumspect with regard to the accepting of alms, and abstaining from what he is forbidden to accept.
14. A true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings.
15. He should not partake of a meal which contains but a partiele of forbidden' food ; this is the law of him who is rich in control. Whatever foorl a monk suspects to be impure, he may not eat,
16. A man who guards his soul and subdues his senses, should never assent to anybody killing
1. This is the meaning of the phrase 775Rafaw.

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139 beings.---In towns and villages cases will occur, which place the faithful in u dilemma'.
17. Hearing the talk of people, one should not say, this is a good action, nor this is a bad action. For there is an objection to either answer.
18. He should not say that it is meritorious, because he ought to save those beings, whether they move or not, which ar killed there for the sake of making a gift. • 19. Nor should he say that it is not meritorious, because he would then prevent those for whose sake the food and drink in question is prepared, to get their due.
20. Those who praise the gift are accessory 2 to the killing of beings ; those who forbid it, deprive others ofthe means of subsistence.
21. Those, however, who give neither answer, viz that it is meritorious, or is not so, do not expose themselves to guilt, and will reach Beatitude,
22. Knowing that Beatitude is the best 'thing as the moon is among the stars, a sage always re. strained and subduing his senses brings about Beati tude.
23. A pious man 3 shows an island to the be. ings which are carried away by the flood of the.
1. When well-meaning people sink a well, offer a sacrifice, or feed persons, etc. 1 2 Literally, wish.
3. The commentators connect Sáhu as adjective with tiram, and supply Tirthakara, etc., as subject.

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Samsára and suffer for their deeds. This place of safety has been proclaimed (by the Tirthakaras):
24. He who guards his soul, subdues his senses, puts a stop to the current of the Samsára and is free from Asravas, is entitled to expound the pure, complete, unparalleled Law.
25. Those who do not know this Laro, are not awakened, though they fancy themselves awakened ; believing themselves awakened, they are beyond the boundary of right faith.
26. Eating seeds and drinking cold water' and what has been especially prepared for them, they enter upon ineditation, but are ignorant of the truth, and do not possess carefulness.
27,28. As dhankas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, which is a sinful and very low meditation, so some heretical, unworthy Sramaņas contemplate the pursuit of pleasures ; they are sinful and very low like herons.
29. Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction,
30,31. As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage ; so some unworthy, heretical Sramaņas, having got into the full current of the Samsára, will incur great danger.
32. But knowing this Law which has been 1 Jacobi reads viodaga for biodaga=Skt. atongen.

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proclaimed by the Kásyapa, a monk crosses the dreadful currrent of the Samsára and wanders about intent on the benefit of his soul.
33 Indifferent to wordly objects, a man should wander about treating all creatures in the world so as he himself would be treated.
34. A wise man knowing and renouncing excessive pride and deceit, in short giving up all causes of worldly existence, brings about his Liberation.
35. He acquires good qualities, leaves off bad qualities; it monk who vigorously practises austerities, avoids anger and pride.
36. The Buddhas that were, and the Buddhas that will be, they as it were have Peace as their foundation, even as all things have the earth for their foundation.
37. And if any accidents whatever befall him who has gained that foundation, he will not be overpowered by them as a mountain by the storm.
38. A restrained, vers learned, and wise monk should accept such alms as are freely given him, being free from passious and waiting for his end. This is the doctrine of the Kevalin,
(Súyagadamga Vol. I., Chapter XI).
1. ilere Budda is a synonym for Tírathakara.

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9. Death Foolish and Wise.
S. B. E. S, VOL. XLV., p 20. 1. In this ocean of life with its currents viz. births difficult to cross, one man has reached the opposite shore ; one wise man has given an answer to the following question.
2. These two ways of life ending with death have been declared : death with one's will and death against one's will.
3. Death against one's will is that of ignorant men, and it happens to the same individual many times. Death with one's will is that of wise nen and at besti it happens but once.
4. Mahávíra has thus described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions.
5. A man attached to pleasures and amusements will be caught in the trap of deceit. He thinks : “I never saw the next world, but I have seen: with my own eyes the pleasures of this life.”
6. The pleasures of this life are as it were in your hand, but the future one's are uncertain2. Who knows whether there is a next world or not?
7. The fool boasts : " I shal have the coin pany?
1. Viz, in the case of a Kevalin. Other sages die seven or eight times before reaching mukti. | 2. জালিয়া (Skt. জালিজা), doubtful as regards the time when they will be enjoyed.
3. ie., I shall do as people generally do, riz, enjoy plea.
Bures.

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143 of inost men." But by his love of pleasures and amusements he will come to grief.
8. Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or withont.
9. An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking this is the right thing to do.
10. Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways', just as a young suake gathers dust, both on and in its body.
11 Then he suffers ill and is attacked by disease; and he is in dread of the next world when he reflects on his deeds.
12. I have heard of the places in hell, and of the destination of the sinner, where the tools who do cruel deeds will suffer violently.
13. Then going to the place where he is to be born again according to his deeds, he feels remorse, as I have heard from my teacher.
14, 15. As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when the axle breaks ; so the fool, who transgresses the Law and embraces unrighteousuess, repents in the hour of death, like the charioteer over the broken axle.
16. Then when death comes it last, the fool trembles in fear; he dies the 'death against one's
1. vis. By his acts and thoughts.

