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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to THE LATE SASTRA-VISARADA JAINXCXRYA Sri Vijaya Dharma Suri 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 Magadhi 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-Magadhi Reader. I, therefore, requested Principal Woolner to prepare an Ardha-Megadhi 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 Magadhi Language and Literature.. A brief account of the Siddbanta xlvii Extent of the Amgas Bibliography .. liv Jain Scholars in India Jain mapuscripts lxi Extracts 1-78 1. . miyAputadArae 2. mehe kumAre .. 3. tAvasa-parivAyagA 4. AyadvasamazuvAse 5 diyabhogAI 6. rasaramaraNaM .. 7. pANavaho ... 8. mokkhamagge .. 9. bAla-paMDiyamaraNa 10. aNagArakiccAI 11. parIsahovasaggA 12. cittasaMbhUyA .. 13. prAyArappaNihI Note to Translation Translation 80-174 1. The Child Miyaputta.. 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 Sambuta 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-Magadhi Grammar. A. ALPHABET. a. Vowels. Short a ti 311 5(0) (0) ata si Jo u 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 anusvaral 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 anusvara is often nasalised for the sake of inetre, and then the anusvara 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 devA 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. ArdhaMagadhi, however, retains the old Dative Singular sid. by side with the new one.

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( xii ) A. devaM deve, devA D. devassa, devAe devANaM. G. devassa devANaM. I. deNaM devehi L. devasi, deve devesu Ab. devAo, devA devehito Note 1. Sometimes in poetry the final anusvara disappears and the preceding vowel may or may not be nasalised. 2. The forms devo N. Sing. and devA A. PL are frequent _in poetry, but rare in prose. b.gfam 'a sage', org' a monk' Singular N. muNI sAhU V. muNI! sAha! A. murNi sAhuM D. G. muNiNo, muNissa sAhuNo, sAhussa I. muNiNA sAhuNA L. murNisi sAiMsi Ab. muNIo, muNiNo sAhUo, sAhuNo Plural N. A. muNiNo, muNI sAhuNo, sAhU, sAhavo v. muNiNo! muNI! sAhavo! D. G. muNINaM I. muNIhiM / _L.muNIsu Ab* muNIhito sAhito Note. In N. and Ac. Pl. the forms gatant and argut, also, are met with. 1. Nasalisation of a vowel is denoted in Deva-Nagari by argfaas (").g. devehi devehim may become devehi devehi or oven devaki dorehi... sAhUNaM sAsu

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( xiii ) 9. vaNa n. forest' dahi n. 'eurd' mahu n. honey' Singular N. A. vaNaM dahi Plural N. A. vaNAI, vaNANi dahIhaM, vahINi mahUI, mahUNi For other cases the neuter stems are declined like the corresponding masculine oues. d. kucchif, womb' dheNu f. cow' Singular N. V. kucchI gheNU A. kucchiM gheNuM D. G. I. kucchoe L. kucichaMsi gheNuMsi Ab. kucachIo gheNUtro Plural gheNue N. V. A. kucchIo, kucchI gheNuo, gheNU D.G. kucchINaM guNaM ____I. kucchIhi dhehi L. kucchIsu gheNUsu Ab. kucchIhito dhezahito e. Alat f. hoitse' get f. godiless' age f. 'danghter in-law' Singular devI devI! N. sAlA V. sAle! A. sAlaM D.G. I. L. sAlApa . Ab. sAlAmo devIpa devImo

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( riv ) . Plural N. V. A. sAlAno, sAlA devIzro. devI paho . vaha D. G. sAlANaM devINaM vahaNaM [. sAlAhiM devIhiM vahi ___L. sAlAsu devIsu vaiMsu Ab. sAlAhito devIhito vahastio 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) (piu or piDa (Skt. pita) - father' Singular Plural N. V. piyA (Sct. pitA, pitaH) piyaro (Skt. pitaraH) ___A. piyaraM (Skt. pitaram) piyaro D. G. piuNo, piusasa piUNaM, piI I. piuNA piUhiM, piIhiM ___L piyari (Skt. pitari) piUsu, pisu Ab. piuNo . piUhito, piIhito (ii) bhAu or bhAi (Skt. bhrAtR) 'brother.' Sing. N. V. bhAyA (Skt. mrAtA), A. bhAyara (Skt. bhrAtaram), D.G. bhAuNe bhAssa. Pl. N. V. bhAyaro (Skt. bhrAtaraH), bhAyarA; A. bhAyaro, bhAyare, D. G. bhAUNaM, bhAINaM; I. mAUhi, bhAIhiM; (iii) Similarly are declined the agent nonns derived from old stems ending in te.g.ar or 78 (Skt. dAta) 'giver'. (iv) Among Feminines may be noted : mAu or mAi (Skt. mAta) ' mother.'

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N. mAyA (Skt. mAtA) mAyaro (Skt. mAtaraH) A. mAyaraM (Skt. mAtaram) mAyaro D. G. mAUpa mAUNaM, mAINaM I. mAuNA mAUhiM, mAIhiM, mAyAhiM L. mAUe mAUsu, mAIsa dhUyA (Skt. duhita) -- daughter' is declined like sAlA f. but dhUyaraM A. Sing. and dhUyarAhiM I. Pl. also occur. (v) Other examples are rAya m. ' king' and prAya or appa m. 'self'. ___rAya (Skt. rAjan) * king.' Sing. N. rAyA (Skt. rAjA); V. rAyaM (Skt. rAjan), rAyA; A rAyaM, rAyANaM (Skt. rAjAnam ) D. G. ragaNo (Skt. rA.), rAyassa. I. rAiNA, ragaNA (Skt. rAjA) Pl. N. V. rAyANo (Skt. rAjAnaH); A rAyANe; D.G. rAINaM; I.rAIhiM; L rAIsu. prAya or appa (Skt. zAtman) 'self' Sing. N. pAyA, appA (Skt. AtmA); A. pAyANaM appANaM. attANaM (Skt. prAtmAnam); D. G. appaNo (Skt prAtmanaH) I. appaNA (prAtmanA); Ab. Ayatro, atto (Skt. AtmanaH) Pl. N. A. appaNo (Skt. prAtmAnaH, mAtmanaH). (vi) Sometimes the irregular forms exist side by side with the regular ones. This occurs chiefly where the old stem ends in at, vat, mat or asa, eg. vaya' a word ' has I. Sing. vapaNaM and vayasA (Skt. vacasA); tava 'penance ' has I. Sing taveNaM and tapasA (Skt.tapasA); teya' heat ' has l. Sing. tepaNa and teyasA (Skt. tejasA); prAIta 'Arhat' has N. Sing. arahate and araha (Skt. mahan); bhagavaMta ' Venerable ' has G. Sing. bhagavataMssa and bhagavano (Skt. bhagavataH), I. Sing. bhagavaMteyaM and bhagavayA (Skt. bhagavatA) 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', maha (Skt. mahata) 'great', mahattara 'greater', mahattama 'greatest'. Some of the forins are the remnants of the old prototypes in-Iyas and-iSTha e.g seyaM (Skt. zreyasa) ' better ', Anfang (Skt. stag). youngest ', (Skt. vag) 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' ege ege egesiM ehiM paNesu egehito 2. er Mas.et er glue arriere great Neut. aftium , . , Fem. Ta , ,, At the beginuing of a compound, er often become du or tej. domAsiya -- lasting for two months', duguNa 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. ti Mas. to to tirahaM tihiM tIsu tIhiMto Neut. tiriNa tiriNa 71 1) () At the beginning of a compound far may become a, eg . tiviha ' of thrce kinds', te iMdiya 'having three sense-organs.' 4.2 caDa Mas. cattAro cattAro caurahaM cauhiM causu cauhito cauro cauro Neut. cattAri cattAri "" "" "3 "" " "" In compounds becomes a before words beginning with a vowel, eg cauriMdiya 'having four sense-organs.' But if the word begins with a consonant, the latter is doubled, eg . caunviha 'of four kinds,' cautpaya 'quadruped'. "" " " 5. paMca paMca paMca paMcarAhaM paMcahiM paMcasu paMcahiMto Before other numerals paMca becomes paNa or parANa, eag. paNavIsaM 'twenty-five', paNNarasa 'fifteen'. 99 6. cha In compounds becomes saD before words beginning with a vowel, e / saDaMgavI 'knowing the six angas (of the Vedas ) ' . A consonant after cha is doubled, eg . chammAsiya, lasting for six months', chafafe 'in six directions'. 7. satta, 8 zraddha 9 nava, 10 dasa, 11 ekkArasa, ikkArasa, 12 duvAlasa, bArasa, 13 terasa, 14 coisa, cauddasa, 15 paraNarasa, 16 solasa, 17 sattarasa, 18 aTThArasa, 19 egUNavIsa, uNavIsa (i), 20 vIsa (i), 21 egavIsa (i), 22 bAvIsa 23 tevIsa, 24 1. Sometimes tIhiM. 2. No regard is paid to the gender of do, ti and cau. The same form may be used for all genders, thus we find faft gfte ' three men', tabhI bAiM 'three forests.' Other numerals have a single form to represent all the genders.

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i sriii) cauvIsa, 25 paNavIsa, 26 chanvIsa, 27 sattavIsa, aTThAvIsa, 29 auNattIsa, 30 tIsa, 31 ekkatIsa, 32 battIla, 33 tettIsa, 34 cottIsa, 35 paNatIsa, 36 chattIsa, 37 sattatIsa, 38 aTuttIsa, aTutIsa, 39 pagUNacattAlIsa, 40 cattAlIsa, 41 ekkacattAlIsa, igayAla, 42 bAyAlIsa, 43 teyAlIsa, 44 ca uyAlIsa, coyAlIsa, 45 paNayAlIsa, paNayAla, 46 chAyAlIsa, 47 sattacattAlIsa, satta. cAlIsa. sAyAlIsa, 48 bhaTTacattAlIsa, aDhayAlIsa, aDhayAla, 49 egUNapaNNAsa, auNAparaNa, 50 paraNAsa', 51 ekkAvaraNa, 52 bAvarANa, 53 tevaeNa, 54 cauvaNNa, 55.paNaparaNa 56 chapparaNa, 57 sattAvaraNa, 58 ATavaraNa, 50 egUNasahi, auNadvi, 60 saTi, 61 igasaddhi, egadi. 62 bAsaddhi. bAvaTi, 63 tesaTi, tevaddhi, 64 cosadvi, cauvadhi, 65 paNasadvi, parANadvi, 66 chAvati, 67 sattasaddhi, 68 aDhadi, aTa saTi, 69 egUNasattari, auNattari, 7) sattariH, 71 ekkasattari.72 vAyattari,78 tevattari, 74 covattari, 75 paMcahattari, paNNattari, 76 chavittari, 37 sattahattari, 78 aTrahattari, 79 egUNAsIi,80 asIi, 81 ekkAsIi, 82 bAsIda, 88 tesoi, teyAsI, 84 caurAsIi, corAsI, 85 paMcAsIi, 86 chalasIi, 87 sattAsIi, 88 zraddhAsIi. 69 egRNaNaui. 90 naui, 91 ekkaNaui, 92 bANaui, 93 tegAui, 94 cauNaui, 95 paMcANaui 96 charANaui, 97 sattaNaui, 98 aTTANaui, 99 nvnnuh| 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 paMca. 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. amarasa aMgassa dasa ajjhayaNA paNNattA of the eighth Anga, ten chapters have been preached. atingi tuate 452TOI TIUai.of the Nayas nincteen chapters have been preached. aatei facetti ( there had been ) twenty-three Tirthankaras. sumiNasatyesu bAyAlIsaM sumiNA, tIsaM mahAsumiNA, bAvattari savvasumiNa paraNattA. In books on dreams forty-two drcains, thirty great dreams, seventy-two dreams in all have been preached. Acc. arahatamAyaro cauddasa mahAsumiNe pAsittA paDibujjhati Mothers of Arhats awake after sceing fourteen great dreams. vIsaMvAsAI sAmaraNapariyAgaM pAuNittA. After leading the life of a Samana for twenty years. bharahate kittaissaM cauvIsaM pi kevalI. I shall praise the Arhats, all the twenty-four Kevalins,

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bAvattaraM kalAmo sikkhAvittA. Having taught the seventy-two arts. Ins. ekavIsAe titthayarehiM By twenty-one Tirthakaras. paMcahattarIe vAsehiM sesehiM Seventy-five years being left. Gen. duvAlasaraha bhAriyANaM of twelve vives. epasiM cauddasaNhaM mahAsumiNANaM of these fourteen great dreams. battIsAe devANaM of thirty-two gods. Loc. tIsAe vAsasahassesu In thirty thousands of years. aratart TTIATE In twenty-two sufferings. Higher numerals. 10) saya used as neuter or mas. 200 do sayA, do sayAI 300 tiriNa sayAI, 400 cattAri sayAI, 1,000 dasa sayA or sahassa ( meint. of mas.) sAhassI fem. 2,000 do sahassAI, duve saharUle. 14,000 Samanas coisa samaNasAhasploo 36,000 ajjiy chattIsaM ajiyAsAhassopro. 108, ahasaya, 1008 ahasahassa; 30,249 yojanas tIsaM ca sahaslAiM, doriNa ya uNAparaNe jAyaNalae. 1721 yojanas;sattarasa ekavIse jAyaNasae. 4.30 Yojanas cattAri tIse joyaNasae.. 1,00,000 sayasahassa (neut. ints.) sayasAhassI , fen.; sometimes lavakhaM. 10,0),000 dasa sayasahassAI. 1,00,00,000 kohi fein.; 100,000,000,000,000 koDAkoDi fem.; pati provama= 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 (dasa koDAkoDI) paliMovama make a sAgarovama.

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1 paDhama, paDhamilla, 2 biiya, bIya, dozca 3 tahaya, tacaca; 4 cauttha; 5 paMcama; chaTTha: 7 sattama; 8 zraTuma; 9 navama; 10 - sama; 11 ekkArasama; 12 vArasama, duvAlasama; 13 terasama; 14 caudasama, cohasama 15 pannarasama; 16 solasama; 17 sattarasama; 18 aTThArasama, aDhArasama 19 egUNavIsaima, 0sama; 20 vIsaima, vIsa; 23 tevIsaima 24 cauvIsaima; 30 tIsaima tIsa; 40 cattAlIsaima; 49 zrauNApanna; 55 panapannaima; 72 bAva-, uttara; 80 alIma; 84 caurAsIima; 85 paMcAsIima; 97 sattA euya. Note. 1. Ordinals are generaly formed by adding to the Cardinals. ( xxi ) d. Ordinals. 2. Their feminine is formed by adding or . padama has always padamA. e. Numerals increased by ' half '. aDDha, R, 13 divaDDha, 22 aDaDhAija 33 zradhuTa; 42 zraddhapaMcama; 52 zraddhaThThadva; 02 zraddhasattama; 72 zraddhadruma, 8 zraddhanavama. Note. A number increased by half is generally represented by adding the next higher ordinal to adbhu. divada Skt.. dvikArdha or fdvatIyArdha. f. Multiplicatives. 1 saI ' once '. 2 dukhuttoM, dukkhuto, doccaM ' twice 3 tikhuto, tikkhuttoM, tacaM ' thrice '.. 7 sattakhuco, , ' Seven times ' 3 x 7 tisattakhutto twenty-one times. zrarogasayasa harasakhutto Several hundred thousand times'. * zratakhutto ' infinitely.' ad infinitum* 6

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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 zrahaM haM mamaM, sN mama, mamaM, bhae [mamaMsi, maI ] mamAhito ( xxii ) g. PRONOUNS. Singular tumaM taM tumaM tava, te, tumbha tume Mas. se, so tumaMli, [taI ] [tumAhiMto ] Mas. N. Ac. a D.G me Singular Neut. taM taM tasla, se teM taMsi taMmi tAzrI teli Plural Neut. tAI, tAriNa Plural zramhe, vayaM 'zramhe, zramha, po zramhahiM [zrahetu] [zramhehiMto ] Plural tumbhe, tumhe tubbhe, bhe tumbha, tumhaM, bhe, vo tumbhehi [tumbhesu] [tubhehiMto ] Fem. sA taM tIse tIe, tAe tIse tAzro Fem. tAzrI tAsi

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. Ab. ( xxiii ) tAhi tesu tAsu tihito tAhito Demonstratives. 1. eya (Skt. etad) ' This, that.' Singular Mas. Neut. Fem. N. ese, eso eyaM esA Ac. eyaM eyAe eyAe eyAe Ab. eyaM D.G. eyarasa eeNaM eyaMsi, eyami. eyAzro Plural Mas Neut. N. Ac. ee. eyAI eyAtro Fem. eyAzro . D.G. epasiM Ab. eyAsi epahi eyAhiM eyAmu eehito] [eyAhito 2. ima ( Skt. idam ) ' this.' Singular Mas. Neut. Fem. ime, ayaM ima, idaM imA, yaM imaM ima, idaM imaM N. Ac. D.G. imassa, assa imIse, imAe imeNaM imAe imaMsi, imami, assiM imIse, imAe imAno imAno Ab.

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Mas, * ( xxiv ) Plural Neut. Fem. N. Ac. ime imAI imAzro D.G. imesi imAsiM I. imehi imAhiM L. . imesu imAsu Ab. [imehito] [imAhito Interrogative. ka ( Skt. kim ) ' Vho ?' : which ?' Singular Mas. Neut Fem.. kA ** Ac. kAe Ab. D.G. kassa 'kIse I. keNaM L. kasi [kami, kassiM] kIse kAzro kAo Plural . Mas. Neut. Fem. N. AC kAI kAmo D.G. kesi kehi kAhiM kAsi V kesu kAsu Ab. hito] [kAhiMto] Relative. ja ( Skt. yad) Declined exactly like interrogative 'ka' Other pronouns. prANa 'other', avara ' other', erA ( pl.) ' some', kayara' which ', para ' other', samdha ' all ' etc. are declined like 'ka'.

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( 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 jagat +nAtha jagannAtha 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-Magadhi 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 " Jiva and Ajiva." +afa=tifa and also.' (ii) 2 +# followed by a conjunct consonants = 8 HCU + =ATOja 'lasting till death', ' fatal. 397+*=JHTER' Northern half'. a+wifiy=afeu * 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.

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( xxvi ) mahA+iDaDhI mahiDDI - great glory.' deva+iMdadeviMda Lord of gods.' (v) +3=o sIya or sIma+udaga% sIodaga' cold water.' samaNa+uvAsaga samaNovAsaga ' Servant of the _Samana ', ' Sravaka'. (vi) +3=followed by a conjunct consonant=3 purisa+uttama-purisuttama -- best among men, an epithet of the Jinas.' jieNa+ujjANa=jieNujjANa 'a ruined old gar den. (vii)+pae iha+eva%Iva 'even here.' (viii) +o -pro bhakkha+oyaNa bhakkhoyaNa -- Pastry and boiled rice.' (ix) An anusvara followed by a vowel is chang ed into a e.g. dhammaM prAikkhA -dhammamAikkhA' he ___declares the law, phalaM icchA -phalamicchara 'he desires the fruit.' (x) In compounds, an anusvara is sometimes in serted if the next membert begins with a vowel, e.g., aNNa+paraNa=prANamaraNa ' one another dIha+addhA=dIhamaddhA ' having a long journey ' ' distant '' vast'; goNa+pAi = goNamAi 'ox etc.', AhAra+AINi = AhAramAINi 'food etc.' D. VERB. A verb in Ardha-Magadbi is conjugated for per. son, number, tense, mood and voice. There are

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( 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 si mAmi Plural aMtiha mAmo pAsa ' to see' kara ' to do' Singular Plural Singular Plural III pAsaha pAsaMti kare kareti II pAsasi pAsaha karesi - karaha I pAsAmi pAsAmo | karemi karamo Note. -Sandhi rules are observed while adding terminations to the roots. Exceptions. 1. 1 ( III Sing.) does not undergo Sandhi. 2. aMti ( III Plur.) loses its s in kara roots, and alth and FIAT their A. Irregular. afers He, she, it, is prasi, siM Thou art stha you are aMsi, mi I am mo 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.

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( 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 pAsitthA Plur. III, II, pAsiM Irregular. Terminations III pAsisalA pAsissaMti II pAsissasi pAsissaha I pAsislAmi pAsissAmo itthA iMsu bayAsI from vaya ' to epeak and akAsI from kara 'to do' are used for all numbers and persons. c. Future Tense ( Active ) . III II isasa Sing. issara Plur. issaMti issaha III pAsihiha pAsihiMti II pAsi hisi pAsiddi pAsihimi pAsihimo I kathA kareM su 9 or or karivthA kariMsa Besides this there is another way of forming the . future viz., by substituting hi for sasa. kara is changed to before fg. I islAmi isAmo karissaMti karissara karissasi karissaha karissAmi karislAmo kAhi OF kAhI kAhiti kAhisi kAhiha kAhimi kAhimo Note:-In the third person singular f+contract into as in kAhI ' he will do ', nAhI ' he will know. ' Irregular. I] Sing. bac from vaya ' to speak ', karissaM from kara 'to do.

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Ami prAmo karatu karamo ( xxix ) d. Imperative Mood. Terminations. - III . II I Sing. u .mAhi Plur. aMtu III pAsau pAsaMtu / kareu II pAsa, pAsAhi pAsaha krohi| kareha I pAsAmipAsAmo karemi Irregular. . (a) II Sing, sometimes ends in geg FTE from sara ' to remember'; kaha from kaha 'to tell.' (6) pratthu III Sing. (Skt. atu) from the Sanskrit root asa ' to be.' e. Potential Mood. Terminations. III II Sing. pajA ejA (si,hi) pajA (mi) . Plur. ejA pajAha pajAma III pAsejA pAsejA II pAsejA, pAsenjAsi, pAsejAhi pAsejAha I pAsejA, pAsejjAmi pAseujAma Note. (1) No distinction is made between the roots of the oty and T groups. (2) The vowel before ennA 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. pAse, kara, gacche tte. Irregular. kujjA III Sing. (Skt. kuryAda) from kara to do', siyA (Skt. syAt ) from the Sanskrit root pras' to be.'

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( 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', ThAve 'he causes to stand'; rahA 'to bathe ', ehAi ' he bathes ', rAhAvera 'he causes ' to bathe.' is (b) If the root ends in short, the short lengthened and is added to it e.g., 'to do' karei ' he does', karAve 'he causes to do '; kalpa ' to cut', kappara ' he cuts ', 'kappAvera ' he causes to cut.' (c) In some roots, the medial short is lengthened and no added e.g., to die', 'he dies', mArei ' he kills ', paDa ' to lie, fall', paDai 'he lies' ' he lays.' d) In denominatives, the nouns themselves are used as verbs. Sometimes is inserted. rahANei ' he bathes ( rAhANa ' a bath ' ) ; uccArei 'he eases himself' ( uccAra ' stools ') ; pAsavaNei 'he makes water ' ( pAsavaNa ' urine ') ; sahAve ' he summons' ('sound'). g. PASSIVE VOICE. As a general rule, the Passive is formed by inserting between the root and the termination e.g. suNai ' he hears ', sukhijjara ' he is heard '; pucchara 'he asks ', pucchjira ' he is asked ', kahara ' he says ', kahi" he is said,'

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( xxxi ) Irregular. ? (i) labhai ( Skt. labhyate ) ' he is found ; mubAI ( Skt. mucyate ) ' he is released '; bhijjA ( Skt. bhidyate ) he is broken '; 'bhujadda ( Skt. bhujyate ) ' it is eaten '; najadda (Skt. jJAyate ) ' it is know ', dijara (Skt. dIyate) ' it is given ', buzvara ( Skt. ucyate ) ' it is spoken . ' (ii) kIra is sometimes used instead of karija, 9.g. kIraha ' it is done. ' h. PARTICIPLES. 6 (i) Imperfect Active Participle is formed by adding aMta or mAga to the root eag. pAsaMta, pAsamANa seeing ; cita, ciTumANa ' staying '; caraMta, caramANa ' 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. rakkhiyavaMta '(he) protected', zfaucia' (he) laughed.' But its use is extremely rare in Ardha-Magadhi. (iv) Perfect Passive Participle is generally formed by adding to the root eg. f'protected ' ( from rakkha); hasiya ' laughed ' ( from isa ) ; pucchiya asked' (from go. Irregular. forms are the direct descendents of the Sanskrit equivalents e.g. (Skt. a) 'gone', kaDa ( Skt kRta ) ' done ; muya, maDa (Skt. mRta) ' dead.' (v) Prospective Active Participle does not exist in Ardha-Magadhi.

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( 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. karaNija ' ought to be done', vaMdaNija 'ought to be respected, respectable', qfagea 'ought to be seen', htfueroa ought to be known, knowable '; gfos. qant ought to be asked.' Irregular. kAyavya ' ought to be done.'; peja 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', karitA ' having done', gacchitsA ' 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.'

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( xxxiii) (d) aftrata ( Skt. afianz )'having known ', AhETC ( Skt.) 'having taken.' j. INFINITIVE The Infinitive is generally formed by adding ittae to the root e.g. karittae ' to do', gacchittae 'to go', Trentararg' to appear.' Sometimes for is added to the root e.g.gr to give ', 18deg' 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.

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( xxxiv) used separately, e.g. FEAT (Fagu ACQ) death by taking poison', arataca (arang atu) crossing by a boat', EEEFA (EUTS TTA)' virtuous actions for happiness', attai (attrit *) "fear from a thief', purANaphalaM (pusessa phalaM) 'result of good deeds', gihavAse (gihaMsi vAse) ' 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 (FRAT 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.