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will', having lost his chance like a gambler vanquished by kali.
17. Thus has been explained the fools' death against one's will'; now hear from me the wise men's death with one's will'!
18. Full of peace and without injury to any one is, as I have heard from my teachers, the death of the virtuous who coutrol themselves and subdue their sensesi.
19. Such a death does not fall to the lot of every monk, nor of every householder ; for the morality of householders is of various character and that of monks is not always good throughout.
20. Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control.
21. Bark aud skin of a goat, nakedness, twisted hair, baldness--these outward tokens will not save a sinful ascetic.
22. A sinner, though he be a mendicant friar, will not escape hell ; but a pious man, whether monk or householder, ascends to heaven.
23. A faithful man should practise2 the rules of conduct for householders, he should never neglect
1. aurugata (Jacobi gretaut )-Skt gentai TXORTA 1 kusimao is Gen. Sing., it is here used in juxtaposition with a word in Gen. Plur. Such an irregularity would of course be imossible in classical Prakrit, but the authors of metrical Jaina sútras take such liberties with grammar that we must put up with any fanlty expression, though it would be easy to correct it by a conjecture.
2. HITU ET, literally, touch with his body.

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1.15 the Posaha fast' in both fortnights, not even for a single night,
24. When under such discipline he lives piously even as a householder, he will on quitting flesh and bones2, share the world of the Yakshas.
25. Now a restrained monk will become one of the two : either one free from all misery or it god of great power.
26-28. To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious gods dwell who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of inany suns-- to such go those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passion.
29. Having heard this from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not trein ble in the hour of death.
30. A wise man having weighed both kinds of death and chosen the better one taught in the Law of Compassion, will become calm through patience, with an undisturbed mind at the time of death.
31. When the right time to prepare for death has arrived, a faithful monk should in the presence
.
1. Posaha of the Jains corresponds to Uporatha of the Buddhists. See n. p. 2. Literally, skin and joints.
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of his teacher suppress all emotions of fear or joy and wait for the dissolution of his body.
32. When the time for quitting the body has come, a sage dies the death with one's will,' accord. ing to one of the three methods.!
(Uttarajjhayana Chap. V.)
1. These three methods are (1) 195 , (2) TATE (3) OITUTETTU i. e (1) Suicide by rejecting food and drink. the restrictions of the motions of the candidate for suicide to a limited space, (3) remaining motionless like a felled tree. They are fullydescribed in the Acáranga Sútra, Vol. I shap. 7. See S. B. S. Vol. XXII, p. 75 f.

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10. The Duties of a Monk
8. B. E. S., XLV. p. 324. 1. He who has given up all worldly ties and is instructed in our creed, should practise chastity, exerting himself ; obeying the commands of his teacher he should make himself well acquainted with the conduct; a clever monk should avoid carelessness,
2. As birds of prey, e.g. Dhankas, carry off a fluttering young bird whose wings are not yet grown when it attempts to fly from the nest, but is not able to do so,' because it is too young and its wings are not yet grown;
3. Just as they carry off a young bird whose wings are not yet grown, so many unprincipled men will seduce a novice who has not yet mastered the. Law, thinking that they can get him in their power, when they have made him leave the Gaccha.2
4. A good man should long to live with his teacher in order to perform his duties, knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest the conduct of the virtuous, an intelligent monk should not leave the company of his teacher,
1. ad cf. À & Stef=he could not do.
2. “ fareefty = Skt. fazerfrag I follow in the text the interpretation of the commentators. But I think that instead of #WATUT We must read, as in the preceding verse, #WATU" ; and translate : believing himself rich in control (afer yfen?) though he be still wanting in strength (Fareenfrei)" Jacobi.
3. FAITEI

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5. A nonk who complies with the rules for Yatis' as regards postures, lying down, sitting, and exertion, who is thoroughly acquainted with the Samitis and Guptis, should in teaching others explain each single point of conduct.
6. Whether he hears pleasant sounds or dreadful one's he should not allow himself to be influenced by them, ind persevere in control ; nor should a monk be sleepy or careless, but by every means he should get rid of doubts.
7. If admonished by a young or an old monk, by one above him or one of equal age, he should not retort against him?, being perfectly free from passion ; for one who is (as it were) carried away (by the stream of the Samsára) will not get to its opposite shore.
8 (He should not become angry) if (doing any. thing wrong) his own creed is quoted against him by a heretic,or if he is corrected by (somebody else) be he young or old, or by a female slave engaged in low work or carrying a jar, or by some householder.
9. He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again : for this is better than to do wrong.
10. As to one who has lost his way in the
1. TT
2. सम्म तयं थिरतो नाभिगच्के, I translate according to the commentators, as I am unable to understand the words in the text. Jacobi.

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wood, others who have not (show it, thus some) teach the path which is salutary to men. Therefore (he should think): this is for my good that those who know put me right.
11 Now he who has lost his way should treat with all honour him who has not. This simile has been explained by the Prophet. Having learned what is right one should practise it.
12. As a guide in a dark night does not find the way since he cannot see it; but recognises the way when it has become light by the rising of the sun.
13. So a novice who has not mastered the Law, does not know the Law, not being awakened ; but afterwards he knows it well through the words of the Jinas, as with his eye (the wanderer sees the way) after sunrise.
14. Always restrained with regard to movable and immovable beings which are on 'high, below, and on earth, (a monk) should wander about entertaining no hostile thoughts (towards them) and being steadfast (in control).
15. At the right time he may put a question about living beings to a well-conducted (monk), who will explain the conduct of the virtuous; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kevalins.
16. Living in this company of the teacher) and protecting (himself or other beings) in the three

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ways (viz. in thoughts, words, and acts), he (gets) peace and the annihilation (of sins) as they say. Thus speak those who know the three worlds, and they do not again commit faults !
17. A monk by hearing the desired Truth gets bright ideas and becomes a clever (teacher); desiring the highest good and practising austerities and silence, he will obtain final Liberation (living on) pure (food).
18. Those who having investigated the Law expound it, are awakened and put an end to mundane existence ; able to liberate both (themselves and others), they answer the well-deliberated questions.
19. He does not conceal (the truth) nor falsify it; he should not indulge his pride and (desire for) fame ; being wise he should not joke, nor pronounce benedictions,
20. Averse to injury of living beings, he does not disgrace his calling' by the use of spells ; a good man does not desire anything from other people, and he does not give utterance to heretical doctrines.
27. He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned-such a man is competent to explain the entire creed.
(Súyagadamga, Vol. I, Chapter XIV.)
1. Ara explained by str. Jacobi.

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11. Trials and Persecutions
S. B. E. S., VOL. XLV, p. 261. 1. A man believes himself a hero as long as he does not behold the foe, as did Sisupála (before he beheld the valorously-fighting, great warrior'.
2. They go forward to the head of the battle ; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe.
3. So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities 2.
4. When during the winter they suffer from cold and draughts, the weak become disheartened like Kshatriyas who have lost their kingdom.
5. When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water.
6. It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched.
7. Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle.
8. Perchance a snarling dog will bite a hungry
1. Viz. Krishna Krishna's victory over Sisupala is told in the Mahabharata. It forms the subject of Mágha's famous poem, Sisupálavadha.
2. Lúban=rúksham i. e. Control (Samyamam).

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monk; in that case the weak will become disheartened like amimals burnt by fire.
9. Some who hate (the monks) revile them: "Those who lead such a miserable life (as monks do), atone but (for their sins in a former life)."
10. Some call them names, as (6 naked, lowest of beggars, baldhead, scabby, filthy, nasty."
11. Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion.
12 When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), "I have not seen the next world, all may end with death!"
13.
Some weak men who suffer from the plucking of hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear 1.
14. Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk.
15. Some fools in outlying countries take a pious monk for a spy or a thief, bind him and insult him with angry words.
16. A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house).
1. Ketana, perhaps caught with the hook.'

(

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153 17. All these hardships are difficult to bear.; the weak return to their house when they cannot bear them, like elephants covered with arrows (break down).
(Súyagadamga, Vol 1, Chap III, Lesson I.)

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12. Citra and Sambhúta'
S. B. E. S., VOL XLV, pp. 56 ff. 1, 2. Being contemptuously treated for the sake of his birth as a Cándála Sambhúta took, in Hastinapura, the sinful resolution to become a universal monarch in some Inter birth ; descending from the heavenly region Padmagulma, he was born of Culani in Kámpilya as Brahma datta ; Citra, however, was born in the town Puritamála in the great family of of a merchant, when he had heard the Law, he entered the order.
3. In to town Kámpilya, both Sambhúta and Citra as they were called in a former birth met again and told each other the reward they had realised for their good and bad actions.
4. The universal monarch Brahmadatta, the powerful and glorious king, respectfully addressed the following words to him who had been his brother in a former birth.
5. We were brothers once, kind to each other, loving eacli other, wishing well to each other.
6. "We were slaves in the country of the Dasárņas, then antelopes on the mount Kálanjara,
1. The stories about Citra and Sambhúta and the fate they underwent in many births are common to Brahmans, Jainas, and Buddhists. The whole subject has been exhaustively dealt with by Prof. Leumann in two learned parers (German) in the Vienna Oriental Journal, Vol V pp. 111ff and Vol VI pp. 1ff. where the text of the Prábrit Text of Chapters XIII and XIV together with a German translation is published.