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( XXXV , wrath ', praefag ( 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.gfaeracular (viajat Adj. Comp.+ Fila) souls having five senseorgans', satthakosahatthe (satthakosa 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 to`ar oreg. 90' he-goat', a she-goat', great male child', ataan' female child ', FATT M., Hart f. enjoying', paMcama m. paMcamI f. ' fifth' . To form an abstract, 7 or tu is added to the noun or adjective, eg. a 'god', dan 'godhood.', pusa -- son', puttatta ' sonship'; Ayariya 'preceptor', Ayariyatta or AyariyattaNa preceptorship ; takkara 'thief', takkaratta or away' thievishness.' To form a possessive aa or ha is added to a noun e.g. tu wealth, syaa wealthy '; TT merit', guNavaMta ' possessing merits'; vijA -- knowledge ' vijAAja' 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. dAhiNa ' South', dAhiNila' Southern', ' right'; bAhira 'outside', bAhirilla ' exterior'; paDhama, paDhamilla 'first'; gAma' village' gAmila or gAmellaga ' vulgar', 'rural' etc. etc. G.SYNTAX. In prose the words in a sentence are arranged much in the same order as in Hindi, Panjabi or Gujrati. baMbhadatte gacchaha -- Bambhadatta goes'; seNaM naragAmI uvyaTTitA supaiddhapure nayare goNattAe paJcAyAhiha ' Returning from hell he will be born as an ox in the town of Supaitthapura'; ahaM pivAsiyapurisANaM zraddhA kUvAo. sIyalaM jalaM kaDaDhAmi 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. muha me egaggamaNA, maggaM jiNehiM desiyaM / Listen of me heedful the law by the Jinas preached i.e. Oye ! listen heedfully of me, the law preach. ed by the Jinas. jAtA viule jagaNe bhottA samaNa Sacrificing many sacrifices, feasting Samagas mAhaNe and Brahmans. dayA . bhuvA ya jihA ya to Giving, enjoying and sacrificing and, after that gacchasi khattiyA // 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. sovAgakulasaMbhUe hariesabale nAma ege Born in an outcaste family Harikesabala named a

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( xxxvii) miklU mAsI / se hariesabale anna yA kayAI mendicant was That Harikesabala once upon a time bhikkhaTAe ega baMbhaNajaeNa vADaya for begging sake & Brahmans' sacrificia) enclosure uvaage| te praNAriyA taM tavovegaNaM / came. Those unworthy him by force of penance parisosiyaM ejamANaM pAsittA uvhsiNs| evaM uvahasie wizend coming seeing laughed at. Thus laughed at * samANe se hariesabale evaM vayAsI, "ee NaM being he Harikesabala thus spoke These indeed hiMsagA ajiya-iMdiyA prabaMbhacAriNobAlA saMti" hostile with uncontrolled senses unchaste fools are. tae NaM te baMbhaNA haripasabalaM pucchiMsu, Then indeed those Brahmans Harikesabala asked "tamaM ke prasi? keNaNaM ihamAgae ? thou who art With what object here come ? tae NaM se hariesabale vayAsI, "ahaM samaNe Then indeed that Harikesa bala said I a samana bhikkhU, bhikkhAkAle / annassa aTTA. ihamAmendicant at the time of begging, of food sake here ge"| come. tae NaM te baMbhaNAvayAsI, "ayaM bhoyaNaM Then indeed those Brahmans said this food baMbhaNANaM uvakkhaDaM asthi, avi eyaM annapANaM for Brahmans prepared is, Even this food-drink viNassau, tumbhaM kiMci na dlissaamoN"| may perish, to you anything not we shall give. tae NaM hariesabale vayAsI, "jai tumbhe marma Then, indeed, Harikesabala said, If you to me eyaM annapANaM na dalaissaha, tayA assa this food-drink not you will give then of this

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.( xxviii) jagaNasa kiM pi phalaM na. bhavissara" / of the sacrifice any even reward not will be. tara 8 te khaMbhaNA rAyakumAre shaanu| Then indeed those Brahmans princes summoned. te rAyakumArA taM isiM taalesu| Those prince that sage beat. tae NaM egaNaM hariesabassa putvasaMgaThen indeel hy one Harikesabala's by former comisaNaM deveNa te satve baMbhaNa-rAyakumArA tAliyA, panion by god they all Brahman.princes were beaten jagaNavADayaM ca viddhaMsiyaM / / sacrificial enclosure and was destroyed. (1) Rendered into prose from chap XII of the Uttarajjhayana,

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( ixl) Ardha-Magadhi Language and Literaturo. Strictly speaking Ardha-Magadhi is the name of that language in which Lord Vahavira 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 Mahavira's activity lay chiefly in Magadha the language of which, called Magadhi, 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, Mahavira, therefore, could have easily introduced elements of other languages into Magadhi 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. sAvi yaNa ahamAgahA bhAsA tesiM savvAsa AriyamaNAriyANa' appaNI FHTETU OFTUITAQ' OfTUAT! That Ardha-Magadhi language changed into the form of their own peculiar dialect for all Aryans and non-Aryans'. Oracuiya. Hi furu' #FATTET HTET bhAsimamANI tesiM savesiM AriyamaNAriyANa duppaya-caupya-miya-vasu 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. marayumga. 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-Magadhi (i. e, half Magadhi y implying thereby that it was not fully Magadhi but that it contained a greater element of Magadhi 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 Panjabi 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 Mahavira's tampering with his vernacular scems to have been the early development of Maharashtri 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 Mabarash tri as far as couror properly be done. * Professor Pischel has applied the term ArdhaMagadhi 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-Magadhi should have a greater resemblance to Magadhi than to any other language. But this is pot the case. The language of the present canon resembles Mabarashtri more than it does Magadhi. 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 Maharash tri-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 ArdhaMagadhi but as Arsha i.e the language of the Ri. shis?. Popularly sometimes it is, still, called Magadhi3 perhaps implying thereby that it originally had a greater affinity to Magadhi. 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 Mahavira4. The Gasadharas 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 Kalpasutra, Introdl. 1>>. 18. (2) Hemacandra's Prakrit Grammar. I, 3, (3) Jacobi's Ed. Kalpas. Intro. p. 17. (4) ari HTAET OFTTT, Fri tivfa TUCTT facu' i A vasyaka 68.

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( xlii ) natural that pithy and important portions of Mahavira'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 Mahavira's NirvaNGa, 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 Mabavira 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. Sthulabhadra, therefore, who was at the head of the church at the time, held a

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( xliii) council of monks at Pataliputra and collected the eleven Angas from the fragments remembered by various monks. The twelfth Anga was lost for ever. The stricter monks i 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 Svetambars. The canon thus restored continued but not in a quite fixed state till the time of Devardhigapi Kshamasramana 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 nirvAhAya mAdhusakustIraM nIranidheryayau // 15 // agurayamAnaM tu tadA sAdhUnAM vismRtaM zrutam / anabhyasanato nazyatyadhItaM dhImatAmapi // 16 // saDogya pATalIputre duSkAlAnte'khilo 'milat / yaha bhanAdhAyanoddezAdyAsId yasya tad bhAdade // 7 // Hemavandra's Sthaviravali, 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 Devardhigaai, the scriptures have undergone many and important alterations. The Nandi 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 ThaNGamga and Samavayamga. 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 Devardhigaai. 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 Devardhigaoi was held at Valabhi in Kathiawad, the language of the canon must have been made to conform to the western type, * w dafufftTAIWADHT w atriz votrufitada TT (550) varSe jAtena dvAdazavarSIyadurbhikSavazAd bahutarasAdhuvyApattau bahuzrutavicchittI ca jAtAyAM+++bhaviSyadbhavyalokopakArAya zrutabhaktaye ca zrIsaGghAgrahAd mRtAvaziSTatadAkAlInasarvasAdhUra valabhyAmAkArya tanmukhAd vicchinnAvaziSTAn nyUnAdhikA buTitAtruTitAna AgamAlApakAra anukrameNa svamatyA saMkalayya pustakADhAH kRtAH / tato mUlatA gaNadharabhASitAnAmapi tatsaMkalanAnantaraM sarveSAmapi AgamAnAM kartA zrI devardhigaNicamAzramaNa eva jAtaH // smymundrgnnircitsaamaacaariishtke| Jaina Sahitya 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 Nandi Sutra Devardhigaai gives the following classification of the scriptures as they stood at the time. suyanANa aMgapavita aNaMgapavi? or aMgabAhira zrAvassaya prAvalsayavaharita kAliya ukAliya.. The number of works contained in each subdivision is as under :I. aMgapavi? (Skt. aGgapraviSTa)-1. AyAraMga 2. sUyagaDaMga 3. ThANaMga 4. samavAyaMga 5. vivAhapannattI 6. nAyAdhammakahA 7. uvAsagadasA . 8. aMtagaDadasA 9. aNusarovavAzyadasA 10: paNhAvAgaraNa 11. vivAgasuya 12. dihivAya. II. Avassaya (Skt. Avazyaka)-1. sAmAiya 2. cauvIsasthaya 3. vaMdaNaya 4. paDikamaNa 5. kAusagga 6. paccakkhANa. kAliya (Skt. kAlika) 1. uttarajjhayaNa 2. dasA 3. kappa 4. vavahAra 5. nisIha 6. mahAnisIha 7. isibhAsiya 8. jaMbadIvapannattI 9: dIvasAgarapannattI 10. caMdapatI 11. khuDiDayA vimANapavibhattI / 12 mahalliyA vimANapavi. bhattI 13. aMgacUliyA 14. vaggacUliyA 15. vivAhacUliyA 16. aruNovavAya 17. varuNovavAra 18. garulovavAya 19. dharaNovavAya 20. vesamaNovavAya 21. velaMdha. roSavAya 22. deviMdavivAya 23. udANasuya 24. samuhyANasuMya 25. nAgapariyAvaNiyA 26. nirayAvaliyA III.

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( xlvi ) 27. kapipayA 28. kappavaDisiyA 29. puphiyA 30. puSpha cUliyA 31. varahIdasA etc.. IV. ukAliya( Ikt. utkAlika )--1. dasaveyAliya 2. kappiyA. kappiya 3. cullakappasuya 4. mahAkappasuya 5. proSavAkSya 6. rAyapaseNiya 7. jIvAbhigama 8. parANavaNA 9. mahAparANavaNA 10. pamAyapapamAya 11 naMdI 12. aNunogadAra 13 deviMdasthaya 14. taMdulaveyAliya 15. caMdAdhijmaya 16. sUrapannatI 17. porisimaMDala 18. maMDalappavesa 19. vijAcaraNaviNicchaya 20: gaNivijA 21. jhApavimatI 22. maraNavibhattI 23. prAyavisohI 24. vIyarAgasuya 25. saMlehaNAsuya 26. vihArakappa' 27. caraNavihI 28. pAurapaccakkhANa 29. mahApazcakkhANa 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. pAyAraMga 2. sUyagaDaMga 3. ThANaMga 4. samavAyaMga 5. vivAhapannatI 6. nAyAdhammakahA 7.u. vAsagadasA 8. aMtagaDadasA 9. aNuttarovavAiyadasA 10. parAhAvAgaraNa 11. vivAgasuya. . Twelve Uvamgas :-1. provavAiya 2. rAyapaseNiya 3. jIvAbhigama 4. paraNavaNA 5. jaMbuddovapannattI 6. caMdapapattI 7. sUrapannatI [8-12. nirayAvaliyA] 8. kappiyA or nirayApaliyA 9. kappavaDisiyA 10. pulphiyA 11. puepha cUlA 12 varihadasA. III. Six Cheda Satras :-1. nisIha 2. mahAnisIha 3. SavahAra 4. dasAsuyakkhaMdha 5. bihakappa 6. paMkappa. IV. Four Mala Sutras:-1. uttarajjhayaNa 2. zrAvaslaya 3. dasaveyAliya 4. piMDaNijjukti. 1. Ten Painnas :-1. causaraNa 2. bhAurapakvANa 3. bhattapakkhANa 4. saMthAraya 5. taMdulaveyAliya 6. caMda

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(xlvii) farm 7. afazzua 8. nfufami 9. mahApaJcakakhANa 10. vIratthava. VI. Two works forming an unnamed group-1. aat 2. aNubhogadAra. According to another classification the number of the scriptures is eighty-four, the additional works being chiefly Painnas and Nijjuttis . Bombay 1908, page 72). (jainagranthAvalI A BRIEF ACCOUNT OF THE SIDDHANTA 1. Amgas. 1. Ayaramgam (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 Silankacary a who flourished in the ninth century A. D. 2. Suyagadamgam (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 Siddhanta. Several passages in them are not clear even with the help of the commentaries. The lodest commentary is the one by Silankacarya. An

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1 xlviii) other commentary by Harshakula composed in V. S. 1583 (1526 A, D.) is also available. 3. Thanamgam (Skt. Mah.) consists of ten ThaNGas 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 Samavayamgam (Skt. Erat ) like the Thanamga 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. Vivaha--(or Vigaha--) pannatti (Skt. En qua: popularly kyown as Bhagavati Sutra consists of 41 Sayas (centuries). The first twenty Sayas are a record of conversation between Mahavira and his senior disciple Indrabhuti. Sayas 21-41 contain legends which throw a great light on the life of Mahavira. 6. Nayadhammakahao ( Skt. War II: ) is divided into two Suyakkhandhas which greatly differ in extent from each other. The first in 19 chapters contains the nayas 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 dhammakahas i.e. edifying legends. 7. Uvasagadasao ( Skt. 3TIEREN: ) contains legends and stories about the ten chief lay disciples of Mahavira. The first chapter of this work expounds the rules of life for a householder,

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( xlix ) 8. Antagadadasao (Skt. Friptur:) contains. legends ooncerning the pious men who have put an end to their wanderings in the Samsara. 9. Asuttarovavaiyadasao (Skt. ngurtauerTRIT:), a very brief work, contains legends about the saints each of whom attained to the highest vimana i.e. heavenly world. --- 10. Panhavagarayaim ( Skt. agalacgrfa) was originally a work on Palmistry as stated in the Nandi Sutra. But its present recension is of late origin for Malayagiri, the Commentator on Nandi Sutra says praznavyAkaraNadazA ihokarUpA na dRzyante, zyamAnAstu pazAbhava. saMvarAtmikA iti| 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 madyA vayaM zAstramidaM gabhIraM, prAyo'sya kaTAni ca pustakAni / sUtraM vyavasthApya tato vimRzya, vyAkhyAnakalpAdita evaM aal. The language of this Amga as we have it is markedly different from that of the other Amgas. 11. Vivagasuyam (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 Purvas. Its contents are enumerated in the Nandi Sutra. 2. Uvamgas. The term Uvamga seems to be of a comparatively recent date for in the Amgas the word Uvamga denotes Upangas 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 Mahanisiha. The Uvamgas are in a way supplementary to the corresponding Amgas. 1. Ovavaiyam (Skt. PP) begins with a description of the arrival of Mahavira at Campa. The king Koniya (or Kuniya) pays a visit to the Lord who preaches his doctrine to the congregation. At the end Mahavira answers a number of questions put to him by Indrabhuti Gautama relating to the religious status and condition after death (39917) of various classes of men and women. 2. Rayapaseniyam (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 Suriyabha, a denizen of heaven, attained to glory. It contains a discussion about the existence of soul between King Paesi (a) and Kesi Kumara. 3. Jivabhigamam (Skt. funia) classifies the Jiva and Ajiva from various standpoints. It contains a short description of the Jambudvipa. 4. Parnavana (Skt. gara) supplies further information regarding the Jiva. 5. Jambuddivapannatti (Skt. argiqnafa:) is a mythological description of the Jambudvipa together with its past and future history. } They are works on 6. Candapannatti (Skt. :) 7. Suriyapannatti (Skt. qafa:) Astronomy. They describe the motions of the sun and the moon and explain the cause of day and night. 8-12 Nirayavaliyao.

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8. Kappiyao (Skt. Hfeqnr:) narrates the history of Kala and nine other sons of King Segiya. They fought against their half-brother Kuniya and consequently went to hell. 9. Kappavanamsiyao (Skt. Tada#T:) History of grandsons of Seniya. 10. Pupphiyao (Skt. gfqat:) parrates the previous lives of gods and goddesses who had come from their celestial abodes to pay reverence to Mahavira. 11. Pupphaculao (Skt. grqgar:) Another account of a similar nature as above. 12. Vanhidasao (Skt. aleneu:) describes the conversion of twelve Vrshni princes by Arishtanemi. 3. Choda Sutras. The group of Chedasutras 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. Mula Sutras. 1. Uttarajjhayanaim (Skt. 37Tzualfa), supposed to embody the last sermon of Mahavira, was composed by Bhadrabahu. 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 Mahabharata slokas and a few others correspond in wording to those of the Dhammapada and Jatakas.

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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 Ayaramga, 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 Mahavira together with a number of prose formulas giving an analysis of knowledge and a detailed account of the contents of the Siddhanta, 2. Apuogadaram) (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. Ayaramga 2. Suyagadamga .. 3. Thauan go .. | 4. Samavayamga .. 5. Vivahapannatti .. 6. Nayadhammakaha 7. Uvasagadasao . 8. Aatagadadaseo 9. Aguttarovavaiya. 10. Panhavagaranaim 11. Vivagasuya .. 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 gramthagram for MSS, of the Vivagsuya 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 Surya-,Candra-prajnaptis and the Cheda Sutras) was published about fifty years ago by Rai Bahadur Babu Dhanpat Singh of Balucar (District Murshidabad, Bengal). All the works of this set were accompanied by one or more Sanskrit commentaries and a Gujrati paraphrase. In the introduction to his edition of Uvasagadasao, 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 Sadhus 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 Hindi 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 Dasasuyakkhandha specially held sacred and recited in the Pajjusana days) have appeared in India. (5) The following works have been critically edited :(a) Alyaramga ed. by Jacobi, Pali Text Society, London 1882. (Text only). (6) Ayaramga ed. by W. Schubring, German Oriental Society, Leipzig. 1910. (First Suyakkhandha, with Pkt.-Skt. glos sary.) (c) Fragment der Bhagavati ed. Weber, Berlin 1866.67. (Legend of Khandaka). (d) Specimen der Nayadhammakaha ed. P. Stein thal, Leipzig 1881 (First chapter). (e) Uvasagadasao ed, Hoernle, Calcutta 1888. Test, glossary and commentary. (f) Anuttarovavaiya ed. L. D. Barnett, Oriental translation Fund, Volume XVII London, 1907. (Appendix to his translation of Antagadadasao.) (9) Ovavaiya ed. E. Leumann, Leipzig, 1883. (With Pkt.-Skt. glossary.) (h) Nirayavaliya ed. S. J. Warren, Amsterdem 1879. (Pkt-Skt. glossary). (i) Kappasutta ed. Jacobi, Leipzig, 1879 (Pkt. Skt. glossary.) (1) Dasavegaliya ed. E. Leumann in Journal of

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( lvi ) the German Oriental Society (Z.D.M.G.) Volume 46, 1892. (2) Uttarajjhayana ed. J. Charpentier, Upsala 1921. (1) Vavahara, Mahanisiba. (Germany). NotB.-- The Prakrit text of all except e and k is printed in Roman characters. B. Translations: (1) A Gujrati 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) Ayaramga and Kappasutta by Jacobi in Sacred books of the East Series, Volume XXII. (6) Uttarajjhayana and Suyagadamga, , , , Volume XLV. (c) Uvasagadasao translation published along with Hoernle's edition. Calcutta 1892. (d) Antagada and Aguttarovavaiya 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 Gujrati translation and Dhundika commentary by Udayasau bhagya. (2) Pischel's Grammatik der Prakrit, Sprachen, published in Encyclopaedia of Indo-Aryan Research (Gurman) Strassburg 1900. Price PS 1. Is. 60. A monument of industry and sound scholarship Deals with Jaina, dramatic and other Prakrits. (3) Essay on Jaina Prakrits by B Muller 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-Magadhi 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 Gujrati. 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. , Patan, contains an index of authors for 1892-95 for 1895-98 ? These reports are concerned mainly with Jaina Bhandars. (2) Bhandarkar'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-granthavali, based mainly on the abovementioned reports and published by the Jain Svetambar Conference, Bombay, 1908, price Rs. 3 (Gujrati in Devanagari 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. Buhler, translated from German by J. Burgess. (3) Epitome of Jainism by P. C. Nahar and S.C. Ghosal. (4) Jain-tatvadarsh (Hindi) by Muni Atmaramji 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 Sri Vijayananda Suri (popularly known as Atmaramji) 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 Nayadhammakaha (Jnatasutra) of this series Sadhu Bhagwan Vijaya is mentioned as the editor, 2. He may be distinguished from another monk Muni Atmaram ji who has done much for the uplift of the Dhundia 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 Hindi viz., Jain Tat. vidarsh, Agyan Timir Bhaskar and Tatva Nirnaya Prasad 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 Uva sagadasao. 2. The late Sri Vijaya Dharma Suri, Sastravi. sarada Jainacarya 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 Pathsala. Two scholars of this Pathsala viz. Hargovind Das and Bechar Das, have edited a number. of volumes of the Yasovijaya Jain Granthmala. The whole credit of publishing this most valu. able series of Jain works is due to the late Sari ji. 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 Sri Vijaya Indra Suri who, like his Guru, takes a deep interest in the Research work connected with Jainism.

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( lxii ) 3. Sri Ananda Sagara, an Acarya 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 Puratattva Mandir of the Gujrat Vidyapith, Ahmedabad, edits the Jain Sahitya Samsodhak, besides doing other valuable work. 5. The late Sri Rajendra Vijaya Suri to whose efforts is due the publication of Abhidhana Rajendra. 6. Svami Ratna Chandra who worked on the Ardha-Magadhi Kosa (in press) for several years. From among the laymen, mention may be made of Sravak Pandits Hargovind Das and Bechar Das, of the Yasovijaya Pathsala, and late editors of the Yasovijaya Jain Granth mala. 3 Pt. Nathu Ram Premi 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

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( 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 Devanagari 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, ko-ko. The double lettter gga of the Jain script resembling in appearance the # (gra) of Devanagari has been transliterated as gra by Professor Weber in his catalogue of manuscripts in the Berlin Library; pograla, for poggala, p. 576, 1 14; Miyagrame 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 vadejja 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 a by Babu Rajendra Lal Mitra in his catalogue of manuscripts in Bikanir, e.g. ThaNGamga has been transcribed as Vanamga p. 702 No. 1537, p. 719 No. 1780. As a general rule Jain books are printed in Devanagari type although in a few the Jain type has been used e.g. in Jain-tatvadarsh, in a volume or two

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( lxiv) of the Abhidhana Rajendra, in books published by Hiralal Hansraj of Jamnagar and by the Jain-Dharm Prasarak Sabha, Bhavnagar. 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 Jaingranthavali published by the Jain Conference. Not a small number of Jain MSS. have been taken to the public libraries of the various countries (1). ye lekhayanti jinazAsanapustakAni,vyAkhyAnayanti ca paThanti ca paatthynti| zRNvanti rakSaNavidhau ca samAdriyante, te devamartya zivazarma narA labhante / Rutnamandiragani's Goduntfpot p. 139. (2). The bundle is called Putthi. (3). Called Vabras.

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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 Bhandars 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 Bhandar at Narowal (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 Atmaramji Ananda Vijaya, the reformer of Janism in the Panjab, has kindly secured permission for the writer to visit the Bhandar at Ambala and has promised a hearty support in getting access to Bhandlars in other towns.

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ARDHA-MAGADHT READER -4 . 3. miyAputte daare| 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 Tabba (Gujrati para phrase). Sixty leaves. Not so correct. Copied at afege explaned in the Tabba as fanaatge. No date. D Ms. Text only. Fifty-one leaves with thirteen lines on a page. Fairly correct. Copied at koTA on bhASAr3ha vadi 5 saM0 1872. H Hargovind Das's edition with Commentary and chAyA in muktikamala jaina mohanamAlA No. 10. Sam. 1976. teNaM kAleNaM teNaM samaeNaM miyaggAmeM nAma nayare hotthA (vaNNA ) / tassa NaM miyaggAmassa nayarassa bahiyA uttarapuratthime disobhAe caMdaNapAyave nAma ujjANe hotthA ( vnnnno)| tattha NaM suhammassa javakhassa jakkhAyayaNe hotthA ( vaeNao ) // 1 // tattha NaM miyaggAme nayare vijae nAma khattie rAyA parivasai / tassa NaM vijayassa khattiyassa miyA 1. ACD yAutte. 2 In some Mss. vyAgA0

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ARDHA-MAGADHI READER. nAmaM devI hotthA / tassa NaM vijayassa khattiyassa putte miyAe devIe attara miyAputte nAmaM dArae hotthA jAiaMdhe, jAimae, jAibahire, jAipaMgule, huMDe ya vAyave ya / natthi NaM tassa dAragassa hatthA vA pAyA vA kaNNA vA acchI vA nAsA vA kevalaM tesiM aMgovaMgANa Agiimitta hotthA // 2 // tae Na sA miyA devo taM miyAputtaM dAragaM rahassiyaMsi bhUmigharaMsi rahassiraNa bhattapANeNaM paDijAgaramANI 2 viharai // 3 // tattha NaM miyaggAme nayare ege jAibaMdhe purise parivasai / meNaM egeNa sacakkhueNaM puriseNaM purao daMDaeNa pagaDhijamANe'2 phuTTahaDAhaDasIse macciyAcaDagarapahakareNaM agiNaujamANamagge miyaggAme nayare gihe gihe kAluNaraDavaDiyAe vittiM kappemANe viharai // 4 // / teNaM kAleNa teNaM samaeNa samaNe bhagavaM mahAvIre samosarie / parisA niggyaa| tae Na se jAiaMdhapurise taM mayAjaNasaTTa suNei 2 ttA taM sacakkhayaM purisaM evaM vayAsI, "kieNaM devANuppiyA! ajja miyaggAme nayare iMdamahe i vA khaMdamahe i vA jagaNaM haM evaM mahayAjaNasada suNemi" __ tara Na se sacakkhue purise taM jAiaMdhapurisaM evaM vayAsI, "evaM khalu devANuppiyA ! samaNe bhagavaM mahAvIre etya samosarie, purisA taM vaMdittae namaMsittae gacchati // 5 // ___1. H. . di . B.0 Di. 2. A adds puri0 ::-- - -

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miyAputte daare| tae Na se jAiaMdhapurise taM sacakkhuyaM purisaM evaM vayAsI, "gacchAmo Na devANuppiyA ! pamhe vi samartha bhagavaM mahAvIraM vaMdAmo namaMsAmA jAva pajjuvAsAmo" // 6 // tae Na se jAibaMdhapurise sacakhuraNa puriseNaM puramA daMDaeNaM pagaDhijjamANe 2 jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai 2 ttA tivakhutto AyAhiNaM payAhiNa karei 2 ttA vaMdai namasai jAva pajju- . vAsaha // 7 // ___ tae Na samaNe bhagavaM mahAvore tose mahaimahAliyAe parisAe dhammamAikvai, parisA jAmeva disaM pAubbhayA tAmeva disaM paDigayA // 8 // tara NaM samaNassa bhagavo mahAvIrassa je? aMtevAsI iMdabhUI nAmaM aNagAre taM jAibaMdhapurisaM pAsittA samaNa bhagavaM mahAvIraM vaMdai namasai 2 ttA evaM vayAso, "asthi Na bhaMte ! ke purise jAibaMdhe jAiaMghahave ?" "haMtA atthi" "kahiNa bhaMte! se purise jAiaMdhe jAiaMdhAve ?" "evaM khalu goyamA ! iheva miyaggAme nayare vijayassa khattiyassa putte miyAe devIe attara miyAputte nAmaM dArae jAiaMdhe jAva' viharaDa" // 6 // tae Na se bhagavaM goyame samaNa bhagavaM mahAvIra 1. In some Mss. fafel 2. Supply the rest from $$ 2 and 3.