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then geese on the shore of Mritagangá, and Sovágas in the land of Kasí.
7. And we were gods having great power in the regions of the gods. This is our sixth birth, in which we are separated from each other.'
8. " Karman is produced by sinful thoughts, and you have entertained them, O king; it is by the influence of this karman that we were separated."
9. I had done actions derived from truth and purity, and now I enjoy their effect : is this also true in your case, Citra?
10. “ Every good deed will bear its fruit to men ; there is no escape from the effect of one's actions. Through riches and the highest pleasures my soul has got the reward for its virtues."
11. “Know, Sambhúta, that you have got the reward of your virtues in the shape of great wealth and prosperity ; but know, o king, that is just so with Citra ; he also obtained prosperity and splendour.
12. A song of deep meaning condensed in words has been repeated in the midst of a crowd, having heard which monks of piety and virtues exert themselves in this religion : I have become a Samara”
13. Renowned are my beautiful palaces Ucca, Udaya, Mabu, Kakka and Bambha : this house, full of treasures and containing the finest products of the Pamoálas, 0 Citra, regard it as your own!
14. "Surround yourself with women who dance, and sing, and make music; enjoy these pleasures, O monk ; I deem renunciation a hard thing'

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15. As the virtuous Citra, for old friendship's sake, loved the king who was attached to sensual pleasures, and as he had at heart his welfare, he spoke to him the following words :
16. “ All singing is but prattle, all dancing is but mocking, all ornaments are but a burden, all pleasures produce but pains.
17. “O king, the pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the virtues of right conduct.
18. “Excellent king, the lowest caste of men is that of Sovágas, to which we twice belonged; as such we were loathed by all people ; and we lived in the hamlets of Sovágas ; then we acquired the Karman the fruit of which we now enjoy.
19. “ In that miserable birth we lived in the hamlets of Sovagas; detested by all people ;
20. " You are now a king of great power and prosperity, enjoying the reward of your good actions ; put from you the transitory pleasures, and enter the order for the sake of the highest good!
21. "He who in this life has done no good actions and has not practised the Law, repents of it in the next world when he has become a prey to Death.
22. “As a lion takes hold of an antelope, so death leads off a man in his last hour; neither mother, nor father, nor brother will, at that time, save a particle of his life.
23. “Neither his kinsmen, nor his friends, nor

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his sons, nor his relations will share his suffering, he alone has to bear it; for the Karman follows the doer,
24. " Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and every. thing; against his will, and accounpained only by his Karman, he enters a new existence, either a good or a bad one.
25. '" When they have burned with fire on the funeral pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for them.
26. “Life drags on towards death continuously; old age carries off the vigour of man. King of the Pamcálas, mark my words : do not fearful actions."
27. 'I, too, know just as well as you, O saint, what you have told me in your speech ; pleasures will get a hold on man, and are not easily abandoned by such as we are, sir.
28. 'O Citra, io Hastinapura ' I saw the powerful king Sanat Kumára, and I took that sinful resolution in my desire for sensual pleasures.
29. 'And since I did not repent of it, this has come of it, that I still long for sensual pleasures, though I kuow the Law.
30. 'As an elephant, sinking down in a quaymire, sees the raised ground but does not get to the
1. When Sunanda, wife of Sanatkumára, paid homage to Sambhúta. then a Jaina monk, and touched his feet with the curls of her soft hair, he was possessed by the desire to become a universal monarch in reward for his penances. This is the nidána of which the text speaks, and what I render in this connection by taking a resolution.' Jacobi.

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shore, so do we who long for sensual pleasures, not follow the path of monks.
158
31.
'Time elapses and quickly pass the days; the pleasures of men are not permanent; they come to a man and leave him just as a bird leaves a tree void of fruit.'
32.
"If you are unable to abandon pleasure. then do noble actions, O king; following the Law, have compassion on all creatures; then you will become a god on entering a new existence.
33. "If you have no intention of abandoning pleasure, and still long for undertakings and property, my long talk has been to no purpose. I go, king, farewell."
34. And Bambhadatta, king of the Pamcálas, did not act on the counsel of the saint; he enjoyed the highest pleasure, and afterwards sank in the deepest hell.
35. But Citra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection.
(Uttarajjhayana, Chapter XIII.)
36. Having been gods in a former existence and lived in the same heavenly region, some were born here below in the ancient, wealthy and famous town called Ishukára, which is beautiful like heaven. (1)
1. In Prakrit उसुधार (or इसुयार). According to the Prakrit legend given in the commentary it was in the Kuru country.

!

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159
37. By a remnant of the merit they had acquired in their former life, they were born in noble families. Disgusted with the world and afraid of the Samsára, they abandoned pleasures etc., and took refuge in the path of the Jinas. (2)
38. Two males remained bachelor's, the third became the Purohita (Bhrigu), the fourth his wife Yasá, the fifth the widely famed king Ishukára, and the sixth his wife Kamalávatí (3)
39. Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to scape the wheel of Births, they examined pleasures and abandoned them. (4)
40. Both dear sons of the Brahmanical Puro. hita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised. (5)
41. Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus : (6)
42. « Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life; we bid you farewell: we shall turn monks." (7).
43. In order to dissuade them from a life of austerities, the father replied to those would-be monks : “ Those versed in the Vedas say that there will be no better world for men without sons. (8).
44. “My sons after you have studied the Vedas, and fed the priests, after you have placed your own

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sons at ths head of your house, and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages." (9).
45, 46. The young men perceiving that the Purohita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flan, by the wind of delusion ; that he suffered much and talked a great deal in many ways ; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire spoke these words: 10, 11)..
47. “The study of the Vedas will not save you, the feeding of Brahmaņas will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said ? (12).
48. “Pleasures bring only a moment's happiness, but suffering for a very long time, intense suffering, but slight hapiness ; they are an obstacle to the liberation from existence, and are a very: mine of evils. (13)
49. “While a man walks about without abandon. ing pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14).
50. “I have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this !” (15).
51. Great wealth and women, a family and

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161 exquisite pleasures : for such things people practise austerities. All this you may have for your asking.' (16).
52. “What avail riches for the practice of religion, what a family, what pleasures ? We shall become Sramaṇas possessed of many virtues, and wander about collecting alms." (17).
53 "As fire is produced in ihe Arani-wood, as butter in milk, as oil in sesamum seed, so, my sons, is the soul' produced in the body; all these things did not exist before, they came into existence, and then they perish ; but they are not permanent.' (18).
54. “(The soul) cannot be apprehended by the senses, because it possesses no corporeal form,2 and since it possesses no corporeal forin it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19).
55. “ Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong. mindedness we were kept back and restrained from entering the order. We shall not again act in the same way. (20).
56. “ As mankind is harassed by the one, and taken hold of by the other, and as the unfailing ones go by, we take no delight in the life of a householder.” (21).
1. An in the original ; it is rendered ATC ny the commentators. Perhaps it is the Prakrit for ; at any rate, the context of the next verse proves that soul is intended.
2. अमुत्त Skt. अमूर्त is here apparently synonymous with 376 fag formless.
21

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ARDHA-MAGADHE READER 57. Who harasses the world? Who takes hold of it? Whom do you call unfailing? My sons, I am anxious to learn this.' (22).
58. “ Mankind is harassed by Death'; it is taken hold of by Old Age ; the days2 are called infailing; know this, Father! (23).
59. "The day that goes by will never return; the days elapse without profit to hiin who acts contrary to the Law. (24).
00. “ The day that goes by will never return, the days elapse with much profit to him who acts up to the Law.” (25).
61. 'Having lived together in one place, and both parties having acquired righteousness, we shall, my sons, afterwards go forth as monks and bog alme from house to house.' (26)
62. “He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done tomorrow. (27).
63. “We will even now adopt the Law, after the illoptiou of which we shall not be born again. The future has nothing in store for us which we have not experienced already. l'aith will enable us to put aside attachment." (28).
64. Bhrigit speaks to his wife Vásishthi, 1. 17. apgaisraight Tan, Fru ufraffet
अमोघासु पतन्तीष, धर्मपातन संतर. Jahabharuto (Bom. Od.) Santip; Chall. ;21, 18. Calc.
Ret, XII, 6.30. 2. Literally, the nights
=both parties i.e. parents and sons.

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'Domestic life ceases to have attraction for one who has lost his sons; Vásishthí, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk (29)
163
65. As a bird without its wings, as " a king in battle without his followers, as a merchant on a boat without his goods, even so am I without my sons.' (30).
66. "You have brought together all these objects of desire, and collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards shall go forth on the road of salvation." (31).
we
67. 'We have finished enjoying pleasures, my dear; our life is drawing to its close. I do not abandon pleasures for the sake of an unholy life, but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a munk.' (32)
68. May you not remember your brothers when it is too late like an old goose swimming against the current. Enjoy the pleasures together with me, A mandicant's life is misery." (33).
(
69. My dear, as a snake casts off the slough of its body and goes along free and easy, so have my sons abandoned pleasure. Why should I, being left alone, not follow them? (34).
70 As the fish Rohita breaks through a
1. Cyprinus Rohita.

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weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants.' (35).
164
71. "As the herons fly through the air, and the geese too, who had rent the net, even so my sons and my husband depart. Why should I, being left alone, not follow them?" (36).
72. When the queen had heard that the Purohita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king. (37).
C
73. A man who returns, as it were, to the vomit, is not praised: but you want to confiscate the property' left by the Brahmana. (38)
"
74. If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39).
75.
"Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40) 76. As a bird dislikes the cage, so do I dislike the world. I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41).
77,78. As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do
1. It was considered a privilege of the king to confiscate the property of a man who had no heir; Cf. Gautama XXVIII, 42, Vásishtha XVII 83-86 etc.

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CITRA AND SAMBAUTA not perceive that the world is consumed by the fire of love and hatred. (42,43)
79. Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44)
80. When they are caught, and held by my hand, Sir, they struggle ; we shall be like them, if we are attached to pleasures. (45)
81. As an unbaited bird sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46)
82. ' Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in the above similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Suparņa.2 (47)
83. Like an elephant who has broken his fetters, go to your proper destination. O great King Ishukári ; this is the wholesome truth I have learned. (48)
84,85. 'Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts ; be without attachment and property ; learn thoroughly the Law and give up all amusements, then practise famous and severe penance, being of firm energy.' (49,50)
86. In this way all these professors of the Law
1. This apparently refers to the birds mentioned in the last verse.
2. Garuda, enemy of serpents

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gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51)
87. Their doubts about the true doctrine were dispersed, and they realised the Bhávanás'; in a short time they reached the end of misery. (52)
88. The king and the queen, the Brahmanical Purohita, his wife, and his sons, they all reached perfection. (53)
(Uttarajjha yana, Chapter XIV).
1. भावना, callel अनुप्रेचा by the Digambaras are certain meditations which are conductive to the purity of the soul.