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ARDHA-MAGADHI READER. vaMdai namasai 2 ttA evaM vayAsI, "icchAmi Na bhaMte / maha tubbhehiM abbhaNuNNAe samANe miyAputtaM dArayaM pAsittae" // __ "ahAsuhaM devANupiyA !" // 10 // tae Na se bhagava goyame jeNeva miyAe devIe gihe teNeva uvAgacchai 2ttA miyaM devi evaM vayAso, "ahaM NaM devANuppie ! tava puttaM pAsiuM havvamAgae" // 11 // tae NaM sA miyA devI miyAputtassa dArayassa aNumaggajAyara cattAri putte savvAlaMkAravimasie karei ttA bhagavo gAyamassa pAdesu pADei 2 ttA evaM vayAsI, "ee Na bhaMte ! mama putte pAsaha" // 12 // ___ tara Na se bhagavaM goyame miyaM devi evaM vayAsI, "no khalu devANuppie ! ahaM ee tava putte pAsiuM itvamAgae / tattha Na je se tava je? putte miyAputte dArae jAibaMdhe aMdharave, jaMNa tumaM rahassiyaMsi bhUmigharaMsi rahasptiraNa bhattapANeNa paDijAgaramANI viharasi taM Na ahaM pAsi havvamAgae" // 13 // tae Na sA miyA devI bhagavaM goyama evaM vayAsI, "se ke Na bhaMte ! tahAsave NANo va tavassIvA jeNaM esama? mama tAva rahassakae' tumbhaM havvamakkhAe ?" tae Na bhagavaM goyame. miyaM deviM evaM vayAsI, "evaM khalu devANuppie ! mama dhammAyarie samaNe bhagavaM 1. B.Ossi .

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miyAputte daare| mahAvIre savaraNa savvadarisI, to Na ahaM esamaTuM jANAmi" // 14 // jAvaM ca NamiyA devI bhagavayA goyameNa saddhi eyamaTTha saMlavai tAvaM ca NaM miyAputtassa dArayassa bhattapANavelA jAyA yAvi hotthA // 15 // tae Na sA miyA devI bhagavaM goyama evaM vayAmI, "tunbhe Na bhaMte ! iha ceva ciTThaha jA NaM' ahaM tumbhaM miyAputtaM dArayaM uvadaMsemi" tti kaTu jeNeva bhattapANagharae teNeva uvAgacchai 2 ttA vatthapariyaTTa kareDa 2ttA ega kaTTasagaDiyaM giNhai 2ttA viulassa asaNapANakhAimasAimassa bharei 2 ttA jeNeva bhagavaM goyame teNeva uvAgacchai 2 ttA evaM vayAsI, "eha Na tumbhe bhaMte ! mamaM piTTho aNugacchaha, jA pahaM tubhaM miyAputtaM dArayaM uvadaMsemi" // 16 // tae Na se bhagavaM goyame taM miyaM deviM piTTA smnnugcchh| tae NaM sA miyA devI taM kaTTasagaDiyaM aNukaDDhamANI jeNeva bhUmighare teNeva uvAgacchai 2 ttA cauppuDeNaM vattheNaM muhaM baMdhamANI bhagavaM gAyama evaM bayAsI, "tubbhe vi NaM bhaMte ! muhapottiyAra muhaM baMdhai" // tae NaM bhagavaM goyame miyAe devIe evaM vutte samAle muhapottiyAra muhaM baMdhai // 17 // tara NaM sA miyA devI paraM muhA bhUmigharassa duvAraM 1. B. jagaNaM

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6 ARDHA-MAGADHI READER * vihADe / to gaM gaMdhe niggacchai se jahA nAmae ahimaDe ivA, tamro vi advitarAe caiva // 18 // tara gaM se miyAputte dArae tassa vipularasa asaNapANassa gaMdheNaM abhibhUya samANe taMsi asaNapANaM si muchie gaDhie taM asaNapANaM asAraNaM cahAreha 2 tA khippAmeva hi / tatra pacchA pUyattAe soNiyattAe ya pariNAmei / taM piya gaM pUyaM ca soNiyaM ca AhAreha // 19 // tara NaM bhagavA goyamasta taM miyAputtaM dArayaM pAsitA zramameyAstre ajmasthira samupyajjitthA, "aho NaM ime dArae purA kaDANaM asubhANaM kammANaM pAvaphalaM paJcaNubhavamANe viharai / na me diTThA naramA vA neraiyA vA, paJcakkhaM khalu ayaM purise narayapaDiviyaM veyaNaM veei" tti kaTTu miyaM deviM cApucchai 2tA miyAsa devIe gihAo nikkhamai 2 ttA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai 2 ttA evaM vayAsI, "grahaM khalu bhaMte! tumbhehiM bhaguNNAe samANe jeNeva miyAe devIe gihe teNeva uvAgacchAmi jAva' AhArei | se NaM bhaMte! purise puvvabhave ke Asi ? kiMnAmae ? kiMgottara : kiM vA daccA kiMvA bhocA kiM vA samAyaritA evaM viharai ?" // 20 // "evaM khalu gAyamA ! iheva jaMbuddIve dIve bhArahe vAse sayaduvAre nAmaM nayare hotyA (varaNao) / tatha NaM sayaduvAre nayare dhaNavaI nAmaM rAyA hotthA 1. A. C. H. WISEU' 2. Supply the rest from $$ 11-19.

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miyAputte daarp| (vaNNo ) / tassa NaM sayaduvArassa nayarassa adUrasAmaMte dAhiNapurathime disIbhAe vijayavaddhamANe nAmaM kheDe hotthA / tassa NaM vijayavaddhamANassa kheDassa paMca gAmasayAI AbhAe yAvi hotthA // 21 // ___tatva NaM vijayavaddhamANe kheDe ekkAI nAmaM raTukaDe hotyA ahammie jAva dusspddiyaannNde| se ekkAI rachakaDe vijayavaddhamANassa kheDassa paMcaNDaM gAmasayANaM pAhevacaM pAlemANe viharai // 22 // tae NaM se ekkAI ratukaDe vijayavaddhamANassa kheDassa paMca gAmasayAI bahUhiM karehi ya bharehi ya viddhohi ya ukkoDAhi ya ovIlemANe nidaNe karamANe viharai // 23 // tae NaM se ikAI raTakUDe vijayavadvamANassa kheDassa bahUNaM rAIsaratalavarasatthavAhANaM aNNesiM ca bahUNaM gAmellagapurisANaM bahUsu kaujesu ya kAraNesu ya suNamANe bhaNai "na suNemi", asuNamANe bhaNai "suNemi" tti / evaM pAsamANe bhAsamANe girahamANe jANamANe / evaM se ekAI raTukaDe subahuM pAvaM kamma samajjiNamANe viharai // 24 // tae NaM tassa ekAissa raTukaDassa saroragaMsi aNNayA kayAi jamagasamagaM solasa rogAyaMkA pAubhUyA taM jahA, sAse 1 khAse 2 jare 3 dAhe 4 kuchisUle 5 bhagaMdare 6 parisA jorae didvisUla' 1. A. 04: 0 2 . B.0De 4. ma. 01, A. B. atisAra 3. A. B. H. mA0 5. A. B. diddhi

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.I DIHA-MAGADHI READER. 6 muddhasale 10 akArie' 11 acchiveyaNA 12 karaNaveyaNA 13 kaMDU 14 udare 15 koDhe 16 // 2 // tae NaM se ekkAI raTTakaDe solasahiM rogAyaMkehiM abhibhUe samANe koDuMbiyapurise sahAvei 2 ttA evaM vayAso, "gacchaha NaM tubbhe devANuppiyA : vijayavaddhamANe kheDe siMghADaga-tiya-caukka-caccara-mahApahesu mahayA 2 sadeNaM ugghosemANA evaM vayaha, "evaM khalu devANuppi yA : ekkAisaroragaMsi solasa rogAyaMkA pAunbhayA, taM jahA sAse jAva koDhe / taM NaM icchai vijjo vA vijjaputto vA, jANo vA jANayaputto vA ekkAimasa raTukaDassa solasaNhaM rogAyaMkANa egamavi rogAyaMkaM uvasAmittae, tassa NaM ekAI raTTakaDe vipulaM atthasaMpayANaM dalayai / evaM doccaM pi taccaM pi ugghoseha" // te koDuMbiyapurisA taheva karaiti // 26 // tae Na vijayavaddhamANe kheDe imaM eyArUvaM ugghosaNa saccA nisamma bahave vijjA ya vijjaputtA ya satthakosa. hatthagayA sarahiM gihahito paDinikva maMtirattAjeNeva ekkAI raTTakaDe teNeva uvAgacchati 2ttA ekkAisarIragaM parAmusaMti 2 ttA tersi rogANaM nidANaM pucchati 2ttA ekkAirahakUDassa bahUhiM abbhaMgehi ya uvaTTaNehi ya siNehapANehi ya vamaNehi ya vireyaNehi yasiMcaNehi ya avarahANehi ya aNuvAsaNAhi ya vatthikammehi ya nikahehi ya sirAvadhehi ya tacchaNehiya pacchaNehiya challohiya malehi ya kaMdehi ya pattehi ya pupphehi ya phalehi ya 1. H. 010 2. H. dodare B.C.H. pahapahesu 1. H. seyaNAhi

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miyAputte daare| boehi ya siliyAhi ya gulayAhi ya osahehi ya bhesajjehi ya icachati tersi solamagaha rogAyaMkANaM egamavi rogAyaMkaM uvasAmittae / no ceva NaM saMcAeMti uvasAmittae // 20 // tae NaM te bahave vijjA jAhe nA saMcAeMti tesiM solasaNhaM rogAyaMkANa egamavi rogAyaMkaM uvasAmittae tAhe saMtA taMtA paritaMtA jAmeva disaM pAunbhayA tAmeva disaM paDigayA // 8 // . tae NaM se ekkAI raTukaDe solasahiM rogAyaMkehiM abhibhUe samANe rajje ya ra ya mucchaha / rajjaM patthamANe abhilasamANe adRduhaTTavasa? aDDhAijAI vAsasayAI paramAuM pAlai 2 tA kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIra lakkoseNa sAgarovamaTTiiemu neraiesu' neraiyattAe uvavaraNe // 26 // se Na tao aNaMtaraM uvvaTTittA iheva miyaggAme nayare miyAe devIe kucchimi puttattAe uvavaraNe / tae NaM tIse miyAe devIe sarIre veyaNA pAunbhayA ujjalA jAva jalaMtA / jaM pabhiyaM ca NaM miyAputte dArae miyAe devoe kucchisi gabbhattAe uvavaraNe, taM pabhiiMca NamiyA devI vijayasta khattiyassa aNiTThA, akaMtA, appiyA jAyA yAvi hotthA // 30 // tae NaM tose miyAe devIe annayA kayAi puvaratAvarattakAlasamayaM si kuMDaMbajAgariyaM jAgaramANIe ime ajhathie samuppaNNe, "evaM khalu ahaM vijayassa khattiyassa puSviM iTThA vesAsiyA aNumayA aasii| jaM pabhiI ca NaM mamaM ime gambhe kucchisi ganbhattAe 1AB narasa

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10 ARDHA-MAGAVAT READAR.. uvavaraNa taM pabhiIraNaM vijayassa khattiyassa ahaM aNiTTA kaMtA jAyA yaavihotyaa| na ichaha vijae khattie mamaM nAmaM ca goyaM'ca girihattae kimaMga puNa dasaNaM vA paribhogaM vA karittae / taM seyaM khalu mamaM eyaM gambhaM bahUhiM gabbhasADaNAhi ya pADaNAhiya gAlaNAhi ya mAraNAhi ya sADittara vA" / evaM saMpeDeDa 2 kSama bahUNi khArANi ya kaDuyANi ya tikkhaNANi ya gambhasADaNANi khAyamANI pIyamANI icchA taM gambhaM sADittae, no ceva NaM se gambhe saDai vA paDai vA / tae NaM sA miyA devI jAhe no saMcAei taM garbha sADittae vA pADittara vA tAhe saMtA taMtA avasayaMvasA taM gabbhaM duhaM duheNaM parivahai // 31 // tae NaM sA miyA devI navaNhaM mAsANaM bahupaDipuNNANaM dArayaM payAyA se dArae jAibaMdhe jAva pAgi. imitta / tae NaM sA miyA devo taM dAragaM huMDaM aMdhazvaM pAsaha 2 ttA bhIyA ammadhAiM sadAvei 2 ttA evaM vayAsI, "gachAhi NaM devANuppie ! tuma eyaM dAragaM egate ukaruDiyAe umAhi" // 32 // tae NaM sA ammadhAI miyAe devIe 'taha' tti eyamaTuM paDisuNei 2 ttA jeNeva vijae khattie teNeSa uvAgacchai 2 ttA evaM vayAsI, "evaM khalu sAmI ! miyA devI navaNha mAsANaM jAva prAgiimitta jAva bhIyA mamaM sadAvei 2 ttA evaM vayAsI gacchAhi NaM jAva umAhi / taM saMdisaha NaM sAmI ! taM dAramaM ahaM egate ujmAmi udAhu mA ?" // 3 // 1. H. gorsa 2. 1. manavatA 3. A B C H gavAha, 4. Supypi the rest fro the preceding section.

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... miyApute vaaraae| 11 tae NaM se vijae khattie tIse ammadhAIra tira eyamaTTaM socA taheva bhIe samANe jeNeva miyA devI teNeva uvAgacchada 2ttA miyaM deviM evaM vayAsI, "esa NaM devANuppie tubhaM paDhame gmbhe| taM jahaNaM tumaM eyaM egate uvakusaDiyAe ujmAsi tayA NaM tumbhaM payA no thirA bhavissai teNaM tumaM eyaM dArayaM rahassiyaMsi bhamigharaMsi rahassieNaM bhattapANeNa paDijAgaramANI viharAhi teNa tumbhaM payA ghirA bhavissai // 34 // tae Na sA miyA devI vijayassa khattiyassa 'taha' tti payama, viNaeNaM paDisuNei 2 ttA taM dAragaM rahasiyaMsi bhamigharaMsi rahasieNa bhattapANeNa paDijAgaramANI 2 viharai // evaM khalu goyamA ! miyAputte dArae purA purANANaM asubhANaM kammANaM pAvaphalaM paccaNubhavamANe viharai // 3 // - "miyAputte Na bhaMte ! dArae io cue kAlamAse kAlaM kiccA kahiM gacchihii ? / kahiM uvavajjihie? __ "goyamA ! miyAputte dArae chavvIsaM vAsAI paramAuyaM pAlaittA kAlamAse kAlaM kiccA iheva jaMbuDhIve dIve bhArahe vAse veyaDDhagiriyAyamale sohakulaMsi sIhattAe uvavajihii / se NaM tattha sohe bhavissai ahammie jAva sAhasie bahupAvaM samajijaNai / se kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe ukAseNaM sAgarovamaTTiiesu neraiesu uvavajihii / se to aNaMtaraM utpaTTittA sirIsivesu uvavajihi / tano bhaNaMtaraM mAI

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ARDHA-MAGADHI RABDER. imAiM jalayarapaMciMdiyatirikkhajoNiyANaM macchakacchabhagAhamagarasaMsumArAdINaM addhaterasa jAi-kula-koDijoNipamuhasayasahassAI tattha egamegaMsi jANivihANaMsi aNegasayasahassakhutto udyAittA' tattheva bhujjA 2 paJcAyAissai / se NaM to aNaMtaraM udhvaTTittA evaM cauppaesu bhuyaparIsapmesu khahayaresu cauridiesu teiMdirAsu beiMdirAsu vaNapphaikaDuyarakkhesu kaDuyadudvesu vAuteuprAupuDhavIsu aNegasayasahassakhutto paccAyAissai // 36 // se NaM to aNatara uvvaTTittA supaiTTapure goNattAe paccAyAhii / se NaM tattha ummukkabAlabhAve annayA kayAi paDhamapAusaMsi gaMgAsa mahANaIe khalINamaTTiyaM khaNamANe taDIe pellie samANe kAlagae tattheva supaiTThapure nayare seTTikulaMsi puttattAe pccaayaaissi| se NaM tattha ummukkabAlabhAve jovaNagamaNupatte tahAsavANa therANaM aMtie dhamma soccA nisamma muMDe bhavittA agArAo aNagAriyaM pavvaissai / se NaM tattha bahUI vAsAiM sAmaNNapariyAgaM pAuNittA pAloiyapaDikkte samAhipatte kAlamAse kAlaM kiccA sohamme kApe devattAe uvavajihii / se NaM tao aNaMtaraM cayaM caittA mahAvidehe vAse sijhihiha // 3 // evaM khalu jaMba! samaNeNaM bhagavayA mahAvIreNaM jAva sampatteNaM duhavivAgANaM paDhamassa ajhayaNassa ayama; paNNatte "tti bemi" // 38 // (vivAgamuttassa paDhame suyakkhaMdhe paDhama abhayaNaM ) 100dI0 2 Bkhaharetu 3. AD To B. 0jI0

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mehe kumAre / 2 mehe kumAre [D --Rai Dhanpat Singh Bahadur's edition,Calcutta, Sam 1933.] [S--Jainagamodaya Samiti edition; Bombay Sam 1975.] terA kAleNaM teNa samaraNa caMpA nAmaM nayarI hotthA (vaNNao) || tIse NaM caMpA nayarIe bahiyA uttaraputthime disIbhAe puNNabhadde nAmaM ceie hotthA (varaNa) // tattha Na caMpAe nayarIe kozie nAmaM rAyA hotthA (varuNa) // 1 // terA kAleNaM teNa samaraNaM samaNassa bhagatrao mahAvIrassa aMtevAsI ajjasuhamme nAmaM ghere paMcahiM aNagArasaehiM saddhiM saMparivuDe puvvANupuviMcaramANe gAmAzugAmaM dUicAmANe suhaM suhe viharamANe jeNeva caMpA nayarI jeNeva puNyabhadde ceie teNAmeva uvAgacchai 2 ttA ahApaDirUvaM uggaha uggiMNDara 2 tA saMjameNa tavasA appA bhAvemANe viharai // // (tara gaM caMpAe nayarIsa parisA niggayA / koNi nigga / dhammo kahio / parisA jAmeva disaM pAThabbhayA tAmeva disaM paDigayA // ) 1 teNa N N kAleNa N teNa samaraNaM ajjasuhammassa aNagArassa jeTTe aMtevAsI ajjajaMbU nAmaM aNagAre kAsavage! te ajjasuhammassa gherassa adUrasAmaMte uDDha 2jANU ahosire jhANakoTThovagae saMjameNa tavasA appANaM bhAvemANe viharai // 3 // ID disiM 28 u0

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14 ARDAA-Magadni Reader. tae NaM se jaMbU nAmaM aNagAre jAyasaDDhe jAyasaMsae jeNAmeva ajasuhamme there teNAmeva svAgacchA 2ttA prajjasuhamme there tikkhutto pAyAhiNa payAhiNa karei rattA vaMdai namasai 2 ttA ajasuhammassa therassa naccAsaNNe nAidUre sussasamANe namasamANe abhimuhe' paMjaliuDe viNaeNa pajjuvAsamANe evaM vayAsI, "jai Na bhaMte samaNeNa bhagavayA mahAvIreNaM paMcamassa Na aMgassa vivAhapaNattIe' ayamaThe paeNatte, chaTThassa Na aMgassa bhaMte ! nAyAdhammakahANaM ke aTThe paNNate ?" ___"jaMbU" i ajjasuhamme there ajjabanAma aNagAraM evaM vayAsI, "evaM khalu jaMbU ! samaNeNa bhagavayA mahAvIreNa chaTTassa aMgassa do suyakhaMdhA paraNattA taM jahA nAyANi ya dhamma kahAnI ya" // 4 // . "jai NaM bhaMte ! samaNeNa bhagavayA mahAvIreNaM chaTTassa aMgassa do suyakhaMdhA paNNattA, paDhamassa NaM bhaMte , suyakhaMdhassa kai ajhayaNA paNNattA" ? "evaM khalu jaMbU ! samaNeNa bhagavayA mahAvIreNa nAyANa egUNavIsa ajjhayaNA paNNattA taM jahA ukkhittaNAe 1 saMghADe 2 aMDe 3 kumme 4 ya selage 5 / tube 6 ya. rohiNI 9 mallI 8. mAyaMdI caMdamA 10 iya // 1 // dAvadave 11 udagaNAe 12 maMDukke 13 teyalI vi ya / naMdIphale 15 pramara ___18 0 2 DS omit 38 ti 4 DmAraMdI 58 dimA

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15 mehe kumaare| kaMkA' 16 pAirANe 17 susumA 18 i ya // 2 // avare ya puMDarIe 16 NAe eguNavIsime" // 26 // 5 // "jai Na bhaMte ! samaNeNaM bhagavayA mahAvIreNa nAyANaM eguNavIsa ajjhayaNA pagaNatA paDhamassa Na bhaMte aujhayaNassa ke aTTha paNNate" ? evaM khalu jaMbU / teNa kAleNa teNa samaeNa iheva jaMbadIve dIve bhArahe vAse dAhiNaDDhabharahe' rAyagihe nAmaM nayare hotthA (vaNNo ) guNasilae cehae (vaNNamo) // tattha NaM rAyagihe nayare seNie nAmaM rAyA hotthA (varaNao) // tassa NaM seNiyasasa ragaNo naMdA nAmaM devI hotthA (vaNNao) // tassa NaM seNiyassa ragaNo putte naMdAra devIe attae abhae nAmaM kumAre hotthA ahINa AvasAve, seNiyasasa raNo savvakajnesu laddhapaccae, tassa rajajaM ca raThaM ca kosaM ca koTThAgAraM ca balaM ca vAhaNaM ca puraM ca aMtauraM ca sayameva samupekkhamANe 2 viharaha // 6 // tassaNa seNiyassa raeNo dhAriNI nAmaM devI hotyA // sA dhAriNI devI aNNayA kayAI putvara / ttAvarattakAlasamayaMsi sayaNijjaMsi suttajAmarA ohIramANI 2 egaM mahaM sattussehaM rayayakaDasaMriNahaM nahayalaMsi momAgAraM lIlAyataM jaMbhAyaMtaM gayaM muha'matigayaM pAsittANa paDibuddhA / haTTatuTTA samANI taM sumiNa uggiehai 2 ttA sayaNijjAmo uThei 2 ttA aturiyamacavalaM rAyahaMsasarisIe gaIe jeNAmeva ___ 18 vara0 2D susamA 4 Dii0 4800 5 D 0se0 s omits guNasilae 68000 7 Doho

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Ardha MagadHi Reader seNie rAyA teMNAmeva uvAgacchai 2 ttA seNiyaM rAyaM iTAhiM kaMtAhiM piyAhiM girAhiM paDibohei 2 ttA seNiyaNa rarANA abhaeNaNAyA samANI nANAmaNirayaNacittaMsi bhadAsaNaMsi nisIyai 2 ttA AsatthA vIsatthA matthae aMjaliM kaTu evaM vayAsI, "evaM khalu ahaM devANuppiyA ! ajja taMsi tArisagaMsi sayaNijjasi suttajAgarA niyagavayaNamaivayaMtaM gayaM sumiNe pAsittA paDibuddhA // taM eyassa Na sumiNassa devANuppiyA ! ke phalavisese bhavissai ?" // 7 // tae Na se seNie rAyA dhAriNIe devIe aMtie eyamaDhaM socA nisamma hatuThe samANe taM sumiNa uggiehai 2 ttA IhaM' aNupavisai, appaNo sAbhAvieNaM maipuvaraNa buddhiviNNANeNa tassa sumiNassa atyauggahaM karei 2 ttA dhAriNi deviM aNubahemANe evaM vayAso, "orAle Na tume devANuppira ! sumiNe diDhe / kallANe Na tume devANuppie sumiNe ditthe| atyalAbho devANuppie ! puttalAbho devANuppie ! sukkhalAbhI devANuppie ! evaM khalu navarAhaM mAsANaM bahupaDipuNNANa aTThamANa rAiMdiyANa viiktANa amhaM kulake uM kulavaDiMsayaM dArayaM payAhisi / se vi ya Na dArae ummukkabAlabhAve sUre vIre rajjavaI rAyA bhavissai / taM Arogga-tuTThi-dIhAukallANakArae NaM tume devI ! sumiNe diDhe" tti kaTu bhujjo 2 aNubahei // 8 // ____1 D0 25 pavisara 3 Dobaha 4 S30 5800 .

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mehe kumAre / tae NaM sA dhAriNI devI seNieNaM raNNA evaM vuttA samANI haTTatuTTA sayaMsi sayaNimi nisIyai 2 ttA evaM vayAso, "mA mee uttame pahANe sumiNe agaNehi pAvasumiNehi paDihammihii," tti kaTu devagurujaNa saMbar3hAhiM pasatyAhiM dhammiyAhiM kahAhiM sumiNajA. gariyaM paDijAgaramANI viharai // 9 // tae Na se seNiya rAyA paccasakAlasamayaMmi vivihasatthakusale samiNa pADhae madadAvei 2 ttA dhAriNIsa devIsa diTThasma sumiNassa phalaM pucchai // 10 // evaM pucchiyA samANA te sumiNapADhagA sumiNasatthAI uccAremANA evaM bayAsI, "evaM khalu mAmI amhaM sumiNasatyaMsi bAyAlIsa mumiNA tIsa mahA sumiNA vAvatari savva sumiNA diTThA / tattha sAmI ' arahatamAyaro vA cakkaTTimAyaro vA arahaMtasi vA cakkavaTisi vA gabhaM vaktramANaMsi eesiM tIsAsa mahAsumiNANa ime cauddasa' mahAsumiNe pAsittANaM paDibujjhati taM jahA, gaya-vasaha soha-abhiseyadAmasasi-diNayaraM ujhayaM kuMbhaM / paumasara-sAgara-vimANabhavaNa-rayaNuccayaM sihi ca // 1 // tatya Na sAmI ! maMDaliyamAyaro maMDaliyaMsi gambhaM vakamAesi eesiM caudasaNha' mahAsamiNANa aNNa yaraM egaM mahAsumiNa pAsittANa paDibujjhati / taM orAle Na sAmo ! dhAriNIe devoe sumiNe diDhe / evaM khalu sAmI : navagrahaM mAsANaM bahupaDipuNNANa dhAriNI 1S cohasa 25 umabha

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13 ARDHA-MAGADHI READER. devI egaM dArayaM payAhii, se vi ya dArae rajjavaI rAyA bhavissai, aNagAre vA bhAviyappA" // 11 // tara NaM tIse dhAriNIe devIe dosu mAsesu viDatesu' taie mAse vaTTamANe tassa ganbhassa dohalakAlasamayaM si ayamevArave akAlamehesu dohale pAumbhavityA,"ghaNNAo tAo ammayAo, puNNAo tAo ammayAo, sulaTTha Na tAsiM mANussae jammajIviyaphale jAo NaM mehesu anbhuggaesu hatthirayaNa' duruDhAo samvano samaMtA AhiMDamANIo DohalaM viNe ti, taM NaM ahamavi mehesu abbhuggaemu jAva DohalaM viNemi" // 12 // tara NaM sA dhAriNI devo tasi dohasi viNijamANaMsi asaMpattadohalA bhasaMpuNNadohalA sukkA bhuktA nimmaMsA dubbalA jAyA // 13 // tae saMtose dhAriNIradevIe aMgapaDiyAriyAo abhiMtariyAo dAsaceDiyAo jeNeva seNie rAyA teNeva uvAgacchaMti 2 ttA evaM vayAsI, "evaM khalu . sAmI! kiM pi ajja dhAriNo devI sukkA bhukkhA aTTamANovagayA miyAyaI" // 14 // __tara NaM se seNie rAyA jeNeva dhAriNI devI teNeva uvAgacchai 2 ttA taM evaM vayAso "kiNNaM tuma devANuppira ! caTTajhANovagayA miyAyasi ?" tae Na sA dhAriNI devo evaM kyAsI, "evaM khalu mAmI ! mama ayameyAsve akAlamehesu dohale pAunbhUra // 15 // ___ 1svIti0 25 dA0 3D ONIyaMo Sovio 4 DS ONimA0 5. Supply the rest from $ 12.

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19 mehe kumaare| tae NaM se seNie rAyA taM dhAriNiM devi evaM vayAso, "mANaM tumaM devANuppie ! aTTajmANa jhiyAhi, ahaMNaM tahA karissAmi jahA tava aya. meyAruvassa akAladohalassa maNorahasaMpattI bhavi. ssaI" // 16 // tae NaM se seNie rAyA abhayaM nAmaM kumAraM sadAvei 2 ttA evaM vayAsI, "evaM khalu puttA ! tava cullamAuyAe dhAriNIya devIe akAlamehesu dohale pAubhae / tassa dohalassa ahaM uvAehiM uppattiM avidamANe oyamaNasaMkappe jhiyAmi" // 10 // tara Na se abhae kumAre seNiyaM rAya evaM vayAso, "mA Na tumbhe tAo evaM jhiyAha / ahaM paMtahA karissAmi lahA mama cullamAuyAe dhAriNIe devIe akAladohalassa maNorahasaMpattI bhavissaha" // 18 // tae Na tassa abhayakumArasasa ayameyArave ajhatthira' samuSpajjitthA, "No khalu sakkA mANusmaraNa uvAraNa mama cullamAuyAe dhAriNIe devIe akAladohalasma maNorahasaMpattiM karittae nannatya diveNa uvaaenn| atyiNa mama sohammakappavAsI' puvavasaM. gaie deve mahiDhie ya mhaasukkhe| taM seyaM khalu mamaM posahasAlAe posahiyassa baMbhayArisasa egassa abIyassa dabbhasaMcArovagayassa aTThamabhattaM parigiNDittA putvasaMgatiyaM devaM maNasikaremANassa viharisara / tara puTavasaMgaira deve mama cullamAuyAe dhAriNIra devIe akAlamesu dohalaM vinnehih"| 18 bha0 2 8 0DI0 3 8 majha 4 D samma0 5 Doto 6 DOsI

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20 ARDHA-MAGADHI READER. evaM saMpehei 2 ttA posahasAlaM pamajjai uccArapAsavaNabhUmi paDilehei dabbhasaMthAragaM duruhai' aTTamabhattaM ya parigiehai 2 ttA puzvasaMgaiyaM devaM maNasikaremANe ciTThai // 1 // tae Na se putvasa gatie deve abhayassa kumArassa aMtie pAunbhae / abhaeNa kumAreNa abhaTTie samANe akAlamehe viuvvai // 20 // tae Na sA dhAriNI devI akAlamehesu dohalaM samma viNei 2 ttA navarA mAsANa paDipuNNANa mehaM nAmaM dAraya pyaayaa| tae Na tassa mehassa kumArassa ammApiyaro. aNuputveNa nAmakaraNaca paujemaNaM ca cakammaNagaM ca colovaNayaM ca mahayA iDDhIsakArasamudaeNaM kariMsu // 21 // tara NaM taM mehaM kumAraM ammApiyaro ganbhaTTame vAse sohaNaM si tihi-karaNa-muhuttaMsi kavAyariyassa uvaaiti / tae NaM se kalAyarie mehaM kumAraM lehAiyAo gaNiyappahANAo sauNaruyapajjavasANApro bAvataraM kalAo sutto ya atyo ya karaNo ya sikkhAvei, taM jahA, lehaM 1, gaNiyaM 2, savaM 3, naTeM 4, goyaM 5, vAiyaM 6, saragayaM 7, pokkharagayaM 8, samatAlaM 6, jUyaM 10, jaNavAyaM 11, pAsayaM 12, aTThAvayaM 13, porekattaM 14, dagamaTTiyaM 15, aNNavihiM 16, pANavihiM 17, vatthavihiM 18, vilevaNavihiM 16, 1s oro 2500 3D pavarSakamANaM 4 Doo 5 D060 6S ocaM

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mehe kumaare| sayaNavihiM 20, ajja 21, paheliyaM 22, mAgahiyaM 23, gAhaM 24, goiyaM 25, siloyaM 26, hiraNNajuttiM 20, suvaNNajuttiM 28, cuNNa jutti 29, AbharaNavihiM 30, taruNIpaDikamma 31, ityiyalakkhaNaM 32, purisalakkhaNaM 33, hayalakkhaNaM 34, gayalakkhaNaM 35, goNalakvaNaM 36, kukkuDalakkhaNaM 30, chattalakkhaNaM 38, daMDalakSaNaM 36, asilakkhaNaM 40, maNilakkhaNaM 41, kAgaNilakkhaNaM 42, vatyuvijjaM 43, saMghAramANaM 44, nagaramANaM 45, vahaM 46, paDivaha 57, cAraM 48, paDicAraM' 46, cakavahaM 50, garulavahaM 51, sagaDavUha 52, juddha 53, Nijuddha 54, juddhAijuddha 55; aTijuddha 56, muTThijuddha 50, bAhujuddha 58, layAjuddha 58, IsatyaM 60, charuppavAyaM 61, ghaNuvveyaM 62, hiraNNa pAgaM 63, suvaNNapAgaM 64, suttakheDaM 65, vaTTakheDaM 66, NAliyAkheDaM 60, pattacchejja 68, kaDAcchejja 69, sajjIvaM 50, nijjIva 71, sauNaruyaM 12 // tara NaM se kalAyarie mehaM kumAra etAo kalAo sivakhAvittA ammApiUNaM aMtie uvaNei // 22 // __ tae NaM tassa mehassa ammApiyaro taM kalAyariyaM mahurehiM vayaNehiM vipuleNaM gaMdhamallAlaMkAreNaM sakkAraiti 2 ktA viulaM jIviyArihaM pIidANaM dalayaMti 2 ttA pddivisjjeti|| tae NaM se mehe kumAre bAvattarikalApaMDie navaMgasuttapaDibohie par3hArasavihippagAradesIbhAsAvisArae jAe // 2 // 1 8 ofro

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22 ARDIA-Magavui READER. tara NaM tassa mehassa kumArasma ammApiyaro sohagami tihi-karaNa-nakkhatta-muDataMsi mehaM kumAraM sarimahiMto rAyaklehito ANilliyAhiM ahiM rAyavarakaraNAhiM saddhi egadivasega pANi giNahAvesu // 4 // ___ tae NaM se mehe kumAre uppiMpAsAyavaragae phuTamA hiM muiMgamatyahiM varataruNIsaMpaulohi battIsaibaddhaehi nADaehiM ubagijjamANe 2 uvalAlijamANe 2 mANussae kAmabhIe paccaNubhavamANe vikaraI // 25 // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre putvANuputviM caramANe gAmANugAmaM dUijjamANe suI suheNaM viharamANe jeNAmeva rAyagihe nayare guNasilae - cehae teNAmeva uvAgacchai jAva viharaI // 26 // tae NaM se mehe kumAre kaMcuijjaparisassa aMtiga - samaNassa bhagavo mahAvIrassa AgamaNapaviti soccA nisamma haTatuTe koDuMbiyapurime saTTAvei 2 ttA evaM vayAsI, "khipyAmeva bho devANuppiyA ! cAuraghaMTa pAsaraha juttametya' uvaTThaveha" // 20 // tara NaM me mehe kumAre cAugghaMTaM AsarahaM dukhDhe samANe jeNAmeva samaNe bhagavaM mahAvIre teNAmeva uvA. gacchai jAva viNaeNaM pajjuvAsai // tae NaM samaNe bhagavaM mahAvIre mehassa kumArasta tose ya mahaima. hAliyAe parisAe vicittaM dhammamAikkhai // 28 // ___ tara NaM se mehe kumAre samaNassa bhagavao mahA. vIrassa aMtie dhammaM socA Nisamma haTTatuTe jeNA ID OR S juttAme

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mehe kumaare| megha ammApiyaro teNAmeva uvAgacchai 2 ttA ammApiUNaM pAyavaDaNaM karei 2 ttA evaM vayAsI, "evaM khalu ammayAo ! mae samaNassa bhagavaco mahAvIrassa aMtira dhamme nisaMte se vi ya NaM ghamme icchie paDicchie abhisara / taM icchAmi zaM ammayAo ! tumehiM anbhaguraNAe samAye samaNassa bhagavagro mahAvIrassa aMtira muMDe bhavittANaM AgArAco aNagAriyaM pabvaittae" // 26 // tara NaM sA dhAriNo devI tamaNi ataM zrappiyaM pharusaM giraM socA royamANI vilavANI mehaM kumAraM evaM bayAsI / " tumaM si jAyA ! amha ege putte ile kaMte pie || no khalu jAyA ! amhe icchAmo khaNa mavi vippaogaM sahittae / bhuMjAhi tAva jAyA ! mANussara bhoge jAva vayaM jIvAmo / tamro pacchA zramhahiM kAlagaehiM pariNayavara niravayavakhe patvaisa si" // 30 // 23 B tara gaM se mehe kumAre ammApiUhiM savaM vutte samANe evaM vayAso, "taheva NaM taM ammayAo ! jaheva NaM tumbhe mamaM vayaha / evaM khalu ammayAo ! mANussae bhave adhuve aNi asAsara basaNasa vavAbhibhU vijjulayAcaMcale aNicce jalabubbuyasamANe kusaggajalabiMdusannibhe saMbhavbharAgasarise suviNadaMsaNovame pacchA puraM ca avassavippajaha Nijje / se ke NaM jANai ammayAo ! ke puvviM gamaNAe ke pacchA gamagAe, taM icchAmi gaM jAva pavvaittae" // 31 // 16 orto 2 D ammA 3D OFF SOO 4 D OMITTO

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24 ARDHA-MAGADE READER. tae NaM tassa mehassa kumArassa ammApiyaro jAhe No saMcAeMti mehaM kumAraM bahUhi visayANulomAhi AghavaNAhi ya paNNavaNAhi ya Aghavittae vA paNNavittae vA tAhe visayapaDikUlAhiM saMjamabhaubvegakAriyAhi paNNavaNAhiM paNNavemANA evaM vayAsI, "esa NaM jAyA ! niggaMthe pAvayaNe sacce, aNuttare, kevalie, paDipuNNe, saMsuddhe, sallagattaNe, siddhimagge, muttimagge, savvadukkhapahINamagge, ahova egantadiTThie, khuro iva egaMtadhArae, lohamayA iva javA cAveyanvA, vAluyAkavalo iva nIrasae", gaMgA iva paDisoyagamaNayAe, mahAsamudo iva bhuyAhi duttare, asidhArA' va saMcariyavvaM / No khalu kappai jAyA ! samaNANaM niggaMthANaM pAhAkammie vA udesie vA,kIyagaDe vA, Thavie vA, raie vA dunbhivakhabhatte vA, vada. liyAbhatte vA, kaMtArabhatte vA, gilANabhatte vA, mala. bhoyaNe vA, kaMdabhoyaNe vA, phalabhoyaNe vA, bIyabhoyaNe 'vA, hariyabhoyaNe vA, bhottae vA, pAyae vA // tumaM ca NaM jAyA ! suhasamucie No ceva NaM duhasamucie NAlaM sIyaM NAlaM uNhaNAlaM khuhaNAlaM pivAsaM NAlaM vAiya-pittiya-saMNNivAiya-vivihe rogAyaMke uccAvae gAmakaMTae bAvIsaM parIsahovasagge udiNNe samma ahiyAsittae // taM bhuMjAhi tAva jAyA ! jAva" patvaissasi // 32 // tae NaM se mehe kumAre ammApiUhiM evaM vutte 15 er, D etti 2 5 D yattiya vyasibhiya. 3 DS nirassara 4S rakha 6, Supply the rest from $ 30.

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mehe kumaare| samANe ammApiyaro evaM vayAsI, "taheva NaM taM ammayAo ! jaheva gaM tumbhe mamaM vayaha // evaM khalu niragaMthe pAvayaNe kovANaM kAyarANaM kApurimANaM ihalogapaDibadvANaM paraloga niSpivAsANaM duraNucare pAyayajagahasa / No ceva Na N dhIrassa ettha kiM vi dukkaraM karaNayAe // taM icchAmi jAva pavvaittae ||33|| tara NaM tassa mehassa kumArassa ammApiyaro taM evaM vayAsI, "icchAmo tAva jAyA : egadivasamavitatra rAyasiriM pAsittara " // tae Na N se meDe kumAre ammApiyara maNuvattamANe' tusiNI saMcii // 34 // ! tara Na se seNie rAya / koDuMbiya purise saddAvei 2 ttA evaM vyAsI, "khipAmeva bho devAgupiyA mehassa kumArassa mahatyaM mahArihaM mahagghaM viulaM rAyAbhiseyaM uvaTuveha" // tara Na te koDuMbiya purisA taheva rAyAbhiseyaM uvaTuveMti ||35|| taraNa se sekhie rAyA bahUhiM gaNaNAyagehi daMDagAyagehi saMparivuDe meha kumAraM aTusayANa sova - riyANa' kalasA jalehi rAyAbhiseeNa' abhisiMcamANe evaM vayAsI, "jaya 2 gaMdA jaya 2 bhaddA bhadadaM te; ajiyaM jilAhi', jiyaM pAlayAhi, jiyamaDake vasAhi" tti kaTTu jayasadaM pauMjara // ! tara gaM se mehe rAyA jAe ||36|| tara NaM tassa mehassa raNNo ammApiyaro evaM 1. DomayuttamaNe 2. Sotto

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26 ARDHA-MAGADHE READER: vayAsI "bhaNa jAyA! kiMte dalayAmo kiM te payachAmo ?" tara Na me mehe rAyA ammApiyaro evaM vayAsI icchAmi NaM ammayAo ! kuttiyAvaNAo rayaharaNa paDiggahaM ca ANiyaM kAsavayaM ca sadAvittae " // 30 // ___ tara Na se seNie rAyA koDuMbiyapurise sadAvei 2 ttA evaM vayAMsI "gacchaha Na tubbhe devANuppiyA ! sirigharAno tiNNisayasahassAiM gahAya dohi sayamahassehi kuttiyAvaNAI rayaharaNa paDiggahaM ca uvaNeha, egeNa sayasahasseNa kAsavayaM sadAveha" // tara Na te koDuMbiyapurimA taheva bareti // 3 // tara Na se kAsave seNiyaM rAyaM karayalamaMjaliM kaTTu evaM vayAso, "saMdisaha Na devANuppiyA jaM mae karaNiujaM" // tae Na se seNie gayA kAsavayaM evaM vayAso, "gacchAhi Na tumaM devANuppiyA ' surabhiNA gaMdhodaeNa nike hatthapAe pakkhAlehi seyAe caupphalAe pottoe muhaM baMdhittA mehakumArassa cauraMgulavauje nikkhamaNapAugge kese kappehi // tara Na se kAsave taheva kese kappai // 6 // tae Na mehakumArassa mAyA mahAriheNa haMsalavakhaNADasADaeNa aggakese paDicchai 2 ttA surabhiNA gaMdhodaeNa pakkhAlei 2 ttA saraseNa gosIsacaMdaNeNa' caccAo dalayai sattA seyAe pottoe baMdhei 2ttA rayaNasamuggayaMsi pakkhivai, vAridhArA-kiraNa

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mehe kumAre ! ___ 27 muttAvalipagAsAiM aMsaI viNi mubamANI 2 roya. mANI 2 kaMdamANI 2 evaM vayAsI, "esa Na amhaM mehakumArassa abbhudaNsu ya ussavesu ya apacchime darisaNe bhavissai "tti kaTu umsIsAmale tthvei||40|| tae Na tassa mehassa kumArasma ammApiyaro uttarAvakamANa sohAsaNa rayAti, mehaM kumAraM dAcaM pi taccaM pi seyapoyarahi kalasehi gahAveti 2 ttA pamhala sukumAlAe gaMdhakAsAiyAe sADiyAe gAyAI lahati 2 ttA saraseNa gosIsacaMdaNeNa gAyAI aNuliMpaMti 2 cA NAsANIsAsa-vAya-vAja haMsalavakhaNasADagaM NiyaMseMti hAraM piNaddhati addhAraM piNaTuMti evaM egAvaliM muttAvaliM kaNagAvaliM rayaNAvaliM jAva divaM sumaNadAmaM piNaddhati // 41 // tae Na mehaM kumAraM gaMThima-veDhima-parima-saMjoi. meNu cataviheNa malleNa kapparakkhaM piva alaMkiyasarIraM ti // 42 // tara Na se seNie rAyA koDuMbiyapurise sadAvei 2 ttA evaM vayAnI "khippAmeva bho devANuppiyA! aNegakhabhasayasaMNiviTTha purisasahassavAhiNi soya uvaTThaveha // tara Na te koDuMbiyapurisA sIyaM uvaTThati // 43 // tara Na mehe kumAre soyaM duruhai' ra ttA sohAsaNavaragae puratyAbhimuhe sannisaNaNe // 44 tae saM tassa mehassa kumArassa mAyA rahAyA 18050

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ARDHA-MAGADHi R BADER. kayabalikammA appamahagghAbharaNAlaMkiyasarIrA soyaM duruhai 2ttA mehassa kumArassa dAhiNe pAse sIhA. ruNaMsi nisIyai // 4 // tara Na tapta mehassa kumArassa piyA koDuMbiyapurise saddAvei 2 ttA evaM vayAsI, "khippAmava bho devANuppiyA : sarisANa sarisattayANa sariva yANa" koDuMbiyavarataruNANaM sahasassaM sadAveha" / tae Na te koDuMbiyavarataruNA saddAviyA samANA seNiyaM rAyaM evaM vayAsI, "saMdisaha Na devANuppiyA : jagaNaM amhehi karaNija" // tae NaM se seNie rAyA te koDuMbiyavarataruNe evaM vayAsI, "gaccha ha Na devANuppiyA! mehassa kumArassa purisasahassavAhiNi sIyaM parivahaha'' // te taheva parivahati // 46 // tara Na tassa mehassa kumArarasa taM sIyaM duruDhassa samANassa ime aTThaThThamaMgalayA tappaDhamayAe puro ahANupumvIra saMpaTThiyA, taM jahA, sotthiya-sirivacchanaMdAvatta' baddhamANaga-bhadAsaNa-kalasa-maccha-dappaNA / tara Na bahave atyatyiyA tahi iTAhi kaMtAhi girAhi aNavarayaM abhithuNaMtA evaM vayAso "jaya 2 naMdA, jaya 2 bhaddA // 4 // tara NaM tassa mehassa kumArassa ammApiyaro mehaM kumAraM puro kaTTu jeNAmeva samaNe bhagava mahAvIre teNAmeva uvagacchati 2 ttA tizkhutto AyAhiNa 1. So50 2 SosayA0 3500 4 S vaha 5 naMdiyA

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meha kumaare| payAhiNa karaiti 2 ttA vadaMti namasaMti ttA evaM vayAmI, "esa Na devANuppiyA ! amhaM ege pule iTTe baMte pie / se jahA nAmae uppale ivA parame ivA kumude ivA paMke jAe jalesu' saMvaDhie no valippaI paMkaraeNa no valippa i jalarapaNa evAmeva mehe kumAre kAmesu jAe bhogesu saMvaDhie" no valippAi kAmaragaNa no valippai bhogaraeNa / esa Na devANuppiyA' saMsAra-bhaudivagge, bhIe jammaNa jarAmara gANa", icchai devANu ppiyANa aMtie muDe bhavittA AgAgo aNagAriyaM pandha ittae / taM amhe devANuppiyANa sissabhikkhaM dalayAmo, paDi chata Na devANuppiyA : sirsbhikkhN"||4|| tae Na samaNe bhagavaM mahAvore mehakumArasA ammApiUhiM evaM vutte samANe eyama samma pddisunnei||4|| tae Na se mehe kumAre samaNassa bhagavatro mahAvIrassa aMtiyAo uttarapuratyimaM disibhAgaM pravakkamei 2 ttA sayameva AbharaNamallAlaMkAraM muyai' // 50 // tae Na mehakumArassa mAyA haMsala:khaNeNa paDasADaeNaM AbharaNamallAlaMkAraM paDiccha i 2 ttA aMsaNi viNimmuyamANI 2 royamANI 2 evaM vayAsI, "ja iyatvaM jAyA : ghaDiyatvaM jAyA ! assiM ca Na a? no pamAyavvaM / amhaM pi evameva magge bhavau" tti kaTu mehakumArassa ammApiyaro mamaNa bhagava mahAvIraM vaMdaMti namaMsaMti 2 ttA jAmeva disa pAunbhayA tAmeva disaM paDigayA // 5 // 1.S jale 2D omits 3 8 saMbuDhe 4 SOjara0 Sofo 68 omara 78 0omu0 5 emeva

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30 ARDHA-Magadui READER tae se me kumAre paMcamuTTiyaM khoyaM karei 2 ttA jeNAmeva samaNe bhagavaM mahAvore teNAmeva uvAgacchada 2 ttA evaM vayAsI, "Alitte Na bhaMte ! loe jarAe maraNeNa ya // se jahA nAmae kei gAhAvaI AgAraMsi jhiyAyamANaM si je tattha bhaMDe bhava i appabhAre mollagurue taM gahAya prAyAe egaMtaM avakamai, 'esa me NicchArie' samANe pacchA purA ya loe hiyAe suhAe bhavistaI', evAmeva mama vi ege pAyA bhaMDe. iDe kaMte pie, esa me nicchArie samANe saMsAravo'yakare bhavissai, taM. icchAmi NaM devANuppiehi sayameva patvAviyaM', sayameva sikkhAviyaM, ruyameva AyAra-goyara-viNaya-veNa iya-caraNakaraNa-jAyAmAyAuttiyaM dhamma prAivikhayaM // 2 // tae Na samaNe bhagavaM mahAvIre mehaM kumAraM sayameva pavAvei, sayameva jAva dhammamAikkhai, "evaM devANuppiyA ! gaMtava, evaM ciTTiyabva, evaM nisIyavaM, tayaTTiyatva, bhuMjiyavvaM, bhAsiyatva" // tae Na se mehe kumAra samaNassa bhagavo mahAvIrassa aMtie imaM eyAsavaM dhammiyaM uvaesaM nisamma samma paDivaujai tamANAe taha gacchaha, taha ciTThai jAva taha bhAsai // 53 // jaM divasa ca Na mehe kumAre AgArAo aNagAriyaM pabvaie tassa Na divasassa puvvAvaraNhakAlasamayaMsi samaNANaM niggaMthANa ahArAiNayAe sejjAsa 1 S FOTO 2s omits 3D pAyAra bhaMTe 4D 07

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mehe kumaare| ghAragesu vibhajjamANesu mehassa kumArassa dAramale sejajAsaMdhArae jAe // 54 // tae Na samaNA nigmaMthA puTavaratAvarattakAlasamayasi vAyaNAe punchaNAe pariyaTTaNAra dhammANu jogaciMtAe uccArassa ya pAsavaNassa ya aigacchamANA ya niggacha. mANA ya appegaiyA mehaM kuMmAraM hatthehi sa ghaTTati evaM pAehi sose poTTe kaayNsi| evaM mahAliyaM ca taM rayaNi mehe kumAre no saMcAei khaNamavi achi nimIlittae // 5 // tara Na tassa mehassa kumArassa ayameyAsave ajjhatthira samuSpajjitthA, "evaM khalu ahaM seNiyassa raNNo puti, dhAriNIe devoe attae mehe kumaare| taM jayA Na ahaM agAramajhe vasAmi tayA Na mama samaNA niggaMthA ADhAyaMti sakAroti / jappabhiI ca Na ahaM aNagAriyaM pavvaie tappabhiI ca mamaM samaNA niggaMthA nI ADhAyaMti no sakkAraiti aduttaraMca Na samaNA niggathA rAmro puThavarattAvarata jAva mamaM saMghaTaeNti nI saMcAemi khaNa mavi acchi nimIlittara taM seyaM khalu mama kallaM pAuppabhAyAe rayaNIe samaNa bhagavaM mahAvIraM ApucchittA puNaravi AgAra. mAjhe vasittara," tti kaTu evaM sa pehei 2 ttA bhaTTa duhaTTa-vasaTTa-mANasagae NirayapaDiraviyaM ca taM rayaNi khaveda 2 ttA kallaM pAumabhAyAra rayaNIya ___ 1 Dosi 2 D se 3 Sor04 DomhAo 5 Supply the rest from the preceding section. 6D S fafirmirane 7S . 9 DobhAra 10 DomAyaNa

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39 ARDHA-MAGADHi READER. jeNAmela samaNe bhagavaM mahAvIre teNAmeva uvAgAchai nAva pajjuvAsai // 56 // tara Na "mehA" i samaNe bhagavaM mahAvIre mehakumAraM evaM vayAsI "se gUNa tumaM yuvAvarattakAlasamayaMsi samaNehiM niggaMthehi vAyaNAe ya pucchaNAsa jAva AgAramajhe vasittae / seNaNaM esa aTTe samaThe ?" "hatA : aTTha sasa?" "evaM khalu mehA ' tuma io tacce bhave veyaDDhagiripAyamale hatthirAyA hotthA / ___ tatyaM Na tumaM aNNayA kayAI gimha kAlasamayami jeTThAmalamAse vaNadavajAlApalittesu tesu dhUmAulAsu disAsu maMDalavAe va paribhamaMte tatthe saMjAyabhae bahUhi hatthohi saMparikhuDe disodisaM viSpalAitthA // 5 // tapaNa tava mehA : taM vaNadavaM pAsittA ayameyAve ajhatthira samuppajjityA, "kahiNa maNNe masa ayameyArave aggisaMbhave aNubhayapuve" / tae Na tava mehA : lesAhi visujhamANIhi subheNa pariNAmeNa tayAvaraNi jANa kammANa khovasameNa jAisaNe samupajjityA / tae Na tumaM mehA : eyamaTuM samma abhisamesi, "evaM khalu mae atIe bhave ayameyArave aggisaMbhave samaNubhae" // 8 // tara Na tujha mehA ayameyArave aujhatyisa samuppajitthA, 'taM seyaM khalu mama iyANi gaMgAe mahANa 1 Supply the rest from 28 atye $ 55 and 56.