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The Treasure of Right Conduct.
1. Listen to me. I shall explain to you in due order how a monk should act in order to acquire the treasure of Right ('onduct.
2. The great suge las declared the following as iving creatures, riz. Eart) lires, water lives, Fire lives, Air lives, grass and trees with seeds, and mov. ing lives.
. A well-controlled inonk should neither break ilor scratch eartb, wall, rock or a clod through any of the three-fold activities!
5. À moni should not sit on virgin? earth or on a dusty seat. He should sit on them after cleaning them and after taking permission of their owners
6. A monk should not usc cold water, Lailstones, rain water or snow, but he should accept hot water purified by boiling.
7 A monk should not wipe or scrape his body if wet with water. Seeing it such, he should not touch it.
8. A monk should neither feed, rake nor extinguish burning coal, fire, fame or a torch.
9. He should not fan his own body or a foreign object with a palm-fan, leaves, stalks or a fau.
10. le should not cut graes or trees, nor pluck flowers, or dig roots of any plant. Unripe seeds of various kinds he should not desire even in thought.
i. l.e. mental, verlial and physical. 2. I.e, not examined and cleaned.

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12. He should not destroy moving lives through speech or deed, but stopped from injury to all creatures he should look upon this multifureous world as a source of trouble.
13. He should sit, stand or lies after carefully secing the eight kinds of microbes, knowing which a mouk becomes merciful to lives.
14. What are these eight kinds of microbes about which a monk should enquire. The wise sage should name them as follows :
15. Moisture, flowers, living beings, layers, mildew, seeds, sprouts and eggs, are the eigh classes of microbes, 2
17. He should always carefully clean his bowl, blanket, bed, privy, mat and seat.
18. A monk should leave excrement, urine, phlegm, dirt of the nose and ear in a place, free from living creatures.
19. Entering into avother's house for the sake of food or drink, he should stay there well-controlled, should speak with moderation, and should pay no attention to forms.
20. A monk hears much with ears, and sees much with eyes, but it behoves him not to tell all that he has seen or heard.
1. Notice change of construction from Third to Second Person.
.. For details, see halparútra, Sámicari 11.
3. ie. Should not look at femalos or other beautiful vb. jects.

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TUE TREASURE OF RIGHT CONDUCT 109 23. Not becoming greedy for food, he should silentlyi collect it little by littlc. He should never accept3 food that contains lives, that has been bought, specially prepared for him or has been taken forcibly from others.
24. A monk should not make the smallest store. Being unattached to sensual pleasures, he should not live for himself, but should act for the welfare of the world.
25. Living on dry food, well contented, having fcw wants, he should be easily satisfied. Having heard the Jina's commandment about suppression of anger, le should not get irritated readily.
28. After the sun has set, and before it has risen again, he should not desire even in mind any. thing like food etc.
31. After committing a sinful act intentionally or otherwise, he should immediately control himself so that he does not commit it a second time.
33. He should obey the orders of his highsouled preceptor. Accepting them by word he should carry them out into action.
36. He should practise virtue before old ago comes on, before sickness grows and before the
1. pofart=Skt. Po not speaking i, e not flattering the donor to give him alms, nor cursing him if he does not give anything.
2. J Skt. J a gleaning or gathering grains etc.' He should not accept the whole food from a single donor.
3. The particle a has been omitted in the text by oversight. Read अफासुयं न भुञ्जिमा
4. ratat 'living in vain' i. e. not caring for his own comforts.
i 1. e. during night.

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vital organs are deteriorated.
37. Desiring one's own good, one should reject the four vices, viz., wrath, vanity, fraud and greed which cause sin to grow.
38. Wrath destroys affection, vanity destroys politeness, fraud takes away friends and greed destroys everything.
39. Wrath he should subdue by forgiveness, vanity he should conquer by humbleness, fraud by straightforwardness, and greed he should vanquish through contentment.
45. A monk should sit by the side of his teacher after bringing the hands, feet and the body under control, subduing the sense-organs and becoming attentive.
46. In the presence of his teacher, he should neither sit putting one thigh over the other, nor by the side, in the front or to the back of the ácárya.
47. He should neither speak unasked, nor interrupt another speaking. He should avoid backbiting and clever falsehood.
I
48. One should never utter words which create distrust, which readily provoke another, or which injure the feelings of another.
50. A monk should not laugh at one who is proficient in the Ayára2 and Pannatti,2 or who has studied the Ditthivaya2 even if the latter make a mistake in recitation.
1. चिट्ठमंसं खायद = Skt. पृटुमांसं खादति It is an idiom and lueans_‘to backbito' / प्राक् पादयो: पतति खादति पृष्टमांसम् Hitopadesa I 81.
2. According to the commentator, Haribhadra, these epithets refer to a proficiency in Grammar.