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33 mehe kumaare| Ie dAhiNillakUlaM si vijjhagiripAyamale, davaggisaMtANakAraNaTThA saraNaM jUheNaM mahaimahAlayaM maMDalaM dhAittae,' tti kaTu evaM saMpehesi 2 ttA egaM mahaM maMDalaM ghAesi / jattha NaM taNaM vA pattaM vA kaTuM vA kaMTasa vA layA vA khANuM vo sakkhaM vA, taM savvaM tikkhutto AhuNiya 2 pAeNaM uddharesi, hattheNaM girAhai 2 ttA egate paaddesi| tae NaM tuma mehA ! tasseva maMDalassa adUrasA maMte hatthoNaM AhebaccaM bhujamANe viharasi // 5 // tae NaM aNNayA kayAiM gimhakAlasamayaMsi jeTTAmalamAsaMsi pAyava-saMghasa-samuTThieNaM sukka-taNa-pattamAruyasaMjogadIvieNaM mahAbhayakaraNaM huyavaheNaM vaNadava-jAlAsaMpalitesu varNatemu aNNe bahave sIhA ya bagghA ya dIvA ya ricchA ya cittayA ya siyAlA ya sasayA ya jeNeva se maMDale teNeva uvAgacchati 2 ttA aggibhayAbhividyA ego biladhammeNaM citttthti| tuma pi mehA ! tasi ceva maMDale tehiM bahUhiM sohehiM jAva sasaehi saddhiM ego biladhammeNaM ciTThasi // 60 // tae NaM tume mehA ! pAraNaM gattaM kaMDuissAmi tti kaTu pAe ukkhitte / tasi. ca NaM aMtaraMsi aNNehiM balavaMtehiM sattehiM palAijjamANe 2 ege sasae annupvitthe| tae Na tumaM mehA ! gAyaM kaMDuittA puNaravi pAyaM nikkhivissAmi tti kaTu taM sasayaM ca aNupaviThaM pAsasi 2 tA pANANukaMpAe bhUyANukaMpAe se pAe aMtarA ceva saMdhArie no ceva NaM nikkhitte // ID AT 2 Do To S wolfermato 3 D.S Text af faadfareTfA Commentary faradrato

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34 . ARDHA-MAGADAS READER. tae NaM tume mehA ! tAra pANANukaMpAe mANussA! ue baddhe // tara Na se vaNadave aDhADijjAiM rAiMdiyAI taM vaNaM jhAmei 2 tA niTThie uvarae uvasaMte vijjhAe yAvi hotthA // 1 // tae NaM te bahave sIhA jAva sasayA taM vaNadavaM uvasaMtaM viujhAyaM pAsaMti 2 ttA aggibhayaviSpamukA tabahAe ya chuhAe ya pivAsAe abhibhUyA samANA tAo maMDalAo paDinikkhamaMti 2 ttA disodisaM viSpasarityA // 6 // tae NaM tuma mehA ! jugaNe jarA-jajariya-dehe taMsi ceva maMDalaMsi vijjuhae dharaNitalaMsi sNnnivddie| tae NaM mehA! tavA sarIragaMsi ujjalA veyaNA pAunbhayA / tae NaM tumaM mehA ! taM uujalaM veyaNaM tiNNi rAiMdiyAiM veemANe egaM vAsasaya paramAuyaM pAlaittA iheva jaMbuddIve dIve bhArahe vAse rAyagihe nayare seNiyassa raNNo dhAriNIe devIe kucchisi kumArattAe paccAyAya // 6 // tae NaM tuma mehA ! ANuputveNaM gambhavAsAmo nikkhaMte samANe ummukkabAlabhAve jovvaNagaM aNupatte mama aMtie muMDe bhavittA AgArAo aNagAriyaM pavvaie // 64 // taM jaiNaM tume mehA ! tirikkhajoNimuvAgaraNa appaDiladdhasammatta-rayaNeNaM se pAeM pANANukaMpAra aMtarA ceva saMdhArie No ceva NaM Nikkhitte kimaMga puNa tumaM 1 D mnnu| 2 D uccarara 4 D Omits 5 D paribhAyA / parabbhAhayA 6S pANe 3DNinmAra

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35 mehe kumAre / mehA! iyANi viulakulasamunbhave laddhApaMciMdira evaM uTThANa bala-vIriya-purisakkAra-parakkama-saMjutte mama aMtie pavaie samANe samaNANaM niggaMthANaM rAmo vAyaNAe ya pucchaNAe jAva nigacchamANANaM pAyasaMghaTTaNANi No sammaM sahesi titikkhasi ahiyAsesi ?" // 6 // tae Na tassa mehassa aNagArassa samaNassa bhagavo mahAvIrassa aMtie eyamaDhe socA nisamma subhehiM pariNAmehiM pasatyehiM ajjhavasANehiM jAisaraNe samuppaNNe / tae Na se mehe aNagAre eyamaTuM samma abhisameha 2 ttA aNagAramajhe ceva ciTui // ___ tae Na samaNe bhagavaM mahAvIre annayA kayAI bahiyA jaNavayavihAraM viharai // tae Na se mehe aNagAre viviheNa tavokammeNaM appANa bhAvemANe viharai // ___tae Na se mehe aNagAre teNa urAleNa vipuleNaM tavokammeNa sukke bhukkhe lukkhe nimmaMse nissoNie kiDikiDiyA bhUe aTThicammAvaNadve kise dhamaNisaMtae jAe yAvi hotthaa|| nIvaM jIveNaM gacchA jIvaM jIveNa viTThai / bhAsa bhAsittA gilAI bhAsa bhAsamANe gilAi bhAsaM bhAsissAmi tti gilaaii||se jahA nAmae iMgAlasagaDiyA i vA kaTThasagaDiyA i vA pattasagaDiyA i vA sasadaM gacchai sasadaM ciTThai evAmeva mehe kumAre sasada gacchai bhasadda ciTThai // 66 // . teNaM kAleNaM teNaM samaraNaM samaNe bhagavaM mahAvIre rAyagihe nayare smosddhe|| ID Sou 2D SOTO 3 D SO FQ 4 S FETETTTTTI

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36 ANDHA -MAGADHI READER. tara NaM tassa mehassa aNagArassa rAmro puvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa ayame yAhave ajhathie samuppajjitthA, "evaM khalu ahaM imeNaM urAleNaM tavokammeNa jAva' sasadaM ciTThAmi // taM atthi jAva me uhANe kamme bale vIrie saddhA ghiI saMvege jAva ya me dhammAyarie dhammovaesae samaNe bhagavaM mahAvIre viharai, tAva bhe royaM kallaM pAuppabhAyAe rayaNIe samaNeNaM bhagavayA mahAvIreNa abbhaNNuNAyasamANassa sayameva paMca mahatvayAiArohittA goyamAisa samaNe niggaMthe niggaMdhIo ya khAmittA tahAravehiM kaDAIhiM therehiM saddhiM viulapavvayaM saNiyaM 2 durUhittA sayameva mehaghaNasariNagAsaM puDhavisilApaTTayaM paDilehittA saMlehaNAyUsaNAe jhUsiyassa bhattapANapaDiyAikkhiyassa kAlaM aNavakaMkhamANassa viharittae," evaM saMpehei 2 ttA kallauMpAupabhAyAe rayaNIe jeNeva mamaNe bhagavaM mahAvIre teNeva uvAgacchai 2 ttA tikkhutto AyAhiNaM payAhiNaM karei jAva pjjuvaasi||6|| tae Na samaNe bhagavaM mahAvIre mehaM aNagAraM evaM vayAsI se gUNaM tava mehA ! rAmo puTavarattAvarattakAlasamayaMsi jAva' kAlaM aNavakaMkhamANastha viharitae ? se NaNa mehA! areM samaDheM / " "haMtA! atthi // 6 // tae Na se mehe aNagAre samaNeNaM bhagavayA mahAvIreNa abbhayaNaNAe samANe sayameva paMca mahatva Supply the rest from $ 66. 2 S 5. 3 80 50 4. Supply the rest from the preceeding secrion.

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he kumaare| 37 yAi Aroheha jAva kAlaM praNavakaM khamANe vihara // 6 // tara khaM te therA bhagavaMtA mehassa aNagArarUsa agi are duraDiyaM kareti / tara Na se mehe aNagAre duvAlasa vAsAI sAmaNNa pariyAgaM pAThaNittA mAsi yAe saMlehaNAe appANaM bhUSittA sahibhattAi aNasagAe chedettA AloiyapaDite uddhariyasalle samAhipatte ANupuveNaM kAlagara // 1 // tara te therA bhagavaMtA mehaM aNagAraM kAlagayaM pAsaMti 2 tA pariNivvANavattiyaM kAsagaM kareti / tassa mehassa AyArabhaMDaM girahaMti 5 ttA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati 2 evaM vayAsI "evaM khalu devAguppiyANa' aMtevAsI mehe nAmaM aNagAre paribhaddara' viNIe se gaM devAguppiehiM abbharaNuNAe samANe jAva aNupuveNa kAlagae // esa ga devAppiyA! mehassa aNagArassa AyArabhaMDa // 11 // , tara bhagavaM goya me samaya bhagavaM mahAvIraM evaM vayAsI, "se Na' bhaMte! mehe aNagAre kAlamAse kAlaM kiccA kahiM gae kahiM uvavarale ?" // " evaM khalu goyamA ! mama aMtevAsI mehe nAmaM aNagAre vijaya mahAvimANe devattAe uvavaraNe" // "esa Na' bhaMte ! mehe tAthI devalogA o cahattA kahiM gacchaddiha kahiM uvavajjihi ?" goyamA ! mahAvidehe vAse sijjhihii, bujimAfer parikhivAhira sambadukkhA taM kAhiha" // 2 // 1 D agilAva 28 go 3 STO

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38 ARDHA-MAGADHI READER. evaM khalu jaMba ! samaNeNa bhagavayA mahAvIreNaM appopAlaMbhanimittaM paDhamassa nAyajhayaNassa ayamaThe paNNatte tti bemi // paDhamaM ajjhayaNa smmttN|| mahurehi niuNehi vayaNehi coyayaMti pAyariyA / sIse kahiMci khalie jaha mehamuNi mahAvIro // 1 // // 3 // (nAyAdhammakahAsuttassa paDhame suyakhaMdhe padama ajjhayasa) 3. taavs-privaaygaa| (Copied from Jainagamodaya Samiti edition.) se je ime gaMgAkalagA vANaM patthA tAvasA bhavaMti, taM jahA--hottiyA pottiyA kottiyA jagaNaI saDDhaI thAlaI huMpauTThA daMtukkhaliyA ummajjagA sammajagA nimajjagA saMpakkhAlA dakSiNakUlagA uttarakalagA saMkhadhamagA kUladhamagA migaluddhagA hatthitAvasA uddaMDagA disApokkhiNo vAkavAsiNI aMbuvAsiNo bilavAsiNo jalavAsiNo belavAsiNo rukkhamaliyA aMbubhakviNo vAubhakkhiNo sevAlabhakkhiNomalAhArA kaMdAhArA tayAhArA pattAhArA pupphAhArA bIyAhArA parisaDiyakaMdamUlataya pattapupphaphalAhArA jalAbhiseyakaDhiNagAyabhUyA pAyAvaNAhiM paMcaggitAvehi iMgAlasolliyaM kaMdusIlliyaM piva appANaM karemANA bahUI vAsAI pariyAyaM pAuNaMti bahUI vAsAi pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM joisiesu devesu devattAe uvavattAro bhavaMti, paliovamaM 1 D appolabha 2 Dohi ya 3. Pischel $62 vAga * Leumann vAlAI

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taavs-privaaygaa| 35 vAsasayasahassamabhahiyaM ThiI / pArAhagA ? No iNaThe samaThe (10) // 1 // se je ime gAmesu jAva sannivesesu panvaiyA samaNA bhavaMti, taMjahA--kaMdappiyA kukkuiyA mohariyA gIyaraipyiyA naccaNasIlA, te NaM eeNa vihAreNa viharamANA bahUiM vAsAiM sAmaNNa pariyAgaM pAuNaMti bahUI vAsAi sAmaNNa pariyAgaM pAuNittA tassa ThANassa aNAloiyappa DikkaMtA kAlamAse kAlaM kiccA ukkoseNaM sohamme kappe kaMdappiema devesu devattAe uvavattAro bhavaMti, tahiM tesiM gaI tahiM tesiM ThiI (11) // 2 // se je ime jAva parivAyagA bhavaMti, taM jahA, saMkhA joI kavilA bhiuccA haMsA paramahaMsA bahuudayA kuDivvayA kaNhaparivAyagA; tattha khalu ime aTTha mAhaNapariSvAyagA bhavaMti, taM jahA-kaNhe a karakaMDe a aMbaDe a parAsare; kaNhe dIvAyaNe ceva, devagutte ya nArae // 1 // tattha khalu ime aTTha khattiyaparivvAyagA bhavaMti, taM jahA, sIlaI sasihAre' ya NaggaI bhaggaI tiyA videhe rAyArAyA, rAyArAme baleti ya (12) // 3 // te NaM parivvAyagA riuvedajajuvvedasAmaveyaahavvaNaveyaitihAsapaMcamANaM nighaMTuchaTThANaM saMgovaMgANaM sarahassANaM cauNDaM veyANaM sAragA pAragA dhAragA vAragA saDaMgavI, sadvitaMtavisArayA, saMkhANe, sivakhAkappe vAgaraNe chaMde Nirutte jotisAmayaNe aNNesu ya baMbhaNNaesu ya satthesu supariNiTThiyA yAvi hotthA // 4 // te NaM parivAyagA dANadhammaM ca soyadhammaMca 1 Leumann riferit. . 2 Leumann omits.

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40 ARDHA - MAGADHI READER. titthAbhiseca AghavemANA paNNa vemANA paravemANA viharaMti, jagaNaM amhaM kiMci asuI bhavai taNNaM udaeNa ya maTTiyAe ya pakkhAliaM suI bhavai, evaM khalu amhe cokkhA cokkhAyArA suI suisamAyArA bhavittA abhiseajalapUyappANo avigghenngNgmissaamo"||5|| tesi NaM parivAyagANaM No kappai agaDaM vA talAyaM vA NaI vA vAvi vA pukkhariNi vA dIhiyaM vA guMlAli vA saraM vA sAgaraM vA ogAhittae, naeNattha avANagamaNe, No kappai sagaDaM vA jAva saMdamANiyaM vA dusahittANa macchittae // 6 // tesi Na parivvAyagANaM No kappai NaDapecchA ivA jAva mAgahapecchA i vA picchittae / tesiM parivyAyagANaNo kappai hariyANaM lesaNayA vA ghaTTa mayA vA thaMbhaNayA vA lasaNayA vA uppADaNayA vA ummalaNaM karittae // 7 // tesi parivvAyagANaM No kappai itthikahA i vA bhattakahA i vA desakahA i vA corakahA i vA aNatyadaMDaM karittae // 8 // tesi Na parivAyagANa No kappai ayapAyANi vA tauapAyANi vA taMbapAyANi vA jasadapAyANi vA sosagapAyANi vA ruppapAyANi vA suvaNNapAyANi vA aNNayarANi vA bahumullANi pAyANi dhArittae Na eNattha lAupAraNa vA dArupAraNa vA maTiyApAeNa vA // tesi NaM parivAyagANaM No kappAi ayabaMdhaNANi vA tauprabaMdhakhAli bA jAva bahumallAkhi dhArittae //

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tAvasa-parivvAyagA / tesi NaM paritrAyagANaM No kappara gANAviha vaNNarAgarattAI' vatyAi dhAritaya, gaNNatya ekkAsa ghAurattAe | tesi NaM parivvAyagANaM No kampai hAraM vA anuhAraM vA gAvaliM vA muttAvaliM vA kaNagAvaliM vAraNAvaliM vA muraviM vA kaMThamuravi vA pAlaMbaM vA tisarayaM vA kaDisutaM vA dasamuddiyArAMtakaM vA kaDayANi vA tuDiyANi vA aMgyANi vA keUrANi vA kuMDalAgi vA mauDaM vA cUlAmaNiM vA pi dvittasa, gaNNattha egeNaM taMbie pavittaraNa // 10 // - tesi NaM parivvAyagANa yo kampai agalurANa' vA caMdaNeNa N vA kuMkumeNa vA gAyaM aliMpittae, gaNNattha ekkAsa gaMgAmaTTiyAe ||11|| 41 tesi Na kappai mAgaharu patthara jalassa paDigAttie, se viya vahamANe go ceva Na avahamANe, se far thimida go ceva NaM kaddamodara, se viya diNe No cevaNaM pradira se triya pivittara go caiva gAM hatthapAyacarucamasapakkhAlagaTThAe siNA ittara vA // tesi NaM parivvAyagANaM kappai mAgahae adbhuTie jalassa paDigAhittara se viya vahamANe go caiva gaM vahamANe, se viya die go ceva NaM adira, me viya itthapAyacarucamasapakkhAlaNaTThAsa go ceva pivittara vA siNA ittara vA ||12|| te parivvAyagA syAruveNa vihAreNa viharamANA bahUI vAsAiM pariyAyaM pAuyaMti bahUi vAsAI parivArya pAulittA kAlamAse kAlaM kivA ukkIme

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42 ARDHA-MAGADHI READER. baMbhaloe kappe devattAe ubavattAro bhavati, tahiM tesiM gaI tahiM tesiM dasa sAgarovamAi ThiI paNNatA, sesaM taM caiva (12) ( sU0 38 ) // 13 // terA kAle' teNa samaraNaM ammaMDassa parivA yagassa satta aMtevAsisayAi gimhakAlasamayaMsi je mUlamAsaMsi gaMgAe mahAnaIe ubhao kUle kaMpi - lla purA gayarA puritamAlaM yaraM saMpaTTiyA vihA rAma // 14 // tara tesi parivvAyagANaM tose agAmiyAsa hiraNovAyAe dIhamadAsa aDavIsa kaMci detaMtaramaNupattA se puvvaggahie udaya aNupuveNa paribhuja - mANe jhoNe // 15 // tara te parivvAyagA bhIgodagA samANAta - rahAra paribbhamamANA 2 udagadAtAramaparasamAyA araNamaNaM saddAveti 2ttA evaM vyAsI " evaM khalu devAguppiyA! amhaM imI se agAmi Ae jAva aDavIe kaMci desaM tara maNupattANa' se puvvaggahie udaya bhINe, taM seyaM khalu devAguppiyA ! amhaM imIse agAmiyAsa aDavIsa udagadAtArassa savvaca samaMtA maggaNagavesaNa kari tara tikaTTu aNNamaNNassa aMtisa ezramaTuM paDisu gAMti raktAtIse agAmiyAsa jAva aDavIsa udaga dAtArassa savvatra samaMtA maggaNagavesaNa kareMti 2 tA udagadAtAramalabhamANA docca pi aNNamaraNaM saddAti // 16 // ,, aNNamaNNaM sadAvittA evaM vayAsI " iha ' devApiyA ! udagadAtAro gatthi, taM go khalu kappai

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43 taavs-privaaygaa| amhaM adiNNaM girihattae adiNNaM sAijittara, taM mA NaM amhe iyANiM AvaikAlaMpi adiNNa girAhAmo adigaNa sAijjAmo,mA NaM amhaM tavalove bhavissai / taM seyaM khalu amha devANuppiyA ! tidaMDae ya kuMDiyAo ya kaMcaNiyAo ya karIDiyAo ya bhisiyAo ya chaNNAlae ya aMkusae ya kesariyAo ya pavittae ya gaNettiyAo ya chattae ya vAhaNAo ya pAuyAyo ya dhAurattAo ya egate eDittA gaMgaM mahANaI ogAhittA vAluyAsaMdhArae saMtharittA saMlehaNAjhasiyANa bhattapANa paDiyAikkhiyANa pAovagayANa kAlaM aNavakaMkhamANANaM viharittae tti kaTTu aNNamaNNassa aMtie saamaTuM paDisuNaMti 2 ttA tidaMDae ya jAva egate eDaMti 2 ttA gaMgaM mahANaI ogAheti 2 ttA vAluprAsaMthArae saMtharaMti // 10 // ___ vAluyAsaMthArayaM duruhati 2 ttA puratthAbhimuhA saMpaliyaMkanisaNNA karayalamaMjaliM kaTTu evaM vayAsI, "Namotthu NaM arahatANa jAva saMpattANa, NamotthuNaM samaNassa bhagavo mahAvIrassa jAva saMpAviukAmarasa, namotthuNa ammaDassa paritvAyagassa amhaM dhammAyariyassa dhammovadesagarasa, pugviNaM amhehiM ammaDassa parivAyagassa aMtie thUlage pANAivAe paccakkhAe jAvajjIvAe,musAvAe adigaNAdANe paccakkhAe jAvajjIvAra, savve mehuNe paccakkhAe jAvajjIvAe, thUlae parigahe paccakkhAe jAtajjobAe / iyANi amhe samaNassa bhagavo mahAvIrassa aMtie sabvaM pANAivAya paccakkhAmo jAvajjIvAe, jAva savvaM pariggaha paJca

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ARDHA-MAGADHI READER. kkhAmI jAvajjIvAe, savva koha, mANa,mAyaM, lohaM, pejja, dosa, kalaha, abbhakkhANa, pesuNNaM, paraparivAyaM, araharaI, mAyAmosa, micchAdasaNasallaM, akaraNijja jogaM paccakkhAmo jAvajjIvAe / savvaM asaNa pANa khAimaM sAimaM cauvi pi AhAraM paccakkhAmo jAvajjovAe / jaM pi ya imaM sarIraM i8 kaMtaM piyaM maNuNNaM maNAmaM thejjaM vesAsiyaM saMmataM bahumataM aNumataM bhaMDakaraDagasamANa, mA Na sIyaM mA Na ugaha mA Na khuhA mA Na pivAsA mA Na vAlA mANa corA mA NaM daMsA mA Na masagA mA NavAtiya-pittiya-saMnivAiya-vivihA rogAyaMkA parIsahovasaggA phusaMtu tti kaTu eyapi NaM caramehi UsAsanIsAsehiM vosirAmo," tti kaTu saMlehaNAjhUsaNAjhasiyA bhattapANapaDiyAikkhiyA pAovagayA kAlaM aNavakaMkhamANA viharati // 18 // tae Na te parivAyagA bahUI bhattAiM aNasaNAe chedeti 2ttA AloiyapaDikkaMtA samAhipattA kAlamAse kAlaM kiccA baMbhaloe kapme devattAeuvavaraNA,tahiM tesi gaI dasasAgarIvamAI ThiI paNNattA, paralogassa pArAhagA (13) 3 // 19 // (ghoSavAiyattApUra)

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4. aayttusmnnuvaase| je guNe se malaDhANe, je mUlaTThANe se guNe / iti se guNaTThI mahayA pariyAveNa puNo puNo vase pamatte-- mAyA me piyA me bhajjA me puttA me dhUyA me gahusA me sahi sayaNa-saMgaMtha saMthuprA me vicittovagaraNapariyaTTaNabhoyaNacchAyaNa me| iccatthaM gaDDhisa loe aho ya rAo ya paritappamANe kAlAkAlasamuTThAI saMjogaTThI aTThAlobhI pAluMpe sahasAkAre viNivicitte, ettha satthe puNo pusyo, appaM ca khalu pAuyaM ihamegesi mANavANa taM jhaa--||6|| soyapariNANehi parihAyamANehiM cakkhuparieNANehi parihAyamANehi ghANapariNANehi parihAyamANaihi rasaNApariNANehi parihAyamANehiM phAsapariNANehi parihAyamANehi abhikaMtaM ca khalu vayaM sa pehAe, taoM se egadA maDhabhAvaM jaNayaMti // 6 // jehiM vA saddhiM saMvasati te viNa egadA NiyagA pudiva parivayaMti, so vA te Niyae pacchA parivaejjA, NAlaM te tava tANAe vA saraNAe vA, tumaMpi tesiM NAlaM tANAe vA saraNAe vA, se Na hAsAya Na kiDDAe Na ratIe Na vibhUsAe // 64 // - iccevaM samuTThie aMtaraM ca khalu imaM sa pahAe dhIre muhuttamavi No pamAyae vo acceti jonva. Nava // 6 // jIvie iha je pamattA se haMtA chettA bhettA luMpittA vilupittA udavittA uttAsaittA, akaDaM karissAmi

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ARDHA-MAGADHT READER. tti maNNamANe, jehiM vA saddhi saMvasai te vA NaM egayA niyagA taM puTiva proseMti,so vA te niyage pacchA posejjA, nAla te tava tANAe vA saraNAe vA, tuma pi tesi nAla tANAe vA saraNAe vA // 66 // uvAiyaseseNa vA saMnihisaMnicao vijai ihamegesi asaMjayANa bhoyaNAe, to se egayA rogasamuppAyA samuppaujaMti,jehiM vA saddhiM saMvasai te vA NaM . egayA niyagA taM puvviM pariharaMti, so vA te niyage pacchA pariharejjA, nAlaM te tava tANAe vA saraNAe vA, tumaMpi nAlaM tesiM tANAe vA saragAe vA // 6 // jANittu dukkhaM patteyaM sAyaM / 6 // aNabhikkamaMtaM ca khalu vayaM sa pehAe // 6 // khaNa jANAhi paMDie // 7 // jAva soyapariNANA aparihINA nettaparigaNANA aparihINA, ghANaparigaNANA aparihoNA, jIhaparieNANA pharisapariNNANA aparihoNA icceehiM virUvaravehiM pariNANehiM aparihoNehiM AyarTI saMmaM samaNuvAsijjAsi // 1 // ttibemi / / (prAyAraMgamutte paDhamamuyakhaMdhe logavijayajhiyaNassa paDhame udesara )

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idiybhogaaii| 47 5. iNdiyogaaii|| to se egayA rogasamupAyA samuppajaMti, jehiM vA saddhi saMvasai te vANa egayA niyayA pusviM parivayaMti, so vA te niyage pacchA parivarajjA, nAlaM te tava tANAra vA saraNAra vA, tumaMpi tesi nAlaM tANAe vA saraNAe vA, jANittu dukkheyaM patteyaM sAyaM, bhogA me va aNusIyaMti ihamegesi mANavANaM // 2 // tiviheNa jAvi se tattha mattA bhavai apmA vA bahugA vA, se tattha gaDDhie ciTThai bhoyaNAe, to se egayA viparisiTTha saMbhUyaM mahovaMgaraNa bhavai, taM pi se egayA dAyAyA vibhayaMti, adattAhAro vA se harai, rAyANo vA se vilupaMti, nassai vA se, viNasmai vAse, agAraDAheNa vA se Dajhai iya, se parassa ahAe karANi kammANi bAle paTavamANe teNa dukkheNa mar3he vipariyAsamuvei // 3 // pAsaca chadaM ca vigiMca dhIre ! tumaM ceva taM sallamATu, jeNa siyA teNa nI siyA, iNameva nAva. bujjhati je jaNA mohapAuDA, thobhi loe pavahie, te bhI ! vayaMti eyAiM AyayaNAI, se dukkhAe mohAe mArAe naragAe naragatirikkhAe, sayayaM mUDhe dhamma nAbhijANai, udAhu vIre, appamAno mahAmohe pralaM kusalasma pamAeNaM, saMtimaraNa saMpehAe bheuradhamma saMpehAe, nAlaM pAsa alaM te eehiM // 4 // eyaM passa muNI! mahAbhayaM nAivAejja kaMcaNa, esa vIre pasaMsie je na ninvijjai AyANAe, na me dei

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ARDHA-MAGADIf READER. na kuppijjA thovaM ladhu nakhiMsara,paDisehino paDiNamijjA, eyaM moNa samaNuvAsijasi // 8 // tti bemi ( AyAraMgamutte padamasuyakhaMdhe logavijayajjhayaNe cautthe uddesara ) 6-ittrmrnnN| jassa Na bhikkhussa evaM bhavai se gilAni ca khalu aha imaMmi samae imaM sarIragaM aNuputveNa parivahittae, se aNupumveNa AhAraM saMvaTTijjA aNuputveNa AhAraM saMvaTTittA kasAe payaNue kiccA samAhiyacce phalagAvayaTThI uTThAya bhikkhU abhinivu. Dacce // 21 // - aNupavisittA gAma vA nagaraM vAkheDaM vA kabbaDaM vA paTTaNa vA doNamuhaM vA prAgaraM vA AsamaM vA sannivesa vA negama vA rAyahANi vA taNAI jAiujA taNAI jAittA se tamAyAe egaMtamavakamijjA, egaMtamavakamittA apaMDe appapANe apabIe appa harie appose appodae apputiMgapaNagadagamaTTiya. makkaDA saMtANae paDilehiya 2 pamajijaya 2 taNAI saMgharijjA taNAI saMtharittA itthavi samae ittariyaM kujjA; taM saccaM. saccavAI oe tinne chinnakahakahe pAIyaDhe aNAIe ciccANa bheuraM kAyaM saMvihUya virUvarUve parIsahIvasagge assivissaMbhaNayAe bheravamaNucinne tatthavi tassa kAlapariyAe jAva se tattha viaMtikArae, icceyaM vimohAyayaNaM hiyaM suha khamaM nisseyaM ANugAmiyaM, ttibemi // 222 // ( pAyAraMgamune paramapakhaMdhe vimoksAjhayaNassa chaThe uhaMsara )

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paannyho| 7 pANavaho paMcavihI paNNatto jiNehi iha aNho annaadiiko| hiMsA mosamadattaM abbaMbhapariggahaM ceva // 1 // pANavaho nAma esa pAvo caMDo saTTo khuTTo aNArio jiNehiM paDhamaM ahammadAraM tti bhaNiyo / tassa ya imANi nAmANi goNANiM hoMti tIsaM, taM jahA, pANavaho 1 ummalaNA sarIrAo 2 avIsaMbho 3 hiMsavihiMsA 4 akiccaM 5 ghAyaNA 6 maccU 13 asa. jamo 14 guNANaM virAhaNa 30 tti / evamAINi nAmadhejjANi hoti tIsaM // 1 // taM puNa kareMti kei pAvA asaMjayA avirayA paradukkhuppAyaNapasattA bahuppagArehiM tasathAvarehiM jIvahiM paDiNiviTThA // evaM pAvarUI pANavahaM kareMti / te pANavaharUvakahAsu abhiramaMtA pAvaM kariuM tuTThA hoti / tassa ya pAvassa bahuppagAraM phalavivAgaM ayANamANA baDhDaiti mahabbhayaM avissAmaveyaNaM dohakAla bahudukkhasaMkaDaM naraya tirikkha-joNiM // 2 // io Aukkhae cuyA uvavajjati naraesu mahalaesu bIbhacchadarisaNijjesu / tattha ya aMtomuhuttaM nivvataiti te sarIraM huMDaM bohaNagaM aTi-zahAru-Naha-roma vajjiyaM / tato ya pajjattimuvAgayA iMdirahiM paMcahiM veeMti gADhadukkhaM mahabbhayaM aNegavihaM // kiM taM ? kaMdu-mahAkuMbhi-payaNa-paulaNaM tavagatalaNaM bhaTThabhajjaNaM loha kaDAha kaDhaNaM phAlaNaM vidAlaNaM laTThisayatA. laNaM sUlaggabheyaNamevamAiM // 3 //

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50 ARDHA-MAGADHI READER. jamakAiyatAsiyA sadaM kareMti bhIyA / kiM taM ? "sAmi ! bhAya ! bappa ! tAya ! jiyavaM ! muya maM, marAmi, dubalo vAhipIliyo haM ! kiM dANiM si evaM dAruNo nido ya ? mA dehi me pahAre / ussAsaM me muhuttagaM dehi / pasAyaM karahi / mA rUsa / viismaami| gevijjaM muMca / marAmi taNhAio ahaM, dehi paanniiyN"| "tA haMta ! piya imaM jalaM vimalaM sIyalaM" tti ghettUNa ya narayapAlA taviyaM tauyaM se deti kalaseNa aMjalIsu // daThUNa ya ta paveiyagovaMgA aMsupagalaMtapappuyacchA, "chiNNA taNhA iyaM mhe" kaluNANi japamANA vipekkhaMtA disodisa attANA asaraNA aNAhA abaMdhavA baMdhuvippahUNA vippa lAyaMti miyA iva vegeNa bhauviggA // ghettUga ya balA palAyamANANaM muhaM vihADettu lohadaMDehiM kalakalaM vayaMsi taviyaM tauyaM kubhaMti kei niraNukaMpA jamakAiyA hasaMtA / / teNa ya DajmA saMtA rasaMti bhImAiM vissarAI, ruvaMti ya kaluNagAiM pArevatagA va // 4 // avi ya kuviyanirayapAlANaM"gieha, kama, pahara, chiMda, bhiMda, kattAhi, vikattAhi, uppADehi, bhujjo haNa, vihaNa, vicchubha,AkaDDha,vikaDDha,kiMNa jaMpasi? sarAhi pAvakammAiM dukayAI" evamAivayaNamahappagambho paDisuyasaddasaMkulo tAso sayA nirayagoyarANaM / mahAnagaraDajhamANasariso nigdhoso succae aNiTTho tahiM neraiyANaM jAijjatANaM jAyaNAhiM, ki te ? asivaNa-dambhavaNa-jaMtapatthara-sUitala-khAra

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paannvho| 51 vAvi-kalakalaMtaveyaraNi-kalaMbavAluyA-kaMTahalladuggamarahajoyaNa-tattalohapahagamaNa-vAhaNANi // 5 // imehiM vivihehiM pAuhehiM, kiM te ? moggara-mu. suMDhi-karakaya satti-hala-gayA musala-cakka-kuMta-tomara-sala. laguDa cammaTTamAiehiM paropparaM veyaNaM udIrati abhI- . haNaM // to te cuNNiyahattha pAyA ukkosaMtA uppayaMtA nipataMtA bhamaMtA pacchANusaraNa DajmamANA niMdaMtA purekaDAI pAvagAI tArisANi dukkhANi aNubhavittA tao AukkhaeNaM utvaTiyA samANA bahave gacchati tiriyavasahi, tattha ya ghoradukkhANi jammaNamaraNANi aNubhavaMtA kAlaM saMkheujagaM paribhamaMti // evaM te aDaMti saMsAre bIhaNakare jIvA pANAivAyanirayA aNaMtakAlaM // 6 // je vi ya iha mANusattaNaM prAgayA kaha vi naragA uvaTTiyA, adhaNNA te vi ya dIsaMti pAyasI vikayavigalaruvA khujjA ya vaDabhA yA vAmaNA ya bahirA ya kANA ya kuMTA ya paMgulA ya viulA ya mUyA ya mammaNA ya aMdhillagA vAhirogapIliyA ya // evaM naraga-tirikkha. joNiM kumANusattaM ca vihaMDamANA pAvaMti praNaMtAI dukkhAipAvakArI // ___ eso so pANavahassa phalavivAgo ihaloitrI paraloio appasuho bahudukkho asAo vAsasahassehi muccai, na ya avedaittA asthi humokkho tti evamAhaMsu, nAyakulaNaMdaNo mahayA jiNo nu-vIravaranAmadhejjo kahesI ya pANavahassa phalavivAgaM // 8 // (pAhAvAgaraNamuttassa pahameM dAra)

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ARDHA-MAGADAI READER. 8. mokvamagge kayare magge avakhAe, mAhaNeNaM maImatA / jaM maggaM ujju pAvittA, mohaM tarita duttaraM // 1 // taM maggaM NuttaraM suddha, savvadukkhavimokkhaNaM / jANAsi NaM jahA bhikkhU, taM No bahi mahAmuNI // 2 // jai No kei pucchijjA, devA aduva mANusA / tesi tu kayaraM maggaM, prAikkheja khaahinno||3 jai vo kei pucchijjA, devA aduva maannusaa| tesimaM paDisAhijjA, maggasAraM suNeha me // 4 // aNupuTaveNa mahAghoraM, kAsaveNa paveiyaM / jamAdAya io putvaM, samudaM vavahAriNe // 5 // pratariMsu taraMge, tarirasaMti annaagyaa| taM socA paDivakkhAmi, jaMtavI taM suNeha me // 6 // puDhavIjIvA puDho sattA, AujIvA tahAgaNI / vAujIvA puDho sattA, taNarukvA sabIyagA // 7 // ahAvarA tasA pANA, evaM chakkAya AhiyA / etAvara jIvakAe, NAvare koi vijja ii|| savvAhiM aNujuttIhiM', matimaM paDilehiyA / satve akaMtadukkhA ya, ato satve ahiMsayA // 6 // eyaM khu NANiyo sAraM, jaM na hiMsati kaMcaNa / ahiMsA samayaM ceva, etAvaMtaM vijANiyA // 10 / uDDhe ahe ya tiriyaM, je kei tsthaavraa| savvattha viratiM vijjA, saMtinivvANamAhiyaM // 11 // pabhU dose nirAkiccA, Na virujhajja keNaI / maNasA vayasA ceva, kAyasA ceva aMtaso // 12 // 1. 8. In some Mss. nAvare vijjatI kAe or nAvare vinatI kara D*hIM 3.Sna hiMsayA

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53 moknmgge| saMvuDe se mahApanne , ghore dattesaNaM care / esaNAsamie NiccaM , vaujayaMte aNesaNaM // 13 // bhUyAiM ca samAraMbha, tamuTTissA ya jNkddN| tArisaM tu na giNhejjA, annapANaM susaMjae // 14 / / paIkammaM na sevijA, esa dhamme busomo'| jaM kiMci abhikaMkheujA, savvaso taM na kappae // 15 // haNaMtaM nANujANejjA, pAyagutte jiiNdie| ThANAiM saMti saDDhINaM, gAmesu nagaresu vA / 16 // tahA giraM samArabbha atthi puNNaM ti no vae / prahavA natthi puNNaM ti, eva meyaM mahAbhayaM // 10 // dANaTTayA ya je pANA, hammati tsthaavraa| tesiMsArakkhaNa dvArA, tamhA atthi tti no ve||18|| jesi taM uvakappaMti, annapANaM tahAvihaM / tesi lAbhaMtarAya ti,tamhANatthi tti No ve||19|| je ya dANaM pasasati, vahamicchati pANiNaM / je ya NaM paDisehaMti, vitticheyaM karaMti te // 20 // duhao vi te Na bhAsaMti, atthi vA natthi vA punno| AyaM rayassa heccA NaM, NivvANaM pAuNaMti te // 1 // nivvANa paramaM buddhA, NakkhattANa va cNdmaa| tamhA sadA jae daMte, nikvANaM saMdhae muNI // 22 // vujjhamANANa pANANa, kiccaMtANa sakammuNA / AghAti sAhu taM dIvaM, patidvaisA pavuccaI // 3 // Ayagutte sayA daMte, chinnasoe praNAsave / je dhamma suddhamakkhAti, paDipuNNamaNelisa // 24 // 1ST 2D bhottara 3D saTThINa 4 DonaM 5 Dokhae 60 ti: S di. 8 DOmma 9 D ONA

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54 ARDHA-MAGADHE READER. tameva avijANaMtA, abuddhA buddhamANiNo / buddhA mo tti ya mannaMtA, aMtara te samAhie // 2 // te ya bImIdagaM ceva, tamuddissA ya jaMkaDaM / bhoccA jhANa jhiyAyaMti, akheyannA samAhiyA // 26 // jahA DhaMkA ya kaMkA ya, kukhalA maggukA sihii| macchesaNa jhiyAyaMti, mANa te kalusAdharma // 20 // evaM tu samaNA ege, micchadiTThI prnnaariyaa| visaesaNa jhiyAyaMti, kaMkA vA klusaahmaa||28|| suddhaM maggaM virAhittA, ihamege u dummtii| ummaggagatA dukkhaM , ghAyamesaMti taM jahA // 29 // jahA pAsAviNi nAvaM, jAibaMdho duruhiyA / icchaI pAramAgaMtuM, aMtarA ya visIyati // 30 // evaM tu samaNA ege, micchadiTTI prnnaariyaa| soyaM kasiNamAvannA, AgaMtAro mahAbhayaM // 31 // imaM ca dhammamAdAya, kAsaveNa paveditaM / tare soyaM mahAghoraM, attattAe parizvam // 32 // virae gAmadhammehiM, je keI jagaI jagA / tesiM attuvamAyAe, thAma kuvvaM parivae // 33 // aimANa ca mAyaM ca, taM parinnAya paMDie / samvameyaM NirAkiccA, NivvANa saMdhae muNI // 34 // saMpara sAhudhamma , pAvadhamma hirAkare / uvahAkhavIrie bhikkhU, kohaM mANaM na patthara // 3 // ne ya buddhA atikatA, je ya buddhA aNAgayA / saMti tesi paiTTANa, bhayANa jagato jahA // 6 // 1 D asa . [] sa0 2D .gu. 3 D* hA 48.I 5 D og'o 6 S in some Mss. the second half reads as groot fara gilAsta, agilAe samAhira / 7 D var. lec. og. DODHIME

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55 baal-pNddiymrnn| ahaNNaM' vayamAvannaM, phAsA uccAvayA phuse / na tesu viNiharaNejjA, vAraNa va mhaagiro||3|| saMvuDe se mahApanne, dhore dattesaNa care / nivvuDe kAlamAkaMkhI, eyaM kevaliNI mayaM // 38 // ___ (yagaDaMgasutte padamasuyakhaMdhe ekkArasama' ajhayaNa ) 9. bAla-paMDiyamaraNa annavaMsi mahohaMsi, ege tinne duruttre| tattha ege mahApanne, imaM paNhamudAhare // 1 // saMtime ya duve ThANA, avakhAyA mrnnNtiyaa| akAmamaraNaM ceva, sakAmamaraNa tahA // 2 // bAlANa akAmaM tu, maraNaM asaI bhave / paMDiyANa sakAmaM tu, ukkoseNa saI bhave // 3 // tatthimaM paDhamaM ThANa, mahAvIreNa desiyaM / kAmagiddha jahA bAle, bhisaM karANi kuvvai // 4 // je giddhe kAmabhogesu, ege kaDAi gcchii| na me diTTha pare loe, cakkhu diTThA imA raI // 5 // ityAgayA ime kAmA, kAliyA je prnnaagyaa| ko nANai pare loe, atyi vA nasthi vA punno||6|| jaNeNa saddhi hokkhAmi, ii bAle pagabmai / kAmabhogANurAgaNa , kesaM saMpaDipajjaI // 7 // to daMDaM samArabhai, tasesu thAvaresu y| aTThAe ya aNaTAe, bhUyagAmaM vihiMsai // 8 // hiMse bAle musAvAI, mAille pisuNe sddhe| bhujamANe suraM maMsa, seyameyaM ti mannai // 6 // 184haNa 2 D te suvi0

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56 ARDHA-MAGADHI READER. kAyasA vayasA matte, vitte giddhe ya itthim / duhamao malaM saMciNaI, sisunAgutva maTTiyaM // 10 // to puTTho pAyaMkeNa, gilANo paritappaI / pabhIo paralogassa, kammANuppehI appaNo // 11 // suyA me narae ThANA, alIsANaM ca jA gii| vAlANa kUrakammANa, pagADhA jattha veyaNA // 12 // tatthovavAiyaM ThANaM, jahA me tamaNussuyaM / AhAkamme hiM gacchaMto, so pacchA paritappai // 13 // jahA sAgaDibhI jANa, sammaM hiccA mhaaph| visamaM maggamoinnI , akkhe bhaggaMmi soyai // 14 // evaM dhamma viukkamma, ahammaM pddivjijyaa| bAle maccumuha patte, akkhe bhagge va soyai // 1 // tao se maraNaM taMmi, bAle saMtasai bhayA / akAmamaraNa marai , dhutte va kaliNA jie // 16 // eyaM akAmamaraNa , bAlANaM tu paveiyaM / itto sakAmamaraNa , paMDiyANa suNeha me // 10 // maraNaM pi supuNNANa', jahAmevamaNussuyaM / vippasanamaNAghAyaM . , saMjayANaM busImo // 18 // na imaM savvesu bhikkhasa, na imaM savvesu gArisu / nANAsIlA ya gAratthA,visamasIlA ya bhikkhunno||6|| rAMti egehi bhikkhUhiM, gAratthA sNjmuttraa| gAratthehi ya samvehi, sAhavI saMjamuttarA // 20 // cIrAjiNaM nigaNiNa, jaDo saMghADimuMDaNa / eyANi vi na tAyaMti, dussIlaM pariyAgayaM // 21 // piMDolae vA dussIle, naragAmI na muccai / bhikkhAra vA gihatthe vA, suvaI gamai divaM // 22 //

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57 bAla-paMDiyamaraNaM / agArisAmAiyaMgAI , saDDhI kAraNa phaase| posaha duhI pakkha , egarAiM na hAvae // 23 // evaM sikkhAsamAvanne , gihavAse vi suvve| muccai vipavAo , gacche jakkhasalogayaM // 24 // aha je saMbuDe bhikkhU , duNhaM annayare siyaa| savvadukkha pahoNe vA , deve vAvi mahaDDhie // 2 // uttarAI vimohAiM , juimaMtA Nu putvso| samAinnAhiM javakhehi ,AvAsAi jasaMsiNo // 26 // dIhAuyA iDhimaMtA, samiddhA kaamruuvinnaa| ahuNovavannasaMkAsA ,bhujjI accimAlippabhA // 20 // tANi ThANANi gacchati, sivikhattA saMjamaM tavaM / bhikkhAe vA gihatthe vA, je saMti parinivvuDA // 8 // tesiM succA sapujjANaM, saMjayANaM busiimo| na saMtasaMti maraNate , sIlavaMtA bahussuyA // 29 // tuliyA visesamAdAya , dayAdhammassa khaMtie / viSyasIeja mehAvI , tahAbhUeNa appaNA // 30 // to kAle abhippae, saDDhI tAlisamaMtie / viNaeja lomaharisa, bheyaM dehassa kaMkhae // 31 // aha kAlaMmi saMpatte , AghAyAya samussuyaM / sakAmabaraNa maraha , tiNhamannayaraM muNI // 32 // ( uttarajjhayaNamutsassa paMcamaM ajbhAyaNaM)

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58 ARDNA-MAQADAI READER. 10. aNagArakiccAI gaMdhaM vihAya iha sikkhamANo, uTThAya subabhaMceraM vaseujA / uvAyakArI viNayaM susikkhe, je cheyara viSpamAyaM na kujjA // 1 // nahA diyA potama pattajAta, __ sAvAsagA paviu manamANa / tamaMcAiyaM taruNamapattajAtaM, DhaMkAi asvattagamaM harejA // 2 // evaM tu se pi apuTTadhamma, nissAriyaM busimaM mnnmaannaa| diyassa chAvaM ca apattajAyaM, hariMsu Na pAvadhammA aNege // 3 // posANamicche maNue samAhi, aNosie NaMtakare ti nnccaa| probhAsamANe dadhiyassa vittaM, na nikkase bahiyA Asupano // 4 // je ThANo ya sayaNAsaNe ya, parakkame yAvi susAhujutta / samitIsu guttosu ya Ayapane, biyAgarate ya puDho vaejjA // 5 // sahANi soccA adu bheravANi, praNAsave tesu privrjjaa| nida ca bhikkhU na pamAya kujjA, kahaMkahaM vA vitigiccha tine // 6 //

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59 mnngaarkicaaii| DahareNa vuDDheNa NusAsie u, rAyaNiraNAvi' samavaraNa / sammaM tayaM thirano nAbhigacche, nijjaMtara vA vi apArae se // 2 // viuTTiteNaM samayANusiThe, DahareNa vuDDheNa ya coie ya / acuTTiyAe ghaDadAsie vA, - agAriNaM vA samayANusiDhe // 8 // na tesu kujjhe, na ya pavahejA, na yAvi kiMcI pharusaM vadeujA / tahA karissaM tti paDismuNeujA, seyaM khu meyaM na pamAya kujjA // 6 // vaNaMsi mUDhassa jahA amaDhA, maggANusAsaMti hitaM pyaann| teNeva majha iNameva seyaM, ja me buhA samaNusAsayaMti // aha teNa mUDheNa amUDhagassa, kAyadava pUyA svisesjuttaa| . epIvamaM tatya udAhu vIre, ___ aNugamma atya uvaNeti sammaM // 11 // NetA jahA aMdhakAraMsi rAtrI, maggaM Na jANAti apassamANe / se sUriyassa anbhuggameNaM, maggaM viyANAi pagAsiyaMsi // 12 // evaMtu sehe vi apuTThadhamme, dhammaM na jANAi abujAmAge / 1 D. S. rAtiNi * ; D Pabba rAyaNi *

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600 ARDHA-MAGADHE READER. se kovie jiNavayaNeNa pacchA, sUrodae pAsati cakkhuNeva // 13 // uDDhaM ahe ya tiriyaM disAsu tasA ya je thAvarA je ya pANA / sayA jae tesu parivarajjA, __ maNapposaM avikaMpamANe // 14 // kAleNa pucche samiyaM payAsu, AikkhamANo daviyassa vittaM / taM soyakArI puDho pavese, saMkhA imaM ke baliyaM samAhi // 15 // assiM suThiccA tiviheNa tAI, eesu yA saMtinirohamAhu / te evamakkhaMti tilogadaMso, ___Na bhujanameyaMti pamAyasaMgaM // 16 // nisamma se bhivakhu samIhiyaTheM, paDibhANavaM hoi visArae ya / AyANaaTThI vodANamoNaM, uvecca suddhaNa uveti mokkhaM // 19 // saMkhAi dhamma ca viyAgaraMti, buddhA hu te aMtakarA bhavaMti / te pAragA dogaha vi moyaNAe, saMsodhitaM pagahamudAharaMti // 18 // no chAyae no vi ya lUsaejjA, mANaM na sevejja pagAsaNaM ca / na yAvi paNNe parihAsa kujjA, na yAsiyAvAya viyAgarejjA // 16 //

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61 priishovsgaa| bhUtAbhisaMkAi dugucchamANe, Na Nitvahe maMtapadeNa goyaM / Na kiMci micche maNue payAsu, asAhudhammANi Na saMvaejajA // 20 // se suddhasutte uvahANavaM ca, dhamma ca je viMdati tattha tattha / Adeujavakke kusale viyatte, sa arihai bhAsiuM taM samAhi // 20 // (sUyagaDaMgasuttassa caudvasama ajjhayaNa) 11 parIsahovasaggA / sUraM maNNai appANaM, jAva jeyaM na psstii| jujjhataM daDhadhammANa, sisupAlo va mahArahaM // 1 // payAtA sUrA raNasIse, saMgAmaMmi uvaTTite / mAyA puttaM na jANAi', jeeNa parivicchae // 2 // evaM sehe vi apThe, bhikkhAyariyA-akovie / sUraM maNNati appANaM, jAva lahaM na sevae // 3 // jayA hemaMtamAsaMmi, sItaM phusaha savvagaM / tattha maMdA visIyaMti, rajjahINA va khattiyA // 4 // paTTe gimhAhitAveNa, vimaNe supivAsie / tattha maMdA visIyaMti, macchA appodae jahA // 5 // sadA dattesaNA dukkhA, jAyaNA duppnnolliyaa| kammattA dubbhagA ceva, iccAhaMsu puDhojaNA // 6 // ete sadde acAyaMtA, gAmesu nagaresu vA / tattha maMdA visIyaMti, saMgAmaMmi va bhIruyA // 7 // 1 D. S. yANAra