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51. He should not tell anything to a householder relating to stars, dreams, magic, prognostication, spells and medicine for they are a source of injury to creatures.
52. He should select a house that has been built for another, is furnished with a sleeping board and a seat, has got a latrine and is free from women and animals.
171
53. His bed should be in a lonely place. He should not have a talk on women. He should enltivate intimacy with monks and not with householders.
54. Just as a young cock has always fear from a kulala bird, so has a celebate monk fear from a woman's body.
55. He should not gaze at a painted wall or at a well-adorned woman. Seeing them, he should immediately take his eye away from them as if from the sun.
56. A celebate monk should avoid a woman even if her hands and feet be mutilated, her ears and nose cut off; and even if she were a hundred years old.
57. Adorning the body, company with women and delicious and greasy food are like Tálaputa poison (yellow arsenic) for one who seeks spiritual welfare.
58. He should neither peep into the configuration of limbs and minor limbs of women, nor mark their amorous talk and glances for that kindles the feeling of love.

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59. One should not set the heart on agreeable sensations, realising their transitoriness and the changeableness of material atoms.
172
60. Comprehending rightly the changeableness of material atoms one should live with one's soul grown cold through want of passions and with thirst for pleasures quenched.
61. With whatever faith one renounces the world and enters the excellent order of monks, that very faith one must keep up in observing the fundamental rules approved by the ácȧrya.
62. Always performing this kind of penance, this course of mental restraint and this course of study, he like a fully armed warrior when attacked by an army, becomes a match for himself and a match for others.'
63. Of him who is engaged in study and meditation, who is a protector of one's self and others, who has a pure heart and is engaged in austerities, all impurity (i. c. karman) gathered in previous births is removed just as the impurity of gold is removed by fire.
64. Such a monk bearing hardships, keeping sense organs under control, engaged in study, fre from worldly ties and devoid of all possessions shines forth on the removal of the clouds of karman just as the moor. shines when the curtain of clouds has completely disappeared.
Eighth chapter of the Dasaveyáliya.
1. I. e. able to save himself and defeat others (passions).

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173 INDEX OF WORDS EXPLAINED IN FOOT NOTES
असम
: :: :: :: :: :: : : : : : : :
इगुयार
उछ
अंचाय ... 147 n. 1 दरडनायक
107 n.2 अट्ठमभत्त .. 101 1.1 दुहम्रो
.. 162 n. जनुप्रेक्षा .. 66 n. 1 देवाणुपिया .. 81n.5 अमुत्त .. 161 n. 2 दोहद [ल]
99_n. 1 अयंपिरो 169 निदान ।
157 n. 1 .. 84 n 1 । निस्सारिय
147 n. प्रालाय .. ) n. 2 : पाओवगमण
146 n. 1 इत्तरमरण .. 146 n l पाण
84 n. 1 रत्वरमरण .. 132 n. 1 पासवण
112 n. 4 इन्द्रभूति गौतम 82 0.2; 83_n. 1. पिद्रिमसं
.. 170 .. 158 n 1 पोसहसाला .. 100 n. उक्खिप्त
भत्तपच्चक्खाण .. 146 n. 1 उच्चार
101.2 भावना
. 166n.] 169 भूमिगृहक
. 81n. 1 उपपात
112 n. 3 उसुयार
माहण
137n.i प्रोग्गह
मुहपोतिया 101 1.4
85 n.1 करण
. 169 कलंब
135n 4 कालिया
142 n. 2
107 n. 3 कुत्तिया
रहकूड
.. 84 n. 4 राईसर
.. 15t n. 1 केतन
87 n..1. 84 n1
रूप खाइम
.. 82n.6; 102 n. 1 गरुड
165n.2 गौचरी
विद्धि
.. 6n.5. गोय
88n.4 1121.1 शिलिकाः गोयर 87 1.3 सत्ता
.. 161 n. 1 चउपपुर 85_n.1 सत्यकोस
.. 88 n 2 चडगर 81 n.4 समज्जिण
.. 87 0.2 जाया
112 n.2 संपलियंक .. 125 n. 1 तिथि 101_n. 4 : साइम
84 n. 1 तिमि . . "93 n.3 हव्य
83n.3
158 n. 1 . माया
94 n. 3 :
मुहाजीवी मुहूर्त
.. 101
:: :: :: :: :: :: :: : : : : :
151
150n : वैतरली
135