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62 ARDHA-MAGADHI READER. appe khudhiyaM bhikkhu, suNI DaMsati lasae / tattha maMdA visIyaMti, teupuTThA va pANiNo // 8 // appege paDibhAsaMti, paDipaMthiyamAgatA / paDiyAragatA ete, je ete eva jIviNo // // adhpe vai juMjaMti, nagiyA piMDolagAhamA / muMDA kaMDUvirATuMgA, ujjallA asamAhitA // 10 // vippaDivannage, appaNA u ajANayA / evaM tamaco te tamaM jaMti, maMdA moheNa pAuDA // 11 // puTTho ya daMsamasasahi, taNaphAsamacAiyA / na me diTThe pare loe, jai paraM maraNaM siyA // 12 // | saMtattA kesaloeNaM, baMbhaceraparAiyA | tattha maMdA visIyaMti, macchA vidvAva keNe // 13 // AyadaMDasama yAre micchAsaMThiya bhAtraNA / harisappaosamAvaNNA, kei lUsaMti nAriyA // 14 // appege paliyaMtesi, cAro coro ti suvvayaM / baMdhaMti bhikkhuyaM bAlA, kasAyavayaNehi ya // 15 // tattha daMDeNa saMvIte, muTThiyA aTu phaleNa vA / nAtINa saratI bAle, itthI vA kuTugAmiNI // 16 // ete bhI kasiNA phAsA, pharusA dussahiyA sayA / hattho va sarasaM vittA, kIvA vasagayA hiM // 17 // (bhUyagaDhaMga se paDhamasuyakhaMdhe taJcassa ajbhayaNassa paDhame uddesa ) "

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cittsNbhuuyaa| 63 12. cittasaMbhayA / jAiparAjino khalu, kAsI niyANaM tu hatiyaNapuraMmi / culaNIe baMbhadatto, uvavaraNo paumagummAtrI // 1 // kaMpille saMbho ,cittI puNa jAo puritmaalNmi| seTTikulaMmi visAle, dhamma soUNa pavva isI // 2 // kaMpillaM mi ya nayare, samAgayA do vi cittasaMbhayA / suhadukkhaphalavivAgaM, kati te ekamekkassa // 3 // cakkavaTTI mahiDDhIo, baMbhadatto mahAyaso / bhAyara bahumANeNa, ima vayaNamabbavI // 4 // Asimo bhAyarA do vi, aNNamaNNavasANugA / aNNabharaNamaNurattA , aNNamaNNahiesiNI // 5 // dAsA dasaraNe AsI, miyA kAliMjare nge| haMsA mayaMgatIrAe, sovAgA kAsibhUmIe // 6 // devA ya devalIgaMmi, prAsi amhe mhiddddhiyaa| imA No chaTThiyAjAI, aNNamaNNeNa jA viNA // 1 // kammA niyANapADA, tume rAya viciMtayA / tesi phalavivAgeNa, viSpogamuvAgayA // 8 // saccasoyappa gaDA , kammA mae purA kaDA / te aja paribhujAmo, kiM nu citte vi se tahA // 6 // savva suciNNa saphalaM narANa, kaDANa kammANa na mokkha atthi / atthehi kAmehi ya uttamehiM, . AyA mamaM puNNaphalovavee // 10 // jANAhi saMbhaya mahANubhAga, - mahiDDhiyaM puNNaphalovaveyaM /

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64 ____ARDHA-MAGADHS READER. cittaMpi jANAhi taheva rAyaM, iDDhI juI tassa viyappabhUyA // 11 // mahattharUvA vayaNappabhUyA, gAhANugoyA nrsNghmujhe| jaM bhivakhuNo sIlaguNovaveyA, ihaM jayaMte samaNo gi jAo // 12 // uccodae mahukakke ya baMbhe, paveiyA AvasahA ya rmmaa| imaM gihaM citta dhaNappabhUyaM, pasAhi paMcAlaguNovaveyaM // 13 // nahiM gIeDi ya vAiehi, nArIjaNAiM privaaryNto| bhuMjAhi bhogAiM imAI bhikkhU, mama royaI patvajjA hu dukkha // 14 // taM puvaNeheNa kayANurAga, narAhivaM kAmaguNesu giddh| dhammassio tassa hiyANupehI, cittI imaM vayaNamudAharityA // 1 // savvaM vilaviyaM gIyaM, savvaM narse viddNbiyN| samve AbharaNA bhArA, ___ savve kAmA duhAvahA // 16 // bAlAbhirAmesu duhAvahesu, na taM suhaM kAma guNesu raayN| virattakAmANa tavohaNANa, jaM bhikkhuNaM sIlaguNe rayANaM // 10 //

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cittsNbhuuyaa| nariMdajAI prahamA narANaM, sovAgajAI duhI gayA / jahiM vayaM savva jaNassa vesA, vasIya sovAganivesaNesu // 18 // tIse ya jAIi u pAviyAe, vucchA mu sovAganivesaNesu / savvassa logassa duguNijjA, ihaM tu kammAiM purekaDAiM // 16 // so dANi siM rAya mahANubhAgo, ___mahiDDhio puNNa phalovavebho / caittu bhogAiM asAsayAI, pAdANa heuM abhinikkhamAhi // 20 // iha jIvie rAya asAsayaMmi, dhaNiyaM tu puNNAI akuvvamANo / se soyaI maccumuhovaNIe, dhamma akAUNa paraMmi loe // 21 // jaheha sIho va miyaM gahAya, maccU naraM nei hu aMtakAle / na tassa mAyA va piyA va bhAyA, kAlaMmi taMmaMsa harA bhavaMti // 22 // na tassa dukkhaM vibhayaM ti nAiNo,' na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, . ___ kattAramevaM aNujAi kammaM // 23 // ceccA dupayaM ca cauppayaM ca, khettaM gihaM ghaNadhanaM ca satvaM / Samiti edition nAyagro 0

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66 ANDRA-MAGADHI READER. sakammabIo' avaso payAi, . paraM bhavaM suMdarapAvagaM vA // 24 // taM ekkagaM tucchasarIragaM se, ciI gayaM dahiuM pAvageNaM / bhajjA ya puttA vi ya nAyatro ya, dAyAramagaNa aNusaMkamaMti // 2 // uvaNijjaI jIviyamappamAyaM, vaNNaM jarA harai narassa raayN| paMcAlarAyA vayaNaM suNAhi, mA kAsi kammAiM mahAlayAI // 26 // ahaMpi jANAmi jaheha sAhU, jaM me tuma sAhasi vakkameyaM / bhogA ime saMgakarA havaMti, - je dujjayA ajja amhArisehiM // 20 // hatyiNapuraMmi cittA, daTTaNaM naravaI mahiDDhIyaM kAmabhogesu giddhaNaM, niyANamasubhaM kaDaM // 8 // tassa me apaDikaMtassa, imaM eyArisaM phalaM / jANamANo vi jaM dhammaM, kAmabhogesu mucchio // 6 // nAgo jahA paMkajalAvasaNNo, daTuMthalaM nAbhisamei tIraM / evaM vayaM kAmaguNesu giddhA, na bhikkhuNo mggmnnuvvyaamii||30|| accei kAlo turiyaMti rAio, na yAvi bhogA purisANa niccA / uvecca bhogA purisaM cayaMti, dumaM jahA khINa phalaM va makkhI // 31 // 1 Samiti edition kmmppiio|

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67 cittsNbhuuyaa| jai taM si bhoge caiuM asatto, ajjAI kammAI karehi rAyaM / dhamme Thio savvapayANukaMpI, taM hohisi deva io viucvI // 32 // na tujha bhoge caiUNa buddhI,, giddho si AraMbhapariggahesu / mohaM ko ettio vippalAvo, . gacchAmi rAyaM AmaMtio si // 33 // paMcAlarAyA vi ya baMbhadatto, .. sAhussa tassa vayaNaM akAuM / aNuttare bhuMjiya kAmabhoge, aNuttare so narae paviTTho // 34 // citto vi kAmehiM virattakAmo, udaggacArittatavo mhesii| aNuttaraM saMjama pAlaittA, aNuttaraM siddhigaI go tti // 3 // (uttarajjhayaNasutte terasamaM ajjhayasa ) devA bhavittANa pure bhavaMmi, keI cuyA egvimaannvaasii| pure purANe usuyAraNAme, khAe samiddhe suraloyaramme // 1 // 36 // sakammaseseNa purAkaraNaM, kulesu daggesu ya te pasUyA / nivitraNasaMsArabhayA jahAya, - jiNiMdamaggaM saraNaM pavaNNA // 2 // 30 // 1 Samiti edition jaI'si. 2 udatta 0. 3 isu 0. 4 uggema mudattemu.

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68 ARDHA-MAGADHI READER. pumattamAgagma kumAra do vi purohitrI tassa jasA ya pattI / visAla kittI ya tahosuyAro, ' rAyatya devI kamalAvaI ya // 3 // 38 // jAIjarAmaccubhayAbhibhUyA, saMsAracakkasa vimAvakhaNaTThA, daTThUNa te kAmaguNe viratA // 4 // 36 // piyaputtagA doNi vi mAhaNamsa, sakammasIlassa purohiyassa ! sarittu porANi tattha jAI, tahA suciNNaM tavasaMjamaM ca // 5 // 40 // te kAmabhogesu asajja mANA, mANussara je yAvi divvA / mokkhAbhikakhI abhijAyasadA, tAtaM uvAgamma imaM udAhu // 6 // 41 // asAsayaM daTTu imaM vihAra, bahuaMtarAyaM na ya dohamAuM / tamhA gihaMsi na rahUM labhAmo, AmaMtayAmo carissAmu mogaM // 7 // 423 // aha tAya tattha muNINa tesiM, tavassa vAghAyakaraM vayAsI / imaM vayaM vedavi vayaMti, jahA na hoi asuyAga logo ||8||43|| ahijja vesa parivizsa bippe, putte parippa hiMsi jAyA / 1 Sato bahiMvihArAbhiniviTThacittA /

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cittsNbhuuyaa| bhoccANa bhoge saha itthiyAhiM, __ pAragaNagA hoha muNo pasatyA // 6 // 44 // soyaggiNA AyaguNiMdhaNeNaM, mohANilA pajalaNAhieNaM / saMtattabhAvaM paritappamANaM, ___ lAlappamANaM' bahuhA bahuM ca // 10 // 4 // purohiyaM taM kamaso NuNataM, nimaMtayaMtaM ca sue dhaNeNaM / jahakkama kAmaguNesu ceva, kumAragA te pasamikkha vakkaM // 11 // 6 // veyA ahIyA na havaMti tANaM, bhuttA diyA aiti tamaM tameNaM / jAyA ya puttA na havaMti tANaM, ko nAma te aNumaNNejja eyN|| 12 // 47 / / khaNamettasokkhA bahukAladukkhA, pagAmadukkhA aNigAmasokkhA / saMsAramokkhassa vipakkhabhUyA, . khANI aNatyANa u kaambhogaa||13||4|| parivvayaMte aNiyattakAme, - aho ya rAmro pritppmaanne| aNNappamatte dhaNamesamANe, pappoi maccu puriso jaraM ca // 14 // 4 // imaM ca me asthi imaM ca natthi, imaM ca me kicca imaM akiccaM / taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAe // 15 // 50 // . 1S lolu. 20 hiM 3 papputti

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70 ARDHA-MAGADHI READER. dhaNaM pabhUyaM saha itthiyAhiM, sayaNA tahA kAmaguNA pagAmA / tavaM kae tappai jassa logo, taM savvasAho miheva tumbhaM // 16 // 51 // dhaNeNa kiM dhammadhurAhigAre, sayaNeNa vA kAmaguNehiM ceva / samaNA bhavissAmu guNohadhArI, bahivihArA zrabhigamma bhikvaM // 10 // 52 // jahA ya aggI araNIu saMto, khIre ghayaM tellamaddA tileSu / emeva tAyA sarIraMsi sattA, saMmucchaI nAsaha nAvaciTThe // 18 // 53 // no iMdiyaggejma zramuttabhAvA, pramuttabhAvA viya' hoi nico / akatthaheDaM niyayassa baMdho, saMsAraheuM ca vayaMti baMdhaM // 16 // 54 // jahAM vayaM dhammamayANamANA, pAvaM purA orumbhamANA parirakkhayaMtA, kammamakAsi mohA / tava bhujjIvi samAyarAmo // 20 // 55 // abhAiyaMmi logaMmi savvatra parivArie / paDatIhiM, gihaMsina rai labhe // 21 // 56 // amohAhiM keNa abbhAho loo, keNa vA parivArio / kA vA ame!hA vuttA, jAyA ciMtAparo humi // 22 // 50 // maccuNA bbhAhao lozro, jarAe parivArio | mohA rayaNI vuttA, evaM tAya viyAgaha // 23 // 58 // 1 3 ciya 2S O

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cittsbhuuyaa| 71 jA nA vaccai rayaNI, na sA paDiNiyattai / ahammaM kuNamANassa, aphalA jNtiraaiio||2||8|| jA jA vaccai rayaNI, na sA paDiNiyattai / dhammaM ca kuNamANassa, saphalA jati rAIo // 25 // 60 // ego saMvasittANaM, duhao saMmattasaMjuyA / pacchA jAyA gamissAmo,bhikkhamANA kule kule||6||6|| jassasthi maccuNA sakkhaM, jassa vatthi palAyaNaM / jo jANai na marissAmi, so hu kaMkhe sue siyaa||2||6|| ajjeva dhamma paDivajja yAmo, jahiM pavaNNA na puNabbhAvo / aNAgayaM neva ya asthi kiMcI, saddhAkhamaM No viNaittu rAgaM // 28 // 6 // pahINaputtassa hu natthi vAso, vAsiTTi bhikkhAyariyAi kaalii| sAhAhiM rukkho lahae samAhi. chiNNAhiM sAhAhiM tameva khANu // 29 // 4 // paMkhA vihUNo vva jaheha pakkhI, bhiccA vihINo vva raNe nriNdii| vivaraNa sAro vaNio vva poe, pahINaputto mi tahA ahaM pi // 30 // 6 // susaMbhiyA kAmaguNA ime te, saMpiMDiyA aggrsppbhuuyaa| bhuMjAmu tA kAmaguNe pagAmaM, pacchA gamissAmu pahANa maggaM // 3 // 66 // 15tu ca

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72 ARDHA-MAGADHI READER * bhuttA rasA bhoi jahAi se baco, na joviyaTThA pajahAmi bhoe / lAbhaM alAbhaM suhaM ca dukkhaM, saMvikhamANo carissAmi moNaM // 32 // 60 // mAhU tuma soyaritrANa saMbhare, juNNo va haMso paDisoyagAmI / bhuMjAhi bhogAI mae samANaM, dukkhaM khu bhitrakhAyariyAvihAro ||33||68 jahA ya bhoI tayaM bhuyaMgo, nimmoyaNi hicca palei mutto / emeva jAyA jahaMti bhoe, te haM kahaM nAga missa mekko // 34 // 66 // chiMdittu jAlaM abalaM va rohiyA, macchA jahA kAmaguNe pahAya / dhoreyasIlA tavasA udArA, dhIrA nahe va kuMcA samaikkamaMtA, tayANi jAlAgi dalittu haMsA / pati puttAya paI ya majha, te haM kahaM nAgugamissamekkA // 36 // // 01 // purohiyaM taM sasuyaM sadAra, soccA minikkhamma pahAya bhoe / bhikhAriyaM caraMti | 35||20|| 2 kuTuMbasAraM viulattamaM ca rAyaM abhikkhaM samuvAya devI ||3|02|| vaMtAsI purisA rAyaM, na so hoi pasaMsiyo / mAhaNeNa paricattaM dhaNaM AdAumicchasi // 38 // 03 // 1S saMci 0 2 S taM

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cittsNbhuuyaa| 13 savvaM jagaM jai tuhaM, savvaM vAvi ghaNaM bhave / savvaM pi te apajjattaM, neva tANAya taM tava // 39 // 4 // - marihisi rAyaM jayA tayA vA, maNorame kAmaguNe pahAya / ekko hu dhammo naradeva tANaM, na vijaI aNNamiheha kiMci // 40 // 7 // nAhaM rame pakkhiNi paMjare vA, saMtANajhiNNA carissAmi moNaM / akiMcaNA ujjukaDA nirAmisA, pariggahAraMbhaniyattadosA // 41 // 76 // davaggiNA jahA raNaNe, DajjhamANesu jaMtusu / aNNe sattA pamoyaMti, rAgahosavasaM gayA // 42 // 7 // evameva vayaM mUDhA, kAmabhogesu mucchiyA / DajhamANaM na bujjhAmI, rAgaTTosaggiNA jagaM // 43 // 78 // bhoge bhuccA vamittA ya, lhubhyvihaarinnii| prAmoyamANA gacchaMti, diyA kAmakamA iva // 44 // 6 // ime ya baddhA phaMdaMti, mama hatyajjamAgayA / vayaM ca sattA kAmesu, bhavissAmI jahA ime // 4 // 8 // sAmisaM kulalaM dissA, bajhamANaM nirAmisaM / pAmisaM strmujjhittaa,vihrissaamoniraamisaa||46||8|| giddhovame u naccANaM, kAme saMsAravaDDhaNe / urago suvaNNapAse dava, saMkamANo taNuM care // 40 // 2 // nAgo bva baMdhaNaM chittA, appaNo vasahiM vae / eyaM patthaM mahArAyaM, usuyAri tti me suyaM // 4 // 3 // caittA viula rajjaM, kAmabhoge ya duccae / nisvisayA nirAmisA, neNehA nippariggahA // 46 // gn ___1 iti ettha

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7.4 ARDHA-MAGADHI READER. sammaM dhammaM viyANittA, ceccA kAmaguNe vre| tavaM pagijha hakkhAya, ghoraM ghoraparakkamA // 50 // 8 // evaM te kamaso buddhA, savve dhmmpraaynnaa| jammamaccubhaudviggA, dukkhassaMtagavesiNo // 51 // 86 // sAsaNe vigayamohANaM, pusvibhAvaNabhAviyA / acireNeva kAleNa, dukkhassaMtamuvAgayA // 52 // 8 // rAyA saha devIe, mAhaNo ya purohio / mAhaNI dAragA ceva, satve te parinivvuDA // 3 // 8 // ( uttarajjhayaNamutte cauddasamaM bhajjhayaNa) 13. AyArappaNihI AyArappaNihiM laDu, jahA kAyava bhivakhuNA / taM bhe udAharissAmi, ANupuvviM suNeha me // 1 // puDhavi-daga-agaNi-mAruyA, tnnrukkhsbiiygaa| tasA ya pANA jIva tti, ii vuttaM mahesiNA // 2 // puDhaviM bhittiM silaM lekheM, neva bhiMde na sNlihe| tiviheNa karaNajoeNa, saMjae susamAhie // 4 // suddhapuDhaviM na nisIe, sasarakkhaMmi ya AsaNe / pamajjittu nisIijjA, jAittA jassa uggahaM // 5 // sIodagaM na sevijjA, silAvuTuM himANi ya / usiNodagaM tattaphAsuaM, paDigAhijja saMjae // 6 // iMgAlaM agaNiM acciM, alAyaM vA sajAiyaM / na uMjiujA na ghaTTijjA, no NaM nisvAvara munnii||on tAliyaMTeNa patteNa, sAhAra vihuNeNa vA / na vIiuja appaNI kAyaM, bAhiraM vAvi puggalaM // 8 // 1Sat

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zrayArappaNihI / grAmagaM taNarukkhaM na chiMdijjA, phalaM mUlaM ca kassa I vivihaM bIyaM, maNasA vi na patthara // // tase pANe na hiMsijjA, vAyA aduva kammuNA / uvaraca savvabhUesu, pAsejja vivihaM jagaM // 12 // aTu suDumAi pehAe, jAI jANittu saMjarA / dayAhigArI bhUsu, Asa ciTu saehi vA // 13 // kayarAI aTu suhumAI, jAI pucchiuna saMjae / imAI tAI mehAvI, Aivikhajja viyavakhaNI // 14 siNehaM pupphasuDumaM ca pAzuntiMgaM tadeva ya / paNa boyahariyaM ca aMDasuhumaM ca aTumaM // 15 // dhuvaM ca paDile hijjA, jogasA pAyakaMbalaM / sejamuracArabhUmiM ca, saMghAraM aduvAsarAM // 1 uccAraM "pAsava, khelaM siMghANa - jalliyaM / phAsuyaM paDile hittA, pariTThAvijja saMjaya // 18 // pavisittu parAgAraM, pANaTThA bhoyaNassa vA / jayaM ciTThe miyaM bhAse, na ya rUvesu magaM kare // 19 // bahuM suNei kaNNehiM, bahuM acchIhiM pecchai / na yadi suyaM savvaM, bhikkhU akkhAumariha ||20|| na ya bhoyAMmi giTTo, care uchaM ayaMpiro / aphAsuyaM bhuMjijjA, dIyamuddesiyA haDaM // 23 // saMNihiMcana kuvvijjA, aNumAyaM pi saMjaya / muhAjIvI asaMbaddhe, havijja jaga nissie ||24|| lahavittI susaMtuTThe, appicche suhare siyA | AsurattaM na gacchijjA, sucANaM jiNasAsaNaM // 25 // atthaM gayaMmi icce, puratthA ya aguggae / AhAramAiyaM savvaM, maNasA vina patthara || 2 || 75

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76 ARDHA-MAGADHI READER. se nAgamajANaM. vA, kaTTu zrahammiyaM payaM / saMvare khipyamappANaM, bIyaM taM na samAyare ||31|| amohaM vayaNaM kujjA, Ayariyassa mahampaNo / taM parigijma vAyAe, kammuNA uvavAyae // 33 // jarA jAva na poDei, vAhI jAva na vaDDhaI / jIviMdiyA na hAyaMti, tAva dhammaM samAyare // 36 // kohaM mANaM ca mAyaM ca, lobhaM ca pAvavaDDhaNaM / vame cattAri dose u, icchato hiyamappaNo // 31 // koho poi paNAsei, mANo viNyanAsaNo / mAyA mittANi nAsei, lobho savvaviNAso // 38 // uvasameNa haNe kohaM, mANaM maddavayA jiNe / mAyamajjavabhAveNa, lobhaM saMtoso jiNe // 39 // hRtthaM pAyaM ca kAyaM ca, paNihAya jiiMdie / allI gutto nisie, sagAse guruNI muNI // 45 // na pakkhI na purao, neva kiJcANa piTuo / na ya Uru samAsijja, ciTThijja guruNaMti // 46 // apucchi na bhAsijjA, bhAsamANassa aMtarA / piTThimaMsaM na khAijjA, mAyAmIsaM vivaGajae ||40| appattiyaM jeNa siyA, prAsu kuppijja vA parI / savvaso taM na bhAsijjA, bhAsaM ahiyagAmiNiM // 48 // | padmattidharaM, didvivAyamahijjagaM / vAyavikkhaliyaM naccA, na taM uvahase mukhI // 50 // navakhattaM sumiNaM jogaM, nimittaM maMtabhesaja' / gihiyo taM na Aivakhe, bhayAhigaraNaM payaM // 51 // annaTTha pagaDaM layaNaM, bhaejja sayaNAsaNaM / uccArabhUmisaMpavaNaM, itthopasu vivajjiyaM // 52 // AyAra 40

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maayaarppnnihii| 77 vivittA ya bhave sejjA, nArINaM na lave kh| gihisaMghavaM na kujjA, kuujA sAhUhiM saMthavaM // 3 // jahA kukkaDapoyassa, niccaM kulalo bhayaM / evaM khu baMbhayArissa, itthIviggahano bhayaM // 4 // cittabhittiM na nijhAe, nAriM vA suyalaMkiyaM / bhakkharaM piva daLUNaM, diThiM pddismaahre||55|| hatthapAya palicchiNaM , kaNNanAsavigappiyaM / avi vAsasayaM nAriM, baMbhayArI vivajjae // 56 // vibhUsA itthisaMsaggo, paNIyaM rasabhoyaNaM / narassattagavesissa , visaM tAlauDaM jahA // 5 // aGgapaccaMgasaMThANaM , cArullaviyapehiyaM / itthoNaM taM na niumAe, kAmarAgavivaDDhaNaM // 8 // visaesu maNugaNesu, pemaM naabhinivese| paNiccaM teMsi viNNAya, pariNAmaM poggalANa ya // 6 // poggalANa parINAma, tesiM naccA jahA thaa|| viNIyatiNho vihare, sIIbhaeNa appaNA // 6 // jAe saddhAra nikkhato, pariyAyaTThANa muttamaM // tameva aNupAlejjA, guNe Ayariyasammae // 6 // tavaM cimaM saMjamajogayaM ca, samAyajogaM ca sayA ahiTie / sare va seNAi samattamAuhe, alamappaNo hoi alaM paresiM // 2 // sajjhAyasabhANarayassa tAiNo, apAvabhAvassa tave rayassa /

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78 ANDHA - MAGADHS READER. visujajhaI jaM si malaM pure kaDaM, samoriyaM rupmamalaM va joiNA // 6 // se tArise dukkhasahe jiiMdie, suraNa jutte amame akiMcaNe / virAyaI kammaghaNaMsiM avagae, kasiNabhapuDAvagame va caMdimA // 64 // (dasaveyAliyamutte aTThamaM agjhayaNaM )

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NOTE TO TRANSLATION (1) In the case of the extracts from the Ayaramga, Suyagadamga and Uttarajjhayana, 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 Nayadhammakaha, I derived a great help from Dr. Barnett's translation of the Antagadadasao and from Dr. Hocrnle's translation of the Uvasagadasao wben similar passages occurred in these sutras. (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 Miyaputta.' 1. At that time and at that period there was a city named Miyaggama. (Its description 2). Out. side this city of Miyaggama and to its northeastern dircetion, there was a garden named Candapapayava (its description), where stood a templo dedicated to the Jakkha Suhamma. (Its description). 2. In this city of Miyaggama dwelt: King Vijaya, the Khattiya. That Vijaya, the Khattiya, had a queen called Miya. That Vijaya, the Khattiya, had by his queen Miyat a son named Miyaputta, the child who was froin birth blind, dumb, deaf, lame, deformed and gouty. (1) Skt. Mrgaputra, popularly known as Mirgaloqha 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 Mahavira etc. occurs in the Ovayaiya, 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 Miya 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 Miyaggama while huge swarms of flies * followed him on his way. 5. At that time and at that period the blessed Samana Mahavira 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 Miyaggama 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. Bhors. . 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 Mahavira 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 Mahavira 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 Mahavira 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 Mahavira preached his religion to that great congregation. The congregation went back in the direction from which it had appeared. 9. Then the blessed Samasa Mahavira's eldest disciple named Indabhui, 2 the monk, seeing that person boru blind, greeted and bowed before the blessed Samana Mahavira 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 Uvasaga. 2. Skt. r ufo AA, Mahavirn'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 Thanamga, VII gr. 3. T at the end of a compound often means 'almost! nearly.'