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ARDHA-MAGADHI READER INDEX OF IMPORTANT WORDS AND SUBJECTS
..
lxy
Abhaya .. .. 96. Bamblia
155 Abhayadava .. xlviii Bambhadatta .. 158 Abaidhána Rájendra lvii Beggar, a blind - .. 81 Ajátasatru .. 94 u. 2 Berlin, Royal Library at lix Ambada .. .. 122 Bhadrabáhu --his disciples run short | Bhagaván Vijaya .. xl
of water .. 124 Bhagavati sútra .. xlviii - they make santháià 125 Bhaggai . .. 122 - his religions equipment 125 Bhangárs -- his religious views 122-23 Bhandarkar, R. G.. lix Amga: xlv, xlvi, xlvii Bhikkhu
.. xlvii Amga pavițţha .. xlv Bhorá.
.. 81 n. 1 Amritsar.. .. xl Bhrigu
121,159 Amtagadadasáo xlvi, xlix Bimba (i) sára .. 96 n. 1 Anamgapaviţtha alv. Brahmadatta .. 154 Ruanda Ságara .. lxii Brahmancal lore .. 122 Angas ... .. 122 Búhler, Prof. Animals, kinds of .. 92 Cumpá Antagadadasáo xlvi, xlis Candapapayava
80 Aşuogadára .. xlvi, lii Candapaygatti .. xlvii,1 Aşuttarovaváiya xlvi,xlix. Categories .. xlviji Arani-wood .. 161 Cheda sútras . . . xlvi, li Aradha-mágadhi .. is), xl Circumambulation 82 n. 1 Arishtaneni
li Citra and Sambhúta 154.66 Arsha ... .. xli Coronation, meha's- 107 Arts, seventy-two-.. 102 Culagi .. .. 154 Ascetios, classes of_. 120-21 Cures .
. 88 A soka's edicts .. ixlDasárga .. .. 154 Astronomy .. Dasaveyáliya ... xlvi,lii Atmárámjí, munic x1, n Death .. Avassaya. . . xlvi,lii - foolish and wise 143.56 Kyáramga x.vi,xlvii -religious - .. 131-32 Bahu-udaka .. 121 Devagutta i 122 Bala .. .. 122 Devardhigani xliii,xliv
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121
INDEX Dhammapada .. .li | Hamsa Dlanavai .. 86 | Harikesa bala xxxvi-xxx viji Dhanka .. .. 147 Harshakula .. xlviii Dliaupat Siugh, R.
B l iv Hastinápura . 15€ Dhárini..! , 96 lIeart of Jainism ..
- her dream... 96:97 Hell, troubles in-.. 134-36
---her untimely longing 99 Hemacandra xliiin., lvi Digambars . xliii Hermits, classes of- 120-21 Diseases, bixteen .. 87 Hindi .. District officer...: 86 Hyderabád (Deecan) liv Ditthiváya .. vlv, 170 Indabhui
82 Díváyana . .. 122 Initiation, Meha's - 111.12 Doctrine of 60 categories 122 Injection .. 88 Dreams.. .. 171 Injury to life
133 -interpretation of
--its synonyms,. 133 Dbáriņi's d. 97. . -its consequences 134.36 -number of dd. 98 Isliukára
159 14 dd. seen by Arhat's Itihasa..
122 mother
98 Ittara death .. 131 Duties of a monk .. 147-50 Jainagamodaya Samiti liv Ekkái .. .. 86 Jain Bhandars. Ixv
- his cruelly .. 87 J.-MSS. lxii J.--script lxiii - his sicknesses.. 87 Jain Sáhitya samso medical treatment 8: dhak
.. xliv Enema ..
88 Jambuddívapaunutti xlvi, 1 Famine, twelve years' xliii,xliv. Jánkár..
88 u. 1 Fortune-symbols .. 110 Játakas
- lx Ganadbaras. xli Jina Vijaya
lxii Gangá .. .. 123.24 Jívábhigama
xlvi, Geography . 1 Jyeshtha
115 Goyama 83 Kakka ..
155 Gramthágram thamj liii. Kála .. Guerinot, Prof.- .. lx Kálanjara
154 Gunasilaya
96 Káliya. .
xlv Guptis ..
Kamalávai Half-adhaka
123! Kampillapur .. 124
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148
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176
ARDHA-MAG.IDHIT READER
:::::::::
96 ..slvi,lii
121
ixi
ix
171
Kámpilya
154 Mixture of Hindi aud Kanha ..
121 Panjábí Kapila..
121 Miya, queen Kaj pa vadamsiya .. xlvi, li Miyaggáma Kappiya, ,. xlvi, li Miyaputta Karakamat
122 Mrütaganga .. 156 Kási ... 155 Múla sútras
xlvi Kesi kumára 1 Naggai ..
122 Kielhoro, Prof. - .. lis Náhar, P. C.
Is Kopiya
94 Napdá.. Kuniya=koniya ..
Nandi sútra Kuțivrata
Nandyávarta i 110 Leumann, Prof. .. 151 n. 1
Náraya .. . i 122 Longing, untimely, 99
Náthú Rám Prémi .. Isii Mágadha
Náya=ną . .. 136 Mágadhi
Náyádhammakahá xlvi, slviii Magic ..
Náyas, nineteen . 95 Mahibharata
li Niggantha doctrine i 105 Mabáráshtri x1 Nighantu
122 Mahárideha
119 Nijjutti .. Mahávíra
Nine organs ..103 n. 1 Mahu..
Nirayávaliyao .. xlvi, 1
..
Nirvaya .. Malaya giri
138 xlix
Ornaments ..108,123 Manuscripts
xiv Ovaváiya
.. xlvi, 1 Medicines
Pacch:.
..88 1.3 Meha, priuce - i.
Padmagulma
Los 154 - his bitter experience 113 Paesi - his death .. 118 Paingas .. ..slvitii --his emaciation due Pajjusaņa
.. lv to hard penance 117 | Paliovama ..89 n. 3 -his previous birth. 113-115 Palmistry . xlix -his resolve to under- Pancála .. .. 155
take penanoe.. 117 Pahnávágnraya xlvi,slix --Mabávíra sets him
Panjábí .. right
116 Pappavaná .. xlvi, 1 Mirgálodhá
80 Paramahamsa . . 121
...
xlvi
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155
88
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