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THE CHILDI MIYXPUTTA "Yes, there is." "Where is, Sir, that person horn blind or practi. cally blind from birth ?" " Truly, Goyama,' in this very city of Miyaggama, 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 Mahavira 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 Miya 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 bhuti 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 Mahavira'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 Mahaviry 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 Miya 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 Mahaviru, 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 Miya 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 (chasi or chachi) 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 Miya, 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. Miya 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 Miyaputta 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 Pujora monks keep it in their hand, and hold it fore tho mouth when speaking, but the Dhundia monks keep it always suspended before their mouth by means of a thread passing round the ears. The Pujeras quote this passage to Dhundias 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 Samani Mahavira 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 Bharaha 2 country of this very continent of Jambu there was a city named Saya. duvara. (Its description.) In the city of Sayaduvara 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 Sayaduvara, there was a town called VijayavaddhamaNGa. The extent of the district Vijayavaddhamana consisted of five hundred villages. 22. In the town Vijayavaddhamana, there was the district-officer,' named Ekkai who was wicked (down to) taking delight in cruelty. That Ekkai, the distriotofficer lived enjoging the lordship over five hundred villages of the district-town Vijayavaddha mana. 23. Now that Ekkai, the district-officer, used to suppress and empoverish the five hundred villages of the district Vijayavaddhamara by means of various taxes, cesses, bribes, 5 and illegal presents. 1. As in SS 11-19. 2. Bharata Varsha of Jambudvipa. 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 Rajput 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, Ekkai, 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 Vijayavaddhaman 1. Similarly when seeing, speaking, taking or knowing he said " I did not see" and vice versa. Thus that Ekkai, the district-officer, lived committing ? many an evil deed, 25. Then, once upon a time, there appeared simultaneously in the district-officer Ekkai'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 Ekkai, 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. dhamana, speak out, "Truly' O beloved of the gods, sixteen diseases and sicknesses, viz. asthama down to leprosy, have appeared in the district-officer Ekkai'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 Ekkai, he will get plenty of riches from Ekkai, 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 Ekkai the district-officer was. Coming there, they examined the district-officer Ekkai'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 Ekkai, 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. Jankar, seana '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 Ekkai, 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 Rayanappabha earth among the Neraiya the highest period of whose punishment is a Sagarovama. 30. Afterwards returning from thence, he alighted as son into Queen Miya's womb in this very city of Miyaggama. Then in Queen Miya's body arose a pain, fery (down to) burning. Since the time when the child Miyaputta got into Queen Miya's womb as embryo, Queen Miya 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 Uvas. 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 Sagarovama. Stevenson, however, reverses this explanation. Hoernle n. 111. 4. e... at mid-night hour. 12

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00 ABDIA-MAGADAT BEADHE Miya 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 Miya 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 Miya gave birth to a child who was blind from birth (down to) had mere signs of limbs? Then the Queen Miya, 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 Ruri.

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THE OHILD MIYAPUTTA 91 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 plaoe or not." 34. Then that Vijaya, the Khattiya, hearing this news from the nurse was similarly frightened, and coming to where Queen Miya 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 Miya 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 Miyaputta 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 Bharaha of this very Jambu 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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ARDHA-MAGADHE BEADER he shall be born on this very Rayagappa bhai earth among the Neraiyal the maximum period of whose punishment is a Sagarovama. 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 Ganga 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 Sohamma heaven. Afterwards, descending from there, he shall attain perfection in the great Videhaz country. 38. Thus, indeed, Jambu, the blessed Samana Mahavira (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 Vivaga Sutta.) 1. A Legendary land outside India. 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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94 2. Prince Meha. 1. In those days, at that time, there was a city named Campa'. (Its description) Outside this city of Campa, and in the north-eastern direction, there was a sanctuary named Punnabhadda. (Its description). In the city of Campa,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 Mahavira'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 Campa, and taking a proper abode3, stayed there purifying himself with restraint and penance. (The congregation went out of the city Campa. 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 Jambu, the monk, belonging to the Kasava 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. Campa now represented by the village of Campapur, on the Ganges, near Bhagalpur, was the capital of the country of Anga. 2. Ajatasatru of the Puranas. 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 Jambu, 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 Mahavira 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 Nayadhammakahao?? "O Jambu," addressed the reverend Elder Suhamma to the reverend Jambu, the monk, "The Ascetic, the Lord Mahavira has preached two volumes of the sixth Anga, viz. the Nayaai and the Dhammakahao." 5. If, sir, the Ascetic, the Lord Mahavira has preached two volumes of the sixth Anga, how many chapters has he preached in the first volume ? Truly Jambu! the Ascetic, the Lord Mahavira has preached nineteen chapters in the volume called Nayaai, 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 Rohini, a banker's daughter-in-law,(8) of Malli, the 19th Jina (9) 08 Mayandi, a merchant, (10) of the 1. Popularly known as Bhagavati Sutra. 2. Nava Skt. Jnata (y parable, incident Dhammakaha, Skt. Dharmakatha a moral tale' 3. See SS 61 of this extraot.

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90 ARDHA-MAGADHT READER moon, (11) of davaddava, a tree growing on the seashare, (12) of water, (13) of the frog, (14) of Teyali, the minister, (15) of Nandi fruit, (16) of Amarakanka, a town, (17) of Ainna, a kind of sea animal (horse), (18) of Susuma, a banker's daughter, and (19) of Pur. darika the prince, the nineteenth parable. 6. If, sir, the Ascetio, the Lord Mabavira has preached nineteen chapters of the volume Nayaai, what has he preached as the purport of the first chapter ? Truly, 0 Jambu, iv those days at that time, in this very continent of Jambu, in the country of Bharaha, in its southern half, there was a city, named Rayagiha. (Its description), the Sanctuary Gupasilaya (its description). In this city of Rayagiha, there was a king named Sepiyal (his description). That king Seniya had a queen named Nanda (her description). That king Seniya had by his queen Nanda, 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 Seniya had another queen, named Dharini. 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 Dharini awoke after beholding in dream to enter her mouth a huge elephant seven hands high, bright as 1 Bimbasara or Bimbisara of the Puragas,

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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 Dharini, 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 Dhairgi, 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, O 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. Qhiramani. 2. Lit, days and nights. 13

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ARDHA-MAGADHI READER 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 Dharini, 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 Dharini. 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 Dharini, has

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PRINCE MEHA 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 Dharini 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 Dharini, with her desire unfulfilled and unaccomplished became withered, wizened, fleshless and weak. 14. Then Queen Dharini's personal a tendants and slaves and servants of the harem came to King Seniya and said, " Truly, O Lord, Queen Dbarini, today, withered, wizened and enwrapped in melancholy thoughts is brooding over something." 15. Then King Sepiya came where Queen Dharini was, and said to her, "What are you brooding over, O beloved of the gods, thus enwrapped in melancholy thoughts ?" Then Queen Dharini 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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100 ARDHA-MAGADAT READER 16, Then King Seniya said to Queen Dharini, "Do not foster suoh 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 Dharini. 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 Dbarini will see its fruit." 19. Then the following thought occurred to prince Abhaya, "The fulfilment of my step-mother, Queen Dharini'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-sala where Posaha is observed. Posaha is the sacred day of the Jains and is distinguished by the four absti. nences (upa vasa) from food (ahara), bodily attentions (sarira Batkara), sexual intercourse (abrahma) and daily work (vyapara).

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PRINCE MEHA 101 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 Dharini'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 Dharini 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, Karana 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. Uccara =Pali ukkara. 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 muhurtta, or 'hour,' forty-eight minutes.

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102 ARDHA-MAGADHT READER 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 Magadhi, (24) of Gatha, (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 kagani 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 ruva, Skt. rupa form,' three different interpretations have been offered, viz., impersonation, painting and money-changing. The word is also found in Buddhist scripture Mahavagga 149 and in King Kharavela's inscription where the last interpretation fits better.

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103 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, Karana, 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 Mahavira, travelling on and on, passing from village to village and journeying in pleasantness came to the city of Rayagiha and the sanctuary, 1. Namely, the eyes, ears, nostrils, tongue, skin and mind.

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104 ARDHA-MAGADHE READER 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 Mahavira was (down to) he stood waiting respectfully. Then the Ascetic, Lord Mahavira 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 Mahavira, 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 Mahavira 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 Mahavira, to go from the household life and enter the monastic order." 30. Thereupon Queen Dharini, 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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PRINOE MEHA 105 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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106 ARDHA-MAGADHT BEADER 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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107 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 Seniya 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. kuttiyAvaNa = Skt.kunika three worlds, ApaNa market. A sort of museum where everything could be had.

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108 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 gosirsha-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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PRINCE MEHA 109 with fresh gosirsh-sandal, bound upon him a swanfigured robe that might be lifted by the breath from the nostrils', tied round him a hara and half-hara, a single avali?, a pearl avali, a gold avali, a jewel. avali (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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110 ARDHA-MAGADHE READER Then King Seniya 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 srivatsal, a nandyavarta', a vardhamanakai, 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 Mabavira 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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PRINCE MEHA 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 Mahavira, duly gave assent to this matter. 50. Thereupon Prince Meha retired from before the Ascetic, the Lord Maha vira, 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 Mahavira 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 Mahavira, 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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112 ARDLA-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 Mahayira, 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 Mahavira, 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. goyara-8kt. gocara - the bogging of food ' gocarI. 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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PRINCE MEHA 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 Dharini. 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 Mahavira, 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 Mahavira (down to) stood waiting on him. 57. Then the Ascetic, the Lord Mahavira 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 16 - 16

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114 ARDHA-MAGADHI READER 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 lesyas' 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 Ganga 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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PRINCE MEHA 115 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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116 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 Dhari. pi, as a Prince to King Seniya in the city of Rayagiha, in the country of Bharaha of this very Jambu 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 Mahavira, his motives being The account of other two births is omitted here,

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PRINCE MEHA 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 Mahavira, 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 Mahavira arrived in the city of Rayagiha. 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 Mahavira is yet staying here it is better for me, when the night brightens into dawn, taking permission of the Ascetic, Lord Mahavira, to take upon myself the

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ARDHA-MAGADHI READER 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 Mahavira, thrice walked round him from right to right (down to) stood waiting upon him. 68. Then the Ascetic Lord Mahavira 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 Mahavira, 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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PRINCE MEHA 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 Mabavira, 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 Mahavira, "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 Jambu, this is the matter of the first chapter of the Nayani preached by the Ascetic, Lord Mabavira 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 Mahavira did Friar Meha. (Chapter I of Vol. I of the Nayauhammakaha.) 1. Which he himself had laid aside before death.

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120 ARDHA-MAGADHT READER 3. Ascetics and Hermits 1. Now these Vanapattha' 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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ASCETICS AND HERMITS 121 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, Kutivratas, devotees of Krishna. 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. . . 16

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122 ARDHA-MAGADHT READER kanda, Ambada, Parasara ; Kasba, Divayana, Devagutta and Naraya. Among them these are eight kshatriya ascetics viz. Silai, Sasibara, Naggai, Bhag. gai: Videha, Rayaraya, King Rama and Bala. 4. Now these ascetics fully understood, went through, retained and guarded the four Vedas : the Rigveda, Yajurveda, Samaveda, Atharvaveda--with Itihasa as a fifth and the Nighantu as a sixth Veda--together with their Amgas and Upamgas, and the Rahasyas; 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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ASORTIOS AND HERMITS 123 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 hara, half-hara, 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 Ganga river only, 12. It is allowed to these ascetics to accept a Magadha 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 Magadha Half-Adhaka of water--that

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ARDHA-MAGADHT READER 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 Sagarovama. The rest is the same. 14. In those days, at that time, in the time of the summer season, in the month of Jyeshtha, seven hundred disciples of Ambada, the Ascetic, set out along either bank of the great river Ganga, on a journey from the city of Kampillapura to the city of Puritamala. 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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125 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 Ganga, and spreading beds of sand to wait without eagerness for death in the Paovagamana 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 Ganga 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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126 ABDHA-MAGADAI BEADER and preceptor. Already in the presence of Ambada, 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 Mahavira 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 paovagamana 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 Sagarovama. They were the true wor. shippers for the Future. (Ovavaiya 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 Samsara, 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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128 ARDHA-MAGADAT READER 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. * Ayaramga, Vol 1, Chap. I, lesson I. 1. i o. his present life ; for the birth in ary a kshetra and in a noble family is difficult to obtain in this Samsara. 2. Patteyam, singly with regard to the living beings.. 3. Samanuvasej jasi (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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129 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 Aca baMdaM ca vinica dhIre forms a triotubh pada.

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130 ARDHA-MAGADHT READER 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). (Ayaramga, Vol. I, Chap. II, Lesson IV.)

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131 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 Suttra style. See n. 2 p 73,

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132 . ABDHA-MAGADHT READER he should there and then effect the ligious death called Ittarai. (4). This is the truth ; speaking truth, free from passion, crossing the Samsara, 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. (Ayaramga, 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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133 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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ARDHA-MAGADHT READER hells of terrible aspect. There within a muhurta, 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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INJURY TO LIFE 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 Veyarni3 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 Vaitarani 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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136 ABDHA-MAGADHI BEADEB 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 Samsara 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 Naya dynasty, great in soul and having the excellent name of Vira. He has desoribed the retributive development of injury to life. (First door of the Panhavagarana sutta.)

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137 8. The Path S. B. E. S., VOL. XLV p. 310. 1. What is the Path that has been preached by the wise Brahmanas (ie. Mahavira), having correctly entered upon which path a man crosses the flood of Samsara 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 Kasyapa2, following which some men from this earth have formerly passed over the Samsara 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 (Jahana) is here, as in many other passages, a mere honorific title which could be rendered by ascotic 2 Pelonging to the Kasyapa gotra ie. Lord Mahavira. 18

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138 ARDHA-MAGADHI READER 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 Nirvana, which consists in peace. 12. Master of his senses and avoiding wrong, he should do no harin 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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THE PATH 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 Sahu as adjective with tiram, and supply Tirthakara, etc., as subject.

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140 ABDHA-MAGADAT READER Samsara 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 Samsara 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 Sramanas 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 Sramanas, having got into the full current of the Samsara, will incur great danger. 32. But knowing this Law which has been 1 Jacobi reads viodaga for biodaga=Skt. atongen.

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THE PATH 141 proclaimed by the Kasyapa, a monk crosses the dreadful currrent of the Samsara 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, (Suyagadamga Vol. I., Chapter XI). 1. ilere Budda is a synonym for Tirathakara.

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142 ARDHA-MAGADHI READER 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. Mahavira 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. jaaliy'aa (Skt. jaalijaa), 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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DEATH FOOLISH AND WISE 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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114 ARDHA-MAGADHT READER 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 sutras 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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DEATH FOOLISH AND WISE. 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. 19

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146 ARDHA-MAGADOT READER 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 Acaranga Sutra, Vol. I shap. 7. See S. B. S. Vol. XXII, p. 75 f.

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147 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. A & 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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148 ARDHA-MAG ADHI READER 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 Samsara) 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. samma tayaM thirato nAbhigacke, I translate according to the commentators, as I am unable to understand the words in the text. Jacobi.

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THE DUTIES OF A MONK 149 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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150 ARDHA-MAGADHT READER 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. (Suyagadamga, Vol. I, Chapter XIV.) 1. Ara explained by str. Jacobi.

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151 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 Sisupala (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 Magha's famous poem, Sisupalavadha. 2. Luban=ruksham i. e. Control (Samyamam).

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152 ARDHA-MAGADHT READER 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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TRIALS AND PERSECUTIONS 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). (Suyagadamga, Vol 1, Chap III, Lesson I.)

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154 ARDHA-MAGADHT READER 12. Citra and Sambhuta' S. B. E. S., VOL XLV, pp. 56 ff. 1, 2. Being contemptuously treated for the sake of his birth as a Candala Sambhuta 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 Kampilya as Brahma datta ; Citra, however, was born in the town Puritamala in the great family of of a merchant, when he had heard the Law, he entered the order. 3. In to town Kampilya, both Sambhuta 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 Dasarnas, then antelopes on the mount Kalanjara, 1. The stories about Citra and Sambhuta 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 Prabrit Text of Chapters XIII and XIV together with a German translation is published.

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CITRA AND SAMBHUTA 155 then geese on the shore of Mritaganga, and Sovagas in the land of Kasi. 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, Sambhuta, 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 Pamoalas, 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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166 ABDHA-MAGADHT READER 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 Sovagas, to which we twice belonged; as such we were loathed by all people ; and we lived in the hamlets of Sovagas ; 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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CITRA AND SAMBHUTA 157 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 Pamcalas, 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 Kumara, 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 Sanatkumara, paid homage to Sambhuta. 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 nidana of which the text speaks, and what I render in this connection by taking a resolution.' Jacobi.

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ARDHA-MAGADHI READER 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 Pamcalas, 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 Ishukara, which is beautiful like heaven. (1) 1. In Prakrit usudhAra (or isuyAra). According to the Prakrit legend given in the commentary it was in the Kuru country. !

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CITRA AND SAMBHUTA 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 Samsara, 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 Yasa, the fifth the widely famed king Ishukara, and the sixth his wife Kamalavati (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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160 ARDHA-MAGADAT READER 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 Brahmanas 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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CITRA AND SAMBHUTA 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 Sramanas 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. amutta Skt. amUrta 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 Vasishthi, 1. 17. apgaisraight Tan, Fru ufraffet amoghAsu patantISa, dharmapAtana saMtara. 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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CITRA AND SAMBHUTA 'Domestic life ceases to have attraction for one who has lost his sons; Vasishthi, 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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ARDHA-MAGADHT READER 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, Vasishtha XVII 83-86 etc.

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.165 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 Suparna.2 (47) 83. Like an elephant who has broken his fetters, go to your proper destination. O great King Ishukari ; 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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ARDHA-MAGADAT READER 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 Bhavanas'; 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. bhAvanA, callel anuprecA by the Digambaras are certain meditations which are conductive to the purity of the soul.

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167 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. A 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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168 ARDHA-MAGADAT READER 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 halparutra, Samicari 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 aphAsuyaM na bhuJjimA 4. ratat 'living in vain' i. e. not caring for his own comforts. i 1. e. during night.

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170 ARDHA-MAGADHI READER. 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 acarya. 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 Ayara2 and Pannatti,2 or who has studied the Ditthivaya2 even if the latter make a mistake in recitation. 1. ciTThamaMsaM khAyada = Skt. pRTumAMsaM khAdati It is an idiom and lueans_'to backbito' / prAk pAdayo: patati khAdati pRSTamAMsam Hitopadesa I 81. 2. According to the commentator, Haribhadra, these epithets refer to a proficiency in Grammar.

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THE TREASURE OF RIGHT CONDUCT 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 Talaputa 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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ARDHA-MAGADHI READER 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 acarya. 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 Dasaveyaliya. 1. I. e. able to save himself and defeat others (passions).

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173 INDEX OF WORDS EXPLAINED IN FOOT NOTES asama : :: :: :: :: :: : : : : : : : iguyAra ucha aMcAya ... 147 n. 1 daraDanAyaka 107 n.2 aTThamabhatta .. 101 1.1 duhamro .. 162 n. januprekSA .. 66 n. 1 devANupiyA .. 81n.5 amutta .. 161 n. 2 dohada [la] 99_n. 1 ayaMpiro 169 nidAna / 157 n. 1 .. 84 n 1 / nissAriya 147 n. prAlAya .. ) n. 2 : pAovagamaNa 146 n. 1 ittaramaraNa .. 146 n l pANa 84 n. 1 ratvaramaraNa .. 132 n. 1 pAsavaNa 112 n. 4 indrabhUti gautama 82 0.2; 83_n. 1. pidrimasaM .. 170 .. 158 n 1 posahasAlA .. 100 n. ukkhipta bhattapaccakkhANa .. 146 n. 1 uccAra 101.2 bhAvanA . 166n.] 169 bhUmigRhaka . 81n. 1 upapAta 112 n. 3 usuyAra mAhaNa 137n.i proggaha muhapotiyA 101 1.4 85 n.1 karaNa . 169 kalaMba 135n 4 kAliyA 142 n. 2 107 n. 3 kuttiyA rahakUDa .. 84 n. 4 rAIsara .. 15t n. 1 ketana 87 n..1. 84 n1 rUpa khAima .. 82n.6; 102 n. 1 garuDa 165n.2 gaucarI viddhi .. 6n.5. goya 88n.4 1121.1 zilikAH goyara 87 1.3 sattA .. 161 n. 1 caupapura 85_n.1 satyakosa .. 88 n 2 caDagara 81 n.4 samajjiNa .. 87 0.2 jAyA 112 n.2 saMpaliyaMka .. 125 n. 1 tithi 101_n. 4 : sAima 84 n. 1 timi . . "93 n.3 havya 83n.3 158 n. 1 . mAyA 94 n. 3 : muhAjIvI muhUrta .. 101 :: :: :: :: :: :: :: : : : : : 151 150n : vaitaralI 135

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174 ARDHA-MAGADHI READER INDEX OF IMPORTANT WORDS AND SUBJECTS .. lxy Abhaya .. .. 96. Bamblia 155 Abhayadava .. xlviii Bambhadatta .. 158 Abaidhana Rajendra lvii Beggar, a blind - .. 81 Ajatasatru .. 94 u. 2 Berlin, Royal Library at lix Ambada .. .. 122 Bhadrabahu --his disciples run short | Bhagavan Vijaya .. xl of water .. 124 Bhagavati sutra .. xlviii - they make santhaia 125 Bhaggai . .. 122 - his religions equipment 125 Bhangars -- his religious views 122-23 Bhandarkar, R. G.. lix Amga: xlv, xlvi, xlvii Bhikkhu .. xlvii Amga pavittha .. xlv Bhora. .. 81 n. 1 Amritsar.. .. xl Bhrigu 121,159 Amtagadadasao xlvi, xlix Bimba (i) sara .. 96 n. 1 Anamgapavittha alv. Brahmadatta .. 154 Ruanda Sagara .. lxii Brahmancal lore .. 122 Angas ... .. 122 Buhler, Prof. Animals, kinds of .. 92 Cumpa Antagadadasao xlvi, xlis Candapapayava 80 Asuogadara .. xlvi, lii Candapaygatti .. xlvii,1 Asuttarovavaiya xlvi,xlix. Categories .. xlviji Arani-wood .. 161 Cheda sutras . . . xlvi, li Aradha-magadhi .. is), xl Circumambulation 82 n. 1 Arishtaneni li Citra and Sambhuta 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 .. ixlDasarga .. .. 154 Astronomy .. Dasaveyaliya ... xlvi,lii Atmaramji, munic x1, n Death .. Avassaya. . . xlvi,lii - foolish and wise 143.56 Kyaramga x.vi,xlvii -religious - .. 131-32 Bahu-udaka .. 121 Devagutta i 122 Bala .. .. 122 Devardhigani xliii,xliv 94

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175 121 INDEX Dhammapada .. .li | Hamsa Dlanavai .. 86 | Harikesa bala xxxvi-xxx viji Dhanka .. .. 147 Harshakula .. xlviii Dliaupat Siugh, R. B l iv Hastinapura . 15EUR Dharini..! , 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 Hyderabad (Deecan) liv Ditthivaya .. vlv, 170 Indabhui 82 Divayana . .. 122 Initiation, Meha's - 111.12 Doctrine of 60 categories 122 Injection .. 88 Dreams.. .. 171 Injury to life 133 -interpretation of --its synonyms,. 133 Dbarini's d. 97. . -its consequences 134.36 -number of dd. 98 Isliukara 159 14 dd. seen by Arhat's Itihasa.. 122 mother 98 Ittara death .. 131 Duties of a monk .. 147-50 Jainagamodaya Samiti liv Ekkai .. .. 86 Jain Bhandars. Ixv - his cruelly .. 87 J.-MSS. lxii J.--script lxiii - his sicknesses.. 87 Jain Sahitya samso medical treatment 8: dhak .. xliv Enema .. 88 Jambuddivapaunutti xlvi, 1 Famine, twelve years' xliii,xliv. Jankar.. 88 u. 1 Fortune-symbols .. 110 Jatakas - lx Ganadbaras. xli Jina Vijaya lxii Ganga .. .. 123.24 Jivabhigama xlvi, Geography . 1 Jyeshtha 115 Goyama 83 Kakka .. 155 Gramthagram thamj liii. Kala .. Guerinot, Prof.- .. lx Kalanjara 154 Gunasilaya 96 Kaliya. . xlv Guptis .. Kamalavai Half-adhaka 123! Kampillapur .. 124 :::::::: 148 159

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176 ARDHA-MAG.IDHIT READER ::::::::: 96 ..slvi,lii 121 ixi ix 171 Kampilya 154 Mixture of Hindi aud Kanha .. 121 Panjabi Kapila.. 121 Miya, queen Kaj pa vadamsiya .. xlvi, li Miyaggama Kappiya, ,. xlvi, li Miyaputta Karakamat 122 Mrutaganga .. 156 Kasi ... 155 Mula sutras xlvi Kesi kumara 1 Naggai .. 122 Kielhoro, Prof. - .. lis Nahar, P. C. Is Kopiya 94 Napda.. Kuniya=koniya .. Nandi sutra Kutivrata Nandyavarta i 110 Leumann, Prof. .. 151 n. 1 Naraya .. . i 122 Longing, untimely, 99 Nathu Ram Premi .. Isii Magadha Naya=na . .. 136 Magadhi Nayadhammakaha xlvi, slviii Magic .. Nayas, nineteen . 95 Mahibharata li Niggantha doctrine i 105 Mabarashtri x1 Nighantu 122 Maharideha 119 Nijjutti .. Mahavira Nine organs ..103 n. 1 Mahu.. Nirayavaliyao .. xlvi, 1 .. Nirvaya .. Malaya giri 138 xlix Ornaments ..108,123 Manuscripts xiv Ovavaiya .. 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 Pajjusana .. lv to hard penance 117 | Paliovama ..89 n. 3 -his previous birth. 113-115 Palmistry . xlix -his resolve to under- Pancala .. .. 155 take penanoe.. 117 Pahnavagnraya xlvi,slix --Mabavira sets him Panjabi .. right 116 Pappavana .. xlvi, 1 Mirgalodha 80 Paramahamsa . . 121 ... xlvi :::::::::: 155 88 94

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